Canto 4

Dedicated to His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada

Founder Acarya of International Society for Kṛṣṇa Consciousness
Study notes of Canto 4 of Śrīmad Bhāgavatam. Based of commentary by Śrīla Prabhupada, translation of Sarartha Darsini of
Śrīla Vishwanath Chakravarti Ṭhākura by HH Bhanu Swami and material developed by devotees of The Māyāpur Institute of
Higher Education Images courtesy www.Kṛṣṇa.com
Special Thanks to H.G. Gaurānga Prabhu (RNS) and many devotees of Śrī Śrī Rādhā
Gopīnātha Mandīr, Chowpatty, Mumbai
Canto 4: The Creation of the Fourth Order

Out of 10 topics of Śrīmad Bhagvatam, the 4th canto describes visarga – what was created by
Brahmā and the Manus by the order of the Lord.
Chapter 1-7 Lord Śiva and Dakṣa 300 verses

Chapter 8-12 Dhruva Mahārāja 266 verses
Chapter 13-23 Pṛthu Mahārāja 450 verses
Chapter 24-31 King Purañjana and The Pracetās 433 verses
Total 31 chapters with 1449 verses
Contents
Canto 4: The Creation of the Fourth Order.......................................................................1
Contents............................................................................................................................1
UNIT 13: Lord Śiva and Dakṣa........................................................................................17
Chapter 1: The Genealogical Table of the Daughters of Manu.........................................17
4.1 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEW)......................................................................18
Discussion Topics.............................................................................................................19
Analogies:........................................................................................................................19
Three Daughters of Svāyambhuva Manu (Text 1-3).........................................................19
Yajña Born of Ākūti (Text 4-5).........................................................................................19
Twelve Boys Born of Yajña and Dakṣiṇā (text 6-12).........................................................20
Purṇimā’s Descendents Described (text 13-14).................................................................20
The Severe Austerities of Atri Muni and Anasuya (Text 15-21).........................................20
Brahmā, Viṣṇu and Śiva Visits Atri Muni (text 22-28)......................................................21
Atri Muni Benedicted by the Three Deities (text 29-32)....................................................22
Birth of the great mystic Dattātreya (text 33)....................................................................22
Descendents of Aṅgirā, Pulastya, Pulaha and Kratu (Text 34-39)....................................22
Pulaha & Gati three sons (Karmaśreṣṭha, Varīyān and Sahiṣṇu)....................................22
Seven Spotless Sages Born of Vasiṣṭha (text 40-41)..........................................................22
The Universe Populated by Descendents of Kardama (Text 42-48)..................................22
The Joyful Appearance of Nara-Nārāyaṇa (Text 49-59)...................................................23
Forty-Nine Fire-gods Generated (Text 60-66)..................................................................24
Pūrva-svādhyāya (Preliminary Self Study).......................................................................24
Chapter 2: Dakṣa Curses Lord Śiva.................................................................................25
Analogies:........................................................................................................................26
Important Teachings........................................................................................................26
Important Verse...............................................................................................................27
Lord Śiva, Spiritual Master of the World (Text 1-3)..........................................................27
Dakṣa Offended by Lord Śiva (Text 4-8)...........................................................................27
Dakṣa Speaks Against Lord Śiva (Text 9-16)....................................................................27
Lord Śiva Cursed by Dakṣa (Text 17-19)..........................................................................28
Dakṣa Cursed by Nandiśvara (Text 20-26).......................................................................28
The Followers of Lord Śiva Cursed by Bhṛgu (Text 27-32)...............................................28
Lord Śiva Leaves the Arena of Sacrifice (Text 33)............................................................29
The Demigods Depart for Their Abodes (Text 34-35)........................................................30
Chapter 3: Talks Between Lord Śiva and Satī...................................................................31
Analogies:........................................................................................................................32
Tension Between Dakṣa and Lord Śiva (Text 1)................................................................32
The Grand Sacrifice Planned by Dakṣa (Text 2-4)............................................................32
Satī’s Desire to Attend the Sacrifice (Text 5-8)..................................................................33
Women Hanker for Material Affection (Text 9 -14)..........................................................33
Śiva Remembers the Malicious Speeches of Dakṣa (Text 15)............................................34
Dakṣa Proud of Material Assets (Text 16-19)....................................................................34
Dakṣa Intolerant of Śiva’s High Position (Text 20-22)......................................................35
Śiva Worships Vasudeva in Pure Consciousness (Text 23)................................................36
Śiva’s advice to Satī (Text 24-25)......................................................................................37
Chapter 4: Satī Quits Her Body........................................................................................38
4.4 ADHYĀYA-KATHĀ-SĀRA (Chapter Overview).................................................................................39
Analogies:........................................................................................................................39
Satī’s Mind Unsettled (Text 1-2).......................................................................................40
Satī Leaves Her Husband (Text 3-5).................................................................................40
Satī Dissatisfied by Dakṣa’s Silence (Text 6-9)..................................................................40
Satī Condemns Her Father (Text 10-13)...........................................................................41
Śiva’s Honor Never Neglected (Text 14-15)......................................................................42
Inauspicious Qualities of Śiva (Text 16-17)......................................................................43
Satī Condemns Her Body (Text 18-20).............................................................................44
Opulence of Self-Realized Souls (Text 21-23)...................................................................44
Summary of Satī’s Arguments against Dakṣa’s views regd Lord Śiva...............................45
Satī Absorbs Herself in Mystic Yoga (Text 24-26).............................................................45
Why Satī gave up her body?.............................................................................................46
Satī Quits Her body in blazing fire (Text 27)....................................................................46
Dakṣa Unworthy to be a Brāhmaṇa (Text 28-30)..............................................................46
Bhṛgu Muni created the Ṛbhu Demigods (Text 31-34).....................................................47
Chapter 5:........................................................................................................................48
Discussion Topics:...........................................................................................................49
Chapter 6:........................................................................................................................51
Priests and Demigods approach Lord Brahmā (Text 1-3).................................................52
Lord Śiva easily pleased (Text 4-7)...................................................................................53
The Abode of Kailāśa (Text 8-21).....................................................................................53
The Lake in which Satī bathed (Text 22)..........................................................................53
Celestial Damsels enjoy in sanctified rivers (Text 23-26)..................................................53
The Airplanes of the Heavenly Denizens (Text 27)...........................................................54
Celestial forests (Text 28-31)............................................................................................54
Śiva Surrounded by saintly persons (Text 32-38)..............................................................54
Lord Śiva, chief of all thinkers (Text 39-40).....................................................................55
Lord Brahmā speaks to Lord Śiva (Text 41-44)................................................................55
Miscreants destined to ghastly hells (Text 45)...................................................................56
Envious persons already killed by providence (Text 46-47)...............................................56
Vaiṣṇavas never bewildered by māyā (Text 48-49)............................................................57
The recommended sacrifice for this age (Text 50-53).......................................................57
Analogies:........................................................................................................................57
Chapter 7.........................................................................................................................58
Analogies:........................................................................................................................60
Very Short Summary........................................................................................................60
Śiva pacified by the words of Lord Brahmā (Text 1-6)......................................................60
Dakṣa given a goat’s head (Text 7-9)................................................................................61
Dakṣa’s heart cleansed (Text 10-12).................................................................................61
Dakṣa’s prayers to Lord Śiva (Text 13-15)........................................................................61
The Brāhmaṇa arrange to offer oblations (Text 16-17)....................................................62
The appearance of Lord Nārāyaṇa (Text 18-21)...............................................................62
Lord Viṣṇu worshipable by everyone (Text 22-24)............................................................63
Dakṣa offers respectful prayers to the Lord (Text 25-26)..................................................63
The Formidable fort of conditional existence (Text 27-29)...............................................63
The insurmountable spell of illusory energy (Text 30)......................................................64
Viṣṇu’s form pleasing to the mind and eyes (Text 31-34)..................................................64
The mind compared to an elephant (Text 35)...................................................................66
Material advancement is like decoration of dead body......................................................66
Viṣṇu, the shelter of the quality of goodness (Text 40)......................................................67
Demigods depend on Viṣṇu for protection (Text 42-43)....................................................68
The value of the human form of life (Text 44)..................................................................69
Lord Viṣṇu is everything (Text 45-46)...............................................................................69
Chanting the Lord’s holy name (Text 47).........................................................................70
Supersoul, the self-sufficient witness (Text 48-53)............................................................70
One who knows brahman (Text 54)..................................................................................71
Dakṣa situated on the religious path (Text (Text 55-57)....................................................71
UNIT 13 OPEN BOOK ASSESSMENT QUESTIONS.....................................................72
UNIT 13 PAṬHANA-PRAYOJANAM (EDUCATIONAL GOALS)...................................72
UNIT 14 DHRUVA MAHĀRĀJA.....................................................................................74
4.8 DHRUVA MAHĀRĀJA LEAVES HOME FOR THE FOREST........................................75
Analogies:........................................................................................................................76
The brahmacārī sons of Brahmā (Text 1).........................................................................77

Irreligion is also brahma’s son (Text 2-5).........................................................................78
The descendants of Svāyambhuva Manu (Text 6-7)..........................................................78
Dhruva Mahārāja insulted (Text 8-13)..............................................................................78
Dhruva leaves the Palace (Text 14-16).............................................................................80
The Advice of Dhruva’s mother (Text 17-19)....................................................................80
Taking Shelter of the Lord’s Lotus Feet (Text 20-23)........................................................80
The Great Sage Nārada Struck with wonder (Text 24-26).................................................81
Living Entities Controlled by Previous Actions (Text 27-30).............................................81
Crossing Over the Darkness of Nescience (Text 31-34).....................................................82
Dhruva Lacking Brāhmiṇical Humility (Text 35-38)........................................................83
The Expert Advice of Nārada Muni (Text 39-41)..............................................................83
The Virtuous Forest Named Madhuvana (Text 42-43)......................................................84
The Goal of Meditation is the Personality of Godhead (Text 44).......................................85
The Lord is a Person (Text 45-52)....................................................................................85
Perfect Human Beings Flying in the Sky (Text 53-54)......................................................85
Tulasi Leaves Very Dear to Kṛṣṇa (Text 55)......................................................................85
Prescribed Paraphernalia for Worship of the Lord (Text 56-61).......................................85
Dhruva Mahārāja Enters Madhuvana Forest (Text 62)....................................................87
Nārada Muni Advises the King (Text 63-70).....................................................................87
Following the Orders of the Spiritual Master (Text 71-77)...............................................88
Dhruva Mahārāja Captures the Supreme Lord (Text 78-80).............................................88
The Lord Reassures the Demigods (Text 81-82)...............................................................90
4.9 DHRUVA MAHĀRĀJA RETURNS HOME......................................................................91
Analogies:........................................................................................................................92
Very Short Summary........................................................................................................93
The Lord appears before Dhruva (Text 1-4).....................................................................93
Dhruva offers conclusive prayers (Text 5-8).....................................................................94
The Lord is like a desire tree (Text 9-12)..........................................................................96
The different varieties of living entities (Text 13 - 17).......................................................97
Lord Viṣṇu congratulates Dhruva (Text 18).....................................................................99
Dhruva is awarded the polestar (Text 19-25)....................................................................99
Lord Viṣṇu returns to His abode (Text 26)......................................................................100
Dhruva ashamed of his material demands (Text 27-29)..................................................101
The shelter of the lotus feet of the Lord (Text 30-36)......................................................101
King Uttānpāda considers himself wretched (Text 37)....................................................103
Dhruva’s reunion with his father (Text 38-49)................................................................103
Sunīti was the mother of a great hero (Text 50-52).........................................................104
Description of the capital city (Text 53-64).....................................................................104
Dhruva Enthroned as emperor (Text 65-67)...................................................................105
4.9 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEW)....................................................................105
Discussion Topics...........................................................................................................106
4.10 DHRUVA MAHĀRĀJA’S FIGHT WITH THE YAKṢAS..............................................106
Pūrva-svādhyāya (Preliminary Self Study).....................................................................106
Analogies:......................................................................................................................107
Dhruva’s brother killed by a Yakṣa (Text 1-3).................................................................107
The YAKṢAS valiantly exhibit their prowess (Text 4-14).................................................108
Dhruva shoots incessant arrows (Text 15-20).................................................................108
The mystic tricks of the demons (Text 21-30)..................................................................108
4.10 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEW)..................................................................109
4.11 SVĀYAMBHUVA MANU ADVISES DHRUVA MAHĀRĀJA TO STOP FIGHTING. 109
Dhruva’s Arrows dismay the enemy soldiers (Text 1-5)...................................................109
Svāyambhuva Manu gives good instruction (Text 6-14)..................................................110
Creation of the material world (Text 15-17)....................................................................111
The Lord in His feature of eternal time (Text 18-23)......................................................112
Birth and death caused by the supreme (Text 24-30)......................................................113
Anger is the enemy of spiritual realization (Text 31-35)..................................................115
Analogies:......................................................................................................................116
4.12. DHRUVA MAHĀRĀJA GOES BACK TO GODHEAD...............................................117
Very Brief Summary.......................................................................................................117
Analogies:......................................................................................................................118
Kuvera speaks to Dhruva Mahārāja (Text 1-6)...............................................................119

Kuvera offers a benediction to Dhruva (Text 7-9)...........................................................120
Dhruva performs many ceremonial sacrifices (Text 10)..................................................121
Dhruva as direct father of the citizens (Text 11-13).........................................................122
Dhruva Mahārāja retires to the forest (Text 14-18)........................................................123
Associates of Viṣṇu come before Dhruva (Text 19-22)....................................................124
Nanda and Sunanda address Dhruva (Text 23-27).........................................................125
Dhruva prepares to board the transcendental plane (Text 28-31)....................................126
Dhruva remembers his poor mother (Text 32-33)...........................................................127
Dhruva Mahārāja Attains the Pole Star (Text 34-39)......................................................127
Nārada chants the glories Of Dhruva (Text 40-43).........................................................128
Devotees like to hear about Dhruva (Text 44-50)............................................................129
The Narration of Dhruva M is sublime knowledge (text 51-52)......................................131
Lessons from Dhruva Mahārāja’s Life...........................................................................132
UNIT 14 OPEN BOOK ASSESSMENT QUESTIONS...................................................132
UNIT 14 PAṬHANA-PRAYOJANAM (EDUCATIONAL OBJECTIVES)......................133
UNIT 15 PṚTHU MAHĀRĀJA.....................................................................................134
CANTO 4 CHAPTERS 13-23..............................................................................................135
Scheduled Reading Assignments....................................................................................135
4.13 DESCRIPTION OF THE DESCENDANTS OF DHRUVA MAHĀRĀJA.....................135
Analogies:......................................................................................................................136
Important Verses............................................................................................................136
Important Teachings......................................................................................................136
Very Short Summary......................................................................................................136
Vidura inquires about the Pracetās (Text 1-5)................................................................137
Dhruva’s son Utkala does not desire the throne (Text 6-10)............................................137
Dhruva Mahārāja’s Descendents (11-17).......................................................................138
King Vena Cursed by the sages (Text 18-24)...................................................................138
Sacrifice performed by King Aṅga (Text 25-34)..............................................................139
King Aṅga offers oblations to Viṣṇu (Text 35-38)...........................................................140
Vena as grandson of death personified (Text 39-45).......................................................141
King Aṅga gives up his home (Text 46-49).....................................................................141
Discussion Topics:.........................................................................................................142
4.14 THE STORY OF KING VENA.......................................................................................142
Analogies:......................................................................................................................143

Vena installed on the throne (text 1-3)............................................................................144
King Vena stops religious rituals (text 4-8).....................................................................144
The great sages speak to King Vena (text 9-16)...............................................................144
Qualifications of a pious king (Text 17-22).....................................................................145
King Vena Replies to Sages (Text 23-28)...................................................................................................146
King Vena condemned by the sages (Text 29-34)............................................................146

Sunītha preserves the dead body of Vena (Text 35).........................................................147
Bahuka born from the thighs of Vena (Text 36-46).........................................................147
Discussion Topics:.........................................................................................................148
4.15 KING PṚTHU’S APPEARANCE AND CORONATION &...........................................148
4.16 PRAISE OF KING PṚTHU BY THE PROFESSIONAL RECITERS...........................148
Analogies:......................................................................................................................149
4.15-16 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEWS)..........................................................149
Male and female born of the arms of Vena (Text 1-4).....................................................149
The goddess of fortune incarnated as Arcī (Text 5-6)......................................................150
King Pṛthu is placed on the throne (Text 7-20)...............................................................151
King Pṛthu speaks (Text 21-26)......................................................................................152
The reciters continue to praise the king (Text 1-3)..........................................................153
King Pṛthu as a chastiser to the irreligious (Text 4)........................................................154
King Pṛthu as a protector of the world (Text 5-10)..........................................................154
King Pṛthu to remain just like fire (Text 11-16)..............................................................155
The king will respect all women (Text 17-21)..................................................................156
The king will perform one hundred sacrifices (Text 22-27).............................................157
4.17 MAHĀRĀJA PṚTHU BECOMES ANGRY AT THE EARTH......................................158
4.18 PṚTHU MAHĀRĀJA MILKS THE EARTH PLANET................................................158
Analogies:......................................................................................................................159
The citizens suffer starvation (Text 1-11)........................................................................160
The earth flees from King Pṛthu (Text 12-17).................................................................162
The cow-shaped earth appeals to the king (Text 18-21)..................................................162
King Pṛthu replies to the earthly planet (Text 22-27)......................................................163
Pṛthu Mahārāja becomes like Yamarāja (Text 28)..........................................................164
The planet earth speaks (Text 29-33)..............................................................................164
The Lord in the form of the original Boar (Text 34-36)..................................................165
The planet earth tries to convince the king (Text 1-5).....................................................166
Grains being used by nondevotees (Text 6-11)................................................................168
Earth fulfills the king’s desire (Text 12-14)....................................................................169
The demigods milk nectar from the earth (Text 15-20)...................................................169
The demons milk blood from the earth (Text 21-32).......................................................170
4.19 KING PṚTHU’S ONE HUNDRED HORSE SACRIFICES..........................................172
Very short summary.......................................................................................................173
Viṣṇu present at the sacrifices of King Pṛthu (Text 1-6)..................................................173
King Pṛthu presented with various gifts (Text 7-9)..........................................................174
Indra takes the sacrificial horse (Text 10-16).................................................................175
Indra abandons his false dress (text 17-21)....................................................................176
Indra adopts several orders of sannyāsa (Text 22-25).....................................................177
Lord Brahmā stops the sacrifice (Text 26-34)............................................................................................178
Unwanted desires even amongst the demigods (Text 35-38)............................................179

King Pṛthu concludes a peace with Indra (Text 39-42)...................................................180
Analogies:......................................................................................................................181
4.20 LORD VIṢṆU’S APPEARANCE IN THE SACRIFICIAL ARENA OF MAHĀRĀJA
PṚTHU....................................................................................................................................182
Analogies:......................................................................................................................183
Lord Viṣṇu Appears on the scene (Text 1-2)...................................................................184
The Intelligent Do Not Become Addicted to the body (Text 3-8)......................................184
The Devotee’s Mind becomes broader and transparent (Text 9-12).................................186
Lord Viṣṇu Instructs King Pṛthu (Text 13-15)................................................................187
Lord Viṣṇu Please with Pṛthu’s Character (Text 16).......................................................188
King Pṛthu Worships The Lord’s Lotus Feet (Text 17-22)...............................................189
Prayers offered by Mahārāja Pṛthu (Text 23).................................................................190
Hearing from the mouth of a pure devotee (Text 24-25).................................................190
Lakṣmi the mother of the universe (Text 26-28)..............................................................191
Those bound by the sweet words of the vedas (Text 29-31)..............................................193
Pṛthu Mahārāja blessed by the Lord (Text 32-33)...........................................................194
The Lord returns to His Abode (Text 34-38)...................................................................194
4. 21 INSTRUCTIONS BY MAHĀRĀJA PṚTHU................................................................195
Analogies:......................................................................................................................196
In this chapter Pṛthu gives instructions to the citizens during a great sacrifice................198
The King’s City Beautifully Decorated (Text 1-3)...........................................................198
All the citizens welcome the King (Text 4-7)...................................................................198
The demigods follow in Pṛthu’s footsteps (Text 8-12)......................................................199
King Pṛthu Initiates a great sacrifice (Text 13)...............................................................199
Mahārāja Pṛthu’s beautiful speech (Text 14-23).............................................................200
The fate of an impious king (Text 24-26)........................................................................201
There must be a Supreme Authority (Text 27-29)...........................................................201
Abominable Persons Bewildered on the path of religion (Text 30-31).............................203
A devotee manifests renunciation (Text 32-33)...............................................................204
The Lord accepts many types of sacrifice (Text 34-36)....................................................205
Vaiṣṇavas are more powerful than royalty (Text 37).......................................................206
Regular Service to Brāhmaṇas and Vaiṣṇavas (Text 38-40)............................................207
Offerings accepted through mouths of devotees (Text 41)...............................................208
How to serve brāhmaṇas?..............................................................................................208
The Dust of the Lotus feet of Vaiṣṇavas (Text 42-44)......................................................208
What is the result of developing good qualities?............................................................209
King Pṛthu Congratulated by the Saintly Persons (Text 45-52).......................................209
4.22 PṚTHU MAHĀRĀJA’S MEETING WITH THE FOUR KUMĀRAS..........................211
Analogies:......................................................................................................................212

Important Points............................................................................................................213
The Four Kumāras Arrive (Text 1-2)..............................................................................215
The King Worships the Four Kumāras (Text 3-5)...........................................................215
King Pṛthu Speaks with great restraint (Text 6-11).........................................................215
Four Kumāras keep themselves like small children (Text 12-16)....................................216
Sanat-Kumāra begins to speak (Text 17-20)...................................................................218
The Ultimate goal of life (Text 21)..................................................................................219
Drinking the nectar of the glorification of the Lord (Text 22-23)....................................219
Devotees should lead a simple life (Text 24)...................................................................219
Increasing the culture of devotional service (Text 25-27)................................................220
The soul subjected to designations (Text 28-31)..............................................................221
The strongest obstruction to one’s self-interest (Text 32-33)...........................................222
Liberation must be taken very seriously (Text 34-36)......................................................222
Paramātma is eternally transcendental – Bhakti-miśra-jñāna (Text 37-38)....................223
The ocean of nescience is difficult to cross (Text 39-40).................................................223
Pṛthu Mahārāja offers everything to the Kumāras (Text 41-47)......................................224
The Kumāras praise the character of the king (Text 48-49)............................................226
Pṛthu Mahārāja’s only aim is to satisfy the Lord (Text 50-52)........................................226
Mahārāja Pṛthu begets 5 sons (Text 53-54)....................................................................227
Mahārāja Pṛthu satisfies everyone (Text 55-62).............................................................227
Pṛthu Mahārāja’s reputation loudly declared (Text 63)..................................................229
4.23 MAHĀRĀJA PṚTHU’S GOING BACK HOME...........................................................229
Analogies:......................................................................................................................230

Mahārāja Pṛthu goes to the forest (Text 1-3)..................................................................232
Severe Austerities Undergone by Pṛthu Mahārāja (Text 4-6)..........................................233
Mahārāja Pṛthu engages completely in devotional service (Text 7-12)............................233
Pṛthu Mahārāja gives up His material body (Text 13-17)...............................................235
Pṛthu Mahārāja released from all designations (Text 18)...............................................236
Queen Arcī follows the king into the forest (Text 19-20).................................................237
Queen Arcī prepares a funeral pyre (Text 21-22)............................................................237
The wives of the demigods glorify Queen Arcī (Text 23-28)............................................238
Queen Arcī Reaches the planet of her husband (Text 29)...............................................239
Benefits of hearing the narration of Mahārāja Pṛthu (Text 30-36).................................239
Even a pure devotee must hear about Pṛthu Mahārāja (Text 37-39)...............................240
UNIT 15 OPEN BOOK ASSESSMENT QUESTIONS...................................................241
UNIT 15 PAṬHANA-PRAYOJANAM (EDUCATIONAL OBJECTIVES)......................241
UNIT 16 (CANTO 4 CHAPTERS 24-31).......................................................................242
SECTION A KING PURAÑJANA.........................................................................................242
SECTION B, THE PRACETĀS..............................................................................................242
Scheduled Reading Assignments....................................................................................242
4. 24 CHANTING THE SONG SUNG BY LORD ŚIVA........................................................243
Analogies:......................................................................................................................244

Important Ślokas............................................................................................................247
Vijitāśva becomes emperor of the world (Text 1-2)..........................................................247
The 3 sons of Mahārāja Antardhāna (Text 3-8)..............................................................247
The Marriage of Mahārāja Barhiṣat (Text 9-13)............................................................248
The sons of Prācīnabarhi meet Lord Śiva (Text 14-17)...................................................249
Lord Śiva accompanied by His dangerous energies (Text 18).........................................251
The great lake seen by the Pracetās (Text 19-23)............................................................251
Lord Śiva speaks to the Pracetās (Text 24-27).................................................................252
Devotees are very dear to Lord Śiva (Text 28-30)............................................................253
Prayers of Lord Śiva (Text 31-35)...................................................................................254
Śiva Prays to Lord Aniruddha (Text 36-39)....................................................................256
The Lord expands his transcendental vibrations (Text 40-41).........................................257
The Lord is the oldest and supreme enjoyer (Text 42-44)................................................258
The Lord is the sum-total of all beauty (Text 45-48).......................................................260
The Lord has shoulders like a Lion’s (Text 49-50)..........................................................261
The beauty of the Lord’s Lotus feet (Text 51-53).............................................................261
Devotees easily attain the Lord (Text 54-55)...................................................................263
Time does not approach the devotee (Text 56-59)...........................................................263
The Lord is spread all over the universe (Text 60-61).....................................................264
Constitution of the universal form (Text 62-63)..............................................................265
The so-called happiness of the material creation (Text 64).............................................266
Time scatters everything (Text 65-66).............................................................................266
Even Lord Brahmā worships the Lord (Text 67-68)........................................................267
The Yoga system of chanting the holy name (Text 69-73)................................................268
Achievement of knowledge is the highest perfection (Text 74-75)...................................269
Value of chanting the prayers of Lord Śiva (Text 76-79).................................................270
4.25 THE DESCRIPTIONS OF THE CHARACTERISTICS OF KING PURAÑJANA......271
Analogies:......................................................................................................................272
Important Ślokas............................................................................................................273
Nārada shows compassion on King Prācīnabarhiṣat (Text 1-4)......................................274
People interested in so-called beautiful life (Text 5-6)....................................................275
Nārada describes history of King Purañjana (Text 7-10)................................................275
King Purañjana’s unlimited material desires (Text 11-12).........................................................................277
Description of city with 9 gates (Text 13-19)...................................................................278

King Purañjana meets a beautiful woman (Text 20-24)..................................................280
King Purañjana addresses the girl (Text 25-28)..............................................................281
Purañjana introduces himself as a very brave man (Text 29-31).....................................282
Woman addresses the king (Text 32-38)..........................................................................283
Happiness of family life (Text 39-42)..............................................................................284
King and woman enter the city (Text 43-44)...................................................................285
Description of 9 gates (Text 45-53).................................................................................286
King fulifills on the desires of his Queen (Text 54-61)....................................................288
King is completely cheated (Text 62)...............................................................................289
4.26 KING PURAÑJANA GOES TO THE FOREST TO HUNT, AND HIS QUEEN
BECOMES ANGRY................................................................................................................290
4.27 ATTACK BY CAṆḌAVEGA ON THE CITY OF KING PURAÑJANA; THE
CHARACTER OF KĀLAKANYĀ.........................................................................................290
Analogies:......................................................................................................................291

King Departs for Forest (Text 1-4).................................................................................293
King kills innocent animals (Text 5)...............................................................................294
Work due to uncontrolled desires cause downfall of a person (Text 6-9).........................294
King is tired after hunting (Text 10-12)..........................................................................296
Cupid attacks the King (Text 13)....................................................................................297
Wise wife is giver of good wisdom (Text 14-16)...............................................................297
King praises his wife’s beauty (Text 17-26).....................................................................298
King Purañjana enjoys with his wife (Text 1-2)..............................................................301
King loses his discretion (Text 3-5).................................................................................301
King begets 1100 sons from his wife (Text 6-7)...............................................................303
King marries his sons and daughters (Text 8-10)............................................................303
King Purañjana worships the demigods (Text 11-12)......................................................304
King named Canḍavega (Text 13-16)..............................................................................305
King and his friends are worried (Text 17-18)................................................................306
Kālakanyā curses Nārada (Text 19-22)...........................................................................306
Yavanrāja addresses Kālakanyā (Text 23-30)..................................................................307
4.28 PURAÑJANA BECOMES A WOMAN IN THE NEXT LIFE.......................................309
Analogies:......................................................................................................................310
Dangerous soldiers attack Purañjana’s city (Text 1-5)....................................................312
King loses all beauty and wealth (Text 6-9).....................................................................313
Kālakanyā destroys king’s kingdom (Text 10-12)............................................................314
Snake expresses desire to leave the city (Text 13-15).......................................................314
King is worried about his relatives (Text 16-21)..............................................................315
Yavanrāj comes to bind the King (Text 22-24)................................................................316
King is unable to remember the Supersoul (Text 25-26).................................................317
Purañjana is born as princess (Text 27-29)....................................................................318
Offsprings of King Malayadhvaja (Text 30-32)...............................................................318
Malayadhvaja’s lonely living (Text 33-36)......................................................................319
King Malayadhvaja wins all duels (Text 37-39)..............................................................320
King Malayadhvaja gets complete knowledge (Text 40-42).............................................321
Queen Vaidarbhi remains engaged in service of her husband (Text 43-45).....................321
Queen laments her husband’s death (Text 46-50)...........................................................322
A brāhmaṇa consoles the queen (Text 51-52).................................................................323
Supersoul is most initimate friend (Text 53-54)..............................................................324
Soul is hidden within body like city (Text 55-60).............................................................324
Actual position of soul and Supersoul (Text 61-65)........................................................325
4.29 TALKS BETWEEN NĀRADA AND KING PRĀCĪNABARHI.....................................327
Analogies:......................................................................................................................328
Transmigration of soul (Text 1-4)...................................................................................330
Description of senses (Text 5-15)....................................................................................331
Modes of nature affect the mind (Text 16-20).................................................................332
Gradual decline in body’s age (Text 21-25).....................................................................333
Living entity gets various bodies (Text 26-29).................................................................334
Living entity is like dog (Text 30-32)...............................................................................334
Ultimate solution to all problems (Text 33-35)................................................................335
Following Kṛṣṇa Consciousness (Text 36-41).................................................................335
Lord cannot be understood by worshipping demigods (Text 42-45).................................336
Vedic sacrifices are not the aim of life (Text 46-48)........................................................337
The only way to please the Lord: Devotional service (Text 49-50)...................................339
Guru is non-different from God (Text 51).......................................................................339
Lamentable position of household life (Text 52-55)........................................................339
Even sages are bewildered about goal of life (Text 56-57)...............................................341
Subtle body always exists (Text 58-60)............................................................................342
Living entity always fulfills his desires (Text 61-62)........................................................342
Mind indicates past and future bodies (Text 63-68)........................................................343
Devotee sees Lord everywhere (Text 69).........................................................................345
Transmigration of soul (Text 70-75)...............................................................................345
Conditioned soul bound as prisoner (Text 76-79)...........................................................346
King Prācīnabarhi leaves home (Text 80-82)..................................................................347
This story purifies the material world (Text 83-85).........................................................348
4.30 THE ACTIVITIES OF THE PRACETĀS......................................................................348
Analogies:......................................................................................................................349
Very Important Points....................................................................................................350

Pracetās please Lord Viṣṇu (Text 1-3)............................................................................351
Description of Lord’s body (Text 4-7).............................................................................353
Lord addressed the Pracetās (Text 8-12).........................................................................354
Girls born of Pramlocā and Kaṇḍu (Text 13-16).............................................................355
Special facilities given to Pracetās (Text 17-18)..............................................................356
Lord existence is completely independent (Text 19)........................................................356
Devotees feel freshness and newness in their work (Text 20)..........................................357
Pracetās offer prayers (Text 21-23).................................................................................358
Lord existence is completely independent (Text 24-25)...................................................358
Lord is witness to all activities (Text 26).........................................................................359
Lord expands as deity (Text 27-30).................................................................................359
Lord is famous by unlimited names (Text 31-32)............................................................360
Association of pure devotees (Text 33-36).......................................................................361
Devotees purify places of pilgrimage (Text 37-41)..........................................................362
Lord is famous as Vāsudeva (Text 42)............................................................................364
Pracetās desire to make earth treeless (Text 43-45).........................................................364
Birth of Dakṣa (Text 46-51)............................................................................................364
4.31 NĀRADA INSTRUCTS THE PRACETĀS....................................................................366
Analogies:......................................................................................................................366
Very Important Points....................................................................................................367

Very Important Verses....................................................................................................367
Pracetās leave home (Text 1-2).......................................................................................368
Nārada comes to see the Pracetās (Text (3-7).................................................................368
Nārada instructs the Pracetās (Text 8-9)........................................................................369
3 types of human birth (Text 10-12)...........................................................................................................369
Aim of auspicious activities (Text 13).............................................................................370

Supreme Lord is source of everything (Text 14-17).........................................................371
Supreme Lord is Supersoul of all living entities (Text 18-19)..........................................372
Lord enjoys tastes of devotees’ activities (Text 20-22)......................................................372
Pracetās return back to Godhead (Text 23-31)................................................................373
Bhaktivaibhava Canto Four Assessment Overview.........................................................374
Closed Book Assessment................................................................................................374
Open Book Assessment..................................................................................................374
Presentations.................................................................................................................374
Grades...........................................................................................................................374
Selected Verses for Memorization..................................................................................375
UNIT 13: Lord Śiva and Dakṣa

(CANTO 4 CHAPTERS 1-7)
Chapter 1: The Genealogical Table of the Daughters of Manu
Three Daughters of Svāyambhuva Manu (Text 1-3)
Yajña Born of Ākūti (Text 4-5)
Twelve Boys Born of Yajña and Dakṣiṇā (text 6-12)
Purṇimā’s Descendents Described (text 13-14)
The Severe Austerities of Atri Muni and Anasuya (Text 15-21)
Brahmā, Viṣṇu and Śiva Visits Atri Muni (text 22-28)
Atri Muni Benedicted by the Three Deities (text 29-32)
Birth of the great mystic Dattātreya (text 33)
Descendents of Aṅgirā, Pulastya, Pulaha and Kratu (Text 34-39)
Seven Spotless Sages Born of Vasiṣṭha (text 40-41)
The Universe Populated by Descendents of Kardama (Text 42-48)

The Joyful Appearance of Nara-Nārāyaṇa (Text 49-59)
Forty-Nine Fire-gods Generated (Text 60-66)
4.1 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEW)

Verses 1-14:
Śrī Maitreya describes the descendents of Ākūti, Devahūti and Prasūti, who are the three
daughters Svāyambhuva Manu begot in his wife Śatarūpā. Ākūti married Prajāpatī Ruci, and
they had two children, the incarnation of the Supreme Personality of Godhead named Yajña,
and a partial incarnation of Lakṣmī named Dakṣiṇā. Yajña was returned to Svāyambhuva
Manu according to a prior arrangement, and later Yajña married Dakṣiṇā, and had twelve
sons. Maitreya then describes the descendants of of Devahūti and Kardama Muni. Kardama
Muni begot nine daughters in Devahūti and all the daughters were later handed over to great
sages like Marīci, Atri and Vasinṭha.
Verses 15-33:
Anasūyā, Kardama’s daughter, was given to Atri Muni. Maitreya explains how Atri Muni
performed penance by standing on one leg and eating only air for one hundred years, in order
to get a son like the Supreme Lord. Atri Muni had no specific idea of the personality of the
Supreme Lord, thus, Visṇu, Śiva and Brahmā all appeared before him. Anasūyā, Kardama’s
daughter, the wife of Atri Muni, gave birth to three sons—Dattātreya, Durvāsā, and Soma,
who were partial representations of Visṇu, Śiva and Brahmā, respectively.
Verse 34-66:
Maitreya continues describing the descendents of Kardama Muni. Anyone who hears the
descriptions of this dynasty with faith will be relieved from all sinful reactions. Another of
Manu’s daughters, known as Prasūti, married the son of Brahmā named Dakṣa.Thirteen
daughters of Dakṣa were given to Dharma. Dharma’s wife Mūrti gave birth to Śrī Nara-
Nārāyaṇa, the Supreme Personality of Godhead. That Nara-Nārāyaṇa Ṛni, who is a partial
expansion of Kṛṣṇa, has now appeared in the dynasties of Yadu and Kuru, in the forms of
Kṛṣṇa and Arjuna respectively. Dakṣa’s sixteenth daughter, whose name was Satī, was the
wife of Lord Śiva. She could not produce a child, although she always faithfully engaged in
the service of her husband.
Discussion Topics
(Und) 4th Canto Overview (1)
Atri Muni not counted among the pure devotees (20)
(M&M) I am engaged in this herculean task of writing commentary on Śrīmad-Bhāgavatam
Analogies:
4.1.15: In the Vedānta-sūtra, the living entities of different gradations are compared to
candles or lamps with different candle power. For example, some electric bulbs have the
power of one thousand candles, some have the power of five hundred candles, some the
power of one hundred candles, some fifty candles, etc., but all electric bulbs have light. Light
is present in every bulb, but the gradations of light are different. Similarly, there are
gradations of Brahman
4.1.57: The Supreme Personality of Godhead, who is the origin of the cosmic manifestation,
is covered by the wonderful activities of material nature, just as outer space or the
illumination of the sun and moon is sometimes covered by clouds or dust.
Three Daughters of Svāyambhuva Manu (Text 1-3)
Text 1: Svāyambhuva Manu begot three daughters in his wife Śatarupā, and their names were
Ākūti, Devahuti and Prasuti.
 In this Fourth Canto of Śrīmad-Bhāgavatam there are thirty-one
chapters, and all these chapters describe the secondary creation by Brahmā and the
Manus.
 Svāyambhuva Manu was the son of Brahmā. Brahmā had many other
sons, but Manu’s name is specifically mentioned first because he was a great devotee
of the Lord.
Text 2-3: Ākūti had two brothers, but in spite of her brothers, Manu handed her over to
Prajāpatī Ruci on the condition that the son born of her be returned to Manu as his son. Ruci,
who was very powerful in his brāhmiṇical qualifications and was appointed one of the
progenitors of the living entities, begot one son and one daughter by his wife, Ākūti.
 Sometimes a sonless person offers his daughter to a husband on the
condition that his grandson be returned to him to be adopted as his son and inherit his
property. This is called putrika-dharma
 VCT comments in this connection that King Manu knew that the SPG
would take birth in the womb of Ākūti; therefore, in spite of having two sons, he
wanted the particular son born of Ākūti because he was ambitious to have the SPG
appear as his son and grandson.
Yajña Born of Ākūti (Text 4-5)

Ākūtison (yajña, directly an incarnation of the SPG) brought by Manu & daughter
(Dakṣiṇā, a partial incarnation of Laksmi) kept by Ruci.
 Both the Lord and His consort are beyond this material creation, as
confirmed by many authorities (Nārāyaṇah paro ‘vyaktat); therefore, their eternal
relationship cannot be changed, and Yajña, the boy born of Ākūti, later married the
goddess of fortune.
 There is always a reaction to every kind of action, but if actions are
performed for Yajña, there is no reaction.
Twelve Boys Born of Yajña and Dakṣiṇā (text 6-12)

Yajña married Dakṣiṇā and begot 12 boys- Tosa, Pratosa, Santosa, Bhadra, Santi, Idaspati,
Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana. These sons all became the demigods
collectively named the TuSītās. Marici became the head of the seven rsis, and Yajña became
the king of the demigods, Indra. Svāyambhuva Manu’s two sons, Priyavrata and Uttanapada,
became very powerful kings, and their sons and grandsons spread all over the three worlds
during that period. Devahuti given to Kardama and Ākūti to Dakṣa. Now here about
descendents of 9 daughters of Devahuti.
 An ideal husband and wife are called Laksmi-Nārāyaṇa to compare
them to the Lord and the goddess of fortune, for it is significant that Laksmi-Nārāyaṇa
are forever happy as husband and wife. Cāṇakya says, Laxmi automatically comes if
husband & wife are happy with each other.
 Unfortunately, in this age of Kalī there are no ideal husbands and
wives; therefore, unwanted children are produced, and there is no peace and
prosperity in the present-day world.
Purṇimā’s Descendents Described (text 13-14)
KardamaKāla (married to Marici)Kasyapa & PurṇimāViraja, Visvaga & Devakulya
(Devakulya was the water with which Lord’s lotus feet were washed and later became
Ganges)
The Severe Austerities of Atri Muni and Anasuya (Text 15-21)

15 to 16: Anasuya (married to Atri)Soma, Dattātreya and Durvāsā (partial representations
of Brahmā, Viṣṇu and Śiva respectively). Vidura inquires how these 3 deities became sons of
Atri and Anusuya.
 Some may ask why Dattātreya is not counted ordinary soul here when
Brahmā and Śiva are counted as such. Yes, Dattātreya and others are part and parcels
of SPG but Dattātreya is Viṣṇu Tattva while others are jīva tattva. In the Varāha
Purāṇa it is nicely explained that some of the parts are svāṁśa and some are
vibhinnāṁśa. Vibhinnāṁśa parts are called jīvas, and svāṁśa parts are in the Viṣṇu
category.
 The Viṣṇu svāṁśa expansions of the Supreme Lord in different Viṣṇu
forms are like lamps, Lord Śiva is also like a lamp, and the supreme candle power, or
the one-hundred-percent light, is Kṛṣṇa. The viṣṇu-tattva has ninety-four percent, the
Śiva-tattva has eighty-four percent, Lord Brahmā has seventy-eight percent, and the
living entities are also like Brahmā, but in the conditioned state their power is still
dimmer.
 The inquisitiveness of Vidura was quite fitting, for he understood that
when the Supersoul, Brahmā and Śiva all appeared through the person of Anasuya
there must have been some great purpose.
Text 17-21: Maitreya said: When Lord Brahmā ordered Atri Muni to create generations after
marrying Anasuya, Atri Muni and his wife went to perform severe austerities in the valley of
the Rksa mountains. In that mountain valley flows a river named Nirvindhya. The husband
and wife reached that beautiful place. There the great sage concentrated his mind by the yogīc
breathing exercises, and thereby controlling all attachment, he remained standing on one leg
only, eating nothing but air, and stood there on one leg for one hundred years. He was
thinking: May the Lord of the universe, of whom I have taken shelter, kindly he pleased to
offer me a son exactly like Him. While Atri Muni was engaged in these severe austerities, a
blazing fire came out of his head by virtue of his breathing exercise, and that fire was seen by
the three principal deities of the three worlds.
 It appears that the great sage Atri Muni had no specific idea of the
SPG. The Vedic mantras give us information of the SPG, so, Atri Muni concentrated
his mind upon that SPG even without knowing His name, just to beg from Him a
child exactly on His level.
 4 kind of people approach Lord. Atri Muni is not clearly a pure
devotee. Although he wanted a son exactly like the SPG, this desire was material
because he did not want the Personality of Godhead Himself, but only a child exactly
like Him.
 The fire of prāṇāyāma is mental satisfaction.
Brahmā, Viṣṇu and Śiva Visits Atri Muni (text 22-28)
At that time, the three deities approached the hermitage of Atri Muni, accompanied by the
denizens of the heavenly planets. He was so, pleased to see them all together that despite
great difficulty he approached them on one leg. Thereafter he began to offer prayers to the
three deities. The sage offered them his respects by falling down like a stick. The three devas
were gracious towards him. His eyes were dazzled by the effulgence of their bodies, and
therefore, he closed his eyes for the time being. But since his heart was already attracted by
the deities, somehow or other he gathered his senses, and with folded hands and sweet words
he began to offer prayers to the predominating deities of the universe. The great sage Atri
said: O Lord Brahmā, Lord Viṣṇu and Lord Śiva, you have divided yourself into three bodies
by accepting the three modes of material nature, as you do in every millennium for the
creation, maintenance and dissolution of the cosmic manifestation. I offer my respectful
obeisances unto all of you and beg to inquire whom of you three I have called by my
prayer. I’m greatly bewildered.
 When one worships the Supersoul, all other deities, such as Brahmā
and Śiva, appear with Lord Viṣṇu because they are directed by the Supersoul.
 Atri Muni said, “That jagad-iśvara, the Lord of the universe, must be
one of you, but since three of you have appeared, I cannot recognize whom I have
called. You are all so, kind. Please let me know who is actually jagad-iśvara, the Lord
of the universe.”
Atri Muni Benedicted by the Three Deities (text 29-32)

Text 29-30: The 3 deities replied-Dear brāhmaṇa, you are perfect in your determination, and
therefore, as you have decided, so, it will happen; it will not happen otherwise. We are all the
same person upon whom you were meditating, and therefore, we have all come to you.
 Viṣṇu is maintainer, Brahmā creates and Lord Śiva is the destroyer,
each may be considered its Lord. Therefore, since Atri Muni did not specifically
mention whom he wanted, all three--Brahmā, Viṣṇu and Lord Śiva—came before
him.
 One’s determination is fulfilled according to the strength of one’s
devotion. BG (9.25): yanti deva-vrata devan pitrn yanti pitr-vratah.
 Atri Muni had no clear conception of the Lord of the universe;
therefore, the three presiding deities who are actually the lords of the universe in the
three departments of the modes of nature all came before him.
Text 31-32: You will have sons who will represent a partial manifestation of our potency, and
because we desire all good fortune for you, those sons will glorify your reputation throughout
the world. The three deities disappeared from that place after bestowing upon Atri Muni the
benediction.
Birth of the great mystic Dattātreya (text 33)

From the partial representation of Brahmā, the moon-god was born of them; from the partial
representation of Viṣṇu, the great mystic Dattātreya was born; and from the partial
representation of Lord Śiva, Durvāsā was born.
Descendents of Aṅgirā, Pulastya, Pulaha and Kratu (Text 34-39)

Aṅgirā’s wife, Sraddha, gave birth to four daughters, named Sinivali, Kuhu, Raka and
Anumati and two sons - Utathya and the learned scholar Brhaspati.
Pulastya & HaviṚbhu Agastya & Visrava.

Visrava & IdavidaKuvera
Visrava & Kesini >>Rāvaṇa, Kumbhakarana & Vibhisana
Pulaha & Gati three sons (Karmaśreṣṭha, Varīyān and Sahiṣṇu).
Kratu & Kriyāsixty thousand great sages, named the Valakhilyas. All these sages were
greatly advanced in spiritual knowledge, and their bodies were illuminated by such
knowledge.
 They were known as the Valakhilyas because they all retired from
family life as vānaprasthas.
Seven Spotless Sages Born of Vasiṣṭha (text 40-41)

Vasiṣṭha & Urja (Arundhati) seven spotlessly great sages (Suroci, Viraja, Mitra, Ulbana,
Vasubhrdyana and Dyuman)
The Universe Populated by Descendents of Kardama (Text 42-48)

Atharva & Citti (Santi) a son named Asvasira.
Bhṛgu & Khyati two sons, named Dhata and Vidhata, and one daughter, Śrī.
The sage Meru had two daughters, named Ayati and Niyati, whom he gave in charity to Dhata
and Vidhata. Ayati and Niyati gave birth to two sons, Mrkanda and Prana. From Mrkanda,
Markandeya Muni was born, and from Prana the sage Vedasira, whose son was Usana
[Sukrācārya], also known as Kavi. Thus, Kavi also belonged to the descendants of the Bhṛgu
dynasty.
My dear Vidura, the population of the universe was thus, increased by the descendants of
these sages and the daughters of Kardama. Anyone who hears the descriptions of this dynasty
with faith will be relieved from all sinful reactions.
Another of Manu’s daughters, known as Prasuti, married the son of Brahmā named Dakṣa.
Dakṣa begot sixteen very beautiful daughters with lotuslike eyes in his wife Prasuti. Of these
sixteen daughters, thirteen were given in marriage to Dharma, and one daughter was given to
Agnī.
The Joyful Appearance of Nara-Nārāyaṇa (Text 49-59)
One of the remaining two daughters was given in charity to the Pitrloka, where she resides
very amicably, and the other was given to Lord Śiva, who is the deliverer of sinful persons
from material entanglement. The names of the thirteen daughters of Dakṣa who were given to
Dharma are Sraddha, Maitri, Daya, Santi, Tusti, Pusti, Kriyā, Unnati, Buddhi, Medhā, Titiksa,
Hri and Murti. These thirteen daughters produced the following sons: Sraddha gave birth to
Subha, Maitri produced Prasāda, Daya gave birth to Abhaya, Santi gave birth to Sukha, Tusti
gave birth to Muda, Pusti gave birth to Smāyā, Kriyā gave birth to Yoga, Unnati gave birth to
Darpa, Buddhi gave birth to Artha, Medhā gave birth to Smrti, Titiksa gave birth to Ksema,
and Hri gave birth to Prasraya. Murti, a reservoir of all respectable qualities, gave birth to Śrī
Nara-Nārāyaṇa, the SPG. On the occasion of the appearance of Nara-Nārāyaṇa, the entire
world was full of joy. Everyone’s mind became tranquil, and thus, in all directions the air, the
rivers and the mountains became pleasant. In the heavenly planets, hands began to play, and
they showered flowers from the sky. The pacified sages chanted Vedic prayers, the
Gandharvas and Kinnaras sang, apsaras danced, and in this way, at the time of the appearance
of Nara-Nārāyaṇa, all signs of good fortune were visible. Just at that time, great demigods
like Brahmā also offered their respectful prayers - The demigods said: Let us offer our
respectful obeisances unto the transcendental Personality of Godhead, who created as His
external energy this cosmic manifestation, which is situated in Him as the air and clouds are
situated in space, and who has now appeared in the form of Nara-Nārāyaṇa Rsi in the house
of Dharma.
 There are some philosophers, called nondualists, who because of their
impersonal conception think that varieties are false. In this verse it is specifically
stated, yo māyāya viracitam. This indicates that the varieties are a manifestation of the
energy of the SPG. Thus, because the energy is nondifferent from the Godhead, the
varieties are also factual. The material varieties may be temporary, but they are not
false.
Text 58: Let that SPG, who is understood by truly authorized Vedic literature and who has
created peace and prosperity to destroy all calamities of the created world, be kind enough to
bestow His glance upon the demigods. His merciful glance can supersede the beauty of the
spotless lotus flower which is the home of the goddess of fortune.
 It is very difficult to find the origin of the cosmic manifestation;
therefore, material scientists conclude that nature is the ultimate cause of all
manifestations. But from śāstra, or authentic literature like BG and other Vedic
scriptures, we understand that behind this wonderful cosmic manifestation is the SPG.
Text 59: The Lord glanced upon them with mercy and then departed for Gandhamadana Hill.
That Nara-Nārāyaṇa Rsi, who is a partial expansion of Kṛṣṇa, has now appeared in the
dynasties of Yadu and Kuru, in the forms of Kṛṣṇa and Arjuna respectively, to mitigate the
burden of the world.
 Nārāyaṇa is the SPG, and Nara is a part of the SPG, Nārāyaṇa. Thus,
the energy and the energetic together are the SPG.
Forty-Nine Fire-gods Generated (Text 60-66)

Text 60: The predominating deity of fire begot in his wife, Svaha, three children, named
Pavaka, Pavamana and Suci, who exist by eating the oblations offered to the fire of sacrifice.
From those three sons another forty-five descendants were generated, who are also fire-gods.
The total number of fire-gods is therefore, fortynine, including the fathers and the
grandfather. These forty-nine fire-gods are the beneficiaries of the oblations offered in the
Vedic sacrificial fire by impersonalist brāhmaṇas.
The Agnīsvattas, the Barhisadās, the Saumyas and the Ajyapas are the Pitas. They are either
sAgnīka or nirAgnīka. The wife of all these Pitas is Svadha, who is the daughter of King
Dakṣa. Svadha, who was offered to the Pitas, begot two daughters named Vayuna and
DHarīni, both of whom were impersonalists and were expert in transcendental and Vedic
knowledge.
The sixteenth daughter, whose name was Satī, was the wife of Lord Śiva. She could not
produce a child, although she always faithfully engaged in the service of her husband. The
reason is that Satī’s father, Dakṣa, used to rebuke Lord Śiva in spite of Śiva’s faultlessness.
Consequently, before attaining a mature age, Satī gave up her body by dint of yogīc mystic
power.
Pūrva-svādhyāya (Preliminary Self Study)

1. Explain the meaning of the terms ‘putrikā-dharma’. Explain the reason for Manu’s
extraordinary behavior in this connection (2).
2. Summarize Prabhupāda’s instructions on Vedic husband and wife relationship. (6)
3. Explain the phrase ‘gradations of Brahman’ and the respective categories of Dattātreya,
Durvāsā and Soma. (15)
4. Why is Atri Muni not counted among the pure devotees? (20)
5. Explain the meaning of the term ‘daṇḍavat’. (24)
6. Nara Nārāyaṇa Ṛni there after appeared as who? (59)
7. What is the total number of fire-gods? (61)
8. Explain why Satī, the sixteenth daughter of Dakṣa & the wife of Lord Śiva, could not
produce a child.
Chapter 2: Dakṣa Curses Lord Śiva
Lord Śiva, Spiritual Master of the World (Text 1-3)
Dakṣa Offended by Lord Śiva (Text 4-8)
Dakṣa Speaks Against Lord Śiva (Text 9-16)
Lord Śiva Cursed by Dakṣa (Text 17-19)
Dakṣa Cursed by Nandiśvara (Text 20-26)
The Followers of Lord Śiva Cursed by Bhṛgu (Text 27-32)
Lord Śiva Leaves the Arena of Sacrifice (Text 33)
The Demigods Depart for Their Abodes (Text 34-35)

Verses 1-19:
Vidura inquired how is it possible that Dakṣa could be inimical towards such an auspicious
personality as Lord Śiva? The sage Maitreya explained when Dakṣa, the leader of the
Prajāpatīs, entered the assembly of a great sacrifice, seeing his bodily luster, as bright as the
effulgence of the sun, all the universal leaders present, except Lord Brahmā and Lord Śiva,
stood in respect for Dakṣa. Dakṣa was very much offended to see Lord Śiva sitting and not
showing him any respect. Dakṣa angrily began to speak very strongly against Lord Śiva,
critizing him for failing to respectfully receive him, although as Dakṣa’s son-in-law, he
should have done so. Judging Śiva by his external appearance, Dakṣa described him as
shameless, duplicitous, uncivil, impure, dirty, mad and inauspicious. In a fury, Dakṣa cursed
Lord Śiva to be bereft of his share of the oblations of the sacrifice. Finally, Dakṣa left the
assembly in anger and returned to his home, in spite of the request of assembled members.
Verses 20-26:
NandīŚvara cursed Dakṣa that he would soon have the face of a goat. He also cursed both
Dakṣa and all the brāhmaṇas present there who had tolerated Dakṣa’s cursing Śiva, to be
bereft of transcendental knowledge, to always remain attached to fruitive activities, to do
their duties merely for the purpose of maintaining the body, and to be devoid of
discrimination in eating. They will acquire money, begging from door to door, simply for the
satisfaction of the body.
Verses 27-35:
The sage Bhṛgu condemned the followers of Lord Śiva with this very strong brāhmiṇical
curse: One who takes a vow to satisfy Lord Śiva will certainly become an atheist and be
diverted from transcendental scriptural injunctions for auspicious advancement. They will
imitate Lord Śiva by keeping long hair on their heads and living on wine, flesh etc. When
such cursing and countercursing was going on, Lord Śiva became very morose and silently
left the arena of the sacrifice, followed by his disciples. After completing the sacrifice the
demigods bathed at the confluence of the Ganges and Yamunā and then departed for their
respective abodes.
Discussion Topics
(PrA) Śambhu, Lord Śiva, is the greatest of all Vaiṣṇavas. (1-2, 14-15)
Divide the human race into four divisions (31)
(PeA) Dakṣa’s inolerance of Lord Śiva. (8-18)
(SC) Cursing and countercursing that went on in that assembly (21-32)
Analogies:
4.2.13: This restriction, that unless one has acquired the brāhmiṇical qualifications one
should not read the Vedic literatures, is like the restriction that a law student should not enter
a law college unless he has been graduated from all lower grades.
4.2.25: The Vedic promises of elevation to higher planets for a better standard of materialistic
life are compared to flowery language because in a flower there is certainly an aroma but that
aroma does not last for a very long time. In a flower there is honey, but that honey is not
eternal.
4.2.35: One who is honest may be faithful to the government, but he does not need to bribe
the government servants. Bribery is illegal; one does not bribe a government servant, but that
does not mean that one does not show him respect. Similarly, one who engages in the
transcendental loving service of the Supreme Lord does not need to worship any demigod,
nor does he have any tendency to show disrespect to the demigods.
4.2.35: By worshiping the Supreme Lord, one automatically serves all the demigods because
they are parts and parcels of the whole. If one supplies water to the root of a tree, all the parts
of the tree, such as the leaves and branches, are automatically satisfied, and if one supplies
food to the stomach, all the limbs of the body—the hands, legs, fingers, etc.—are nourished.
Thus, by worshiping the Supreme Personality of Godhead one can satisfy all the demigods,
but by worshiping all the demigods one does not completely worship the Supreme Lord.
Important Teachings
Persons who rebel against the Vedic principles are themselves the evidence that the Vedas are
authoritative, because by not following the Vedic principles they become like animals.
Important Verse
Verse 31
Lord Śiva, Spiritual Master of the World (Text 1-3)

Vidura Inquired: Why was Dakṣa envious of Lord Śiva, who is the best among the gentle?
Lord Śiva, the spiritual master of the entire world, is free from enmity, is a peaceful
personality, and is always satisfied in himself. He is the greatest among the demigods. How is
it possible that Dakṣa could be inimical towards such an auspicious personality?
 Lord Śiva is the best of the gentle because he is not envious of anyone,
he is equal to all living entities, and all other good qualities are present in his
personality. Śiva means “all auspicious”.
 Lord Śiva takes charge of reforming persons who are ghosts and
demons, not to speak of others, who are godly, therefore, he is the spiritual master of
everyone.
 Vidura thought Dakṣa – a great prajapati, Śiva-spiritual master of
everyone, what happened so, that the most chaste Satī give up her body.
Dakṣa Offended by Lord Śiva (Text 4-8)

Maitreya said-In a former time, the leaders of the universal creation performed a great
sacrifice. When Dakṣa entered the assembly, his personal bodily luster as bright as the
effulgence of the sun, the entire assembly was illuminated, and all the assembled personalities
became insignificant in his presence. All, except Brahmā and Śiva gave up their sitting places
and stood in respect. He was welcomed by Brahmā, president of that assembly. Dakṣa was
very much offended to see Lord Śiva sitting and not showing him any respects. Angrily, he
began to speak very strongly against Lord Śiva.
 Though Lord Brahmā and Śiva are in greater position than him, Dakṣa
became offended considering Śiva as his son-in-law.
Dakṣa Speaks Against Lord Śiva (Text 9-16)

Śiva has spoiled the name and fame of the governors of the universe and has polluted the path
of gentle manners. Because he is shameless he does not know how to act. He has already
accepted himself as my subordinate by marrying my daughter in the presence of fire and
brāhmaṇas. He has married my daughter and has pretended to be just like an honest person.
His eyes are like monkey’s nevertheless he did not stand up or welcome with sweet words.
I’d no desire to give my daughter to this person, who has broken all rules of civility. He lives
in crematoriums, and his companions are ghosts and demons. Naked like a madman,
sometimes laughing and sometime crying, he smears crematorium ashes all over his body. He
does not bathe regularly, and he ornaments his body with a garland of skulls and bones.
Therefore, only in name is he Śiva or auspicious, actually he is the most mad and
inauspicious creature. On the request of Brahmā I handed over my chaste daughter to him,
although he is so, unclean
 Lord Śiva is especially called all-auspicious because he is so, kind that
he takes charge of persons who are in gross ignorance.
 Dakṣa didn’t even accepted Brahmā as his father. Indirectly he was
calling Brahmā less intelligent because gave such a bad advice.
Lord Śiva Cursed by Dakṣa (Text 17-19)
thus Dakṣa washed his hands and mouth and cursed him-Lord Śiva should not have a share in
the oblations of sacrifice. In spite of the requests of all the members of the assembly, Dakṣa
cursed Lord Śiva and went back to his home.
 VCT comments-Because of this curse Śiva was saved from the
calamity of taking part with other demigods, who were all materialistic. It was an
indirect blessing. Practical example – GKDB, who used to sit in a latrine and chant to
avoid materialistic people. But he was so, great that BSST accepted him as his guru.
 Puffed up by his exalted position, he thought no one was greater than
he in arguments. Due to anger he didn’t listened to Brahmā and other demigods.
 LC-do not offend Vaiṣṇavas.
Dakṣa Cursed by Nandiśvara (Text 20-26)

Nandiśvara became greatly angry. He cursed Dakṣa and all the brāhmaṇas present there who
had tolerated Dakṣa’s cursing Śiva – (1) Anyone who has accepted Dakṣa as the most
important personality and neglected Lord Śiva because of envy is less intelligent and, because
of visualizing in duality, will be bereft of transcendental knowledge. (2) Pretentiously
religious life robs one of all intelligence and attaches one to fruitive activities as all in all.
Dakṣa has accepted the body as all in all. Therefore, since he has forgotten viṣṇu-pada, and is
attached to sex life only, within a short time he will have the face of a goat. (3) May who
insult Lord Śiva continue in the cycle of repeated birth and death. (4) May those who are
envious of Śiva, being attracted by the flowery language of Vedas always remain attached to
fruitive activities. (5) Brāhmaṇas shall be devoid of discrimination between what to eat and
what not to eat. They will acquire money, begging door to door, simply for satisfaction of the
body.
 Neophyte Vaiṣṇavas and Saivaites are always at loggerheads. Many
brāhmaṇas do not like Lord Śiva because they do not know his exalted position.
 Śiva could have cursed Dakṣa, but he remained tolerant. But Nandi
was intolerant. Of course as a servant it was right t hat he didn’t tolerated an insult to
his master, but he should not have cursed the brāhmaṇas.
 Material world is so, unsteady that even personalities like Nandiśvara,
Dakṣa and many of the brāhmaṇas present were infected by the atmosphere of anger.
 Last curse is completely manifested in kalī-yuga. These brāhmaṇas do
not try to acquire actual brāhmiṇical qualification, and if a person tries to acquire
those actual qualifications, they try to hinder his progress.
The Followers of Lord Śiva Cursed by Bhṛgu (Text 27-32)

Text 27-28: The sage Bhṛgu, as a reaction, condemned the followers of Lord Śiva with this
very strong brāhmiṇical curse-(1) One who takes a vow to satisfy Lord Śiva or who follows
such principles with certainly become an atheist and be diverted from transcendental
scriptural injunctions.
 CC-in material world curse and benediction are at the same level,
because they are material. To get out of this contamination, one should take shelter of
SPG.
 Kṛṣṇa’s devotees are peaeceful. Neither are they cursed, nor do they
attempt to curse.
 Padma Purāṇa-Śiva appeared and preached atheism in form of
Māyāvāda. By Bhṛgu’s curse followers of Lord Śiva become Māyāvādis. Besides that,
some worshippers of Lord Śiva lead devilish life.
Text 29-30: Those who vow to worship Lord Śiva are so, foolish that they imitate him by
keeping long hair and they prefer to live on wine, flesh and other such things. Since you
blaspheme the Vedas and the brāhmaṇas it is understood that you have already taken shelter
of the doctrine of atheism.
 Vedas give directions by which to elevate oneself to next life. Vedas
are mother for such instruction and brāhmaṇas are the father. Thus, if one blasphemes
the Vedas and brāhmaṇas, naturally one goes down to the status of atheism.
 Indirectly Bhṛgu Muni says, “it is not due to my cursing that you shall
become atheist; you are already situated in the principle of atheism”
Text 31-The Vedas give the eternal regulative principles for auspicious advancement in
human civilization which have been rigidly followed in the past. The strong evidence of
this principle is the SPG, who is called Janardana, the well-wisher of all living entities.
 SPG is the father of all living entities. So, as father He gives Vedas to
hovering under the impression that they can Lord over material nature.
 Vedas are apauruseta-not written by any man, even Brahmā. All other
system of knowledge are defective because they have been written by men or
demigods.
 BG-purpose of all Vedas is to understand Him.
 Evidence that Vedic knowledge is free from the defects of mistakes,
illusion, cheating and imperfection is that it is spoken by the SPG.
 Vedas describe how to divide human society into 4 parts. Varnāśrama
cannot be stopped-everywhere there will be 4 classes of people. This system is
Sanātana.
 Since Sanātana-dharma system is eternal, one can elevate himself to
the highest standard of spiritual life by following the Vedic principles.
 Formerly sages followed this system. But the followers of Lord Śiva,
who are drunkards and addicted to sex life are against all human etiquette.
 Conclusion: Persons who rebel against the Vedic principles are
themselves the evidence that the Vedas are authoritative, because by not
following the Vedic principles they become like animals.
Text 32: By blaspheming the principles of the Vedas, which are the pure and supreme path of
all the saintly persons, certainly you followers of Lord Śiva will descend to the standard of
atheism without a doubt.
 One meaning of bhuta is ghost. Another meaning is anyone who has
taken birth or anything which is produced, so, in that sense Lord Śiva may be
accepted as the father of this material world.
Lord Śiva Leaves the Arena of Sacrifice (Text 33)

When such cursing and countercursing was going on between Lord Śiva’s followers and the
parties of Dakṣa and Bhṛgu, Lord Śiva became very morose. Not saying anything he left the
arena of the sacrifice, followed by his disciples.
 Here Lord Śiva’s excellent character is described. Because he is the
greatest Vaiṣṇava he was so, sober that he diid not say anything.
 He became morose because he knew that these people, both with or
against him, are unnecessarily cursing each other, without any interest in spiritual life.
Paṅdītah samdarsinah-he saw them both as equals. So, the only way to stop this
curing and countercursing was to leave.
The Demigods Depart for Their Abodes (Text 34-35)

All the progenitors thus, execute a sacrifice for thousands of years, for sacrifice is the best
way to worship the Supreme Lord. All the demigods then took bath at the confluence of the
Ganges and the Yamunā after completing the yajña performance. Afterwards they departed
for their respective abodes.
 The sacrifice was not stopped for want of Lord Śiva or Dakṣa. In other
words, it may be assumed that if one does not worship the demigods, even upto Lord
Brahmā and Lord Śiva, one can nevertheless satisfy SPG.
 This does not mean one should not show respects to them, but one
should not worship them. E.g. one does show respect to government agent, but one
should not bribe them.
 By worshipping SPG, one automatically serves all demigods. But
opposite is not true. Therefore, worship of the demigods is irregular, and it is
disrespectful to the scriptural injunctions.
 In present age only Saṅkīrtan yajña is possible.

1. Why was Vidura astonished? (1-2)
2. What is the meaning of the word satī? (2)
3. List reasons why Dakṣa become inolerant towards Lord Śiva. (8-16)
4. Why is Lord Śiva called ĀŚutona? (10)
5. Persons in the modes of goodness, passion, and ignorance are given shelter by which
respective deities? (14-15)
6. What general principle does Prabhupāda draw from Dakṣa’s accusations to Lord Brahmā?
(16)
7. Explain how the curse of Dakṣa was indirectly a blessing. (18)
8. What conclusion does Prabhupāda give regarding the behavoir of Lord Śiva? (18)
9. What general principles does Prabhupāda draw from the behavoir of Dakṣa? (19)
10. List main points from the cursing and countercursing in the assembly (21-32)
11. Explain the analogy of flowery language in relation to the Vedic hymns. (25)
12. Explain the phrase ‘brahma-daṇḍam duratyayam’ (27)
13. What does Lord Śiva’s becoming morose and leaving the arena of the sacrifice indicates
about his character? (33)
14. What general principles does Prabhupāda draw from the demigods remaining to perform
the sacrifice after the departure of of Śiva and Dakṣa? (35)
Chapter 3: Talks Between Lord Śiva and Satī
Tension Between Dakṣa and Lord Śiva (Text 1)
The Grand Sacrifice Planned by Dakṣa (Text 2-4)
Satī’s Desire to Attend the Sacrifice (Text 5-8)
Women Hanker for Material Affection (Text 9 -14)
Śiva Remembers the Malicious Speeches of Dakṣa (Text 15)
Dakṣa Proud of Material Assets (Text 16-19)
Dakṣa Intolerant of Śiva’s High Position (Text 20-22)
Śiva Worships Vasudeva in Pure Consciousness (Text 23)
Śiva’s advice to Satī (Text 24-25)

Verses 1-14:
When Lord Brahmā appointed Dakṣa the chief of all the Prajāpatīs, the progenitors of
population, Dakṣa became very much puffed up. Dakṣa performed another sacrifice, and yet
another, the latter well attended by the universal leaders. Hearing of that sacrifice and seeing
her sisters enroute to it, Satī, the daughter of Dakṣa, developed the desire to attend, and
approached her husband, Lord Śiva, to convince him that they should go. She explains that as
a woman she is very much attached to her family and it is difficult for hear to miss a festive
event attended by her relatives at her father’s house. Even though uninvited, it is always
acceptable to visit a relative or friend without invitation.
Verse 15-25:
Lord Śiva agreed that visiting a friend, though uninvited, is proper, but said that one should
never go where the host finds faults with the guest and become angry towards him. Because
they cannot attain self-realization themselves, the proud are unable to tolerate a saint’s
transcendental opulence. Transcendentally enlightened persons offer the mutual greetings,
exchanged when they meet other persons, to the Supersoul, who is sitting within the body, not
to the body. Thus, because Lord Śiva is always engaged in offering obeisances to Lord
Vāsudeva in pure Kṛṣṇa consciousness, he is innocent of disrespecting Dakṣa. Although Satī
is Dakṣa’s dearmost daughter, Śiva predicts she will be dishonored at Dakṣa’s home because
of her relationship with her husband. Unkind words spoken by a friend perpetually torture
one’s heart. Śiva warns that if Satī decides to go, because her father is envious of him, the
insult by her relative will immediately be equal to death.
Discussion Topics
(AMI) If one satisfies Visṇu, it is not necessary to satisfy His followers (3)
Imitate Lord Śiva in smoking gāṅjā exploit everything from household affairs (9)
(PeA) Decorate themselves very nicely…auspicious signs (4)
Material exhaustion is an advantage for advancement in Kṛṣṇa consciousness (17)
Offering respect to Vaiṣṇavas is respecting the supersoul (21-22).
(PrA) Lord Śiva sorrow / difference between the material and spiritual worlds (15)
Zero is by the side of the Supreme One, it at once increases in value to ten (17)
(Und) Śuddha-sattva existence (23)
Analogies:
4.3.17: Milk is a very nice food, but when milk is touched by an envious serpent it becomes
poisonous. Similarly, material assets such as education, wealth, beauty and good parentage
are undoubtedly nice, but when they decorate persons of a malicious nature, then they act
adversely.
4.3.17: Unless one is Kṛṣṇa conscious, all his material possessions are zero, but when this
zero is by the side of the Supreme One, it at once increases in value to ten. Unless situated by
the side of the Supreme One, zero is always zero; one may add one hundred zeros, but the
value will still remain zero.
4.3.23: For example, when iron is put into a fire, it becomes warm, and when red-hot,
although it is iron, it acts like fire. Similarly, when copper is surcharged with electricity, its
action as copper stops; it acts as electricity. Bhagavad-gītā (14.26) also confirms that anyone
who engages in unadulterated devotional service to the Lord is at once elevated to the
position of pure Brahman
Tension Between Dakṣa and Lord Śiva (Text 1)

In this manner the tension between the father-in-law and son-in-law continued for a
considerably long period.
 Cause of misunderstanding described in last chapter, now why Satī
gave up her body? Because Śiva was not invited to Dakṣa’s yagya.
The Grand Sacrifice Planned by Dakṣa (Text 2-4)

When Lord Brahmā appointed Dakṣa the chief of all the Prajāpatīs Dakṣa became very much
puffed up. He began a sacrifice named vājapeya, and he became excessively confident of his
support by Lord Brahmā. He then performed another great sacrifice, named brhaspati-sava.
Many great sages, pitris (ancestral demigods) and others along with wives, who decorated
with ornaments, attended.
 When a man becomes too proud of his material possessions, he can
perform any disastrous act.
 All sacrifices are intended to pacify Lord Viṣṇu, but Lord Viṣṇu
includes all His devotees. Demigods are all obedient servants of Lord Viṣṇu, so, He is
never satisfied without them. Dakṣa chose the wrong process-satisfying only Viṣṇu.
 SB and Śiva Purāṇa – it is better to worship the devotees of Kṛṣṇa.
 Married women decorating themselves very nicely with ornaments,
fine clothing and cosmetics for a marriage, yagya or pūjā are auspicious signs. When
a woman is nicely decorated her husband becomes more cheerful.
Satī’s Desire to Attend the Sacrifice (Text 5-8)

The chaste Satī heard the heavenly denizens flying in the sky conversing about the great
sacrifice. When she saw their wives nicely decorated, she approached her husband, in great
anxiety, and spoke: All demigods, having invited by your father in law, are going in the great
sacrifice. If you desire, we may also go.
 Śiva’s residence was somewhere in outer space, otherwise how could
Satī have seen airplanes coming from different directions and heard the passengers
talking.
 Satī was impelled to dress similarly and go to the sacrifice with her
husband. That is the natural inclination of a woman.
Women Hanker for Material Affection (Text 9 -14)

Text 9-10 - All my sisters must have gone. I also desire to decorate myself with the ornaments
given to me by father and go with you in that assembly. Many of my relatives will be there
and I shall be able to see the flapping flags and the performance of the sacrifice by the great
sages.
 It is woman’s nature to want to decorate herself with ornaments and
nice dresses and accompany her husband to social functions, meet friends and
relatives, and enjoy life in that way.
 But Lord Śiva is not attracted by material enjoyment.
 It was fortunate for Satī that Lord Śiva did not take the ornaments from
his wife and spend them for ganja, because those who imitate Lord Śiva in smoking
ganja exploit everything from household affairs.
Text 11 – This manifested cosmos is a wonderful creation of the interaction of the 3 material
modes. This truth is fully known to you. Yet I’m but a poor woman, and, as you know, I am
not conversant with the truth. Therefore, I wish to see my birthplace once more.
 Satī knew that her husband was not very much interested in the glaring
manifestation of the material world. Therefore, she addressed her husband as aja,
which refers to one who has realized his eternal position.
 Bhāgavatam considers one who has attraction for his birthplace, for his
body, and for other such items to be an ass. Satī might have geard it, but being a
woman she still hankered after the same material objects of affection.
 In spiritual advancement, association with woman is always restricted
because if one is like a play doll in the hands of woman, then all his spiritual
advancement is at once stopped.
Text 12: Not only my relatives but also other women, dressed in nice clothes and decorated
with ornaments, are going there with their husbands and friends.
 Here Śiva is referred as abhava, which means “one who has never felt
material desires”.
 Satī is impressing that also people not related to her father are going,
so, why shouldn’t she who was his daughter.
 Satī addresses him as nilakanṭha (one with blue throat) because since
Śiva drank poison for other’s sake, she should be kind enough upon his wife to go to
her father’s house.
Text 13-14: How can a daughter remain undisturbed when she hears that some festive event
is taking place in her father’s house? Even though I have not been invited, there is no harm if
one goes to house of one’s friend, husband, spiritual master or father without invitation. You
have accepted me as half of your body; therefore, please show kindness towards me and
accept my request.
Śiva Remembers the Malicious Speeches of Dakṣa (Text 15)

Text 15: Lord Śiva replied smilingly, although at the same time he remembered the
malicious, heart-piercing speeches delivered by Dakṣa before the guardians of the universal
affairs.
 He smiled to please his wife, although he remembered painful words of
Dakṣa.
 Matra sparsastu… so, why Lord Śiva was so, unhappy due to words of
Dakṣa? VCT - Lord Śiva is ātmārāma but because he is the incarnation in charge of
tamo-guṇa, he is sometimes affected by the pleasure and pain of the material world.
 The difference between the pleasure and pain of this material world
and that of the spiritual world is that in the spiritual world the effect is qualitatively
absolute. Therefore, one may feel sorry in the absolute world, but the manifestation of
so-called pain is always full of bliss. E.g. Kṛṣṇa cries due to Yaśodā chastisement or
Kṛṣṇa giving distress to gopis.
 Material world perverted reflection of spiritual world and everything is
contaminated by material modes. So, Lord Śiva felt sorrow.
Dakṣa Proud of Material Assets (Text 16-19)

Text 16: The great lord replied: My dear beautiful wife, you have said that one may go to a
friend’s house without being invited, and this is true, provided such a friend does not find
fault with the guest because of bodily identification and thereby become angry towards him.
 Lord Śiva foresaw that Dakṣa would be unnecessarily angry with the
faultless Satī as he was with faultless Śiva.
Text 17: Although the six qualities education, austerity, wealth, beauty, youth and heritage are
for the highly elevated, one who is proud of possessing them becomes blind, and thus, he
loses his good sense and cannot appreciate the glories of great personalities.
 Since Dakṣa was very learned, wealthy and austere and had descended
from a very exalted heritage, how could he be unnecessarily angry towards another?
When these qualities are misplaced in a person who is puffed up by all these
possessions, they produce a very bad result. Milk & serpent.
 Cāṇakya Paṇḍita - a serpent that has a jewel on its head is still fearful
because it is a serpent. A serpent, by nature, is envious of other living entities, even
though they be faultless.
 Kuntīdevī addressed Him asakincana-gocaras. Material exhaustion
is an advantagefor advancement in KC, although if one is conscious of his eternal
relationship with the SPG, one can utilize one’s material assets for the service of
the Lord; then such assets become glorious.
 Unless one is Kṛṣṇa conscious, all his material possessions are zero,
but when this zero is by the side of the Supreme One, it at once increases in value
to ten.
Text 18: One should not go to anyone’s house, even on the consideration of his being a
relative or a friend, when the man is disturbed in his mind and looks upon the guest with
raised eyebrows and angry eyes.
 Tigers are very kind to their cubs, but it is also known that sometimes
they eat them. Malicious persons should not be trusted, because they are always
unsteady.
Text 19: If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the
unkind words of a relative, for such grief continues to rend one’s heart day and night.
 Satī might have concluded that she would take the risk of going to her
father’s house, and even if her father spoke unkindly against her she would be
tolerant, as a son sometimes tolerates the reproaches of his parents. But
Lord Śiva reminded her that she would not be able to tolerate such unkind words
Dakṣa Intolerant of Śiva’s High Position (Text 20-22)

Text 20: It is clear that of the many daughters of Dakṣa you are the pet, yet you will not be
honored at his house because of your being my wife. Rather, you will be sorry that you are
connected with me.
Text 21: One who is conducted by false ego and thus, always distressed, both mentally and
sensually, cannot tolerate the opulence of self-realized persons. Being unable to rise to the
standard of self-realization, he envies such persons as much as demons envy the SPG.
 The real reason for the enmity between Lord Śiva and Dakṣa is
explained here. Dakṣa was envious of Lord Śiva because of Śiva’s high position as an
incarnation of a quality of the SPG and because Śiva was directly in contact with the
Supersoul and was therefore, honored and given a better sitting place than he.
 When Dakṣa entered the arena of yajña, Lord Śiva was in meditation
and might not have seen Dakṣa enter, but Dakṣa took the opportunity to curse him
because Dakṣa had maintained an envious attitude towards LordŚiva for a long time.
 When one offers respect to the body, it is not to the material body but
to the presence of the Supreme Lord. Thus, one who is always in meditation upon the
Supreme Lord is always offering Him obeisances. But since Dakṣa was not very
elevated, he thought that obeisances were offered to the material body, and because
Lord Śiva did not offer respect to his material body, Dakṣa became envious.
 Asuras are always envious of the SPG; they simply want to kill Him.
In this age we find some so-called scholars commenting on BG. When Kṛṣṇa says,
man-manā bhava mad-bhaktaḥ they comment that it is not to Kṛṣṇa that we have to
surrender. That is envy.
Text 22: Certainly friends and relatives offer mutual greetings by standing up, welcoming one
another and offering obeisances. But those who are elevated to the transcendental platform,
being intelligent, offer such respects to the Supersoul, who is sitting within the body, not to
the person who identifies with the body.
 Since Dakṣa was the father-in-law of Lord Śiva, it was certainly the
duty of Lord Śiva to offer him respect? When a learned person stands up or offers
obeisances in welcome, he offers respect to the Supersoul, who is sitting within
everyone’s heart. It is seen, therefore, among Vaiṣṇavas, that even when a
disciple offers obeisances to his spiritual master, the spiritual master immediately
returns the obeisances because they are mutually offered not to the body but to
the Supersoul.
 Devotees do not identify with the body, so, offering respect to
a Vaiṣṇava means offering respect to Viṣṇu.
 A Vaiṣṇava sees the body as a temple of Viṣṇu. Since Lord Śiva had
already offered respect to the Supersoul in Kṛṣṇa consciousness, offering respect
to Dakṣa, who identified with his body, was already performed. There was no need to
offer respect to his body, for that is not directed by any Vedic injunction.
Śiva Worships Vasudeva in Pure Consciousness (Text 23)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 23 mentions The Factual Truth of Kṛṣṇa
(bhagavat-svarupa tattvam)
Text 23: I am always engaged in offering obeisances to Lord Vāsudeva in pure KC. KC is
always pure consciousness, in which the SPG, known as Vāsudeva, is revealed without any
covering.
 The living entity is constitutionally pure. Asaṅgo hy ayaṁ puruṣaḥ.
The identification of the body with the soul is due to misunderstanding. As soon as
one is fully Kṛṣṇa conscious it is to be understood that one is in his pure, original
constitutional position.
 Bhagavad-gītā (14.26) also confirms that anyone who engages in
unadulterated devotional service to the Lord is at once elevated to the position of
pure Brahman.
 To execute unadulterated devotional service one must follow the rules
and regulations of devotional service without desire to gain material profit by fruitive
activities or mental speculation.
 In pure devotional service one simply serves the SPG as a matter of
duty, without reason and without being impeded by material conditions. That is
called śuddha-sattva, or vasudeva
 Śrīla Jīva Gosvāmī has very nicely described this vasudeva, or śuddha-
sattva, in his Bhagavat-sandarbha. He explains that aṣṭottara-śata (108) is added to the
name of thof the spiritual master to indicate one who is situated in śuddha-sattva, or in
the transcendental state of vasudeva.
 Vasudeva is the ground wherein Vāsudeva, the Supreme Personality of
Godhead, is revealed.
 When one is situated in pure, transcendental knowledge, one is situated
in kaivalya. Therefore vasudeva also means kaivalya, a word which is generally used
by impersonalists. Impersonal kaivalya is not the last stage of realization, but in Kṛṣṇa
consciousness kaivalya, when one understands the SPG, then one is successful.
 In that pure state, by hearing, chanting, remembering, etc., because of
the development of knowledge of the science of Kṛṣṇa, one can understand the SPG.
All these activities are under the guidance of the internal energy of the Supreme Lord.
 The action of the internal potency is described in this verse
as apāvṛtaḥ, free from any covering. Because the SPG, His name, His form, His
quality, His paraphernalia, etc., being transcendental, are beyond material nature, it is
not possible to understand any one of them with the materialistic senses. When the
senses are purified by the discharge of pure devotional service (hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate, the pure senses can see Kṛṣṇa without covering.
 Since factually the devotee has the same material existential body, how
is it possible that the same materialistic eyes become purified by devotional service?
The example, as stated by Lord Caitanya, is that devotional service cleanses the
mirror of the mind. In a clean mirror one can see one’s face very distinctly. Similarly,
simply by cleansing the mirror of the mind one can have a clear conception of the
SPG.
 By the bhakti-yoga process, beginning from hearing and chanting, one
can cleanse the heart and mind, and thus, one can clearly see the face of the SPG.
 Lord Śiva said that since his heart was always filled with the
conception of Vāsudeva, because of the Supreme Lord’s presence within his mind and
heart, he was always offering obeisances unto that Supreme Godhead. In other words,
Lord Śiva is always in trancein trance, samādhi. This samādhi is not under the control
of the devotee; it is under the control of Vāsudeva.
 It is not the position of the devotee to command the Supreme
Personality of Godhead to come before him or to dance before him. There are many
so-called devotees who command the Lord to come before them dancing. The Lord,
however, is not subject to anyone’s command
 Vāsudeva is not formless, for it is stated in this verse that as soon as
the Lord reveals Himself, the devotee offers his obeisances. Obeisances are offered to
a person, not to anything impersonal. One should not accept
the Māyāvāda interpretation that Vāsudeva is impersonal. As stated in Bhagavad-
gītā, prapadyate, one surrenders. One surrenders to a person, not to impersonal
nonduality.
Śiva’s advice to Satī (Text 24-25)
Text 24-25: therefore, you should not see your father, although he is the giver of your body,
because he and his followers are envious of me. Because of his envy, O most worshipful one,
he has insulted me with cruel words although I am innocent. If in spite of this instruction you
decide to go, neglecting my words, the future will not be good for you. You are most
respectable, and when you are insulted by your relative, this insult will immediately be equal
to death.
1. What was the chief reason for Satī’s giving up her body? (1)
2. Why was Dakṣa proud? (2)
3. List the reasons why Satī was eager to participate in Dakṣa’s sacrifice. (5-14)
4. Explain the meaning of the Sanskrit word ‘strī’. (9)
5. Explain the meaning of Lord Śiva’s name ‘nīlakaṇṭha’. Why does Satī address Śiva with
this name? (12)
6. Why was Śiva, a liberated personality, unhappy because of the words of Dakṣa? (15)
7. Why is a serpent considered envious of other living entities? (17)
8. What does “natural psychology” dictate? (19)
9. Explain what offering respect to a Vaiṣṇava actually means (21-22).
10. Explain what is Śuddha-sattva existence (23)
11. Summarize Lord Śiva’s instructions to Satī (24)
Chapter 4: Satī Quits Her Body
Satī’s Mind Unsettled (Text 1-2)
Satī Leaves Her Husband (Text 3-5)
Satī Dissatisfied by Dakṣa’s Silence (Text 6-9)
Satī Condemns Her Father (Text 10-13)
Śiva’s Honor Never Neglected (Text 14-15)
Inauspicious Qualities of Śiva (Text 16-17)
Satī Condemns Her Body (Text 18-20)
Opulence of Self-Realized Souls (Text 21-23)

Satī Absorbs Herself in Mystic Yoga (Text 24-26)
Satī Quits Her body in blazing fire (Text 27)
Dakṣa Unworthy to be a Brāhmaṇa (Text 28-30)
Bhṛgu Muni created the Ṛbhu Demigods (Text 31-34)
4.4 ADHYĀYA-KATHĀ-SĀRA (Chapter Overview)

Verses 1-5:
Crying at being forbidden to go see her relatives at her father’s house, she left for the house
of her father. This less intelligent act was due to her being a weak woman. When they saw
Satī leaving alone very rapidly, thousands of Lord Śiva’s disciples accompanied her like a
royal procession.
Verses 6-17:
When Satī reached the arena no one received her well out of fear of Dakṣa, except her mother
and sisters. She did not reply to the words of her mother and sisters, nor accept their gifts,
because her father did not welcome her. Neither were there oblations for her husband, Lord
Śiva, in the sacrifice. She became very angry and looked at her father as if to burn him with
her eyes. The followers of Lord Śiva, the ghosts, were ready to attack Dakṣa, but Satī ordered
them to stop. Satī began to condemn the process of sacrificial fruitive activities and persons
who are very proud of such sacrifices. She especially condemned her father, speaking against
him in the presence of all, for envying such a glorious personality as Lord Śiva, who lives to
benefit all. Although Dakṣa simply finds faults, Śiva finds no faults with others but if
someone has a little good quality, he mAgnīfies it greatly. Lord Śiva purifies one of all sinful
activities. His order is never neglected. No one but Dakṣa envies him. Although Dakṣa
considered Śiva inauspicious because of his dress and association, great personalities like
Brahmā honor him by placing the flowers offered to his feet on their heads with great respect.
Verses 18-27:
If one hears blasphemy of a great soul one should block his ears and go away if unable to
punish him. But if one is able to kill, then one should cut out the blasphemer’s tongue and kill
the offender, and then give up his own life. Therefore, Satī declared she would no longer bear
the body she received from Dakṣa, who blasphemed Lord Śiva. Thus, she sat in yoga posture,
meditated on the lotus feet of her exalted husband, purifying herself of all sin, and burned her
body to ashes in fiery mystic yoga.
Verses 28-34:
Then there was a tumultuous roar all over the universe. While people were talking about
Satī’s death, her attendants readied themselves to kill Dakṣa with their weapons, but Bhṛgu
Muni by brāhmiṇical power immediately uttered mantric hymns from the Yajur Veda by
which the destroyers of yajñic performances could be killed immediately. At once thousands
of powerful demigods named Ṛbhus became manifested, and attacked the ghosts and
Guhyakas with half-burned fuel from the yajña fire, thus, dispersing them.
Discussion Topics
(PeA) How to respond when a Vaiṣṇava is insulted (10, 17)
Reasons why Satī decided to give up her body. (17-18, 23-24, 26)
Severe example set by Satī (26)
(AMI) Divorce takes place due to womanly weakness (3)
Analogies:
4.4.12: Just as a bee is always interested in the honey in the flower and does not consider the
thorns and colors, highly qualified persons, who are uncommon, accept only the good
qualities of others, not considering their bad qualities, whereas the common man can judge
what are good qualities and what are bad qualities.
4.4.13: Those who are offenders at the lotus feet of a great personality dry up; their godly
qualities diminish. A great soul may forgive offenses, but Kṛṣṇa does not excuse offenses to
the dust of that great soul’s feet, just as one can tolerate the scorching sunshine on one’s head
but cannot tolerate the scorching sunshine on one’s feet.
4.4.18: therefore, I shall no longer bear this unworthy body, which has been received from
you, who have blasphemed Lord Śiva. If someone has taken food which is poisonous, the
best treatment is to vomit.
Satī’s Mind Unsettled (Text 1-2)

Lord Śiva was silent after speaking. Satī was very much anxious to see her relatives, but at
the same time afraid of Lord Śiva’s warning. Her mind unsettled, she moved in and out of the
room like a swing. Due to affection for her relatives tears came down from her eyes. Shaking
and afflicted she looked at her uncommon husband as if she were going to blast him with her
vision.
 Apratipuruṣam-Lord Śiva has no equal in the material world in regard to equality
toward everyone. So, Satī thought why he was not kind towards her.
 Satī looked as if to blast her husband. Since Śiva means ātmā it also means that Satī
was prepared to commit suicide.
 Satī took shelter of her last weapon – weeping.
Satī Leaves Her Husband (Text 3-5)

Thereafter Satī left her husband who had given her half his body due to affection. This less
intelligent act was due to her being a weak woman. Thousands of Lord Śiva’s disciples
quickly followed her.
 Wife without husband or vice versa are incomplete.
 Generally, separation between husband and wife is due to womanly behavior;
divorce takes place due to womanly weakness. The best course for a woman is to
abide by the orders of her husband. That makes family life peaceful.
 Sometimes there might be misunderstanding, but for this wife should not leave
husband’s protection.
 They followed her because they could understand the desire of Śiva, who did not want
Satī to go alone.
Satī Dissatisfied by Dakṣa’s Silence (Text 6-9)

Text 6-9: She then reached her father’s house and entered the sacrifice arena. Due to Dakṣa’s
fear, no one received her well except her mother and sisters. But she didn’t reply to them and
didn’t accept their seat and presents, for her father neither talked with her nor asked for her
welfare. She saw there were no oblations for her husband. She realized that neither Śiva was
invited nor his exalted wife was received by Dakṣa. She became so, angry and at his father
so, as to burn him.
 Some sages were busy in arguing over the conclusion of the scriptures, some were
chanting Vedic mantras.
 In this age no one is expected to be very learned or accumulate sacrificial
paraphernalias. So, LC has simplified it to chanting Hare Kṛṣṇa.
 Animals were present in the sacrifice. This was to test Vedic mantras. Even in
modern medical science animals are used to test medicines. They were not used
to eat meat.
 Behaviour of Satī’s mother and sister show that woman are soft-hearted, while that of
sages show that men are sometimes hard-hearted.
 Because of her association with Lord Śiva, Dakṣa forgot all his affection towards her.
 Material bodily conception is so, polluted that even upon slight provocation all
our relationships of love and affection are nullified.
 She was not sorry for herself, but due to this disrespect for her husband. That’s why
she didn’t paid attention to reception of her mother and sisters.
Satī Condemns Her Father (Text 10-13)

Text 10: Associates of Śiva were ready to kill Dakṣa, but she stopped them. She began to
condemn the process of sacrificial fruitive activities and persons who are proud of such
unnecessary and troublesome sacrifices. She especially condemned her father.
Process of offering sacrifice is especially meant to satisfy Viṣṇu. Not knowing this fact, less
intelligent men offer sacrifice for some material benefit.
 SB confirms--- …. śrama eva hi kevalam.
 One who has developed love for Viṣṇu must develop love and respect for Viṣṇu’s
devotees. Vaiṣṇavanam yathā sambhu. Thus, when Satī saw that her father had no
respect for the greatest devotee she was very angry.
 When Viṣṇu or a Vaiṣṇava is insulted, one should be angry. It should be directed
against one envious of Lord or devotees.
Text 11: She said: Śiva is the most beloved of all living entities. He has no rival. No one is
very dear to him, and no one is his enemy. Only you van be envious of him.
 Satī Criticizes Dakṣa in 13 verses.
 As qualitative incarnation of Lord, Śiva has almost same qualities as the Supreme
Lord. Samo’ham sarva bhutesu.
 SD: Those assembled here are simply filling their bellies with the food offered to you.
So, Śiva or his followers should act against you.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 21 mentions Analysis of Favorable

Conditions for Bhakti (bhakti anukulya vicāraḥ)
Text 12: Twice born Dakṣa, a man like you can simply find faults in the qualities of others.
Lord Śiva, however, not only finds no faults with others’ qualities, but if someone has a little
good quality, he mAgnīfies it greatly.
Dvija are considered to be learned and able to discriminate between good and bad.
Common man judge good and bad qualities, but qualified people take only good quality,
like bee.
Among the qualified the best is one who accepts an insignificant asset of a person and
mAgnīfies that good quality.
Lord Śiva is asutosh. He offers highest benedictions, because he takes only good qualities of
people.
 Satī accuses her father of being just opposite.
 In order to say that in Dakṣa’s improper assembly all are improper, she describes who
is proper and improper.
 Mahat-Those of good conduct accept even faults in others since the faults can be
eventually transformed into good qualities. E.g. speaking harsh is a bad quality, but if
it can be used for someone’s benefit, it becomes a good quality. Nima juice is also
bitter.
 Satī is sarcastically addresses him as dvija. You are not like that.
 Asādhu-think all good qualities will turn to bad qualities. E.g. One who helps is
greedy.
 Mahattar-praise good qualities and not the bad qualities, seeing conditions as they are.
“He is renounced, but eats a lot.” He neglects his overeating.
 Ashutara-see only bad qualities, overlooking good ones. “This sannyasi eats ghee rice.
He is lusty and should be considered fallen.
 Mahattama-take small good qualities and mAgnīfy them, not see any faults. “This
person has stolen my cloth because he is feeling cold”.
 Asudhutama-take small faults and mAgnīfy them, and see no good qualities at all.
“This renunciate live in the house of a married men. He wants to steal his money”
 Ati-mahattama – See good qualities when there are none. “In this world there are no
bad people. Everyone is good”
 Aty-asādhutama-see only faults when there are none. “No one is good, everyone is
evil”
 Goodness increases with sattva, badnesss with tamas.
 Devotees can divided in 4 good types by degrees of bhakti and spiritual qualities.
 Non-Devotees can be divided in 4 bad types by the amount of offenses they exhibit.
 Because seeing only fault in Śiva, soul of all beings, you see only fault in the whole
world. You commit offences against great devotees like Brahmā by blaming him for
Satī’s marriage and also other followers of Śiva. Therefore, you are aty-asādhutama.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 13 mentions Executed Exclusively by Taking
Shelter of the Holy Name (aikantiki namasraya sadhana-bhakti)
Text 13: It is not wonderful for persons who have accepted the transient material body as the
self to engage always in deriding great souls. Such envy on the part of materialistic persons
causes fall down. They are diminished by the dust of the feet of great personalities.
 Everything depends on the strength of the recipient. E.g. scorching sunshine make
some flowers and vegetables dry up, and many grow luxuriantly.
 Dust of feet of great personalities offer all good to the recipient, but the same
dust can also do harm. Those who offend at the lotus feet of great personality dry
up.
 A great soul may forgive offence but Kṛṣṇa does not forgive that.
 Offenses are committed by persons who falsely identify with the impermanent
body. Dakṣa thought that his body, being father of Śiva’s wife, was greater than him.
 An offender glides down more and more, such people are like cows and asses.
 Though the devotees tolerate criticism of themselves, the dust from their feet does
not. Criticizing devotees bestows the appropriate result.
Śiva’s Honor Never Neglected (Text 14-15)

Text 14: You are committing the greatest offence by envying Śiva, whose name purifies one
of all sinful activities. His order is never neglected. Lord Śiva is always pure, and only you
envy him.
 Śiva means mAṅgala.
 “Aham brahmasmi” this realization is auspicious. As long as one does
not realize this, whatever he does is inauspicious.
 Devotees of Śiva gradually come to the platform of spiritual
identification, but that’s not all. One has to understand his relationship with the
Supreme Soul.
 Intelligent person should follow Lord Śiva-always be absorbed in
thoughts of Vasudeva.
 Śiva and Viṣṇu should not be taken on same level, this is atheism.
Text 15: You are envious of Lord Śiva, who is friend of all. For common man he fulfills all
desires, he also blesses higher personalities who are seeing after transcendental bliss.
 Since Śiva is friend of all classes on men-common, elevated and
devotees, it is not proper of Dakṣa to create enmity towards him.
SD
 Previous verse describes Śiva’s ability to destroy sin. This verse
describes his ability to give liberation.
Inauspicious Qualities of Śiva (Text 16-17)

Do you think that greater, more respectable personalities than you, such as Lord Brahmā, do
not know this inauspicious person, Śiva? In spite of his inauspicious qualities like associating
with bhoots, Brahmā offered flower at his lotus feet and placing then on their heads.
 Satī is saying-It is useless to condemn a great personality like Lord
Śiva. Although he appears inauspicious, why do great personalities like Lord Brahmā
respect him.
 Since Satī was a chaste woman and wife of Lord Śiva, it was her duty
to establish his elevated position, not just by sentiment, but by facts.
 In many Purāṇas it is sometimes asserted that a demigod is
elevated to such a high position that he is almost on equal level with SPG, but the
conclusion that Viṣṇu is SPG is confirmed in every scripture. Whenever we find
that a demigod occupies a position apparently more elevated than that of SPG, it
is just to draw the devotee’s attention to that particular demigod. BG (9.25) – if
one wants to worship a particular demigod, Lord gives more and more
attachment.
 Satī praises Lord Śiva because he is her husband and also because of
his elevated position.
 Satī’s point is – Brahmā, his father, recognizes Śiva’s position so,
Dakṣa should also recognize.
 Satī’s main purpose for coming to the sacrifice – to convince Dakṣa
that it was useless to continue being envious of Śiva. Since she was unsuccessful
she gave up the body given by him.
SD
Satī is criticizing Dakṣa’s statement in 4.2.14-15 where Dakṣa criticized Śiva’s name as being
inauspicious and his conduct.
Text 17: If one hears an irresponsible person blaspheme the master and controller of
religion, one should block his ears and go away if unable to punish him. But if one is
able to kill, then one should by force cut out the blasphemer’s tongue and kill the
offender, and after that one should give up his own life.
 Sati-a person who vilifies a great personality is the lowest of all
creatures. Dakṣa could use the same argument in his favor – since he was a great
prajapati, Satī should not see fault in him and only see his good qualities.
 Answer to above is – Satī is not vilifying, but defending.
 Dakṣa being her father, Satī was not able to kill him, so, she decided to
give up her own life.
 Lesson-one should not tolerate a blasphemer at any cost. Brāhmaṇa
should block his ears and leave the place, kṣatriya should kill the other person and
vaiṣyas and Śūdras should give up their own lives. Since women are on level on
vaiṣya and Śūdra, Satī decided to give up her life.
SD
 Referring to Dakṣa’s could be counter argument given in SP’s purport,
Satī is saying “What to speak of just criticizing you, I’ve committed a great offence to
Śiva because I should have killed you”.
 By killing the offender his unlimited pain in hell is removed, so, there
is no sin in killing him.
Satī Condemns Her Body (Text 18-20)

Text 18: therefore, I shall no longer bear this unworthy body, which has been received from
you, who have blasphemed Śiva. If someone has taken food which is poisonous, the best
treatment is to vomit.
 Satī could have vanquished many universes, but to save Śiva from
charge of using her to kill Dakṣa because he himself could not do it due to inferior
position, she decided to give up her body.
Text 19: It is better to execute one’s own occupational duty than to criticize others’. Elevated
transcendentalists may sometimes forgo the rules and regulations of the Vedas, since they do
not need to follow them, just as the demigods travel in space whereas ordinary men travel on
the surface of the earth.
 Behavior of the most elevated transcendentalist and that of the most
fallen conditioned soul appears to be the same.
 If a common man imitates Lord Śiva, he is mistaken. A common man
must observe all rules and regulations of the Vedas.
 Sunshine can sterilize an impure place, whereas if someone else were
to pass such a place he would be affected.
SD
 Satī is replying to Dakṣa statement in 4.2.13.
 See also 10.33.32 in this regard.
 Path of conditioned and liberated souls are different, just like that of
coomon men and Devatās are different. Situated on their own path they should not
condemn others’ path.
Text 20: Vedas gives prvratti marg and nivratti marg. So, there are 2 kinds of people who
have different symptoms. If one wants to see 2 kinds of activities in one person that is
contradictory. But both kinds may be neglected by a person who is transcendentally situated.
 Vedic activities designed to gradually liberate a person.
 Sannyasi cannot act like gṛhastha and vice versa. But Paramhaṁsa is
transcendental to both, he is always absorbed in thoughts of Vasudeva. He is above
vedic injunctions.
Opulence of Self-Realized Souls (Text 21-23)
Text 21: The opulence we possess is impossible for either you or your flatterers to imagine,
for persons Karmīs are concerned with satisfying their bodily necessities by eating foodstuffs
offered as a sacrifice. We can exhibit our opulence simply by doing so. This can be achieved
only by great personalities who are renounced, self-realized souls.
 Dakṣa might have thought that Śiva was in a deplorable condition. To
counteract that Satī said the his opulence cannot be understood by a materialistic
person like him.
 Opulence of Śiva is enjoyable in only renunciation and love of
Godhead.
 Performers of the Vedic rituals are condemned here. They are
conducted for materialistic purposes. Real sacrifice is meant to satisfy Lord Viṣṇu.
 The process of elevation by performing sacrifices other than those
aimed at Viṣṇu is very slow, and is therefore, condemned.
 VCT-ritualistic performers are like crows because crows delight in
eating the remnants of food which has been thrown into the dustbin.
 In order to glorify him, Satī, being wife of Lord Śiva, could offer
all material opulences to his worshippers. That’s why worshippers of Śiva
sometimes appear more opulent.
Text 22-23: You are offender and I’m ashamed of our bodily relationship. I feel sorry that my
body has been produced by you. I shall therefore, give it up.
 Satī’s behavior is exemplary because no one should tolerate blasphemy
against Lord Viṣṇu or His devotee.
 Since her body, being related to Dakṣa was a constant source of
unhappiness, she decided to give it up.
SD
 Jokingly when Śiva says her as Dakṣayani, she feels he indicates her
nature of greed and envy, she felt depressed and her smile disappeared. So, she
decided to give up her corpse like body.
Summary of Satī’s Arguments against Dakṣa’s views regd Lord Śiva

1. Lord Śiva is without enemy.
2. Highly elevated person neglect faults in others and mAgnīfy his good
qualities. By your actions you prove to be exactly opposite.
3. You deride such a great soul due to bodily concept of life.
4. Śiva is so, pure that even his name eradicates sins. So, only you can
envy him. This offence is further pulling you down.
5. Śiva is friend to transcendentalists and materialists. So, it is not proper
to envy him.
6. Even your father-Brahmā respects him to the most.
7. Paramhaṁsas are not bound by Vedic regulations.
8. Opluence of Śiva cannot be understood by a person like Dakṣa.
Satī Absorbs Herself in Mystic Yoga (Text 24-26)

Satī sat down on ground and faced north. Dressed in saffron garments she absorbed herself in
the process of mystic yoga.
 Perfection of yoga is that one can give up one’s body according to
one’s desire. Yogīs who have attained perfection are not subject to death by natural
laws.
 It appears Satī wanted to transfer her soul to another body or sphere.
 This yoga is not meant for this age. No one in this age can achieve
perfection of this yoga.
 Modern so-called yoga is gymnastics which can at best keep body fit.
Real yoga is to control one’s senses are transfer to anywhere as desired.
 Any transcendental process keeps body fit, as it is the soul that keeps
body fit.
 Person who considers goal of yoga to keep body fit is wrong. Real aim
is liberation.
 Bhakti-yoga is the highest yoga and elevates one to Vaikuṇṭha planets.
SD
 Speaking to Dakṣa she say down. This indicates, Satī, on pretext of
giving up her body, killed her enemy Dakṣa.
Text 26: In order to give up her body, which had been so, respectfully and affectionately
seated on the lap of Lord Śiva, who is worshipped by great sages and saints, Satī, due to
anger towards her father, began to meditate on the fiery air within the body.
 Śiva used to adore her by sitting her on his lap. This is considered a
great token of respect. Thus, Satī’s body was not ordinary, but still she wanted to give
it up due to connection with Dakṣa.
 This severe example set by Satī is to be followed. One should be
extremely careful about associating with persons who are not respectful to the
higher authorities.
 If one wants freedom from clutches of māyā, then one should associate
with great souls.
 Sex life and association with those who are addicted to sex life are
both condemned. So, Satī wanted a give up her body from Dakṣa to get
uncontaminated association of Lord Śiva.
Why Satī gave up her body?

 Upon hearing Vaisnva ninda a woman, vaiṣya or Śūdra should give up
his life.
 To save her husband from charge of using his wife to kill Dakṣa.
 Dakṣa was an offender and Satī felt ashamed to be related to her.
 This severe example set by Satī is to be followed. One should be
extremely careful about associating with persons who are not respectful to the higher
authorities. If one wants freedom from clutches of māyā, then one should associate
with great souls. Sex life and association with those who are addicted to sex life are
both condemned. So, Satī wanted a give up her body from Dakṣa to get
uncontaminated association of Lord Śiva.
Satī Quits Her body in blazing fire (Text 27)

She concentrated all her meditation on the holy lotus feet of Śiva who is the supreme spiritual
master of all the world. Thus, she became completely cleansed of all taints of sin and quit her
body in a blazing fire by meditation on the fiery elements.
 She forgot her relationship with Dakṣa.
 When one becomes free from all bodily relationships within the
material world and simply places himself in the position of an eternal servant of the
Lord, all contamination of his material attachment has been burned by the blazing fire
fires of transcendental ecstasy.
Dakṣa Unworthy to be a Brāhmaṇa (Text 28-30)

Text 28: When she burned her body, there was a tumultuous roar all over the universe. Why
had Satī, the wife of the most respectable demigod quit her body in such a manner?
 Satī was daughter and wife of great personalities, so, she had nothing
to desire, but still she gave up her body in dissatisfaction. Certainly this was
astonishing.
 One cannot attain complete satisfaction even if one is situated in the
greatest material opulence. Inspite of such opulences Satī was dissatisfied. Soul
becomes satisfied only if one develops devotional service to the Absolute Truth.
Text 29: It was astonishing that Dakṣa, who was Prajāpatī, was so, disrespectful to his own
daughter, who was not only chaste but was also a great soul, that she gave up her body
because of his neglect.
 Anatmya: it indicates that although Dakṣa appeared to be living,
actually he was a dead body, otherwise how could he neglect his own daughter. A
prajapati neglects his own daughter is very astonishing inspite of she being most
exalted.
Text 30: Dakṣa, who was so, hardhearted that he is unworthy to be a brāhmaṇa, will gain
extensive ill fame because of his offences to his daughter, because of not having prevented
her death, and because of his great envy of the SPG.
 Brāhmaṇas are generally very softhearted and forbearing. But for
simple reason of Śiva not standing to honor him he tolerated even death of his
daughter.
 Satī came, even without invitation, to mitigate their misunderstanding
and Dakṣa could have forgotten the past, but he was so, hardhearted that he was
unworthy to be called a brāhmaṇa. So, his ill fame continues even today.
Bhṛgu Muni created the Ṛbhu Demigods (Text 31-34)

The attendants who came with Satī readied themselves to kill Dakṣa with their weapons.
They came forward forcibly, but Bhṛgu Muni saw the danger and created Ṛbhus who would
kill destroyers of yajñic performances. They gained their strength from moon. All the
attendants of Satī fled. This was possible simply by brāhmiṇical power.
 Since attendants failed to protect Satī they wanted to die, but before
dying they wanted to kill Dakṣa.
 Here is an example of power of vedic mantras. In the present it is not
possible to find expert mantra chanters; therefore, all the sacrifices recommended in
the Vedas are forbidden in this age. Only process recommended is chanting Hare
Kṛṣṇa.
 There are no such powerful Brāhmaṇas in this age. All are Śūdras. But
if anyone displays the signs of understanding KC, he should be accepted, according to
Vaiṣṇava smrti regulations, as prospective brāhmaṇa.

1. What is a woman’s last weapon? (2)
2. Separation between husband and wife is generally due to what? (3)
3. What makes family life very peaceful? (3)
4. What was the purpose of Vedic animal sacrifice (6)
5. What general principles does Prabhupada draw from the way in which Satī was received?
(7-8)
6. What was Satī most concerned about? (9-10)
7. How should one respond when Visṇu or a Vaiṣṇava is insulted? (10)
8. Explain how Lord Śiva is the friend of everyone (15)
9. Explain how Lord Śiva’s position is constitutionally higher than that of Lord Brahmā (16)
10. What was Satī’s main purpose in coming to her father’s house? (16)
11. How should one respond to hearing blasphemy of an exalted person like Lord Śiva (17)
12. List reasons why Satī decide to give up her body. (17-18, 23-24, 26)
13. List reasons why one should never vilify a great personality like Lord Śiva. (19-20)
14. Why do Śiva’s worshipers sometimes appear more opulent than the worshipers of Visṇu?
(21)
15. Explain how any transcendental process of spiritual realization automatically helps to
keep the body fit (25)
16. What type of body did Satī achieve? (27)
17. What general principle does Prabhupada draw from Satī’s giving up her body? (28)
Chapter 5:

Verses 1-6:
When Lord Śiva heard from Nārada that Satī, his wife, was now dead he became greatly
angry. He immediately snatched a hair from his head, stood up and, laughing like a madman,
dashed the hair to the ground, creating a fearful black demon, Vīrabhadra. He was as high as
the sky and as bright as three suns with very fearful teeth and hairs on his head like burning
fire. He had thousands of arms, equipped with various weapons and he was garlanded with
the heads of men. Vīrabhadra asked with folded hands, “What shall I do, my lord?” Śiva
ordered him to kill Dakṣa and his soldiers at the sacrifice. Vīrabhadra circumambulated Lord
Śiva and left. Many other soldiers of Lord Śiva followed him in a tumultuous uproar.
Verses 7-17:
At that time, all the persons at the sacrifice wondered where the darkness was coming from.
Concluding it was a dust storm, they conjectured “Is the dissolution of the planet now to
occur?” Prasūti, Satī’s mother, along with the other women, became very anxious and said,
“This danger has been created by Dakṣa because of the death of the innocent Satī, who quit
her body as her sisters looked on.” The gigantic black man bared his fearful teeth. By the
movements of his brows he scattered the luminaries all over the sky, and he covered them
with his strong, piercing effulgence. While all the people talked amongst themselves, Dakṣa
saw dangerous omens from all sides. All the followers of Lord Śiva surrounded the arena of
sacrifice and thus, began to create disturbances by pulling down the pillars which were
supporting the pandal of sacrifice, entering the female quarters, destroying the sacrificial
arena, and entering the kitchen and the residential quarters. They broke all the pots made for
use in the sacrifice, and some of them began to extinguish the sacrificial fire. Some tore down
the boundary line, and some passed urine on the arena. Some blocked the way of the fleeing
sages, some threatened the women, and some arrested the fleeing demigods.
Verses 18-26:
Maṇimān arrested Bhṛgu Muni, Vīrabhadra, the black demon, arrested Prajāpatī Dakṣa,
others were also arrested. Vīrabhadra tore off the mustache of Bhṛgu, and forcibly put out the
eyes of Bhaga, who had been moving his eyebrows during Bhṛgu’s cursing of Lord Śiva.
Vīrabhadra knocked out the teeth of both Dakṣa, who had shown them while cursing Lord
Śiva, and Pūnā, who, by smiling sympathetically, had also shown his teeth. Vīrabhadra then
used the wooden device meant for killing sacrificial animals to behead Dakṣa, causing the
followers of Lord Śiva to rejoice and brāhmaṇas in charge of the sacrifice to grieve.
Vīrabhadra then took the head and with great anger threw it into the southern side of the
sacrificial fire, offering it as an oblation. Thus, Lord Śiva’s followers devastated all the
arrangements for sacrifice. After setting fire to the whole arena, they departed for Kailāsa.
Discussion Topics:
(None)
Text 1-6: When Nārada informed whole incident, Lord Śiva became greatly angry. He
produced the Veerbhadra demon from a strand of his hair. Lord Śiva ordered him to kill
Dakṣa and his associates. He circumbulated Lord Śiva and followed by Śiva’s associate
rushed towards sacrificial arena.
 Lord Śiva understood that Satī could mitigate the misunderstanding.
This was not achieved.
 Satī could have herself killed Dakṣa, but she thought it improper to kill
her father.
 Nārada always carries such news because he knows its import.
 Lord Śiva was greatly angry over the 2 incidents – Satī leaving her
body and his associates driven away by Rgbhus. So, he wanted to reply to the insult.
 This is the beginning of competition between brahma-teja and Śiva
teja.
 Struggle between material modes is always there. Although śuddha-
satva is basis of spiritual world, it is not exhibited in material world. This quarrel
between Bhṛgu Muni and Śiva is practical demonstration of this competition.
Text 7-8: Seeing the darkness in the northern direction, the priests, the chief of sacrifice, the
brāhmaṇas and their wives, wondered where the darkness was coming from. They found it to
a dust storm and became fearful. They thought: There is no wind blowing, and no cows are
passing, nor is it possible that this dust storm could be raised by plunderers, for there is still
the strong King Barhi, who would punish them. Where is this dust storm blowing from? Is
the dissolution of the planet now to occur?
 Indirectly it is stated here that thieves, plunderers, rogues and
unwanted population can exist only in a state or kingdom where there is no strong
ruler.
Text 9: Satī’s mother thought this is due to Dakṣa’s sin of insulting innocent Satī in front of
her sisters.
 She knew that Dakṣa must be prepared to die for his heinous act.
Text 10-11: At the time of dissolution, Lord Śiva‘s hair is scattered, and he pierces the rulers
of the different directions with his trident. He laughs and dances proudly, scattering their
hands like flags, as thunder scatters the clouds all over the world. Because of the misbehavior
of Daof Dakṣa, even Lord Brahmā, Dakṣa’s father, could not have been saved from the great
exhibition of anger
Text 12: Dakṣa began to see bad omens.

 Dakṣa has been described as mahātmā. “mahātmā” has been
commented upo in various manners. Vīrarāghava Ācārya has indicated that this
word mahātmā means “steady in heart.” That is to say that Dakṣa was so,
stronghearted that even when his beloved daughter was prepared to lay down her life,
he was steady and unshaken. But in spite of his being so, stronghearted, he was
perturbed when he saw the various disturbances.
 VCṬ remarks that even if one is called mahātmā, a great soul, unless
he exhibits the symptoms of a mahātmā, he should be considered a durātmā, or a
degraded soul.
 A mahātmā is supposed to have all the good qualities of the demigods,
and thus, Dakṣa, lacking those qualities, could not be called a mahātmā; he should
instead be called durātmā, a degraded soul. The word mahātmā to describe the
qualifications of Dakṣa is used sarcastically.
Text 13-21: Followers of Śiva surrounded the arena and started to create
disturbances.Maṇimān, arrested Bhṛgu Muni, and Vīrabhadra arrested Prajāpatī Dakṣa.
Caṇḍeśa arrested Pūṣā. Nandīśvara arrested the demigod Bhaga. The priests were in great
misery and fled. Virabhadra tore moustache of Bhṛgu, who had smiled, showing his
moustache after Dakṣa insulted Śiva. Vīrabhadra immediately caught Bhaga, who had been
moving his eyebrows during Bhṛgu’s cursing of Lord Śiva, and out of great anger thrust him
to the ground and forcibly put out his eyes. Vīrabhadra knocked out the teeth of both Dakṣa,
who had shown them while cursing Lord Śiva, and Pūṣā, who by smiling sympathetically had
also shown his teeth.
Text 22: Then Vīrabhadrasat onthe chest of Dakṣa and tried to separate his head from his body
with sharp weapons, but was unsuccessful. Then he severed his head using the device used to
kill animals in sacrifice. Seeing this ghosts and demons expressed their happ iness while other
expressed grief. Vīrabhadra then took the head and with great anger threw it into the southern
side of the sacrificial fire, offering it asan oblation. In this way the followers of
Lord Śiva devastated all the arrangements for sacrifice. After setting fir e to the whole arena,
they departed for their master’s abode, Kailāsa.
 Again SP emphasize that animal sacrifice was to test the power of the
mantra, not for flesh eating.
1. Why did Satī, who is the personified material energy herself, not kill Dakṣa? (1)
2. What general principle does Prabhupāda draw from the quarrel between Lord Śiva and
Bhṛgu Muni? (4)
Chapter 6:
Priests and Demigods approach Lord Brahmā (Text 1-3)
Lord Śiva easily pleased (Text 4-7)
The Abode of Kailāśa (Text 8-21)
The Lake in which Satī bathed (Text 22)
Celestial Damsels enjoy in sanctified rivers (Text 23-26)
The Airplanes of the Heavenly Denizens (Text 27)
Celestial forest (Text 28-31)
Śiva Surrounded by saintly persons (Text 32-38)
Lord Śiva, chief of all thinkers (Text 39-40)

Lord Brahmā speaks to Lord Śiva (Text 41-44)
Miscreants destined to ghastly hells (Text 45)
Envious persons already killed by providence (Text 46-47)
Vaiṣṇavas never bewildered by māyā (Text 48-49)
The recommended sacrifice for this age (Text 50-53)

Verses 1-8:
The members of the sacrificial assembly respectfully approached Lord Brahmā telling him in
detail what happened. Knowing beforehand of the impending disaster, Lord Brahmā and
Visṇu had not gone to the sacrifice. Now hearing what transpired, Lord Brahmā advised them
to go without mental reservations and surrender unto Lord Śiva’s lotus feet and beg his
pardon. Thus, they all went along with Brahmā to Śiva’s abode, Kailāśa.
Verses 9-31:
The residents of Kailāsa include demigods endowed with all mystic powers, Kinnaras,
Gandharvas, and Apsarās. Kailāsa is surrounded by herbs, flowering plants and all varieties
of valuable trees, and full of mountains filled with all kinds of valuable jewels and minerals.
There are many waterfalls and caves. On Kailāsa Hill there are many varieties of singing
birds and other kinds of animals also, like musk deer, elephants, monkeys, boars, lions, forest
cows, tigers, buffalo etc. There is an auspicious lake named Alakanandā in which Satī used to
take her bath. The demigods also saw the two rivers named Nandā and Alakanandā (Ganges),
which are sanctified by the dust of the lotus feet of Govinda. Finally they reached a great
banyan tree 800 miles high, and 600 miles around.
Verses 32-41:
The demigods saw Lord Śiva sitting under that tree practicing austerity, his body smeared
with ashes. On his hair was the sign of a half-moon. Lord Śiva was dressed in saffron, sitting
in vīrāsana, absorbed in trance, and speaking to the saintly persons surrounding him,
including Nārada. The demigods, headed by Indra, offered their respectful obeisances unto
Lord Śiva with folded hands. As soon as he saw Lord Brahmā, Lord Śiva, along with all the
sages, immediately stood up and offered him respect by bowing down and touching his lotus
feet.
Verses 42-53:
Lord Brahmā first glorified Lord Śiva then explained that persons who are mean to others are
as good as dead anyway, and do not need to be killed. He explained that materialists
sometimes commit offenses, but saintly persons do not take this seriously, knowing that such
materialists are overpowered by the illusory energy. He requested Śiva to take his rightful
share of the sacrifice, and to let the sacrifice be properly completed. Brahmā requests Śiva
that by his mercy King Dakṣa may get back his life, Bhaga may get back his eyes, Bhṛgu his
mustache, and Pūnā his teeth, and that the demigods and the priests recover from their
injuries.
Discussion Topics:
(PeA) Any place is a place of pilgrimage if either Lord or pure devotee remains there. (25)
How a devotee considers a calamitous condition. (45-46)
(PrA) Difficulties of performing the Vedic rituals in Kalī-yuga. (53)
(M&M) Vaiṣṇava is described as para-duḥkha-duḥkhī
Kṛṣṇa consciousness movement started to deliver envious from māyā. (47)
The beauty of a tapasvī, or saintly person, is forgiveness (48)
Vaiṣṇava is personally tolerant for the benefit of others (48)
Vaiṣṇava preacher attracts the hearts of the materialists to Śrī Kṛṣṇa. (49)
(SC) Description of Kailāsa and Lord Śiva. (9-41)
This chapter describes Kailāśa. Brahmā and the Devatās go to Śiva and satisfy him with
prayers.
Priests and Demigods approach Lord Brahmā (Text 1-3)

Text 1-3: All members of the sacrificial arena along with Devatās approached Lord Brahmā
and explained everything. Brahmā and Viṣṇu knew such thing will happen and Hence, they
didn’t went to the yajña beforehand.
Lord Śiva easily pleased (Text 4-7)

Text 4-7: After hearing everything, Brahmā replied: You cannot be happy by performing a
sacrifice if you blaspheme a great personality and thereby offend his lotus feet. You have
excluded Lord Śiva from sacrificial results and Hence, you all are offenders. Still if you
without mental reservation and surrender unto him and bow down to his lotus feet, he will be
very pleased. He advised that chiefs of planets cannot survive his anger. He is very much
afflicted by Dakṣa’s harsh words and loss of wife. If you want to revive the sacrifice you
should beg forgiveness from him. Even Brahmā do not know how powerful Śiva is, so, who
would dare to offend him.
 It was good for Dakṣa to have died in the fight because if he had lived
he would have committed such offenses at the lotus feet of great personalities again
and again. If a person commits murder, punishment is good for him else he would
commit more murders.
 Śiva is asutosa. Brahmā knew Śiva’s mind.
 SD-they said to Brahmā – we’re surrendered to you, you do something
about it. Brahmā said even I do not know his strength or influence.
The Abode of Kailāśa (Text 8-21)

Then they all, along with Brahmā, left for the best of the mountain-Kailāśa.
Kailāśa is full of all different herbs and vegetables, and is sanctified by Vedic hymns and
mystic yoga practice. Its residents are demigods by birth and have all mystic powers. It is
filled with valuable jewels. It has various deers, waterfalls, caves, peacocks, bees, cuckoos,
tall trees, elephants, many varieties of trees, many kinds of lotus flowers, birds, animals, and
banana trees.
The Lake in which Satī bathed (Text 22)

There is a small lake named Alakananda in which Satī used to take her bath, and that lake is
especially auspicious. All the demigods were stuck with wonder to see the opulence of
Kailāśa.
 Water of this lake was gAṅgajal.
 It was made even more sacred by the bathing of Satī.
Celestial Damsels enjoy in sanctified rivers (Text 23-26)
Demigods saw the beautiful region known as Alaka in the forest known as Saugandhika
(because of its abundance of Saugandhika lotus flowers that give a special fragrance). They
saw 2 rives Nanda and Alaknanda. They are sanctified by the dust of the lotus feet of the
SPG.
 Alaka means uncommonly beautiful.
Text 25-Celestials damsels come down to those rives in their airplanes with their husbands,
and after their enjoyment, they enter the water and enjoy sprinkling their husbands with
water.
 Since water of these rivers are in touch with SPG they are sanctified.
This is basis of rules of devotional service: anything in touch with the lotus feet of the
Lord is immediately freed from all material contamination.
 Damsels become morose after sexual enjoyment.
 SPG is described as Tirthapada. Those who are devoted to the
lotus feet of the SPG automatically become sanctified. Under these feet’s
protection there are 1000s of saintly persons who sanctify the sacred places of
pilgrimage. Such a pure devotee can create tirtha wherever he decides to remain.
The Airplanes of the Heavenly Denizens (Text 27)

Their airplanes are bedecked with pearls, gold and many valuable jewels. Heavenly denizens
look like clouds in the sky decorated with occasional flashes of electric lightning.
 Sky-planes, passengers-cloud, wives-lightning. In summary, very
pleasant.
 SD: sky-city, lightning-women, clouds-airplanes
Celestial forests (Text 28-31)

Demigods passed over Saugandhika forest which had varieties of fruits, flowers and desire
trees and saw regions of Kuvera. There many birds, bees, swans and lotus flowers. This
atmosphere awakened sex desire of the damsels. Passing through bathing ghatas, the
demigods reached a place where there was a great banyan tree.
 Desire trees are both there in spiritual world and Kailāśa. Kailāśa is
almost like the residence of Lord Kṛṣṇa.
 There are many beautiful spots created by man on earth, but none can
surpass those of Kailāśa.
 Women are much more beautiful in spiritual world and spiritual
atmosphere is also many times better. Yet the minds of denizens there do not become
agitated.
Śiva Surrounded by saintly persons (Text 32-38)

The tree was 800x600miles. There were no birds, had a fine shade. Lord Śiva was sitting
under the tree. As grave as eternal times, he appeared to have given up all anger.
 Perfect place for meditation. There were many devotees engaged in
meditation on Lord Viṣṇu under the big banyan tree.
 SD: Thinking of offenses he looked like death, but appeared to have
given up his anger towards the Devatās.
Text 34: Around him were Kuvera and the 4 Kumāras.

 Both Kumāras and Lord Śiva born of Brahmā, so, they are intimately
connected. Kuvera is fabulously rich. Thus, Śiva has all material and transcendental
opulences.
Text 35: He is master of senses, knowledge, fruitive actions and the path of achieving
perefection. He was the friend of the entire world, and by virtue of his full affection for
everyone, he was very auspicious.
 One cannot serve the SPG unless one has achieved full perfectional
knowledge in the ways and means of performing devotional service.
 When a person is elevated by wisdom and austerity, the senses then
become purified, and they become engaged in the service of the SPG. Lord Śiva is
emblem of such perfection, and therefore, Vaiṣṇavanam yathā sambhu.
 He is good fortune personified because he teaches all to engage in
bhakti 24 hrs.
 SD: He is the shelter of knowledge, austerity and yoga because he
starts these processes.
Text 36: Seated on deerskin and practicing all austerity. Because his body was smeared with
ashes, he looked like an evening cloud. On his hair was the sign of a half-moon.
 Lord Śiva’s symptoms of austerity are not exactly of a Vaiṣṇava. He is
certainly no. 1 Vaiṣṇava, but he exhibits a feature for a particular class of men who
cannot follow the Vaiṣṇava principles.
Text 37: He was speaking to all present, including Nārada, to whom he specifically spoke
about the absolute truth.
 Lord was sitting on a mattress of straw because such a sitting place is
accepted by persons who are practicing austerities to gain understanding of the
Absolute Truth.
 Lord Śiva-supreme instructor, Nārada-supreme audience. There the
supreme subject matter of the Vedic knowledge is bhakti.
Text 38: His left leg was placed on his right thigh, and his left hand was placed on his left
thigh. In his right hand he held the rudraksa beads. This posture is virasana. His finger was in
the mode of argument.
 No one can surpass the yoga practice of Lord Śiva and no one can
surpass the yogīc perfection of Kṛṣṇa.
 Tarka-mudra is to impress the audience
 SD: Tarka mudra – placing the tips of the forefinger and thumb
together while spreading the other fingers.
Lord Śiva, chief of all thinkers (Text 39-40)

All of them offered their respectful obeisances unto Lord Śiva. He was dressed in saffron and
absorbed in trance, thus, appearing to be the foremost of all sages.
 Brāhmaṇanda: when one is completely absorbed in the SPG, one is
situated in brāhmaṇanda. Because materialists cannot imagine or conceive of the
SPG, they think God is dead, but He is sac-cid-ananda-vigraha. Constant meditation
on sac-cid-ananda-vigraha is called Samadhi. So, such a person is understood to be
enjoying brāhmaṇanda.
 Lord Śiva is the greatest thinker-he does not indulge in useless mental
speculation, but always thinks how to deliver the demons from their fallen condition.
SadāŚiva appeared as Advaita P and his chief concern was to elevate the fallen
conditioned souls to the platform of devotional service.
Text 40: Lord Śiva stood up and offered Brahmā respect by bowing down and touching his
lotus feet, just as Vamandeva offered His respectful obeisances to Kasyapa Muni.
 Lord Śiva and other exalted personalities instructed by their practical
example how to offer obeisances to their superiors. Brahmā was the father of Śiva.
Lord Brahmā speaks to Lord Śiva (Text 41-44)

Others also respected Lord Brahmā. Lord Brahmā smiled and began to speak.
 Lord Brahmā was smiling because he knew that Lord Śiva is not only
easily satisfied but easily irritated as well. He was afraid that lord might be angry due
to just losing his wife.
Text 42: Lord Brahmā said: You are the controller of the entire material manifestation, the
combination father and mother of the cosmic manifestation, and the Supreme Brahman.
 There is no difference between Śiva and Viṣṇu in their original
positions, yoghurt and milk.
Text 43: You create this cosmic manifestation, maintain it, and annihilate it by expansion of
your personality, exactly as a spider creates, maintains and winds up its web.
 All energies of Lord are auspicious. Mode of ignorance is considered
very much lower than others, but in the higher sense it is also auspicious.
 An outsider may think criminal department inauspicious, but from
government’s point of view it is as important as the education department.
Text 44: You have introduced the system of sacrifices through the agency of Dakṣa, and thus,
one may derive the benefits of religious activities and economic development. Under your
regulative principles the varṇāśrama is respected.
 Varnāśrama should never be neglected, for it is created by the Supreme
Lord to up keep social and religious order in human society.
 Each division strictly act according to the regulative principles of this
institution for the satisfaction of the Lord, just as different parts of the body all engage
in the service of the whole.
 SD: since Dakṣa is dead, because of the absence of someone to initiate
dharma, with the destruction of dharma, there will be now misfortune.
Miscreants destined to ghastly hells (Text 45)

You have ordained the heavenly planets, the Vaikuṇṭha planets and the impersonal Brahman
as the respective destinations of the performers of auspicious activities. For miscreants you
have created ghastly hells. Yet sometimes it is found that their destinations are just opposite.
It is very difficult to ascertain the cause of this.
 Sometimes miscreant like Ajamia is transferred to Vaikuṇṭhaloka.
Similarly Dakṣa was always engaged in pious yajñas, but was severely taken to task.
 Conclusion: the supreme will is the ultimate judgement; no one can
argue upon this.
 Devotee takes calamity as a benediction and takes responsibility of
past misdeeds. He offers more devotional service and is not disturbed.
Envious persons already killed by providence (Text 46-47)
Text 46: Devotees who have fully dedicated their lives unto your lotus feet certainly observe
your presence as Paramātma in every living being, and as such they do not differentiate
between one living being and another. Such persons treat all living entities equally. They
never become overwhelmed by anger like animals, who can see nothing without
differentiation. Who are simply attached to fruitive activities, who are mean minded, who are
always pained to see the flourishing condition of others and who thus, give distress to them
by uttering harsh and piercing words have already been killed by providence. Thus, there is
no need for them to be killed again by an exalted personality like you.
 Lord killing and loving are one and the same. Devotee does not find
fault with Lord’s behavior in any circumstance.
 Since materialists’ hearts are always filled with anxiety, it is to be
understood that they have already been killed by providence.
 Vaiṣṇavas should not therefore, try to kill but try to revive KC of
others. KC movement has been started for this purpose of rescuing people from
clutches of māyā. Devotees should follow examples of such Vaiṣṇavas as Harīdas
Ṭhākur, Nityananda P and Lord Jesus Christ.
 Insults to self be tolerated, not of the Lord or other Vaiṣṇavas.
Vaiṣṇavas never bewildered by māyā (Text 48-49)

Text 48: Vaiṣṇavas do not take offences by materialist very seriously. He does not show his
prowess to counteract them.
 Beauty of a tapasvi is forgiveness.
 E.g Pariksit Mahārāja had full power to counteract the curse, but didn’t
do it out of compassion and respect for brāhmaṇa community.
Text 49: You are never bewildered by māyā. Therefore, you are omniscient and should be
merciful and compassionate toward those who are bewildered by the same illusory energy.
 Vaiṣṇava is never bewildered because he is engaged in the
transcendental loving service of the Lord. Daivy hy esa guṇamyi……
 Vaiṣṇava should take care of those who are bewildered by māyā
instead of becoming angry with them, because without a Vaiṣṇava’s mercy they
have no way to get out of the clutches of māyā.
The recommended sacrifice for this age (Text 50-53)

Text 50-52: Please complete Dakṣa’s sacrifice and take your share. May Dakṣa get back his
life, Bhaga his eyes, Bhṛgu his moustache and Pusa his teeth. May others recover from their
injuries.
Text 53: O destroyer of the sacrifice, please take your portion of the sacrifice and let the
sacrifice be completed by your grace.
 Sacrifice is a ceremony performed to please the SPG. Everyone
should see if his activity will satisfy the Lord. Samsiddhim Harī tosanam.
 Any activity done on behalf of Lord is yajña. Any other activity is the
cause of material bondage.
 Because the demigods expect prasāda from yajña, yajña must be
performed.
 In Kalī-yuga it is not possible to perform such sacrifices, nor is it
possible to invite the demigods to participate. Therefore, only Saṅkīrtan yajña is
recommended.
 Intelligent know this truth. Unless one pleases the demigods, there
will be no regulated seasonal activities or rainfall. So, in order to keep the
balance of social peace and prosperity, all intelligent men should execute the
Saṅkīrtan yajña and then distribute prasāda.
 Another difficulty in Vedic rituals-if one fails to satisfy even one
demigod out of thousands, as in case of Dakṣa, there would be disaster.
Analogies:
4.6.43: The mode of ignorance, or tamo-guṇa, is considered very much lower than the others,
but in the higher sense it is also auspicious. The example may be given herein that the
government has both an educational department and criminal department. An outsider may
consider the criminal department inauspicious, but from the government’s point of view it is
as important as the education department, and therefore, the government finances both
departments equally, without discrimination.
4.6.53: Just as in an office it is the duty of the worker to see that the proprietor or the master
is satisfied, so, everyone’s duty is to see whether the SPG is satisfied by one’s activity.

1. Explain how was good for Dakṣa to have been killed. (4)
2. Define the word ĀŚutona. (5)
3. List aspects of Kailāsa which you find particularly interesting. (9-32)
4. Explain the meaning of the word ‘Tīrthapāda’ (24-25)
5. What does Lord Śiva’s association with the Kumāras and Kuvera indicate? (34)
6. Explain the relationship between Lord Śiva and Lord Advaita Prabhu. (39)
7. Why did Lord Śiva offer his respectful obeisances to Lord Brahmā? (40)
8. How does a devotee consider a calamitous condition? (45)
9. Describe some of the difficulties of performing the Vedic rituals in Kalī-yuga. (53)
Chapter 7
Śiva pacified by the words of Lord Brahmā (Text 1-6)
Dakṣa given a goat’s head (Text 7-9)
Dakṣa’s heart cleansed (Text 10-12)
Dakṣa’s prayers to Lord Śiva (Text 13-15)
The Brāhmaṇa arrange to offer oblations (Text 16-17)
The appearance of Lord Nārāyaṇa (Text 18-21)
Lord Viṣṇu worshipable by everyone (Text 22-24)
Dakṣa offers respectful prayers to the Lord (Text 25-26)
The Formidable fort of conditional existence (Text 27-29)
The insurmountable spell of illusory energy (Text 30)
Viṣṇu’s form pleasing to the mind and eyes (Text 31-34)
The mind compared to an elephant (Text 35)
Viṣṇu, the shelter of the quality of goodness (Text 40)
Demigods depend on Viṣṇu for protection (Text 42-43)
The value of the human form of life (Text 44)
Lord Viṣṇu is everything (Text 45-46)

Chanting the Lord’s holy name (Text 47)
Supersoul, the self-sufficient witness (Text 50-53)
One who knows brahman (Text 54)
Dakṣa situated on the religious path (Text (Text 55-57)

Verses 1-6:
Lord Śiva explained that he didn’t take seriously the childish activities of the demigods and
punished them for their own benefit. Since Dakṣa’s head was destroyed, he would have the
head of a goat. Bhaga would see through the eyes of Mitra. Pūnā would chew through the
teeth of his disciples or he will have to satisfy himself by eating dough made from chickpea
flour. The demigods agreeing to give Lord Śiva his share of the sacrifice would recover from
all their injuries. Bhṛgu would get the goat’s beard. Everyone was very much satisfied in
heart upon hearing Śiva’s words.
Verses 7-21:
Lord Śiva along with the demigods, sages, and Lord Brahmā, all went to the sacrificial arena.
Dakṣa came to consciousness, his body being joined to the head of the goat meant for
sacrifice, and seeing Lord Śiva, he heart was immediately cleansed of envy. Dakṣa wanted to
offer prayers to Lord Śiva, but overwhelmed by Satī’s death, he could not speak. Dakṣa
appreciated Śiva for awarding punishment. The sacrificial arena was purified of the
contamination caused by the ghostly followers of Lord Śiva. Dakṣa then began the yajña and
Lord Visṇu appeared, looking extraordinarily beautiful, seated on Garuḍa.
Verses 22-47:
All the demigods and sages present offered their prayers and oblations to Lord Visṇu.
Verses 48-54:
Lord Visṇu replied to Dakṣa explaining acintya-bhedābheda-tattva.
Verses 55-61:
After being instructed by Lord Visṇu, Dakṣa worshiped Him by performing the prescribed
sacrificial ceremonies. With all respect, Dakṣa worshiped Lord Śiva with his share of the
remnants of the yajña. Dakṣa’s daughter, Satī, took her next birth in the kingdom of the
Himālayas and again accepted Lord Śiva as her husband. Maitreya told Vidura that he heard
of the Dakṣa yajña from Uddhava, and he concluded by saying that if one hears and again
narrates, with faith and devotion, this story of the Dakṣa yajña, then certainly one is cleared
of all contamination of material existence.
Discussion Topics:
(PeA) a devotee accepts any adverse condition to be the mercy of the Lord (15)
(PrA) Lord Śiva’s punishment of Dakṣa (13-14)
A person in Kṛṣṇa consciousness is the best performer of yajña. (41, 45)
(M&M) Kṛṣṇa consciousness movement greatest relief work for all human society (28)
All of you become spiritual masters… purpose of ISKCON (44)
(SC) The equal vision of the devotee. (53-55)
Analogies:
4.7.1: There are two types of punishment. One is that which a conqueror imposes on an
enemy, and the other is like that a father imposes on his son. There is a gulf of difference
between these two kinds of punishment.
4.7.10: In the rainy season, the reservoirs of water become dirty and muddy, but as soon as
the autumn rain comes, all the water immediately becomes clear and transparent. Similarly,
although Dakṣa’s heart was impure because of his having slandered Lord Śiva, for which he
was severely punished, Dakṣa now came to consciousness, and just by seeing Lord Śiva with
veneration and respect, he became immediately purified. At that time, when Dakṣa saw Lord
Śiva, who rides upon a bull, his heart, which was polluted by envy of Lord Śiva, was
immediately cleansed, just as the water in a lake is cleansed by autumn rains.
4.7.53: If a particular part of the body is diseased, the whole attention of the body goes to that
part. Similarly, devotees care for any person who is forgetful of Kṛṣṇa and therefore, in
material consciousness.
Very Short Summary

In this chapter, Dakṣa and the priests glorify Śiva, and Viṣṇu appears and becomes satisfied.
The sacrifice is complete.
Śiva pacified by the words of Lord Brahmā (Text 1-6)

Lord Śiva, being thus, pacified by the words of Lord Brahmā, spoke as follows: My dear
father, I do not mind the offenses created by the demigods, because they are childish and less
intelligent. I’ve punished them only in order to right them. Dakṣa will have head of goat,
Bhaga will get to see through eyes of Mitra, Pusa will be able to chew only through teeth of
his disciples, and if alone, he will have to aatisfy himself by eating dough made from
chickpea flour. Demigods who have agreed to give me my share will recover from all their
injuries. Those who have had their arms cut off will have ti work with the arms of Asvini-
Kumāra, and those whose hands were cut off will have to do their work with the hands of
Pusa. Bhṛgu will have the beard from the goat’s head.
 2 types of punishment-conqueror imposes on an enemy and a father
imposes on son. Lord Śiva’s punishment to demigods is like of a father.
 SD Dakṣa would get the head of a goat, because he had the words and
intelligence of a goat. Bhaga got the use of Mitra’s eyes since his eyes were
contaminated with fault. His own eyes were useless, being devoid of spiritual vision.
Pusa should not have teeth since he showed them to a great Vaiṣṇava like Lord Śiva.
Devatās didn’t criticize so, they will have their limbs back.
 Scientific theory that brain substance is the cause of intelligence is not
valid. Brain of goat and Dakṣa were different, but Dakṣa still acted like himself. It is
the particular consciousness of an individual soul which acts. Brain is only an
instrument which has nothing to do with real intelligence.
 The whole movement of KC is to purify the consciousness. It does
not matter what kind of brain one has because he simply transfers his
consciousness from matter to Kṛṣṇa, his life is successful.
Text 6: All the personalities present were very much satisfied in heart and soul upon hearing
the words of Lord Śiva, who is the best among the benedictors.
 Since Lord Śiva is midhustama, the best of the benedictors, materialists
generally go to him.
 Sometimes Lord Śiva becomes the best benedictory in spiritual life.
E.g. Brāhmaṇa and Sanātana Goswami, touchstone story.
Dakṣa given a goat’s head (Text 7-9)
Text 7: Bhṛgu invited Lord Śiva to come to the sacrificial arena. After everything was
executed as directed by Lord Śiva, Dakṣa’s body was joined to the head of the goat. Dakṣa
was immediately brought to consciousness, and as he awakened from sleep, the King saw
Lord Śiva standing before him.
 Lord Viṣṇu is Yajñesvara, yet in each yajña, it is necessary for all the
demigods, headed by Lord Brahmā and Lord Śiva, to be present.
 Demigods were not to irritate Lord Śiva.
 Bodily construction has nothing to do with consciousness. Dakṣa got a
new body but his consciousness remained same. Similar e.g. Jada Bharata.
 But if a person turns to KC, there is no doubt that in his next life he
will be a great devotee.
Dakṣa’s heart cleansed (Text 10-12)

Dakṣa’s heart, which was polluted due to envy of Lord Śiva, was immediately cleansed when
he saw Lord Śiva, just as lake cleared by rain. He wanted to offer prayers, but could not due
to remembrance of his dead daughter. With great endeavor he spoke.
 Here is an example why Śiva is all auspicious.
Dakṣa’s prayers to Lord Śiva (Text 13-15)

Text 13-14: I committed a great offense against you, but you are so, kind that instead of
withdrawing your mercy, you have done me a great favor by punishing me. You and Viṣṇu
never neglect even useless, unqualified brāhmaṇas. Why, then, should you neglect me, who
am engaged in performing sacrifices? You were created to protect the brāhmaṇas in pursuing
education, austerities, vows and self-realization. You protect the regulative principles they
follow. Śiva pnished Dakṣa not as an enemy, but just to bring him into senses, so, that he
would know that he had done wrong.
 Lord Śiva is called pasupati because he protects the living entities in
their developed consciousness so, that they may follow the Vedic system of varṇa and
āśrama.
 Another feature of the word pasupati-persons who are simply attached
to the ritualistic portion of the Vedas and do not understand the situation of the SPG
are not any more advanced than animals. Lord Śiva is in charge of protecting such
people. Lord Śiva’s punishment was just like that of a cowherd boy, who keeps a stick
to frighten the animals. To protect animals, a stick is needed because animals cannot
reason and argue. Force is required for the animalistic class of men.
Text 15: I do not know your full glories. For this reason, I threw arrows of sharp words at you
in the open assembly, although you did not take them in account. I was going down to hell
because of my disobedience to yiu, but you took compassion upon me and saved me by
awarding punishment. I request that you be pleased by your own mercy, since I cannot satisfy
you by my words.
 As usual a devotee in adverse condition of life accepts such a condition
to be the mercy of the Lord. Lord Śiva, being compassionate awarded him
punishment to neutralize his offence.
The Brāhmaṇa arrange to offer oblations (Text 16-17)
Dakṣa then began the yajña. Brāhmaṇas first purified the sacricial arena of the contamination
caused by the touch of Virabhadra and other ghostly followers of Lord Śiva.
 Offering to Viṣṇu cannot be performed uncleanly. To offer anything
uncleanly is called seva-apaRādhā. Offering in temple also yajña. So, it should be
done in a very clean state.
The appearance of Lord Nārāyaṇa (Text 18-21)
Text 18-19: As soon as Dakṣa offered the clarified butter with Yajur Veda mantras in
sanctified meditation, Lord Viṣṇu appeared there in His original form as Nārāyaṇa. He was
seated on the soulder of Garuda. As soon as Lord appeared, all directions were illuminated.
 Premanja sruti vilocanena….
 SD: Garuda’s wings are the Brhad-rathantara verses
Text 20-Lord was dark in complexion, with a golden garment, a crown shining like the sun,
having a face surrounded by locks of hairs, black like bees and wearing earrings. He appeared
like a lotus since he was holding the conch, lotus, cakra, arrow, bow, club, and shield in his
gold ornamented hands. He looked extraordinarily beautiful because the goddess of fortune
and a garland were situated on His chest. His face was beautifully decorated with a smiling
attitude which can captivate the entire world, especially the devotees. Fans of white hair
appeared on both sides of the Lord like white swans, and a white canopy overhead looked
like the moon.
 All the weapons mentioned are for protection of the devotees.
 He appeared like a flowering karnikara tree, or like a lotus with eight
petals.
Lord Viṣṇu worshipable by everyone (Text 22-24)

As soon as Lord Viṣṇu was visible, all the demigods-Lord Brahmā and Lord Śiva, the
Gandharvas and all present there-immediately offered their respectful obeisances by falling
down straight before Him. In His presence, everyone else’s luster faded away, and everyone
stopped speaking. They all prepared to offer their prayers.
 Lord Viṣṇu is the Supreme Lord even of Lord Śiva and Lord Brahmā.
 Even though Lord Śiva was previously referred to as supreme by
Brahmā, when Lord Viṣṇu appeared, Śiva also fell prostrated befor Him
 SD: their voices were choked and they were in an agitated state.
Dakṣa offers respectful prayers to the Lord (Text 25-26)

Dakṣa began with great pleasure to offer respectful prayers unto Him: You are transcendental
to all speculative positions. You are completely spiritual, devoid of all fear, and You are
always in control of the material energy. Even though You appear in the material energy, You
are situated transcendentally. You are always free from material contamination because You
are self-sufficient.
 SD: Taking human form Lord appears to be contaminated by māyā. He
alone is the Lord. Others, although playing human roles, do not know how to play it.
E.g. Śiva manifested himself as self-satisfied and indifferent to Dakṣa, his father-in-
law. However, hearing of the death of Satrajit, His father-in-law, Kṛṣṇa went to
Satyabhama and began to cry. So, did His nature as ātmāram disappear? Bhagavān
alone is expert in all arts.
 Meaning of this verse: Situated in Vaikuṇṭha, Lord accept thr form of
puruṣa, creator of mahat-tattva along with māyā, and reside withing the living entities
in māyā as the antaryami.
 Lord appears to be impure but is not. Though He is situated within
māyā, He is pure since he has no relationship with it.
The Formidable fort of conditional existence (Text 27-29)

Text 27: The priests said: Due to curse by followers of Śiva, we have become attached to
fruitive activities, and thus, we are fallen and know nothing about You. On the contrary we’re
engaged in dharma, artha and kama in the name of yajña. You have made arrangements for
distributing the respective shares of the demigods.
 Yam umam puspitam……nanyad astiti vadinah – “Men of small
knowledge are very much attached to the flowery words of the Vedas” BG 2.42
 SD: Priests were telling Dakṣa-“What do you know about Lord, even
we do not know?”
Text 28: Members of the assembly spoke: O exclusive shelter for all who are situated in
troubled life, in this formidable fort of conditional existence the time element, like a snake, is
always looking for an opportunity to strike. The fire of lamentation is always blazing, and the
mirage of false happiness is always alluring, but one has no shelter from them. Thus, foolish
persons live in cycle of birth and death, always overfrdened in discharging their so-called
duties, and we do not know when they will accept the shelter of Your lotus feet.
 Persons not in KC are living a very precarious life, as described in this
verse.
 KC movement is meant to give relief to all these bewildered and
distressed persons; therefore, it is the greatest relief work for all human society,
and devotees are the greatest well-wishers, for thet follow in the footsteps of LC,
who is the greatest friend to all living entities.
 SD: When will the ignorant come to your lotus feet? Never. Dakṣa and
priests are made the object of this comment. If he does not surrender to you, what can
you do?
Text 29: Lord Śiva said: My mind and consciousness are always fixed on Your lotus feet,
which, as the source of all benedictions and the fulfillment of all desires, are worshipped by
all liberated sages. I’m no longer disturbed by persons who blaspheme me, claminig that my
activities are not purified. I do not mind their accusations, and excuse them out of
compassion.
 Śiva is expessing regret at having been angry and having disturbed the
sacrificial activities of Dakṣa.
 As soon as one is on the material platform one is affected by the 3
modes of material nature. As soon as one is in KC, however, one is no longer
affected by such material activities. Hence, one should always be busy in the
transcendental loving service of the Lord. This program has to be followed
strictly by everyone.
 SD: Although Lord’s feet bestow all benedictions, they should be
served by persons without desire.
The insurmountable spell of illusory energy (Text 30)

Bhṛgu said: All living entities, Brahmā to ant are under the influence of the insurmountable
spell of illusory energy, and thus, ignorant of their constitutional position. Due to bodily
concept, they are all submerged in the darkness of illusion. They are unable to understand
how You live in every living entity as the Supersoul, nor can they understand Your absolute
position. But You are the eternal friend and protector of all surrendered souls. Therefore,
please be kind toward us and forgive all our offenses.
 Bhṛgu said that everyone, including Brahmā and Śiva, is under the
concept of the body and underthe spell of material energy-all but Viṣṇu.
 Conscious that he was not greater than Brahmā, Bhṛgu included
himself in the list of offenders.
 On should depend only on the causeless mercy of the Lord for
deliverance and not even slightly on one’s own strength. This is the perfect
position of a KC person. Lord is everyone’s friend, but He is especially friend to
the surrendered soul. This simple process will give him all protection to keep him
out of the clutches of material contamination.
 SD: Bhṛgu-even though we are not surrendered, please be kind to us
and forgive my offense.
Viṣṇu’s form pleasing to the mind and eyes (Text 31-34)

Brahma: Your personality and eternal form cannot be understood by any person who is trying
to know You through the different processes of acquiring knowledge. Your position is always
transcendental to the material creation, whereas the empiric attempt to understand You is
material, as are its objectives and instruments.
 One has to understand the SPG simply by the transcendental method of
KC. Bhaktya mam abhijanati.
 Materialists cannot understand Supreme Lord, even though He is
standing before them. In BG He calls them as Mūḍha.
 SD: You cannot be perceived by material senses. Those with material
senses who think they see the Lord do not see the Lord’s real form. This statement is
directed to Bhṛgu and others.
Indra: Your transcendental form with 8 hands and weapons in each of them appears for the
welfare of the entire universe, and it is very pleasing to the mind and eyes. In such a form,
You are always ready to punish the demons.
 Normally Lord Viṣṇu appears with 4 hands, but in this particular arena
He arrived with 8 hands. Indra confirms this to be real form.
 Brahmā said to realize the transcendental form of the Lord is beyond
the power of the senses. In reply to that statement, Indra said that even though form
of the Lord cannot be perceived by material senses, His activities and His
transcendental form can be understood even by an ordinary man. E.g.
Govardhan lila. This uncommon activity should convince everyone about Lord,
but impersonalists will not believe because they compare their body to His.
Because they cannot lift a hill, Lord also cannot lift. They accept the statements
of SB to be allegorical, and try to interpret in their own way. Everything about
the Lord should be accepted as it is, and in this way, even in our present
condition, we can understand the Lord. So, Indra is confirming-“Your presence in
8-handform is as good as 4-hand form.”
 SD: Your form for destroying demons is perceived by us using
material senses and gives us bliss. This is the proof that there is no other way in
which we can be peaceful.
 My explanation of above statement of SD: As such whatever perceived
by material senses ultimately give lamentation only. But Lord’s form as perceived by
material senses too gives bliss to them. Hence, there is no other way in which we can
be blissful.
Text 33: Wives of the performers of the sacrifice said: Though this yajña was done under
order of Brahmā, it was destroyed by Lord Śiva. The animals for sacrificw are lyong dead.
Now, by the glance of Your lotus eyes, the sanctity of this sacrificial arena may be again
invoked.
 Again SP stresses that animals were used to test the strength of the
mantras and give animal better bodies. Since the animals werealready dead, the real
purpose of yajña was lost.
 Purport is animals should not be unnecessarily killed. So, wives were
requesting to bring animals to life.
 SD: Without your presence, nothing can be accomplished even with all
the present efforts. This is addressed to everyone.
Text 34: The sages prayed: Your activities are most wonderful, and although You do
everything by Your different potencies, You are not all attached to such activities. You are not
even attached to the goddess of fortune, who is worshipped by the great demigods like
Brahmā, who pray to achieve her mercy.
 Lord acts only to set an example, else he does not need to do anything.
 Na mam karmani limpanti (BG4.14).
 Lord’s distinct exalted position is specifically mentioned by great
sages; He is not like the ordinary living entity, who is attached to the results of pious
activities.
 SD: This statement is directed towards Brahmā and others.
The mind compared to an elephant (Text 35)

The Siddhas prayed: Like an elephant that has suffered in a forest fire but can forget all its
troubles by entering a river, our minds, O Lord, always merge in the nectarean river of Your
transcendental pastimes, and they desire never to leave such transcendental bliss, which is as
good as the pleasure of merging in the Absolute.
 In Siddhaloka, the 8 kinds of material perfection are complete. Even
then, from this statement it appears that they are pure devotees.
 Prahlad Mahārāj-those who are always merged in the ocean of the
nectar of describing the Lord’s pastimes are liberated and have no fear of the material
condition of life.
 Siddhas do not care for any pious or impious activities. For those who
are in KC there is no need to perform any kind of pious or impious activities or
sacrifices. KC is complete, for it includes all the processes praised in the Vedic
scriptures.
 SD: here Siddha means prema-bhakta.This statement of Siddhas is
directed to sages (who consider pious or impious activities).
Material advancement is like decoration of dead body

Text 36: Wife of Dakṣa prayed: It is very fortunate that You have appeared in this arena of
sacrifice. I offer my respectful obeisances unto You, and I request that You be pleased on this
occasion. The sacrificial arena is not beautiful without You, just as a body in not beautiful
without the head.
 Whatever we do should be for pleasure of Viṣṇu, else it is the cause of
bondage.
 Comparison of body and head is applicable in social body too.
Material civilization is very proud of its advancement, but actually it is a useless
trunk of a body without a head. Without KC nothing has value.
 Harī Bhakti sudhodaya-Bhagavad-bhakti-hinasaya, jatih śāstram japas
tapah, apranasyaiva dehasya, mandanam loka-ranjanam. “Sometimes when a friend or
relative dies, especially among lower class of men, the dead body is decorated and
taken in a procession. That sort of decoration of a dead body is of no value because
prana has already gone.
 Prasuti (sister of Devahuti) being aunt of Lord Viṣṇu was asking His
favor in as affectionate mode, since she was His aunt.
 Lord is worhsipped here with the goddess of fortune. Wherever there is
Viṣṇu there is favor goddess of fortune.
 He is addressed as amrta, transcendental. Lord existed before creation
of even Śiva and Brahmā.
 Prasuti is imporing Viṣṇu to turn the priests into Vaiṣṇavas.
 SD: Since your have brought your wife Laxmi to my house, please
deliver us who have been destroyed by the offense to Śiva. Without you, the sacrifice
is not complete. This statement is directed to all the Devatās and Brahmā.
Text 37: Governors of various planets spoke as follows: We believe only in direct perception,
but under the circumstances we do not know whether we have actually seen You with our
material senses. By our senses we can simply perceive the cosmic manifestation, but You are
beyond the 5 elements. You are the sixth. We see You, therefore, as a creation of the material
world.
 Governors of planets are very puffed up. BS-premanjana sruti
vilocanena. Kunti Māhārani-those who are ankincam gocaram can see the SPG; others
are bewildered.
 SD: We cannot see You by senses which perceive material sense
objects, but You can be seen by Your mercy. You seem to have a material body made
of 5 elements, this is Your māyā. This statement is directed to dry jñānīs, sages and
Devatās.
Text 38: Great mystics said: Persons who see You as non-different from themselves, knowing
that You are the Supersoul of all living entities, knowing that You are the Supersoul of all
living entities, are certainly very, very dear to You, You are very favorable toward those who
engage in devotional service, accepting You as the Lord and themselves as servants. By Your
mercy, You are always inclined in their favor.
 Oneness is in sense that Lord is very dear to devotees and devotees are
very dear to Lord. (priyo hi jñānīno ‘tyartham aham sa ca mama priyah).
 Living entities are described as superior energy of Kṛṣṇa. Energy and
energetic are non-different in quality.
 Lord is very pleased with jñānīs. But He is even more favored towards
who may not be conversant with knowledge of Personality of Godhead but who
always think of the Lord with love and faith, feeling that He is great and that they are
His parts and parcel, ever His servitors.
 Vatsala-“always favorably disposed”. Lord is always addressed as
bhakta-vatsala, never as jñānī vatsala.
Text 39: We offer our respectful obeisances unto the Supreme, who has created varieties of
manifestations and put them under the spell of the 3 qualities of the material world in order to
create, maintain and annihilate them. He Himself is not under the control of the external
energy; in His personal feature He is completely devoid of the vatiegated manifestation of
material qualities, and He is under no illusion of false identification.
 Quality is also there in Goloka, but it is not divided in creation,
maintewnance and annihilation.
 Māyāvādis think that when Lord appears He does under the external
energy. It is clearly refuted here.
 Lord is neither under control of His internal energy nor external
energy.
 To manifest His transcendental name, form, quality, pastimes and
paraphernalia, He brings into action His internal energy. By external energy people
are manifestations of many demigods and people are attracted to them as per their
nature.
 Anyone engaged in the service of the Lord is already transcendental to
the variegatedness and interaction of the 3 modes.
Viṣṇu, the shelter of the quality of goodness (Text 40)

The personified Vedas said: We offer our respectful obeisances unto You, the shelter of the
quality of goodness and therefore, the source of all religion, austerity and penance, for You
are transcendental to all material qualities and no one knows You or Your actual situation.
 Lord has transcendental qualities by which He appears and manifests
His pastimes. The positive transcendental qualitative manifestation is unknown to the
students of the Vedas as well as to even Brahmā and Śiva.
 Simply by discharging devotional service one can understand the
transcendental position of the Lord. One has to surpass even sattva-guṇa have
complete understanding.
 SD: This is the Veda teaching karma who is praying. I and other Vedas
teaching jñāna do not know the truth, what to speak then of others present here. This
is directed towards followers of karma and jñāna.
Text 41: The fire-god said: I offer my respectful obeisances unto You because by Your favor I
am as luminous as blazing fire and I accept the offerings mixed with butter and offered in
sacrifice. Five kinds of offerings according to the Yajur Veda are all Your different energies,
and You are worshipped by five kinds of Vedic hymns. Sacrifice means SPG.
 Everything should be done for satisfaction of yajña or Viṣṇu.
 Yajña should be performed according to Vedic hymns.
 Any person who is in KC has dedicated his life for the satisfaction of
Kṛṣṇa and by offering worship and prasāda daily, he becomes the best performer of
yajña.
 In Kalīyuga only Saṅkīrtan yajña is viable. This is offered in front of
LC, as other yajñas in front of Lord Viṣṇu. As Viṣṇu appeared in Dakṣa yajña, LC has
appeared in this age to accept our Saṅkīrtan-yajña.
 SD: Fire of yajña is speaking-I just carry the offering in the best
sacrifice, but I do not know the truth about you. This statement is directed to the
sacrificers who think they have knowledge.
Demigods depend on Viṣṇu for protection (Text 42-43)

Text 42: Demigods said: Formerly when there was a devastation, You conserved all the
different energies of material manifestation. At that time, all the inhabitants of the higher
planets, represented by such liberated souls as Sanaka, were meditating on You by
philosophical speculation. You are therefore, the original person, and You rest in the water of
devastation on the bed of the Sesa snake. Now, today, You are visible to us, who are all Your
servants. Please give us protection.
 Devastation described in this verse is the partial devastation of the
lower planets within the universe when Brahmā goes to sleep. Higher planets remain
intact.
 Demigods say they are Lord’s servant and depend on His protection.
BG therefore, condemns demigod worship
 Demigod worshippers are not very intelligent. Kṛṣṇa says sarva
dharman parityaja...
 This world is so, created that one has to act sinfully, knowingly or
unknowingly, and unless his life is dedicated to Viṣṇu, he has to suffer all the
reactions of sinful activities.
 SD: Lord is seen by His servants whom He protects.He is known by
them and not others. Again this direted to jñānīs and sacrificers.
Text 43: Gandharvas said: All the demigods and the great sages are only differentiated parts
and parcels of Your body. You are the Supreme Almighty Great: the whole creation is like a
plaything for You. We always accept You as the SPG, and we offer our respectful obeisances
unto You.
 Thinking oneself as god is a false, puffed-up conviction of material
life. Actually Viṣṇu is the Supreme Lord, but Kṛṣṇa is above even Viṣṇu.
 Viṣṇu manifestations are svāṁśa and living entities are vibhinnāṁśa.
 CC: ekale iśvara Kṛṣṇa, ara saba bhrtya. Kṛṣṇa alone is the SPG and
asll others, even the Viṣṇu-tattva, are His servitors. Even Baladeva, His immediate
expansion, serves Him.
 Worship of Kṛṣṇa includes worship of all parts and parcels.
 SD: We, entering the assembly, praised Dakṣa as the Supreme Lord but
actually we praise you alone. Your portions think they are the Lord but they are not.
This is directed to Brahmā and others.
The value of the human form of life (Text 44)

Vidyādharas said: This human body is meant for attaining the highest perfectional objective,
but, impelled by Your external energy, the living entity misidentifies himself with his body
and with the material energy, and therefore, influenced by māyā. He wnts to become happy
by material enjoyment. He is misled and always attracted by temporary, illusory happiness.
But Your transcendental activities are so, powerful that if one engages in the hearing and
chanting of such topics, he can be delivered from illusion.
 Māyā is so, strong that in spite of achieving this great boon of the
human form of life, we’re influenced by temporary material happiness, and we forget
our goal of life. We are attracted by things which will cease to exist. It begins with the
body.
 Only way for liberation-chant Hare Kṛṣṇa
 SB and BG are the special nectar of the words of Kṛṣṇa. Those who are
preaching these 2 books it is very easy to get out of māyā.
 Spell of māyā is called avaranatmika sakti because it is so, strong that
the living entity is satisfied in any abominable condition. Even a worm in stool is
satisfied.
 Human form of life is a chance to understand, and if one misses it, he
is most unfortunate.
 Way to get out is to engage in the topics of Kṛṣṇa without changing
one’s position. LC advised all to simply talk of Kṛṣṇa whomever you meet.
ISKCON is operating for that purpose. Simply by Kṛṣṇa-katha, one’s life will
change; he will see a new light, and his life will be successful.
 SD: this is directed towards dry jñānīs.
Lord Viṣṇu is everything (Text 45-46)

Text 45: You are sacrifice personified, the offering of clarified butter, the fire, the chanting of
Vedic hymns by which sacrifice is conducted, the fuel, the flame, the kusa grass, the
sacrificial pots, the priests, the demigods and sacrificial animal. Everything that is sacrificed
is You or Your energy.
 Lord Viṣṇu’s all-pervasiveness is partially explained.
 In this age Saṅkīrtan-yajña is as good as all other yajñas in all
other ages. If one chants Hare Kṛṣṇa there is no need to arrange elaborate
paraphernalia for sacrificial ceremonies.
 Hare-energy of Lord, Kṛṣṇa - viṣṇu-tattva. Combined together
they are everything. So, if one is chanting Hare Kṛṣṇa, one is doing all kinds of
yajña because there is nothing within our vision except Hare and Kṛṣṇa.
 Kṛṣṇa and His energies are non-different, but that does not mean Kṛṣṇa
has no personal identity. He is spead as everything, but still He is not everything. This
is acintya bheda bheda.
Text 46: You made a great roar while picking earth iin the form of a boar. The sound was
accepted as a sacrificial hymn, and great sages like Sanaka meditated upon it and offered
prayers.
 trayi-gatra: the transcendental form of the Lord is the Vedas. Anyone
who engages in the worship of the Deity is understood to be studying all the Vedas
24-hours a day.
Chanting the Lord’s holy name (Text 47)

We’re awaiting Your audience because we have been unable to perform the yajñas according
to the Vedic rituals. We pray unto You, therefore, to be pleased with us. Simply by chanting
Your holy name, one can surpass all obstacles. We offer our respectful obeisances unto You in
Your presence.
 Brāhmaṇas hoped that since Viṣṇu is present, there sacrifice would be
succesful.
 Here brāhmaṇas are criticizing followers of Śiva, but because
brāhmaṇas are protected by Kṛṣṇa they could not do any harm to them. When Kṛṣṇa
wanted to kill a devotee of demigod (Rāvaṇa or Hiranyakasyipu) nobody could stop
Him. But when a demigod wants to harm a devotee of the Lord they cannot do
anything.
 SD: If Your name’s chanting destroys obstacles, then how much more
will your very presence destroy obstacles!
 When the various speakers put blame on various persons, it indicates
that there is no fault in the devotees of the Lord, since their position is generally made
superior.
Supersoul, the self-sufficient witness (Text 48-53)

Text 48-49: Then Dakṣa began the yajña. Lord Viṣṇu is actually the enjoyer of the results of
all sacrifices. Yet because of His being the Supersoul, He was satisfied simply with His share
of the sacrificial offerings. So, He addressed Dakṣa in a pleasing attitude.
 Viṣṇu is enjoyer of all sacrifices. If a person does not know that, he is
misled.
 Viṣṇu is self satisfied, self sufficient, but He accepts the offerings of
yajña because of His friendly attitude toward all living entities.
 He does not encroach upon other person’s share. Indirectly, He
indicated that He was not satisfied with Dakṣa’s trying to deny Lord Śiva his share.
 Vidura is addressed as sinless because he was a pure Vaiṣṇava and
never offended any demigod. Devotees give proper respect to demigods. They are not
prone to offend them.
 SD: O sinless Vidura! You are without offenses. Therefore, the Lord is
pleased with you. You indeed are the example of a proper person.
Text 50: Brahmā, Lord Śiva and I are the supreme cause of the material manifestation. I am
the Supersoul, the self-sufficient witness. But impersonally there is no difference between
Brahmā, Śiva and Me.
 Brahmā born of Viṣṇu and Śiva born of Brahmā. So, Viṣṇu is the
supreme cause.
 BG 10.2: aham adir hi Devatām, 10.8: aham sravasya prabhavah,
Vedanta Sutra: janmadyasya yatah., Upanisads: yato va imani bhutani jayante,
everything is generated from Lord Viṣṇu.
 Lord is both the cause and effect.
 sarva khalv idam Brahmā. So, in the highest vision, nothing is beyond
Brahman, and therefore, Lord Brahmā and Lord Śiva are certainly nondifferent from
Him.
 SD: Dakṣa do not commit offence again, as there is no difference
between 3 of us.
Text 51: I’m the original Personality of Godhead, but in order to create, maintain and destroy
the cosmic manifestation, I act through My material energy, and according to the different
grades of activity, My representations are differently named.
Text 52: One who is not in proper knowledge thinks that demigods like Brahmā and Śiva are
independent, or he even thinks that the living entities are independent.
 No one act independently of the sanction of the Lord, and therefore,
indirectly, no one is different from the Supreme Person.
 SD: “How are Brahmā, who is a jīva, and Śiva who is touched by the
guṇas even though being iśvara, non-different from you?” kaimutya-nyāya: Jīvas are
non-different because they are my tatastha sakti and sakti is non-different from
saktiman. Brahmā and Śiva are are non-different from Me because they are
guṇavtaras.
Text 53: A person with average intelligence does not think the head and other parts of the
body to be separate. Similarly, My devotee does not differentiate Viṣṇu from any living
entity.
 Whenever there is disease in any part of the body, the whole body
takes care of the ailing part. Similarly, a devotee’s oneness is manifested in His
compassion for all conditioned souls. Because devotees know that every living entity
is part and parcel of the Supreme Lord, they preach KC to everyone so, that everyone
may be happy.
 The equal vision of the devotee is that he works to get all living
entities back home, back to Godhead.
 SD: Devotee’s seeing non-difference is taking others’ happiness and
distress as his own.
One who knows brahman (Text 54)

One who does not consider Brahmma, Viṣṇu, Śiva or the other living entities in general to be
separate from the Supreme, and who knows Brahman, actually realizes peace; others do not.
 Result of seeing non-difference is described.
Dakṣa situated on the religious path (Text (Text 55-57)

Maitreya said: Dakṣa worshipped Viṣṇu. After that he separately worshipped Lord Brahmā
and Lord Śiva.
 Viṣṇu should be offered everything, and His prasāda should be
distributed to all the demigods. E.g. Jagannnanth Puri.
 Vaiṣṇava does not deride any living entity, everyone is offered proper
respect accordng to his position. The offering is in relation to the center, SPG.
 Highly elevated devotee sees the relationship to Kṛṣṇa in
everything; he does not see anything as being independent of Kṛṣṇa. This is the
vision of oneness.
Text 56-60: With all respect, Dakṣa worshipped Śiva with his share of the remnants of the
yajña. After finishing the ritualistic sacrificial activities, he satisfied all the other demigods
and the other people assembled there. Thus, after worshipping Viṣṇu, Dakṣa was completely
situated on the religious path. Moreover, all the demigods who had assembled at the sacrifice
blessed him that he might increase his piety, and then they left. Satī then took birth in the
kingdom of Himālayas as daughter of Mena (Menaka).She again accepted Śiva as her
husband, just as different energies of the SPG act during the course of a new creation. I heard
this story of Śiva and Dakṣa from Uddhava.
Text 61: If one hears and again narrates, with faith and devotion, this story of the Dakṣa yajña
as it was conducted by the SPG, then certainly one is cleared of all contamination of material
existence.
1. Describe Lord Śiva’s punishment of the demigods. (2)
2. What general principles does Prabhupāda draw from the exchange of Dakṣa’s head with
that of a goat. (5)
3. What does the incident of the poor brāhmaṇa and Sanātana Gosvāmī indicate? (6)
4. What is the main point of the verse and purport to text 9?
5. Why did Lord Śiva’s punish Dakṣa? (13-14)
6. Explain the significance of the four symbols seen in the four hands of Visṇu. (20)
7. Explain the medicine and the diet for spiritual life. (24)
8. What can be understood from the statement Lord Śiva (29)
9. What is the perfect position of a Kṛṣṇa conscious person? (30)
10. Explain the import of the Lord’s name as bhakta-vatsala. (38)
11. Explain how a person in Kṛṣṇa consciousness is the best performer of yajña. (41, 45)
12. Explain the philosophy recommended by Lord Caitanya that Kṛṣṇa is simultaneously one
and different. (45)
13. How do the Vaiṣṇavas relate to the demigods? (49)
14. Describe the equal vision of the devotee. (53-55)
UNIT 13 OPEN BOOK ASSESSMENT QUESTIONS

Answer each question and submit to the facilitator at the end of the Unit.
Personal Application
1. Identify general principles drawn from the behavior of Dakṣa, and the example of Satī,
giving references to Chapters 2-4. How can you personally apply these principles in your
practice of Kṛṣṇa consciousness?
Preaching Application
2. Explain how the curse of Dakṣa was indirectly a blessing for Lord Śiva. (Chapter 2).
Explain how Lord Śiva’s punishment of Dakṣa was his mercy upon Dakṣa (Chapters 6-7). In
your response give appropriate references to Chapters 2, 6 & 7.
Academic Integrity
Select a text from Chapter 4 and explain how could be misused. Explain the fallacy of its
misuse.
Mood and Mission

4. Select 3 statements from Chapters 6 and 7 which reflect Śrīla Prabhupāda’s Mood and
Mission. How important are these concepts in relation to ISKCON’s mission overall?
UNIT 13 PAṬHANA-PRAYOJANAM (EDUCATIONAL GOALS)

By the end of the unit students should be able to:
Understanding
Present a brief overview of Canto 4 and its connection to Canto 3.
Present a brief overview of the genealogical daughters of Manu
Explain why Atri Muni not counted among the pure devotees (1.15-33)
Discuss the relevance of Dakṣa’s inolerance of Lord Śiva. (2.8-18)
Discuss how material exhaustion is an advantage in Kṛṣṇa consciousness (3.17)
Discuss how offering respect to Vaiṣṇavas is respecting the supersoul (3.21-22).
Explain how a devotee accepts adverse condition as mercy of the Lord (6.45-46) (7.15)
Present reasons why Lord Śiva, is the greatest of all Vaiṣṇavas. (2.1-2, 14-15)
Present how zero is by the side of the Supreme One, increases in value to ten (3.17)
Discuss Lord Śiva’s sorrow / difference between the material and spiritual worlds (3.15)
Identify reasons why Satī decided to give up her body. (4.17-18, 23-24, 26)
Discuss the relevance of the severe example set by Satī (4.26)
Explain how a place of pilgrimage is where the Lord or His pure devotee remains. (6.25)
Discuss difficulties of performing the Vedic rituals in Kalī-yuga. (6.53)
Explain Lord Śiva’s punishment of Dakṣa (7.13-14)
Present how a person in Kṛṣṇa consciousness is the best performer of yajña. (7.41, 45)
Academic & Moral Integrity
Comment on how the statement “If one satisfies Visṇu, it is not necessary to satisfy His
followers,” may be misused (3.3)
Discuss imitation of Lord Śiva in smoking gāṅjā exploit everything from household affairs
(3.9)
Discuss misapplication of guidelines on how to respond when a Vaiṣṇava is insulted (4.10,
17)
Discuss misapplication of the statement ‘Divorce takes place due to womanly weakness.’
(4.3)
Mood & Mission
Discuss Prabhupāda’s mood in the herculean task of writing commentary on Bhāgavatam
(1.1)
Discuss how a Vaiṣṇava is described as para-duḥkha-duḥkhī (6.47-49)
Discuss how the Kṛṣṇa consciousness movement-greatest relief work (7.28)
Discuss how the statement “All of you become spiritual masters” reflects Prabhupāda’s
mission and the purpose of ISKCON (7.44)
Śāstra-caknusā
Identify contemporary effects of the cursing and countercursing in the assembly (2.21-32)
Appreciate the description of Kailāsa and Lord Śiva. (6.9-41)
Discuss the equal vision of the devotee. (7.53-55)
UNIT 14 DHRUVA MAHĀRĀJA
(CANTO 4 CHAPTERS 8-12)

Scheduled Reading Assignments
Lesson 1
Reading Assingment:
Chapter 8 verses 1-37
Lesson 2
Reading Assingment
Lesson 3
Reading Assingment
Lesson 4
Reading Assingment
Chapter 10 Overview
Lesson 5
Reading Assingment
Chapter12 verses 22-43
4.8 DHRUVA MAHĀRĀJA LEAVES HOME FOR THE FOREST
The brahmacārī sons of Brahmā (Text 1)
Irreligion is also brahma’s son (Text 2-5)
The descendents of Svāyambhuva Manu (Text 6-7)
Dhruva Mahārāja insulted (Text 8-13)
Dhruva leaves the Palace (Text 14-16)
The Advice of Dhruva’s mother (Text 17-19)
Taking Shelter of the Lord’s Lotus Feet (Text 20-23)
The Great Sage Nārada Struck with wonder (Text 24-26)
Living Entities Controlled by Previous Actions (Text 27-32)
Crossing Over the Darkness of Nescience (Text 33-34)
Dhruva Lacking Brāhmiṇical Humility (Text 35-38)
The Expert Advice of Nārada Muni (Text 39-41)

The Virtuous Forest Named Madhuvana (Text 42-43)
The Goal of Meditation is the Personality of Godhead (Text 44)
The Lord is a Person (Text 45-52)
Perfect Human Beings Flying in the Sky (Text 53-54)
Tulasi Leaves Very Dear to Kṛṣṇa (Text 55)
Prescribed Paraphernalia for Worship of the Lord (Text 56-61)
Dhruva Mahārāja Enters Madhuvana Forest (Text 62)
Nārada Muni Advises the King (Text 63-70)
Following the Orders of the Spiritual Master (Text 71-77)
Dhruva Mahārāja Captures the Supreme Lord (Text 78-80)
The Lord Reassures the Demigods (Text 81-82)

1. Explain the meaning of ‘ūrdhva-retasaḥ’. What is it’s significance? (1)
2. Give the reasons why Maitreya wanted to describe the activities of Dhruva Mahārāja.
(8)
3. What do the words ‘eka-matyā’ signify? (21)
4. What words (in Sanskrit) did Queen Sunīti use to describe the Lord’s kindness. (22)
5. How did Nārada overhear all these topics of Dhruva Mahārāja’s activities? (25)
6. What was Nārada’s initial advice to Dhruva and why did he advise him in this way?
(32)
7. What is Nārada’s formula for never being affected by the threefold miseries of this world?
(34)
8. What is the essential instruction from the life of Dhruva Mahārāja? (35)
9. What is the duty of the spiritual master? Give another example of how a spiritual master
carries out his duty. (40)
10. Why is the word ‘puruṣam’ significant? (47)
11. What is the significance of Nārada giving Dhruva the pranava mantra? (54)
12. Describe the importance of ‘desa-Kāla’? (54 & 55)
13. What was the cause of King Uttanapada’s not behaving well towards Dhruva? (65)
14. What is ‘nagna-mātṛkā logic’? (79)
15. What is the meaning of ‘ViŚvam pūrṇa-suḥkhāyate’? (81)
16. How do the Māyāvādi philosophers misinterpret the word ‘sAṅgatātmā’? (82)
Analogies:
4.8.23: The Lord is described herein as lotus eyed (padma-palāsa-locanāt). When a person is
fatigued, if he sees a lotus flower all his fatigue can be immediately reduced to nil. Similarly,
when an aggrieved person sees the lotus face of the Supreme Personality of Godhead,
immediately all his grief is reduced.
4.8.36: It is said that the heart or mind is just like an earthen pot; once broken, it cannot be
repaired by any means. ...
4.8.46: Nārada Muni continued: The Lord’s form is always youthful. Every limb and every
part of His body is properly formed, free from defect. His eyes and lips are pinkish like the
rising sun.
4.8.79: As Dhruva Mahārāja, the King’s son, kept himself steadily standing on one leg, the
pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat
rocks the boat left and right with his every step.
4.8.80: When hundreds of persons are sitting in an airplane, although they remain individual
units, they each share in the total force of the airplane, which runs at thousands of miles per
hour; similarly, when unit energy is identified with the service of the total energy, the unit
energy becomes as powerful as the total energy.

Verses 1-8:
Maitreya Muni tells Vidura about the brahmacārī sons of Brahmā, his demoniac children and
the descendants of Svāyambhuva Manu, including Priyavrata and Uttānapāda whose wife
Sunīti had a son called Dhruva.
Verses 9-24:
Having been prevented by his envious stepmother, Suruci, from climbing onto his father’s
lap, Dhruva Mahārāja feels insulted and leaves the palace. His mother advises him to go to
the forest to find the Supreme Personality of Godhead and engage in His service in order to
mitigate his distress.
Verses 25-38:
Nārada is struck with wonder on hearing of Dhruva’s activities and tests his resolve by
suggesting that the path Dhruva has chosen is too difficult and that he should wait until he is
grown up. Nārada also advises Dhruva to be satisfied in whatever condition he finds himself.
Dhruva responds by admitting his inability to follow Nārada’s instructions because of a lack
of brāhmiṇical humility and the desire to occupy a position more exalted than achieved by
any of his ancestors.
Verses 39-61:
Nārada becomes compassionate toward Dhruva and repeats his mother Sunīti’s advice to
engage in devotional service to the Supreme Lord. He tells Dhruva to go to Madhuvana to
perform anṭāṅga-yoga on the banks of the Yamunā with the goal of meditation, the
Personality of Godhead. Nārada explains how the Lord is a person and describes His
beautiful characteristics. He then gives Dhruva a mantra to chant and explains the
paraphernalia required for worship of the Lord.
Verses 62-82:
On entering the forest Dhruva strictly follows the orders of his spiritual master, Nārada Muni,
and thus, captures the Supreme Lord. In the meantime Nārada met with Dhruva’s father, King
Uttānapāda, to advise him of Dhruva’s activities which caused the universe to tremble and
disturbed the demigods who then approached the Lord for reassurance.
The brahmacārī sons of Brahmā (Text 1)

Text 1: Maitreya said: 4 Kumāras, Nārada, Ṛbhu, Haṁsa, Aruni and Yati, all sons of Brahmā,
did not live at home, but became naisthika brahmacārīs.
 Instead of semen flowing down, it went upto the brain. This is urdhva
retasah.
 If semen goes in brain, one’s memory is enabled to act very swiftly,
and the duration of life is increased. Yogīs can perform all kinds of austerities
and be elevated.
 Lineage of Manu’s daughter were described, and the lineage from
Brahma’s sons such as Marici were also mentioned in the process. Though Manu’s
sons should now be described, Maitreya is now explaining about the progeny of the
sons of Brahmā. Since Kumāras, etc didn’t marry there is no need to narrate their
history.
Irreligion is also brahma’s son (Text 2-5)

Text 2-4: Brahma--> Irreligion&Falsity-->Dambha&Bluffing-->Greed&Cunning-->Krodha&
Himsa-->Kalī&Harsh speech--> Death&fear-->Yatana&hell.
 Mrsha and Adharma were brother and sisters. So, from here sex life
between brother-sister started.
 Everyone is born in different capacities according to their karma,
although they have an exalted father like Brahmā.
 SD: Elements ending with hell, who are the family members of
Adharma, have been described as the elements to be avoided on the path of bhakti.
Text 5: One who hears this description 3 times attains piety and washes the sinful
contamination from his soul.
 Creation takes place on basis on goodness and devastation on the basis
of irreligion.
 If a person is pious and hears about these causes of devastation, he
will feel hatred for all these, and that will cause his advancement in a life of piety.
 Piety is process of cleansing of heart.
 We should despise all causes of devastation and our possibility of
attaining KC will be easier.
The descendants of Svāyambhuva Manu (Text 6-7)

Text 6-7: Now I shall describe before you the descendants of Svāyambhuva Manu, who was
born of a part of a plenary expansion of the SPG. He had 2 sons - Uttānpāda and Priyavrata.
They were greatly empowered by Lord.
 Although a jīva-tattva, because of being empowered by Lord, Brahmā
is considered as a plenary portion of the SPG.
 Maitreya described impious activities. So, purposefully, he is now
describing the most pious king - Dhruva Mahārāj.
Dhruva Mahārāja insulted (Text 8-13)

Text 8: Uttānpāda had 2 queens- Sunīti and Suruci. Suruci was more dear to him. Sunīti’s son
Dhruva was not his favorite.
 Even though Priyavrata was elder to Uttānpāda, Maitreya immediately
started speaking of Dhruva since he was very eager to describe the pious activities.
 From Dhruva’s life one can learn how one can detach himself from
material possessions and how one can enhance one’s devotional service by severe
austerities and penances.
 By hearing Dhruva’s glories, one can enhance one’s faith in God and
can directly connect with the SPG and thus, soon be elevated to the transcendental
platform of devotional service.
 The example of Dhruva Mahārāja’s austerities can immediately
generate a feeling of devotional service in the hearts of the hearers.
Text 9-13: Once, the king was patting the son of Suruci, Uttama, placing him on his lap.
Dhruva Mahārāja was also trying to get on the king’s lap, but the king did not very much
welcome him. Suruchi became very envious of the child and with great pride she began to
speak so, as to be heard by the King himself-you do not deserve to sit on the throne or on the
lap of the king. Surely you are also the so, of the king, but because you did not take your birth
fro my womb, you are not qualified to sit on your father’s lap. You are trying to fulfill a
desire which is impossible to fulfill. If you desire this, you must undergo severe austerities.
You must satisfy Narayan, and then, when you are favored by Him because of such worship,
you shall have to take your next birth from my womb.
 King had equal affection for both, but because of his favoritism
towards Suruci, he could not welcome, even though he wanted so. Suruci
understood this and so, with great pride spoke about king’s affection for her.
 This is womanly nature. If she understands that the husband is
affectionate, she takes undue advantage.
 Indirectly Suruci was telling he was an illegitimate son because of
being born of other queen.
 Dhruva didn’t knew there was distinction amongst queens. Suruci
proudly pointed that out.
 Suruci was so, envious that she indirectly asked him to die to take
birth from his womb.
 SD: Suruci wanted to see Sunīti weeping by Dhruva’s dying.
Dhruva leaves the Palace (Text 14-16)
As a snake, when struck by a stick, breathes very heavily, Dhruva Mahārāj, struck by those
harsh words, began to breathe very heavily because of great anger. Seeing no protest from the
king he went to his mother. His lips were trembling and he was crying very grievously. Sunīti
became very aggrieved after the servants told everything. She began to burn as if in a forest
fire, and in her grief she became just like a burnt leaf and so, lamented. She spoke
The Advice of Dhruva’s mother (Text 17-19)

She didn’t knew the factual remedy for her painful situation. Not finding any remedy, she
said to her son: Do not wish anything inauspicious for others. Anyone who inflicts pains upon
other suffers himself from that pain. Suruci is correct. King does not consider me his wife or
even maidservant. He feels ashamed to accept me. It is a fact you’re son of an unfortunate
woman. Suruci is right. If you desire to sit on the throne, do what she said. Engage yourself in
worshipping the lotus feet of the SPG.
 SD: You must have committed some sins in your previous life the pain
due to which you’re facing right now. So, do not find fault in your step mother.
 Unless one is favored by the SPG one cannot achieve any success in
life. Indirectly words of Suruci became benediction for Sunīti.
Taking Shelter of the Lord’s Lotus Feet (Text 20-23)

Text 20: SPG is so, great that simply by worshipping His lotus feet, Lord Brahmā, your great-
grandfather, acquired the necessary qualifications to create this universe. Although he is
unborn and is the chief of all living creatures, he is situated in that exalted post because of
His mercy, whom even great yogīs worship by controlling the mind and regulating the life air.
 To be successful in any attempt, one not only has to undergo severe
penances and austerities, but also must be dependent on the mercy of the SPG.
 SD: Sunīti is vile. Your father, her servant, is also vile and foolish. You
can attain a position greater than that of Brahmā. Therefore, quickly go from here and
worship the Lord. Do not lament.
Text 21: Your grandfather Manu executed great sacrifices with distribution of charity, and
thereby, with unflinching faith and devotion, he worshipped and satisfied the SPG. He
achieved great material happiness and afterwards achieved liberation, which is impossible to
obtain by worshipping the demigods.
 Success of one’s life is measured by one’s material happiness in this
life and liberation in the next. Such success can be achieved only by the grace of the
SPG.
 If anyone wants even material happiness, he can worship the Supreme
Lord without deviation.
 SD: ekamatya: with concentrated intelligence.
Text 22: You should also take His shelter, who is very kind to His devotees. Persons seeking
liberation always take shelter of His lotus feet in devotional service. Becoming purified by
executing your alloted occupation, just situate the SPG in your heart, and without deviation
for a moment, engage always in His service.
 System of bhakti-yoga described by Sunīti is the standard way of God
realization.
 Everyone can continue in his constitutional duties and at the same time
keep the SPG within his heart. In BG Lord advised to Arjuna “Go on fighting, but
keep Me within your mind.” That should be the motto of every honest person seeking
perfection in KC.
 Sunīti said you came crying to me, but I cannot do anything. But of
you go crying to Kṛṣṇa He can do anything. He is more affectionate than millions of
mothers like me.
 Process of approaching Lord is not easy, but sought after by great
sages.
 It was not possible for a 5 year child to be purified by karma-
kanda. But by bhakti even a child less than 5 years or of any age can be purified.
Text 23: Only Lord can mitigate your distress. Many demiods seek the pleasure of the
goddess of fortune, but she herself is always ready to render service to the Supreme Lord.
 Benedictions received from demigods and from SPG are not on the
same level. So, you should not seek benediction from demigods, but Lord Himself.
 Anyone who takes to the worship of the Supreme Lord automatically
receives the blessings of the goddess of fortune. Dhruva was seeking material
opulences and Sunīti rightly advised him to approach the Lord.
 Although pure devotees do not seek material benedictions from the
Lord, it is stated in BG that pious persons go to the Lord even for material
benedictions. That person is purified due to Lord’s association.
 Sunīti was farseeing woman there she advised her to approach the Lord
and no one else.
 Lord is lotus eyed. When a person is fatigued, if he sees a lotus flower
all his fatigue can be immediately reduced to nil. Similarly, when an aggrieved person
sees the lotus face of the Lord, immediately all his grief is reduced.
The Great Sage Nārada Struck with wonder (Text 24-26)

Text 24: After deliberate consideration and with intelligence and fixed determination, he left
his father’s house.
 Both mother and son were lamenting. But mere lamenting is useless,
one should find a way to mitigate it. Thus, both of them decided to take shelter of the
Lord.
 Dhruva went to a secluded place. Prahlad Mahārāja also recommends
going to forest. For Gaudiya Vaiṣṇavas this forest is Vrndavana., If one takes shelter
of Vrndavana under Vrndavaneshwari certainly all the problems of his life are solved
very easily.
Text 25: Nārada overheard this news, and understanding all the activities of Dhruva Mahārāj.
He was struck with wonder. He approached Dhruva and touching on the boy’s head, spoke as
follows to himself.
 How Nārada overheard all these topics? He is triKāla-jña.
 Lord is present in everyone’s heart, and as soon as He understands
that a living entity is serious about devotional service, He sends His
representative.
Text 26: How wonderful are the powerful kṣatriyas. They cannot tolerate even a slight
infringement upon their prestige. Just imagine! This boy is only a small child, yet harsh
words from his stepmother proved unbearable to him.
Living Entities Controlled by Previous Actions (Text 27-30)
Text 27-29: Nārada said to Dhruva: You are only a little boy whose attachment is to sports
and other frivolities. Why are you so, affected by words insulting your honor? If you feel
your honor has been insulted, you still have no cause for dissatisfaction. This kind of
dissatisfaction is another feature of the illusory energy; every living entity is controlled by
previous actions, and therefore, there are varieties of life for enjoying or suffering. So, an
intelligent person should accept this wonderful process and be satisfied with whatever comes
by His supreme will.
 Ordinarily a child does not mind being rebuked as a rascal or fool.
Kṣatriya spirit was very strong in DM.
 Nārada Ji first wanted to impress upon DM that he was just a child and
so, should not be affected by honor or insult. And if he was developed as to
understand honor and insult, then he should have known that they are destined only
by one’s previous actions.
 Intelligent person accepts reverses as mercy of the Lord.
Text 30: You are ready to undertake such austerities by your mother’s order. Such austerities
are not possible for any ordinary man. It is very difficult to satisfy the SPG.
 Bhakti yoga is simultaneously very difficult and very easy. Narad
Ji is testing Dm’ determination. This is the processs for accepting disciple.
 For a sincere person, devotional service is very easy. But for one
who is not determined and sincere, this process is very difficult.
Crossing Over the Darkness of Nescience (Text 31-34)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 33-34 mentions Analysis of Favorable
Text 31-33: Even after many births of austerities, many mystic yogīs were unable to find the
end of the path of God realization. So, you should not endeavor for this, better go home. Try
this when you are grown up. One who is satisfied with what is offered by Lord is able to
cross over the darkness of nescience very easily.
 Generally people think childhood is for play, youth for enjoying with
girls and may be old age for some bhakti. This conclusion is not for serious devotees.
 Direct order is to start bhakti from the present stage of life, whatever it
might be. But it is duty of a guru to test future sisya. Then he may be initiated.
 Any other activity other than bhakti results in karma-good or bad. But
if wev simply surrender to the SPG, we shall get out of the clutches of this material
existence.
 SP gives tip to tolerate happiness and distress: if we are happy
think our pious credits are being decreased and if we’re in distress then think our
impious credits are decreasing.
Text 34: Every man should act like this: when he meets a person more qualified than
himself, he should be very pleased; when he meets someone less qualified, he should be
compassionate and when meets someone equal he should make friendship. In this way
one is never affected by the 3-fold miseries of the material world.
 Generally we’re envious of more qualified, deride less qualified
and proud (or competitive) when we meet equal. They are cause of material
tribulations. One should be compassionate in general, for people are suffering
due to forgetfulness of Kṛṣṇa.
 SD: If because of one’s faults one does not attain superior persons,
then one should to attain them.
Dhruva Lacking Brāhmiṇical Humility (Text 35-38)

For a person whose heart is disturbed by the material conditions of happiness and distress,
whatever you have so, kindly explained for attainment of peace of mind is certainly a very
good instruction. But as far as I’m concerned, I am covered by ignorance, and this kind of
philosophy does not touch my heart.
 Dhruva considered himself unfit due to having material desires.
 But those having material desires are not prohibited from
worshipping SPG. This is the essential instruction from the life of Dhruva.
Text 36: I am very impudent for not accepting your instructions, but this is not my fault. It is
due to my having been born in a kṣatriya family. My stepmother has pierced my heart with
her harsh words. Therefore, your valuable instruction does not stand in my heart.
 Heart is like earthern pot; once broken, it cannot be repaired by any
means.
 Suruci said he is unfit to become king. So, he wanted a kingdom of a
planet exalted even beyond that possessed by Lord Brahmā.
 He frankly admitted as to lacking in brāhmiṇical humility.
 Unless a child is trained according to his tendency, there is no
possibility of his developing his particular spirit. It’s duty of spiritual master to
observe the pyschological movement of a particular boy and thus, train him in a
particular occupational duties.
 Since KC movement is open for everyone, people in general can
attain the brāhmiṇical qualities. This is the greatest need at present as there are
brāhmaṇas or kṣatriyas. Only some vaiṣyas and mostly Śūdras. Brāhmiṇical
qualification are necessary in order to raise the fallen human society to the
highest standard of spiritual consciousness.
 SD: “Let the weak, cowardly brāhmaṇas drink the nectar of your
instruction on peacefullness! Since I’m kṣatriya prince with fierce bravery, I cannot
even glance on this instruction.”
Text 37: I want to occupy a position more exalted than any yet achieved within the 3 worlds
by anyone, even by my fathers and grandfathers. If you will oblige, advise me of an honest
path to follow by which I can achieve the goal of my life.
 So what kind of instructions do you wants?
 Dhruva’s proposition was practically impossible, but by pleasuing the
SPG a devotee can achieve even the impossible.
 Dhruva wanted to get that by honest means, not hook or crook.
Devotee may desire material gain, but he acceptds it only of Kṛṣṇa offers it.
 Dhruva was sorry on refusing the instructions, so, he requested him to
be merciful to him by showing him a path wichcould fulfill his mind’s desires.
 SD: “Teaching me that path alone, you will see my courage in attaining
that in no time”
Text 38: You are a worthy son of Lord Brahmā, and you travel, playing on vina, for the
welfare of the entire universe. You are like the sun, which rotates in the universe for the
benefit of all living beings.
The Expert Advice of Nārada Muni (Text 39-41)
Text 39: Nārada JI became very compassionate and to show causeless mercy gave his expert
advice.
Text 40: Instructions of Sunīti are most suitable for you. Completely absorb yourself in
devotional service.
 Since he wanted kingdom better than Brahmā no demigod could fulfill his
wish. Both Nārada and Sunīti knew that. So, he was recommended to worship Kṛṣṇa.
 Nārada is referred as bhagavān because he can bless any person just like the
SPG can. He could have give DM whatever he wanted, but that is not the duty of
spiritual master. His duty is to engage him in devotional service as prescribed in
Sastra. E.g. Kṛṣṇa could have won the battle even without fight, but he engaged
Arjuna.
Text 41: Anyone who desires dharma artha kama mokṣa should engage himself in the
devotional service of the SPG, for worship of His lotus feet yields the fulfillment of all of
these.
 Demigods offer benediction only by sanction of the SPG. Therefore, whenever

any sacrifice is offered to a demigod, the Supreme Lord in form of Nārāyaṇa sila or
saligram sila is put forward to observe the sacrifice. An intelligent person never goes
to demigods to pray for anything. He goes to SPG.
 BG-performance of ritualistic ceremonies is not actual religion. The real

religion is to surrender at the lotus feet of the Lord. Economic development and
liberation are automatically guaranteed.
 Nārada ji stresses devotional service as the only way.
The Virtuous Forest Named Madhuvana (Text 42-43)

Text 42: Best of luck. Go to the bank of Yamunā, where there is a virtuous forest named
Madhuvana, and there be purified. Just by going there, one draws nearer to the SPG, who
always lives there.
 Nārada Muni is especially giving him directions how this worship of the
Supreme Person can very quickly fructify.
 Places of pilgrimage yield a special advantage for a devotee in quickly

advancing his spiritual life. LK lives everywhere, but still it is very easy to approach
Him in holy places because these places are inhabited by great sages.
 Especially prominent are Badri-narayan, Dvaraka, Ramesvara and Jagannatha.

These are 4 dhamas. Topmost is Vrndavana.
 Unless one is very advanced in spiritual life, it is recommended that he live in
such holy places and execute devotional service there. Advanced devotee like Nārada
Ji can go to even hellish planets to preach.
 5 forests on eastern bank of Yamunā – BhadRāvaṇa, Bilvavana, Lauhavana,

BhandiRāvaṇa and Mahavana. 7 on western sides – Madhuvana, Talavana,
Kumadavana, Bahulavana, Kamyavana, KhadiRāvaṇa and Vrndavana. Then there are
24 ghats.
 SD: Madhuvana is the chief of all holy places.
Text 43-44: You should take 3 baths daily in Yamunā because the water is very auspicious,
sacred and clear. Then you should perform the necessary regulative principles for astAṅga-
yoga and then sit down on your asana in a calm and quiet position.
 AstAṅga yoga is not a bodily gymnastic exercise, but a practice to concentrate

the mind on the form of Viṣṇu.
 The entire yoga system is described here in summary, and special stress is
given to the breathing exercises for stopping the disturbing mind.
 This method not feasible in modern age. Now mind has to be fixed directly on
the lotus feet of the Lord by the chanting process.
 Kṛṣṇa is the supreme spiritual master-chaitya guru. This refers to the

Supersoul. Supersoul helps from within and spiritual master from without. Spiritual
master is the external manifestation of caitya-guru.
The Goal of Meditation is the Personality of Godhead (Text 44)

Then you should practice the 3 kinds of breathing exercise, and thus, gradually control the
life air, the mind and the senses. Completely free yourself from all material contamination,
and with great patience begin to meditate on the SPG.
The Lord is a Person (Text 45-52)

Text 45: Lord’s face is perpetually very beautiful and pleasing in attitude. To the devotees He
appears never to be displeased, and He is always prepared to award benediction to them. His
eyes, His nicely decorated eyebrows, His raised nose and His broad forehead are all very
beautiful. He is more beautiful than all the demigods.
 This verse clearly explains how one has to meditate on the form of the Lord.
 Impersonal meditation is a bogus invention of modern days. In none of the

Vedic literatures is impersonal meditation recommended.
Perfect Human Beings Flying in the Sky (Text 53-54)

Tulasi Leaves Very Dear to Kṛṣṇa (Text 55)
Prescribed Paraphernalia for Worship of the Lord (Text 56-61)

text 56: it is possible to worship a form of the Lord made of physical elements such as
earth, water, pulp, wood and metal. in the firestone can make a form with no more than
earth and Water and worship Him according to the above principles. devotee should be
sober and peaceful and must be satisfied simply with eating whatever fruits and vegetables
are available.
 worship of form of lord is essential, not just mediating while chanting.

devotee should not be anxious about cooking. whatever fruits or vegetables arson
available should be offered.
 being mita bhuk is good quality.
text. 57: besides worshipping the Deity and chanting the mantra 3 times a day, you should
meditate upon the transcendental activities of the Lord in His different incarnations, as
exhibited by His supreme will and personal potencies
 Māyāvādis take avtars.as in same Category of Jīva. this Isaac great mistake.
sveccha: He appears by His own will. so, LC has criticized the Māyāvādis
Mediating on pastime ostensibly same as meditating on the form of Lord.
 sd: when Nārada instructed like this not many avtars had appeared. so, he
spike in futuretense.
text 58: one should follow in the footsteps of previous devotees regarding how to worship
the Supreme Lord with the prescribed paraphernalia, or one should offer worship within the
heart by reciting the mantras to the Personality of Godhead who is non different from the
mantra.
 even if one cannot arrange to worship the forms of the Lord with all
recommended paraphernalia, one can simply think about the form of the Lord and
mentally offer everything recommended paraphernalia. one can meditate upon
offering and chant om namoh bhagavate vasudevaya. lord and his name is non
different. e.g. story of brāhmaṇa in nectar of devotion.
text 59-60: anyone who thus, engages in the devotional service of The lord, seriously and
sincerely, with his mind, words and body, and who is fixed in the devotional activities, is
blessed by the Lord according to his desire. if devotee wants dharma, artha, kama and
mokṣa, he is awarded these results.
devotional service is potent to award ant benediction.
text 61:if one is very serious about liberation, he must stick to the process of transcendental
loving service, engaging 24 hrs a day in the highest stage of ecstasy, and he must certainly
be aloof from all activities of sense gratification.
 Karmīs<jñānīs<yogīs<devotees
 only persons who are completely free from the contamination of sense
gratification cation can execute bhakti very purely.
 vimukti: when one becomes one of the associates of the Lord tender loving
service. for this Narmada advice to execute devotional service.
Dhruva Mahārāja Enters Madhuvana Forest (Text 62)

text 62: dhruva circumambulated Narmada and offered obeisance. then he started for
madhuvana. Nārada went to the palace and spoke to the king.
Nārada Muni Advises the King (Text 63-70)

Text 64: Your fae appears to be whithering up and you look like have been thinking of
something for a very long time. Why is that? Have you been hampered in following your path
of dharma, artha and kama?
 Nārada didn’t asked for mokṣa because king is interested in only 3, not
the 4th which is for those who have lost interest in the other 3.
Text 65: King said: I’m very much addicted to my wife, and I’m so, fallen that I’ve
abandoned all merciful behavior, even to my son, who is only 5 years old. I have banished
him and his mother, even though he is a great soul and a great devotee.
 King said he lost all mercy due to being attached to his wife. That is
the result of becoming too affectionate toward women.
 Manu smriti says in that in some cases if the wife and children are
disobedient do do not follow proper principles they might be given up, but this was
not the case here.
 SD: Since Sunīti was neglected she is also said to be banished.
Text 66-67: He is unprotected and might be hungry. Wolves might attack him when he lays
down. Just see my cruelty! I didn’t receive the boy properly when he was trying to get onto
my lap.
Text 68: Nārada replied: My dear king, please do not be aggrieved about your son. He is well
protected by the SPG. Though you do not know, His reputation is already spread all over the
world.
 How can one live in the forest and not be taken care of by anyone?
Such persons are well protected by SPG.
 Surrender means firm belief that wherever I live I would be always
protected by the SPG, I’m never alone or unprotected.
Text 69: Your son is very competent. He will perform activities which which would be
impossible even for great kings and sages. Very soon he will complete his task and come back
home. He will spread your reputation all over the world.
 Prabhu: Lord, pada: Post. So, prabhuada means a bona fide
represantative of the Lord.
 DM is described here as prabhu because he is ācārya of the Vaiṣṇava
school.
 Prabhu also means master of the senses.
 suduskaram: “very difficult to perform” The most difficult task is to
satisfy the SPG and DM was about to do that.
 DM was not fickle. He was determined to do his service and then come
back. Every devotee, therefore, should be determined that in his life he will be able to
satisfy the SPG and go back home to godhead.
Text 70: Maitreya: King practically gave up all duties of king and began to think of Dhruva.
Following the Orders of the Spiritual Master (Text 71-77)
Text 71: In Madhuvana, DM took his bath and observed fasting in night with great care and
attention. Then he engaged himself in worshipping the SPG. In the 1st month he ate only
fruits and berries once in 3 days. In the 2nd month he ate only grass once in 6 days. In the 3rd
month he drank water once in 9 days. In the 4th month he breathed once in 12 days. In the 5th
month he stood on one leg. He completely controlled his senses and their objects and fixed
his mind without diversion upon anything else upon the form of the SPG.
 DM acted exactly according to the advice of his spiritual master.
This is the way to perfection.
 Our only concern should be how to execute the order of the
spiritual master.
 He ate fruits and berries meant not for humans but monkeys.
 The body needs food, but a devotee should not accept foodstuff to
satisfy the tongue in sense gratification. DM is anācārya and he teaches how one
shuold execute the devotional service.
 To become a bona fide devotee of the Lord is not an easy task, but
in this age, by the the mercy of LC, it has been made very easy.
 It is not possible in this age to follow DM in his austerity, but the
principles must be followed; we should not disregard the regulative principles
given by our guru, for they make it easier for the conditioned souls.
 We should be determined like DM to finish our duties in executing
devotional service in this life, we should not wait for another life to finish our job.
Dhruva Mahārāja Captures the Supreme Lord (Text 78-80)
Text 78-79: When Dhruva Mahārāja thus, captured the Supreme Personality of Godhead, who
is the refuge of the total material creation and who is the master of all living entities, the three
worlds began to tremble. The pressure of his big toe pushed down half the earth, just as an
elephant being carried on a boat rocks the boat left and right with his every step.
 In this verse the particular word brahma is very significant. Brahman refers to
one who not only is the greatest, but has the potency to expand to an unlimited extent.
How was it possible for DM to capture Brahman within his heart? Jīva Gosvāmī-SPG
is the origin of Brahman, for since He comprises everything material and spiritual,
there cannot be anything greater than He. BG-“brahmano is pratishtahnam aham”.
Therefore, since the transcendental form of the Lord is the seed of all greatness, He is
the Supreme Brahman. Since the Supreme Brahman was situated in the heart of DM,
he became heavier than the heaviest, and therefore, everything trembled in all three
worlds and in the spiritual world.
 Kṛṣṇa, being the controller of both the prakṛtis-apara and para, is thus, the
master of pradhāna and puruṣa. SPG controls everything by entering into everything.
By associating constantly with the SPG in his heart, DM naturally became equal to
the greatest, Brahman, by His association, and thus, became the heaviest, and the
entire universe trembled. ln conclusion, a person who always concentrates on the
transcendental form of Kṛṣṇa within his heart can very easily strike the whole world
with wonder at his activities. This is the perfection of yoga performance.
 When DM was at home, although he was a king’s son, he was prevented from
getting on the lap of his father. But when he became advanced in self-realization by
the pressure of his toe he could push down the whole earth. That is the difference
between ordinary consciousness and KC. In ordinary consciousness a king’s son may
be refused something even by his father, but when the same person becomes fully KC
within his heart, he can push down the earth with the pressure of his toe.
 One cannot argue, “How is it that DM, who was prevented from getting up on
the lap of his father, could press down the whole earth?” This argument is not very
much appreciated by the learned, for it is an example of nagna-mātṛkā logic. By this
logic one would think that because his mother in her childhood was naked, she should
remain naked even when she is grown up.
 SD: Earth sank by 2.5 inches.
Text 80: When DM became practically one in heaviness with Lord Viṣṇu, the total
consciousness, due to his fully concentrating, and closing all the holes of his body, the total
universal breathing became choked up, and all the great demigods in all the planetary systems
felt suffocated and thus, took shelter of the SPG.
 When hundreds of persons are sitting in an airplane, although they remain

individual units, they each share in the total force of the airplane, which runs at
thousands of miles per hour; similarly, when unit energy is identified with the service
of the total energy, the unit energy becomes as powerful as the total energy.
 Moreover, by such spiritual power his unit body became the total body of the
universe. Thus, when he closed the holes of his unit body to firmly concentrate his
mind on the SPG, all the units of the universe — namely all the living entities,
including the big demigods — felt the pressure of suffocation, as if their breathing
were being choked.
 This example of DM closing the holes of his personal body and thereby
closing the breathing holes of the total universe clearly indicates that a devotee, by his
personal devotional service, can influence all the people of the whole world to
become devotees of the Lord. lf there is only one pure devotee in pure KC, he can
change the total consciousness of the world into KC. This is not very difficult to
understand if we study the behavior of DM.
The Lord Reassures the Demigods (Text 81-82)

Text 81: The demigods said: You are the refuge of all moving and non-moving living
entities. We feel all living entities to be suffocating, their breathing processes choked up. We
have never experienced such a thing. Since You are the ultimate shelter of all surrendered
souls, we have therefore, approached You; kindly save us from this danger.
 In the spiritual world there are no problems, but the material world is always
problematic. Since the SPG is the master of both the material and spiritual worlds, it
is better to approach Him in all problematic situations.
 Devotees are free from all problems because they are fully surrendered
unto the SPG. For a devotee, everything in the world is very pleasing because he
knows how to use everything in the transcendental loving service of the Lord.
Text 82: The SPG replied: Do not be perturbed by this. It is due to the severe austerity and
full determination of the son of King Uttānapāda, who is now fully absorbed in thought of
Me. He has obstructed the universal breathing process. You can safely return to your
respective homes. I shall stop this boy in his severe acts of austerities, and you will be saved
from this situation.
 Here one word, saṅgatātmā, is misinterpreted by the Māyāvādīs, who say that
the self of DM became one with the Supreme Self. The Māyāvādīs want to prove by
this word that the Supersoul and the individual soul become united in this way and
that after such unification the individual soul has no separate existence. But here it is
clearly said by the Supreme Lord that DM was so, absorbed in meditation on the
thought of the Supreme Personality of Godhead that He Himself, the universal
consciousness, was attracted to DM. In order to please the demigods, He wanted to go
Himself to DM to stop him from this severe austerity. The Māyāvādīs’ conclusion that
the Supersoul and the individual soul become united is not supported by this
statement. Rather, the Supersoul wanted to stop DM from this severe austerity.
 lf one can attract the SPG, one naturally attracts the whole universe because
Kṛṣṇa is the supreme cause of the universe.
Discussion Topics
(Und) Nārada is instructing Dhruva Mahārāja just to test him.. (32)
(PeA) Nārada Ṛni instructions to Dhruva Mahārāja. (8.26-34, 42-62)
Nārada’s formula for dealing with seniors, equals & juniors. (34)
Becoming ‘ViŚvam pūrṇa-suḥkhāyate’. (81, 9.11)
One cannot offer to the Deity according to one’s whims (55)
(PrA) The essential instruction from the life of Dhruva Mahārāja. (35)
Tulasī leaves are very important for satisfying the Lord (55)
Austerities performed by Dhruva (8.71-80)
(M&M) Greatest need at the present moment…no brāhmaṇas or knatriyas. (36)
Consider particular time, country and conveniences...for method of worship. (54-55)
Only Indians & Hindus brought into the Vaiṣṇava cult is a mistaken idea. (54)
4.9 DHRUVA MAHĀRĀJA RETURNS HOME
The Lord appears before Dhruva (Text 1-4)
Dhruva offers conclusive prayers (Text 5-8)
The Lord is like a desire tree (Text 9-12)
The different varieties of living entities (Text 13 - 17)
Lord Viṣṇu congratulates Dhruva (Text 18)
Dhruva is awarded the polestar (Text 19-25)
Lord Viṣṇu returns to His abode (Text 26)
Dhruva ashamed of his material demands (Text 27-29)
The shelter of the lotus feet of the Lord (Text 30-36)
King Uttānpāda considers himself wretched (Text 37)
Dhruva’s reunion with his father (Text 38-49)
Sunīti was the mother of a great hero (Text 50-52)
Description of the capital city (Text 53-64)
Dhruva Enthroned as emperor (Text 65-67)

1. Why is KnīrodakaŚāyī Visṇu described as SahasraŚīrnā Viṣṇu? (1)
2. Explain the term ‘brahma-māyā’. (4)
3. What was the result of Dhruva Mahārāja’s empowerment by the Lord? (5)
4. Which of Dhruva’s sleeping senses became especially enlivened? (6)
5. What is the difference between māyā and sva-dhāma? (7)
6. What is the analogy related to patatām vimānāt? (10)
7. What is the term for persons who are very advanced but still not able to understand the
personal features or variegatedness of the spiritual world? (16)
8. What are the two different energies of Brahman? (16)
9. What is the special significance of the polestar, Dhruvaloka? (21)
10. List other benedictions the Lord give Dhruva. (22-24)
11. Why was Dhruva not very pleased although the Lord fulfilled his desire? (27)
12. What is the meaning of ‘artha-vit’? (28)
Why does one who is elevated to pure devotional service consider even great demigods to
be on equal level with an insignificant insect? (29)
What is the basis of competition between conditioned souls? (29)
What realization did Dhruva Mahārāja have when he compared his determination to his final
reward? (29)
13. Why is the Lord called ‘bhava-cchit’? (31 & 34)
14. Give a Sanskrit term for ‘complete independence’ and an example to illustrate it. (35)
15. How did Sunīti show her greatness? (41)
16. What is the difference between hot tears and cold tears? (44)
17. Why did Dhruva Mahārāja offers his obeisances to his stepmother,who had offended him?
(45)
18. Why was Dhruva described as ‘saj-janāgraṇīḥ’? (45)
19. Why did even Suruci desire good fortune for Dhruva Mahārāja? (47)
20. What did Dhruva’s being bathed by his mother’s tears indicate? (50)
21. Why is a devotee considered a great hero? (50)
22. What is the significance of ‘sudurjayam’? (52)
23. Of what material were the airplanes in Dhruva’s time made? (56)
24. In which age Dhruva Mahārāja reign? (62)
25. How long do people live in each of the 4 yugas? (62)
26. According to the Vedic calculation, which millenium are we currently in? (62)
27. On what does advancement of human civilization depend? (62)
28. How long do people in the heavenly planets live? (63)
29. What happens to the people in the heavenly planets after the results of their pious
activities are exhausted? (63)
30. Where did Lord Kṛṣṇa get a parijata tree, and where did He plant it? (63)
31. What is a rajarsi? (65)
32. What did King Uttānpāda do before intsalling Dhruva on the throne of the empipre of
the world? (66)
33. How can the world become so, happy “that it is not possible to imagine or describe”?
(66)
34. What did King Uttānpāda do after installing Dhruva Mahārāja on the throne? (67)
35. In modern days, how can one get salvation from this material world? (67)
Analogies:
4.9.10: those who are elevated to the higher planetary systems must come down again as soon
as the results of their pious activities are exhausted. They are like the modern astronauts who
go to the moon; as soon as their fuel is used up, they are obliged to come back down to this
earth. As the modern astronauts who go to the moon or other heavenly planets by force of jet
propulsion have to come down again after exhausting their fuel, so, also do those who are
elevated to the heavenly planets by force of yajñas and pious activities.
4.9.11: Only in the association of pure devotees can the words of Lord Kṛṣṇa be fully potent
and relishable to the heart and ear. Dhruva Mahārāja explicitly wanted the association of
devotees. That association in devotional activities is just like the waves of an incessantly
flowing river.
4.9.11: Devotional service does not change. The example of a mango can be given here. If
one gets an unripe mango, it is still a mango, and when it is ripe it remains the same mango,
but it has become more tasteful and relishable. Similarly, there is devotional service
performed according to the direction of the spiritual master and the injunctions and regulative
principles of Śāstra, and there is devotional service in the spiritual world, rendered directly in
association with the Supreme Personality of Godhead. But they are both the same. There is
no change. The difference is that one stage is unripe and the other is ripe and more relishable.
Very Short Summary

In the 9th chapter, Dhruva after praising the Lord and receiving benedictions, out of
remorse returns home, meets his family and receives the kingdom.
The Lord appears before Dhruva (Text 1-4)

Maitreya: Being freed from all fears, the demigods offered their obeisances and returned to
their heavenly planets. Then the Lord, who is non-different from Sahasrasirsa
(GarbhoDakṣayi Viṣṇu) got on the back of Garuda, who carried Him to the Madhuvana
Forest to see His servant Dhruva.
 Laghu-Bhāgavatamrta by Sanātana G: Saharsasira who appeared at that time
was named Prnigarbha. He created Dhruvaloka.
Text 2: The form of the Lord, which was brilliant like lightning and in which DM was fully
absorbed in meditation, all of sudden disappeared. Thus, Dhruva was perturbed, and his
meditation broke. But as soon as he opened his eyese he saw the SPG persoanlly present, just
as he had been seeing the Lord in his heart.
 premanjana-ccurita-bhakti-vilocanena........
 When a devotee becomes mature in his prosecution of devotional service, he
sees face to face the same Syamsundara he has though of during the entire course of
his devotional service.
 Since the Lord is absolute, the form within the heart of a devotee, the form in
the temple and the original form in Vaikuṇṭha are all the same.
Text 3: DM felt greatly agitated and offered obeisances and respect. He offered dandavat and
became absorbed in love of Godhead. DM looked upon the Lord as if he were drinking the
Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord
with his arms.
 These symptoms means he had developed the 8 kinds of transcendental

ecstasy in his body.
 SD: he was trembling due to bliss.
Text 4: Becasue of inexperience due to low age, DM could not offer prayers even though he
wanted to. Lord understood his awkward position. Out of causeless mercy He touched His
concshell to the forefhead of DM.
 Supersoul given the intelligence to describe Him. So, when a devotee writes or
speaks aboiut a Lord it is done by Lord within. BG: dadati budhiyogam.
 This transcendental inspiration by Lord is called brahma-māyā because at that
time the person’s sound exactly corresponds to the sound vibration of the Vedas.
Dhruva offers conclusive prayers (Text 5-8)
Text 5: At that time DM became perfectly aware of the Vedic conclusion and understood the
Absolute Truth and His relationship with all living entities. In accordance with the line of
devotional service to the Supreme Lord, whose fame is widespread, Dhruva offered his
deliberate and conclusive prayers.
 DM never went to any school to learn the vedic conclusion, but because of
his devotional service automatically the vedic conclusion was revealed to him.
This is the process of understanding the vedic literature. Not by academic
learning, but having unflinching faith in Lord and Guru.
 DM attained perfection not by acting hastily, but by patiently executing
the order of the spiritual master.
 TO glorify or offer prayers unto the Supreme one needs the Lord’s mercy.
One cannot write to glorify the Lord unless one is endowed with His causeless
mercy.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 6-7 mentions Characteristics of the
Conditioned Soul (baddha-jīva lakshanam)
Text 6: You are all-powerful. After entering within me, You have enlivened all my sleeping
senses. Let me offer my respectful obeisances unto You.
 DM understood the difference in his condition before and after.
 Unless one comes to the spiritual platform. His bodily limbs, minds and other
facilities withitn the body are understood to be sleeping. BVT-”Jīva jago, how long
you will sleep in lap of māyā?” Vedas-”Get up! You have the opporutnity, the boon of
the human form of life-now realize yourself.”
 A mundane person cannot glorify the Lord, becase he has no realization of the
Vedic conclusion.
 Spiritual advancement of the DM was due to the action of the internal
potency of the Lord. The chanting of of HK mantra is first addresses to the
spiritual energy of the Lord. This spiritual energy acts when a living entity fully
surrenders and accepts his position as an eternal servitor. When a person places
himself at the disposal of the Lord, that is called sevonmukha;at that time the
spiritual energy gradually reveals the Lord to him.
 In the beginning, the senses are engaged by the direction of the spiritual
master and śāstra and after realization when the senses are purified, the engagement
continues.
 SD: Since DM got the knowledge from Lord, wise should not doubt the
meaning of the Vedas expressed by him here. He considered spiritualization of his
senses as mercy of the Lord and offered respects with astonishment. His senses were
transformed, he wasn’t given new senses.
Text 7: You are the Supreme One, but by Your different energies You appear differently in the
spiritual and material worlds. You create the total energy of the material world by Your
external potency, and after creation You enter within the material world as Supersoul. You are
the Supreme Person, and through the temporary modes of the amterial nature You create
varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly
in different varieties.
 When Lord spreads everywhere thourgh His energiers, He does not become
void or impersonal.
 Identity of the Lord as Paramātma is accepted here. Material body cannot act
on its own. Even a machine needs a separate energy.
 Lord’s energy acts an internal for devotee and external for non-devotee.
Text 8: Lord Brahmā fully surrendered unto You. You gave him knowledge, and thus, he
could see and understand the entire universe, just as a person awakens from sleep and
visualizes his immediate duties. You are the only shelter of all persons who desire liberation,
and You are the friend of all who are distressed. How, therefore, can a learned person who has
perfect knowldge ever forget You?
 Surrendered devotees do not forget even for a moment.
 Tesam satat yuktanam.....dadati budhi yogam tam. More one engages more the
Lord gives encouragement. Being so, encouranged, devotee does not even forget for a
moment.
 A person may acutally not sleep throughout the day, but if he is not spiritually
enlightened he is actually sleeping.
 A devotee in perfect knowledge cannot forget his obligation to the Lord at any
moment.
 SD: this verse mentions the 3 types of devotees according to BG 7.16.
The Lord is like a desire tree (Text 9-12)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 9 mentions Characteristics of the
Text 9: Persons who worship You simply for the sense gratification are certainly influenced
by māyā. In spite of having You, who are like desire tree and are the cause of liberation from
birth and death, foolish persons like me desire benediction from You for sense gratification,
which is available even in hellish conditions.
 DM repented for coming to Lord for material benefit.
 Only due to gross lack of knowledge does one worship the Lord for material
benefit. This is available even for hogs and dogs.
 SD: the 4th type of devotee is me, artharthi. He is lowest and most foolish.
Text 10: The transcendental bliss derived from meditating upon Your lotus feet or
hearing about Your glories from pure devotees is so, unlimited that it is far beyond
brāhmaṇanda, wherein one thinks himself merged in the impersonal Brahman as one
with the Supreme. Then what to speak of the temporary blissfulness of elevating oneself
to the the heavenly planets.
 SD: Since Lord gives freedom from birth and death, then result of His
worshipping must be merging in Brahman, since this is devoid of enjoyment of the
material body. But actually there is no ananda there in comparison to ananda in
meditating on Your lotus feet or from hearing your pastimes from Your devotees or
meditating on those pastimes.
 The real result of bhakti to you is bhakti to you alone.
Text 11: Kindly bless me so, that I may associate with great devotees who engage in Your
transcendental loving service constantly, as the waves of a river constantly flow. By the
process of devotional service I shall surely be able to cross the nescient ocean of material
existence, which is filled with the waves of blazing, fire like dangers. It will be very easy
for me, for I am becoming mad to hear about Your transcendental qualities and
pastimes, which are eternally existent.
 Transcendental devotional service cannot be complete and cannot be
relishable without the association of devotees. We have therefore, established
ISKCON. Anyone who is trying to be aloof from this society and yet engage in
KC is living in great hallucination, for this is not possible.
 Unless one is associated with devotees his devotional service does not
mature. It does not become distinct from material activities.
 Only in association of pure devotees can the words of LK be fully potent
and relishable to the heart and ear.
 In ISKCON we have full engagement 24 hours a day. This is called
incessant flow of devotional service.
 Māyāvādi-”You may become happy in association of devotee but what
about crossing the ocean of material existence?” DM-it can be easily crossed if
one simply becomes mad to hear the glories of the Lord.
 Devotional service in the association of devotees is the cause of the
development of further devotional service. E.g. raw and ripe mangoes are both
mango, but ripe one is more relishable.
 SD: hearing and chanting will not be sweet without proper association.
Text 12: If a person happens to associate with a devotee whose heart always hankers after
Your lotus feet, seeking always their fragrance, he is never attached to the material body or, in
a bodily relationship, to offsprings, friends, home, wealth and wife, which are very, very dear
to materialistic persons. Indeed. He does not care for them.
 Special advantage in devotional service: devotees not only enjoy the
transcendental pastimes of the Lord but also are not very much attached to their
bodies, unlike the yogīs who are to attached to their bodies and at the same time think
that by performing bodily gymnastics they will advance in spiritual consciousness.
 From beginning devotee without wasting time in bodily exercises, a devotee
searches for a pure devotee and simply by his association becomes more advanced in
spiritual consciousness than any yogī.
 This stage of life is possibly only when a person is interested in associating
with a pure devotee.
 SD: see SB 10.87.32 and 3.25.33. These verses indicate that destruction of
saṁsāra is a secondary effect of bhakti, unsought by the devotees.
The different varieties of living entities (Text 13 - 17)

Text 13: Different varieties of living entities are spread throughout the universe, which is
caused by the total material energy, and I must know that they are sometimes manifest and
sometimes unmanifest; but I have never experienced the supreme form I behold as I see
You now. Now all kinds of methods of theorizing have come to an end.
 BG: Lord is spread throughout the universe, although everything is resting
upon Him, He is aloof. DM expresses same concept.
 After seeing so, many forms of the species, now He was seeing the
transcendental form of the Lord. Unless one engages in the devotional service of the
Lord, it is impossible to understand the ultimate form of the Lord.
 Jīva’s position is only to serve. Either he serves dog, plants, demigods, humans
or boss in the office. But no one is serving Kṛṣṇa. Even spiritually elevated people are
atmost worshipping the virat-rupa or something in void.
 But DM, ignorant and a small child, was blessed by touch of conchshell and
Hence, he understood the form of the Lord.
 SD: “Then why did you worship with a material desire? DM didn’t knew His
form of consciousness and bliss which is non-material, beyond the universal form,
neither he knew brahman. Being a child he thought only of insignificant things. “
Text 14: At the end of each millennium Garbhodakasayi Viṣṇu dissolves everything
manifested within the universe into His belly. He lies down on the lap of Sesa Naga, from His
navel sprouts a golden lotus flower on a stem, and on that Lord Brahmā is created. I can
understand that You are the same Supreme Godhead. I therefore, offer my respectful
obeisances.
 Knowledge received through the transcendental, causeless mercy of the Lord
is so, perfect that devotee becomes acquainted with all the different manifestations of
the Lord.
 Non-devotees cannot understand the different forms of Viṣṇu and their
positions regarding to the creation.
 Atheists have no faith in śāstras and authorities. Hence, they become more and
more atheistic. Unless one comes in contact with a devotee it is not possible to
understand the transcendental form or spiritual world and its transcendental activities.
 SD: “If you know Me, I’ll test you. Tell who I am.” DM answers in 3
verses. He says he can only offer respects to Garbhodakasayi Viṣṇu, but not able
to serve Him.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 15-16 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
Text 15: By Your unbroken transcendental glance You are the supreme witness of all stages of
intellectual activities. You are eternally liberated, Your existence is situated in pure goodness,
and You are existent in the Supersoul without change. You are the original Personality of
Godhead, full with 6 opulences, and You are eternally the master of the 3 modes of material
nature. Thus, You are always different from the ordinary living entities. You maintain all the
affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all
sacrifices.
 Atheist: if God, the Supreme Person, appears and disappear and sleeps and
awakens, then what is the difference between God and the living entity? DM points
out the differences. Lord is eternally liberated. He is the master of 3 modes, while
living entities are all entangled in 3 modes.
 Also, living entity is also situated in darkness, even though may be situated in
mode of goodness. There are many things unknown to him. That is not the case for
the SPG.
 Living entity is under influence of time factor-past, present and future. But
Lord has no birth.
 Lord is full in all 6 opulences.
 He is the supreme cause as puruṣa. Jīva is of womanly nature.
 Lord is stable in intelligence. Jīva’s intelligence is subject to conditions of
waking, sleeping and dreaming.
 Lord is situated in action to maintain the universe. The jīva cannot even
maintain himself.
 So one should not compare sleeping of an ordinary living entity with that of
the Lord in causal ocean.
Text 16: IN Your impersonal Brahman manifestation there are always 2 opposing elements-
knowledge and ignorance. Your multienergies are continually manifest, but the impersonal
Brahman, which is undivided, original, changeless, unlimited and blissful, is the cause of the
material manifestation. Because You are the same impersonal Brahman, I offer my
respectful obeisances unto You.
 Although Lord is cause of all cause, Brahman is the immediate cause of the
material manifestation. So, DM offers obeisances to Brahman.
 VCT: Brahman is meant for persons who are essentially very advanced but
still not able to understand the personal feature or variegatedness of the spiritual
world. Jñāna-miśra-bhaktas
 As soon as one accepts the creative energy of the Absolute Truth, the 6
opulences of the SPG are also understood. Further advanced devotees understand the
transcendental pastimes of the Lord and enjoy transcendental bliss.
 E.g. A person proceeding towards a destination. As he approaches, he sees the
destination from a distance. When he comes nearer, he sees the domes and flags. But
as soon as he enters the city he sees the complete variegatedness.
 SD: Your contrary energies-knowledge and ignorance, creation and
destruction, being born and not being born, being inactive and full of pastimes, being
neutral ātmāRāma and being affectionate to devotees, they are inconceivable,
eternally situated in you.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 17 mentions Tasting the Sublime Nature of
Relationships with the Lord (bhagavad-rasa-tattvam)
Text 17: O Supreme Lord, You are the supreme personified form of all benediction.
Therefore, for one who abides in Your devotional service with no other desire, worshipping
Your lotus feet is better than becoming king and lording it over a kingdom. That is the
benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the
causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by
supplying milk and giving it protection from attack.
 DM was cognizant of the defective nature of his own devotional service. Pure
devotional service is ahaituki.
 Adulterated devotee cannot see Lord face to face, therefore, he felt grateful for
the causeless mercy of the Lord. Lord not only protects the adulterated devotee, but
also gives all protection.
 Devotee must be very sincere in his devotional service, then, although
there many be many things wrong on the devotee’s part, Kṛṣṇa will guide him
and gradually elevate him to the highest position of devotional service.
 puruṣartha-murti: the ultimate goal of life. Puruṣartha means Activities of
dharma, artha, kama, mokṣa. But the ultimate goal is to understand SPG. This is
pancama-puruṣartha. So, LC says na dhanam, na janam na sundarim.
 SD: “Young boy, you know my svarupa. Though now you are without material
desire, I will give you the result that you previously were determined to achieve,
please take it.”
 Lord maintains even devotees with material desires and gives sweetness of His
lotus feet to them, why? Because He is eager to give mercy. He thinks “Becasue he is
a young boy, even though he does not know pure bhakti to me, I will make him taste
of pure bhakti’s result, my sweetness.”
Lord Viṣṇu congratulates Dhruva (Text 18)

Maitreya: When DM finished his prayers, the Supreme Lord who is very kind to His devotees
and servants, congratulated him, speaking as follows.
Dhruva is awarded the polestar (Text 19-25)

Text 19: Although your desire is very ambitious and very difficult to fulfill, I shall favor you
with its fulfillment. All good fortune unto you.
 DM was much afraid as he approached Lord for material desire. Being a
kṣatriya, desire for a great kingdom was natural. But how was it possible to offer
position exalted than Brahma? Lord assured him to not be worried as he would get
Lord’s love.
 Generally, the Lord does not award a pure devotee material opulence, even
though he may desire it. But DM’s case was different. Lord knew that he was so, great
in spite of such opulence he would never deviate from love of God. It illustrates that a
highly qualified devotee can have the facility of material enjoyment and at the same
time executes love of God. This however is a special case.
Text 20-22: I shall award you the glowing planet known as the polestar, which will continue
to exist even after the dissolution at the end of millenium, NO one has ruled this planet,
which is surrounded by all the solar systems, planets and stars. All the luminaries in the sky
circumambulate this planet, just as bulls tread around a central pole for the purpose of
crushing grains. Keeping the polestar to their right, all the stars inhabitated by the great sages
like Dhrma, Agnī, Kasyapa and Sukra circumambulate this planet, which continue to exist
even after the dissolution of all others. After your father goes to forest you will rule
continuously the entire world for 36000 years, and all your senses will continue to be as
strong as they are now. You will never become old.
 Sometimes fathers fulfill a unique demand of the child, though never done that
before. Similarly Lord granted his childish desire.
 At end of Brahma’s life, selected personalities go back to godhead, DM is one
of them.
 VCT: Dhruvaloka is one of the lokas like svetadvipa, Mathura and Dvarka.
They are all eternal places in spiritual world. So, in other words DM’s promotion to
the Vaikuṇṭhalokas was guaranteed by the SPG.
 SD: Some say Dhruva attained Maha Vaikuṇṭha after Brahma’s life and some
say that Dhruva Loka stayed as it is after Brahma’s life, since the planet of the Lord is
eternal.
Text 23: Your brother will go hunting in the forest, and while absorbed in hunting, he will be
killed. Your stepmother, being maddened upon the death of her son, will go to search him out
in the forest, but she will be devoured by a forest fire.
 Suruci will face this consequence due to offending a great Vaiṣṇava. So, we
should never insult a Vaiṣṇava. Not only a Vaiṣṇava, we should not insult anyone
unnecessarily.
 When one serves Vaiṣṇava even unknowingly he is benefitted, but if one
insults a Vaiṣṇava, even unknowingly, he has a bad result. Pleasing or displeasing
a Vaiṣṇava directly pleases or displeased the Lord. Yasya prasāda....
Text 24: I’m the heart of all sacrifices. You will be able to perform many great sacrifices and
also give great charīties. In this way you’ll be able to enjoy the blessings of material
happiness in this life, and at the time of your death you will be able to remember Me.
 Lord is instructing how to remember Him at the end of life. Result of whatever
we do in executing spiritual activities is successful if we remember the SPG.
 DM would enjoy due to performing sacrifices. In this age only Saṅkīrtan yajña
can be done. KC movement designed to teach people the exact instruction of the SPG
of performing Saṅkīrtan yajña and remember Kṛṣṇa at end of life.
 In this age, no one has sufficient money to distribute, but if we distribute
Kṛṣṇa-prasāda as far as possible, this is more valuable than the distribution of
money.
Text 25: After this life, you will go to My planet, which is always offered obeisances by the
residents of alll other planetary systems. It is situated above the planets of the 7 rsis, and
having gone there you will never have to come back again.
 Dhruvaloka is the abode of Viṣṇu in material world.
 Dhruvaloka is eternal-it always remains like other Viṣṇulokas.
Lord Viṣṇu returns to His abode (Text 26)

Maitreya: Lord Viṣṇu, on the back of Garuda, returned to His abode, as DM looked on.
 Lord awarded Him the same abode in which He Himself resides.
Dhruva ashamed of his material demands (Text 27-29)

Text 27: Despite achieving the desired result, DM was not very pleased. Thus, he returned to
his home.
 He was unhappy that he demanded something material. He was ashamed.
Text 28: The abode of Lord is attained by great difficulty. DM achieved that in one life and he
was very wise. Why, then, was he not very pleased?
 DM was a paramhaṁsa and he achieved what he wanted, but still when he
returned he was not very pleased.
Text 29: DM’s heart, which was pierced by the arrows of the harsh words of Suruci, was
greatly aggrieved, and thus, when he fixed upon his goal of life he did not forget her
misbehaviour. He did not demand liberation, but when Lord appeared, he felt ashamed.
 DM will lament from verse 30-35.
 Why was DM not very pleased, even after achieving the goal of life he
desired?
 Material desires make one asuric, as discussed in BG. Pure devotee’s only
concern is to serve the Lord without worrying about the future.
 Due to insult DM forgot to ask for mukti. Also he didn’t knew what mukti
was. But a pure devotee even does not demand mukti. He is always surrendered to
Lord. DM realised this as when he saw he was raised to vasudeva platform.
 vasudeva stage-material desires are absent. Because on the vasudeva platform
one can see God face to face, the Lord is called Vasudeva.
 Lord is so, affectionate and kind towards devotee that although the
motive might be impure, the Lord does not consider the motive; He is concerned
with the service. He does not leave the devotee’s desire unfulfilled. These are
some special favors by the Lord to the devotee.
 Under Lord’s feet are all kinds of mukti-sayujya, sarupya, salokya, samipya
and sarsti. Sayujya demanded mostly by Māyāvādis. Sayujya is actually not mukti,
because one may fall down (ref 10.2.32). Jīvas propensity is to serve which cannot be
fulfilled in sayujya mukti. There are many instances of such falldowns, even for great
sannyasis in the Māyāvāda school.
 According to Vaiṣṇavas, mukti means transferal to the loving service of the
Lord. This is confirmed in BG and padma Purāṇa.
 Pure devotees consider even great demigods to be on an equal level with an
insignificant insect, because insect wants sense gratification and even great
personality like Lord Brahmā wants to dominate this material nature.
 Sense gratification means domination over material nature. DM’s propensity
was like that in the beginning. So, elsewhere it is mentioned that when Lord appeared
he thought he was looking for broken glass but instead had received many diamonds.
 When his material contamination was finished, he was ashamed of his
demands. After going to Madhuvana and having guru like NM, he was thinking of
revenge. These were the causes for his moroseness even after he received all the
desired benedictions from the Lord.
 When Lord appeared before him, his revengeful attitude was gone, but Lord
understood his desires. So, he is fulfilled all his desires, revenge, great kingdom and at
the same time an eternal position. Lord though “what will he do with exalted position
in material world?”, so, he offered Dhruva Loka.
The shelter of the lotus feet of the Lord (Text 30-36)

Text 30: DM thought to himself: To endeavor to be situated in the shade of the lotus feet of
the Lord is not an ordinary task because even great brahmacārī headed by Sanandana, who
practiced astAṅga-yoga in trance, attained the shelter of the Lord’s lotus feet only after many,
many births. Within 6 months I achieved the same result, yet due to my thinking differently
from the Lord, I fell down from my position.
 DM saw Lord in 6 months only, so, expected Lord to take him to His abode
immediately. DM understood that Lord gave him life of 36,000 yrs because he started
with a different motive. He lamented his propensity to rule and take revenge.
Text 31: Just look at me! I’m so, unfortunate. I approached the lotus feet of the SPG, who can
immediately cut the chain of the repetition of birth and death, but still, out of my foolishness,
I prayed for things which are perishable.
 Even Brahmā could not award immortality to Hiranyakasyipu, only Lord can
grant that.
 Vaiṣṇava philosophy prohibits the devotee from all kinds of material
aspirations.
 DM is lamenting that in spite of being initiated in viṣṇu-mantra, he still
aspired for material benefits.
 While practicing devotional service, we should be free from material
desires, else we would lament like DM.
 SD: Due to foolishness I asked for a temporary place, but by His mercy He
gave me a permanent place.
Text 32: Since all the demigods who are situated in the higher planetary system will have to
come down again, they are all envious of my being elevated to Vaikuṇṭhaloka by devotional
service. These intolerant demigods have dissipated my intelligence, and only for this reason
could I not accept the genuine benediction of the instructions of Sage Nārada,
 DM regretted very much that he could not take seriously the instruction of his
spiritual master and that his consciousness was therefore, contaminated. Still, the Lord
is so, merciful that due to Dhruva’s execution of devotional service He offered
Dhruva the ultimate Vaiṣṇava goal.
Text 33: I was in lap of illusory energy. Under a vision of duality, I saw my brother as my
enemy.
 Real knowledge is revealed only when devotee comes to the right
conclusion about life by the grace of the Lord. Creation of friends and enemies in
material world is something like dreaming at night. IN material world,
distinction between good and bad is simply mental concoction. We dream like
this due to 3 modes.
 From spiritual perspective me and Uttama are both tatastha sakti from material
perspective we both are 5 elements. So, seeing either way we are same, but we make
friends and enemies as dictated by the illusory energy.
Text 34: It is very difficult to satisfy the SPG, but in my case, although I have satisfied the
Supersoul, I have prayed only for uselesss things. My activities were exactly like treatment
given to a person who is already dead. Just see how unfortunate I am, for in spite of meeting
the Supreme Lord, I’ve prayed for the same things.
 Asking for material benefit in exchange for devotional service is not proper
way.
Text 35: Due to foolishness and lack of piety, although the Lord offered me His personal
service, I wanted material fame, name and prosperity. My case is just like that of the poor
man who, when he satisfied a great emperor who wanted to give him anything he wanted, out
of ignorance asked only a few broken grains of husked rice.
 svarajyam: “complete independence”. Conditioned soul does not know what
complete independence is. Complete independence means situation in one’s own
constitutional position. Real independence of a living entity is to always remain
dependent on the Supreme Lord, not fighting against māyā’s obstacles. We cannot be
happy trying to be independent in the material world.
 Conclusion is that anyone who is engaged in the loving service of the Lord
should never ask for material prosperity from the Lord. It depends on the rules of
external energy.
 Pure devotees ask the Lord only the privilege of serving Him. If we want
anything else, it is a sign of our misfortune.
 SD: Dhruva became completely paralyzed in astonishment for a moment on
realizing the mercy the Lord did upon him.
Text 36: Maitreya: Pure devotees are always attached to the honey of His lotus feet and
always satisfied in serving at the lotus feet of the Lord. They never ask for material
prosperity.
 bhoktaram yajña tapasanam...... However Karmīs, jñānīs or yogīs endeavor
always for their personal happiness.
 Unless one is freed from all material desires, he cannot actually taste the
honey from Lord’s lotus feet. Tan titiksatva bhava bharata. Niskama does not mean
having no desire, but not having desires for sense gratification. Ten tyaktena
bhunjitah. This saves time for executing KC.
King Uttānpāda considers himself wretched (Text 37)

When Uttānpāda heard that DM was coming back home, as if coming back to life after death,
he could not put his faith in this message, for he was doubtful of how it could happen. He
considered himself the most wretched, and therefore, he thought that it was not possible for
him to attach such good fortune.
 He could not believe such a small boy could come alive from forest.
 Uttānpāda thought himself to be the cause of Dm’s leaving, so, he considered
himself most wretched and unfortunate to receive back his son.
Dhruva’s reunion with his father (Text 38-49)

But he had full faith in Nārada’s word. Being eager to see hi son, he mounted a chariot.
Taking very eminent personalities he immediately left the city. As he proceeded in this
parade, there were auspicious sounds of concshells, kettledrums, flutes and the chanting of
vedic mantras to indicate all good fortune. Sunīti, Suruci, Uttama went along. The King
embraced DM. But DM was very different from before, with unlimited sins destroyed due to
having being touched by the lotus feet of the Lord. King shed loads of cold tears. DM, the
foremost of all nobles, offered obeisances to his father and then the 2 mothers. Suruci
immediately picked him and with tears blessed him for long life. To devotees everyone offer
honor, just as water automatically flows down by nature. DM and Uttama embraced each
other in ecstacy. Sunīti embraced him and forgot all her grief.
 Sunīti was a great Vaiṣṇava and Hence, took Sunīti and Uttama with her in
same palanquin.
 SD: Since the day DM left, the king showed favor to Sunīti not Suruci.
 Tears of joy-cold, tears of distress-hot
 DM offered respects to Suruci also because he was completely free from
material desires. Feelings of honor or insult are never perceived by a devotee. Trnad
api sunicena. So, DM is described as foremost of all nobles. Duablity is in material
world, not spiritual world.
 Why Suruci blessed him? Because he was blessed by the Lord, he had all
transcendental qualities. Devotee is respected everywhere. E.g 6 goswamis are
worshipped all over the universe.
Sunīti was the mother of a great hero (Text 50-52)

Sunīti was the mother of a great hero. Her tears, together with milk flowing from her breasts,
wet the whole body of DM. This was a great, auspicious sign. All the residents of palace
praised her that “her son would protect her and put end to her material pangs. You must have
worshipped SPG, who delivers His devotees from greatest danger. Persons who meditate
upon Him surpass the course of birth and death. This perfection is very difficult to achieve.
 When deities are installed, there is abhishek. This abhishek of DM indicated
that very soon he would be installed on the throne.
 There are many heroes in this world, but htere is no comparison to DM, who
was not only a great heroic emperor of this planet, but also a great devotee. A devotee
is a great hero because he conquers the influence of māyā. LC told RR that a great
devotee is the most famous.
 SD: O Vidura, hero! Sunīti had given birth to a hero like you.
 When DM was in forest his mother also prayed to Lord for his safety and good
fortune. So, mother-son worshipped and both got benefit.
 IN ordinary circumstances, a 5 year boy away from home in forest would be
dead, but SPG protected him. So, she conquered death of her son.
Description of the capital city (Text 53-64)

Text 53-59: Then king made his 2 sons sit on she-elephant and they returned to the capital.
The whole city was decorated with columns of banana trees containing bunches of fruits and
flowers, and betel nut trees with leaves and branches were seen here and there. There were
also many gates set up which were structured to giver the appearance of sharks. There were
burning lamps and big water pots, string of pearls, flower garlands and hanging mango
leaves. There were many palaces, city gates and surrounding walls, decorated with golden
ornaments. Domes of city palaces and airplanes above it glittered. Every street was cleansed
and sprinkled with sandalwood water, and auspicious grains like rice and barley, flowers,
fruits were scattered all over the city. As DM passed the household ladies assembled to see
him and offered blessings, showering with white mustard seed, barley, curd, water, newly
grown grass, fruits and flowers.
 ”airplanes” demigods also came to bestow blessings.
 Previously airplanes were golden, now aluminium. It gives hint of opulences
of those and poverty of today’s times.
Text 60-64: In this way he entered the palace, which was bedeckled with highly valuable
jewels. His father took particular care of him and DM lived like a Devatā. The bedding in the
place was as white as the foam of milk and was very soft. Bedsteads were made of ivory with
embellishments of gold, and chair, benches and other sitting places and furniture were made
of gold. Palace was surrounded by walls made of marble with many engravings made of
valuable jewels like sapphires, which depicted beautiful women with shining jewel lamps in
their hands. Palace was surrounded by gardens wherein there were varieties of trees brought
from the heavenly planets. There were sweetly singing birds and almost-mad bumbleness,
which made a very relishable buzzing sound. There were emerald staircases which led to
lakes full of variously colored lotus flowers and lilies, and many valuable birds were visible
in those lakes.
 DM lived millions of years ago, but description of the palace is so, glorious
that we cannot accept that advanced human civilization did not exist even forty or
fifty thousand years ago.
 Formerly material opulence was calculated on basis of natural resources like
jewels, marble, silk, ivory, gold and silver, not big motorcars or industrial enterprises.
 Very soon Uttānpāda would leave all these to go to forest. So, comparison of
civilization then and now can be made.
 amara-drumaih: “trees brought from heavenly planets”. Heavenly planets are
called Amarloka, because death is very delayed there, but still after finishing the pious
credits one has to come down. Since demigods live for a long time, these trees also
live for a long time. The flower and fruit trees in heavenly planets are very pleasant
and tasteful.
 There were no crows there. Everything was healthy and beautiful.
 Formerly kings were trained to be rajrsis so, that they do not have any other
concern except welfare of citizens. If head is saintly naturally the citizens would
become saintly.
Dhruva Enthroned as emperor (Text 65-67)

Hearing and seeing glories and influence of DM, Uttānpāda was very satisfied, for Dhruva’s
activities were wonderful to the superlative degree. When he saw DM was suitably mature
and ministers were agreeable and citizens fond of him, he enthroned DM as emperor of this
planet. After considering his advanced age and deliberating on the welfare of his spiritual
self, King Uttānpāda detached himself from worldly affairs and entered the forest.
 Even though system was autocratic, public’s and minister’s opinion were
considered.
 When a Vaiṣṇava is king, everything is so, happy that it is not possible to
describe.
 Youth of the present day is very enthusiastic in trying to overthrow the
government in different parts of the world. But unless people are KC, there would be
no appreciable change because materially ambitious people do not care about welfare
of people.
 Uttānpāda was a rajarsi. Modern politicians get position for some time and do
not get down until forced to do so.
 Austerity is the main business of human life. In today’s age going to forest is
not possible. But if one can practice the austerity of 4 regulative principles and chant
16 rounds of maha-mantra everyday, it would be easy to get salvation.
 SD: DM reached 15 years of age at this time.

Verses 1-17:
The Lord appears before Dhruva in person touching him with His conchshell and thus,
empowering Dhruva to offer suitable prayers to the Lord describing Him as like a desire tree,
the source of all different varieties of living entities and the enjoyer of the results of
sacrifices.
Verses 18-26:
The Lord promises to fulfill Dhruva’s desire and awards him the Polestar. He informs Dhruva
of his future as the king for thirty-six thousand years and his destination after death. After
being worshiped by Dhruva the Lord returns to His own abode.
Verses 27-36:
Dhruva is ashamed of his material demands, realising that he missed the opportunity of the
Lord’s personal service for the sake of material name, fame and prosperity. Maitreya Muni
confirms that pure devotees, being always satisfied in serving at the lotus feet of the Lord,
never ask the Lord for material prosperity.
Verses 37-67:
After considering himself wretched, King Uttānapāda was overwhelmed by the news of the
return of Dhruva, who was welcomed home with joy by all and especially his mother Sunīti.
Maitreya then describes the opulence of the capital city of Uttānapāda, who, seeing the
qualifications of Dhruva, decides to enthrone him as the next king and to leave for the forest.
Discussion Topics
(PeA) When a devotee writes or speaks about the Supreme Personality of Godhead, his
words are dictated by the Lord from within. (4)
Pleasing or displeasing a Vaiṣṇava directly affects the pleasure and displeasure of the
Supreme Lord. (23)
(PrA)
A highly qualified devotee can have facility of material enjoyment and love of God.
(M&M)
If the post of chief executive were occupied by a Vaiṣṇava, all the problems of satanic
government would be solved.(66)
(AMI) Anyone who is trying to be aloof from this Kṛṣṇa Consciousness Society and yet
engage in Kṛṣṇa consciousness is living in a great hallucination…. (11)
Because a devotee knows that he is not the body, he is never affected by bodily happiness or
distress. He is not interested in bodily relationships with wife, children, home, bank balance,
etc., or in the distress and happiness which come from these things. (12)
4.10 DHRUVA MAHĀRĀJA’S FIGHT WITH THE YAKṢAS
Dhruva’s brother killed by a Yakṣa (Text 1-3)
The YAKṢAS valiantly exhibit their prowess (Text 4-14)
Dhruva shoots incessant arrows (Text 15-20)
The mystic tricks of the demons (Text 21-30)

1. Why did Mahārāja Uttanapada not get his son married before he left home? (1)
2. Is Dhruva’s becoming angry, overwhelmed with grief, and envious of his enemies
incompatible with his position as a great devotee? (4)
3. What was significant in the YAKṢAS’ response to Dhruva’s attack? (9)
4. What is the significance of the word ‘manava’? (14)
5. What advice did the sages give to Dhruva when he was bewildered by the mystic tricks of
the YAKṢAS? (30)
Analogies:
4.10.10: Just like serpents, who cannot tolerate being trampled upon by anyone’s feet, the
Yaknas, being intolerant of the wonderful prowess of Dhruva Mahārāja, threw twice as many
arrows—six from each of their soldiers—and thus, they very valiantly exhibited their
prowess.
4.10.11: The comparison given here that Dhruva Mahārāja appeared to merge in the ocean of
the Yaknas is also significant. When the sun sets on the horizon, it appears that the sun
drowns in the ocean, but factually the sun has no difficulty. Similarly, although Dhruva
appeared to drown in the ocean of the Yaknas, he had no difficulty. As the sun rises again in
due course at the end of night, so, Dhruva Mahārāja, although he might have been in
difficulty (because, after all, it was a fight, and in any fighting activities there are reverses),
that did not mean that he was defeated.
4.10.13: Dhruva Mahārāja was completely covered by an incessant shower of weapons, just
as a mountain is covered by incessant rainfall. (text)
Śrīla Viśvanātha Cakravartī Ṭhākura points out in this connection that although Dhruva
Mahārāja was covered by the incessant arrows of the enemy, this does not mean that he
succumbed in the battle.
The example of a mountain peak’s being covered by incessant rain is just suitable, for when a
mountain is covered by incessant rain, all dirty things are washed from the body of the
mountain. Similarly, the incessant shower of arrows from the enemy gave Dhruva Mahārāja
new vigor to defeat them. In other words, whatever incompetency he might have had was
washed away. (purport)
4.10.15: Here Dhruva Mahārāja is compared to the sun and the great assembly of the Yaknas
to foggy mist. Fog is insignificant in comparison with the sun. Although the sun is sometimes
seen to be covered by fog, in fact the sun cannot be covered by anything. Our eyes may be
covered by a cloud, but the sun is never covered. By this comparison to the sun, the greatness
of Dhruva Mahārāja in all circumstances is affirmed.
4.10.18: We can better understand the mercy of God by an example: a government state is
always supposed to be merciful, but sometimes, in order to keep law and order, the
government employs its police force, and thus, punishment is meted out to the rebellious
citizens. Similarly, the Supreme Personality of Godhead is always merciful and full of
transcendental qualities, but certain individual souls have forgotten their relationship with
Kṛṣṇa and have endeavored to lord it over material nature. As a result of their endeavor, they
are involved in varieties of material interaction.
Dhruva’s brother killed by a Yakṣa (Text 1-3)

Maitreya: DM married the daughter of Prajāpatī Sisumara, Brahmi, and had 2 sons Kalpa and
Vatsara. His 2nd wife was Ila, daughter of Vayu. From her he had a son called Utkala and a
daughter. His unmarried brother Uttama, once went on hunting and was killed by a powerful
Yakṣa in the Himālayan Mountains. Suruci also died.
 Since it was his duty, why Uttānpāda didn’t get him married before leaving?
He was a rajarsi. To get his son married was not so, important that it should take
preference to his going away to the forest for self-realization.
The YAKṢAS valiantly exhibit their prowess (Text 4-14)

Text 4-5: Hearing this DM was overcome with lamentation and anger. He got on his chariot
and went out for victory overt the city of the YAKṢAS, Alakapuri. I northern side of
Himālayas he say a city full of ghostly followers of Lord Śiva.
 It is a misunderstanding that a devotee should not be angry, envious or
overwhelmed by lamentation. DM was a king, and when his brother was
unceremoniously killed, it was his duty to take revenge.
 YAKṢAS may be taken to be the Himālayan tribes like the Tibetans.
Text 6-14: Upon reaching Alkapuri, he immediately blew his concshell. BY its loud noise, the
wives of the YAKṢAS became very much frightened and full of anxiety. The YAKṢAS came
out with their weapons and attached DM. DM immediately began to kill them by shooting 3
arrows at a time. They understood their awkward position, and they concluded that they
would be defeated. But, as heroes, they lauded the action of Dhruva. They threw 6 arrows at a
time by each soldier and thus, they valiantly exhibited their prowess. They showered upon
him many special arrows. DM was completely covered by incessant showers of weapons, just
a mountain is covered by incessant rainfall. The Siddhas who were watching this roared “DM
is now lost. He is like sun lost in ocean of YAKṢAS.
 VCT: DM was not subdued. As rainwater washes all dirt of mountain, the
arrows gave him new vigor to defeat them.
 This spirit of fighting in a sporting attitude is very significant in this verse.
This straightforward appreciation of an enemy’s prowess is a characteristic of real
kṣatriya spirit.
 Not only Lord, but all demigods are anxious of a devotee’s safety.
 Factually sun never drown in ocean, similarly DM might be momentary
difficult but he will not be defeated.
Dhruva shoots incessant arrows (Text 15-20)

YAKṢAS thought they had won, but suddenly Dm’s chariot appeared, just as the sun
suddenly appears from within foggy mist. His arrows caused lamentation in heart of enemies.
He began to shoot incessant arrows, shattering all weapons. His arrows pierced the shields
and bodies of enemies, just like Indra’s thunderbolt shatters mountain. Golden ornaments of
the killed YAKṢAS were lying on the battlefield. They were very attractive and could
bewilder the mind of a hero. Some had their limbs cut. They began to flee, just as elephants
flee when defeated by a lion.
 By comparison to the sun, the greatness of DM in all circumstances is
affirmed.
 YAKṢAS arrows were like rainfall on mountain, while Dm’s arrows were like
thunderbolt.
 The golden ornaments were loot for the winning party.
The mystic tricks of the demons (Text 21-30)

He saw there was no soldier with proper weapons, but he thought “ No one knows the plans
of the mystic YAKṢAS.” Suddenly he heard a tremendous sound, as if the whole ocean was
there, and from sky a great dust storm was coming from all directions. The whole sky was
overcast with dense clouds, and severe thundering was heard. There was glittering electric
lightning and severe rainfall of blood, mucus, pus, stool, urine and marrow and trunk of
bodies. Then from all direction hailstones fell, along with lances, clubs, swords, iron
bludgeons and great pieces off stone. He saw many big serpents, vomiting fire, mad
elephants, lions and tigers. Then the fierce sea with foaming waves and great roaring sounds
came forward before him. YAKṢAS are by nature very heinous, and by their demoniac
power of illusion they created many strange phenomena to frighten one who is less
intelligent. When sages heard of his difficulty, they immediately assembled to offer his
auspicious encouragement. They said: May the Lord, who relieves the distresses of His
devotees, kill all your threatening enemies. The holy name of the Lord is as powerful as
the Lord Himself. Therefore, simply by chanting and hearing the holy name of the
Lord, many men can be fully protected from fierce death without difficulty. Thus, a
devotee is saved.
 Devotee is always protected by the Lord. By His inspiration only, the sages
came to encourage DM.
 By the grace of the Lord, if one chants the maha-mantra at the time of death,
he enters the spiritual sky. So, if this is possible, DM would certainly overcome this
obstacle by chanting.
 SD: By doing so, they made him remember the Nārāyaṇa weapon.

Verses 1-4:
Maitreya describes Dhruva’s wives and children and how his brother, Uttama, was killed
while hunting, by a Yakṣa. His stepmother, Suruci, also died as predicted.
Verses 5-15:
In grief and anger Dhruva approached the city of the YAKṢAS, Alakapuri, and started to fight
with the inhabitants who, as heroes, lauded his action. They responded by showing their own
great prowess.
Verses 16-21:
Dhruva retaliated with determination, cutting down all the YAKṢAS so, that none were left
standing. Before entering the city of Alakapuri he paused, considering the mystic powers of
his opponents.
Verses 22-30:
Suddenly the YAKṢAS started to demonstrate the mystic powers. The great sages, hearing
that Dhruva had been overpowered by the mystic tricks of the demons, offered
encouragement and advised him that a devotee is saved by chanting and hearing the holy
name of the Lord.
Discussion Topics
(Und) Dhruva’s becoming angry, overwhelmed with grief, and envious of his enemies, the
Yaknas, was not incompatible with his position as a great devotee (4)
(AMI)
The importance of spiritual realization is above all other important work (1)
4.11 SVĀYAMBHUVA MANU ADVISES DHRUVA MAHĀRĀJA TO STOP

FIGHTING
Dhruva’s Arrows dismay the enemy soldiers (Text 1-5)

maitreya: DM called Nārāyaṇa astra. Illusion created by YAKṢAS immediately vanquished,
just as all material pains and pleasure are vanquished when one becomes cognizant if the self.
The astra entered the enemy’s soldier with great sound. Some became unconscious but some
picked their weapons and attacked him. DM immediately cut them into pieces. He delivered
them to planets above run attained by first class brahmacārīs who never discharge semen.
 In this age the Naraynastra to drive away māyā is cheating Hare Kṛṣṇa
 To be killed by the lord or devotees is auspicious. They attained satyaloka.
 Material so, called non violence is very insignificant in comparison to killing

done by the SPG or devotees when king or state kills a person it is for his benefit for
he may become cleared of all sinful reactions.
 Celibacy is so, important that just by practicing that one reached satyalok
 urdhva Retasa especially indicates Māyāvādi sannyasis who undergo strict

austerity. But bg says that even they fall down BG 8.16
 therefore actual mukti can be attained only by bhakti. The killed YAKṢAS
didn’t got liberation with sannyasis at the end of Brahmā life because one does not see
Liberation given to those who are killed by the lord except when one is killed by the
lord.
Svāyambhuva Manu gives good instruction (Text 6-14)
Text 6-12: When Syamabhuva Manu saw YAKṢAS, who were not actually offenders, being
killed, out of his great compassion he approached DM with great sages. He said: please stop.
it is not good to unnecessarily become angry. It is path to hellish life. U are crossing the limit
by killing innocent YAKṢAS. It is not at all approved by authorities, and it does not befit our
family, which is supposed to know laws of religion. For one Yakṣa’s offence you cannot kill
innocents. One should not accept the body as the self and thus, like the animals, kill the
bodies of others. This is forbidden for devotees. It is very difficult to go to Vaikuṇṭha. But
you are already destined to go there. You are a recognized devotee. Your life is meant for
exemplary behaviour. I’m surprised-why have you taken such an abominable task?
 DM is advised here that he is pure servitor of the Lord. Why should he

unnecessary engage, like the animals, in the bodily concept of life?
 Only one Yakṣa was guilty of killing Uttama. This kind of wholesale attack is
not approved by Manu.
 Killing is not bad but unnecessary killing opens path to he’ll. DM was saved
due to him being great devotee.
 Kṣatriya is allowed to kill only to maintain law and order, not without a
reason.
 At present also attacks are made on innocent citizens. Furthermore,

unnecessary slaughterhouses are being maintained. So, when wholesale slaughter of
citizens takes place it should be taken as reaction to their own sinful activities.
 Material body depends on soul and Supersoul. Soul is dependent on

Supersoul. Therefore, anything, whether material or spiritual is dependent on the
Lord.
 DM could have argued that being a kṣatriya it was his duty to fight with
enemy. But since every living entity is a residence of the Supreme Lord, unnecessary
killing is not permitted.
Text 13: Lord is very satisfied with His devotee when the devotee greets other people
with tolerance, mercy, friendship and equality.
 It is Madhyama adhikārī’s duty to act like in this verse.

 With envious, one should be tolerant, with ignorant or innocent one should be
merciful. Because by constitution everyone is servant of Lord, it is the mercy of
devotee to awaken his KC.
 With equals friendship should be maintained.
 Different same living entities appear in different bodies, a learned person sees
all equally.
Text 14: One who actually satisfies the SPG during one’s lifetime becomes liberated
from the gross and subtle material conditions. Thus, being freed from all material modes
of nature, he achieves unlimited spiritual bliss.
 By behaving as explained in previous verse, one satisfies the SPG.
 Everyone is struggling to achieve blissful life. People do not know how to
achieve it. Here the way is shown. A person should act in such a way that the Lord is
satisfied by the activity. This is the secret of bhakti-yoga.
 Outside bhakti everybody is trying to satisfy himself-Karmīs in gross way,
jñānīs in subtle, yogīs by attaining mystic powers.
Creation of the material world (Text 15-17)

Text 15: Creation of material world, including men and women, begins with 5 elements. By
sex life of these men and women the number of men and women is further increased.
 Manu saw that DM understood the philosophy of Vaisnavism and yet was
still dissatisfied because of his brother’s death, he gave him an explanation of
how this material body is created by the 5 elements of material nature.
 Manu wanted to impress upon him that the death of material body of Uttama
was not actually YAKṢAS’ fault; it was an act of the material nature which causes
birth and death. One should not be disturbed by it.
Text 16: Only by the material energy and interaction of the 3 modes that creation,
maintenance and annihilation take place.
 This action of material energy and interaction of 3 modes is taking place
under superintendence of SPG.
 passion-creation, goodness-maintenance and ignorance-destruction.
 People under sattva-guṇa live longer. In other words he is elevated to higher
planetary systems.
Text 17: SPG is uncontaminated by the material modes of nature. He is the remote cause of
the creation of this material manifestation. When He gives the impetus, many other causes
and effects are produced, and the whole universe moves, just as iron moves by the integrated
force of a magnet.
 How the external energy works? This is explained here.
 Atheist do not believe that God is the cause of creation. There 8,400,000
different species of life, with different wishes and different actions. How the material
force is working cannot be explained just on basis of chemical reaction. When a pot is
made on wheel, there are many causes, but the main cause is the potter. The pot is
produced under certain conditions of action and reaction of material energy, but the
potter is not the pot.
 Because of different desires and Karmīc activities of the jīva soul, different
types of bodies in different species are produced. Darwin’s theory is incomplete due
to non acceptance of soul.
 As confirmed here Lord is always transcendental to the actions and reactions
of the material guṇas.
The Lord in His feature of eternal time (Text 18-23)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 18 mentions The Essential Nature of the
Energies of the Lord (bhagavata-sakti tattvam)
SPG, by His inconceivable supreme energy, time, causes the interaction of the 3 modes of
material nature, and thus, varieties of energy become manifest. It appears that He is acting,
but He is not the actor. He is killing, but He is no the killer. Thus, it is understood that only
by His inconceivable power is everything happening.
 Mercy of Lord can be understood by this example: government is supposed to
be always merciful towards citizens, but in order to keep law and order, the
government employs its police force, and punishment is meted out to the rebellious
citizens.
 It is incorrect to argue that since energy comes from Him, He is the doer. It is
not within the power of the tiny brain to comprehend the inconceivable, but unless
one accepts the inconceivable power of the Lord, one cannot make any progress.
 Fire is situated in one place, while the heat and light produced by the fire act
in many ways. Electric powerhouse is one, but the same energy can be used for
different purposes.
 SD: “If this is so, then creation, maintenance and destruction should occur
simultaneously.” No, there is sequential agitation of the guṇas by the time energy. The
Lord, as the jīva-sakti entering into māyā sakti, separated from the Lord by the
agitation of the guṇas through time energy, acts step by step. Why is not continuous
creation (and not have destruction)? He is inconceivable, being so, powerful.
Text 19: He always exists, but as time He is the killer of everything. He has no beginning,
although He is the beginning of everything, nor is He ever exhaustible, although everything is
exhausted in due course of time. He produces people through father and destroys even Yama,
but He is perpetually free from birth and death.
 Supreme authority and inconceivable power of SPG can be learnt here.
 Touchstone converts many things into gold, but its power is not decreased,
similarly many creation and destructions takes place, but His power is not decreased.
 Even Lord Śiva is destroyed at the end by Viṣṇu. Vedas-in the beginning there
is only Viṣṇu and He alone remains at the end.
 There were many great killers like Hitler and Napolean - everybody is
interested in reading how they killed so, many people, but nobody interested to know
who killed them.
 But devotees not interested in flickering history of the world. They are
interested only in Him-the original creator, maintainer and annihilator.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 22-23 mentions Indications of Evidence
(pRāmana nirdeshah)
Text 20-22: Time is present in material world and neutral to everyone. Within jurisdiction of
time, everyone enjoys or suffers the result of his own karma. As, when wind blows, small
particles of dust fly in the air, so, according to one’s particular karma, one suffers or enjoys
material life. He is all-powerful and awards results of one’s activities. Living entities may
have short or long life, but there is no shortening of His life. Some say due to karma there are
variety of living entities and their suffering and enjoyment. Some other philosophers give
some other reasons-nature, time, fate, desire, etc.
 Even though Lord is sarva-karana-karanam, He is not responsible for anyone’s
enjoying or suffering. He is not partial.
 At the same time, living entities are never independent. As soon as they think
so, they are put in the material world where they can try their luck freely. Here they
create their own fortune or misfortune. Anisah, “dependent on their own karma”.
 Long and short life awarded by Lord. But he destroys karma of devotees. BG
says one should perform karma only for the satisfaction of the Lord. He is not bound
then and goes back to abode of Lord.
 It is our work only that binds us within the material world in different varieties
of life. These different varieties sprung up due to desire to Lord it over due to which
they dropped to this material world. Desire cannot be annihilated for it is the symptom
of living entity. Else it would be dead stone. So, one should direct his desires to serve
the Lord. This will give liberation. Except this understanding all other explanations
are imperfect.
 SD: Lokayukta (followers of carvaka)-nature of matter, vyavaHarīkas
(followers of Purāṇas) - time, astrologers - planets, Vatsyayana-lust. Maha-narayan
Upanisad-lust has done it, lust is doing it, lust is the doer, and lust causes us to act.
Text 23: Lord is never subject to the understanding of imperfect sensory endeavor, nor is He
subject to direct experience. He is the master of varieties of energies and no one can
understand His plans and actions; therefore, it should be concluded that although He is the
original cause of all causes, no one can know Him by mental speculation.
 Since so, many philosophers, who is correct? None. Absolute Truth is never
subject to direct experience or mental speculation.
o Analogy: They are like frog in well.
 Lord can be understood only from Lord Himself, not by any other process.
 Analogy: At night or when covered by cloud, it is not possible to see the sun
by any means. Nobody can make torchlight to see the sun.
 Absolute Truth cannot be manifested by any strain of so-called scientific
advancement of knowledge. It is not matter of direct experience. He may be known by
His own will.
o When sun rises everyone can see the sun and self. This is ātmā-tattva.
 When devotee surrenders Lord gives intelligence (dadati buddhi yogam tam) to cross
over material world (yena mam upayanti te).
 Hence one should read BG unders guidance of spiritual master if one wants to know
about God.
Birth and death caused by the supreme (Text 24-30)

Text 24: These YAKṢAS are not actual killers of your brother; the birth and death of every
living entity are caused by the Supreme, who is certainly the cause of all causes.
Text 25: SPG creates, maintains and annihilates, but He is transcendental to them (SD: i.e.
Lord should not be blamed for your brother’s death).
 Unlike jīva, for Lord there is no difference between body and soul. BG says-
fools deride Me when I appear as human. We have material bodies different from soul
- proves that we’re affected by 3 modes. Lord descends in His own spiritual body-
param bhavam and divyam. So, He is not affected.
 Lord remembered all births but Arjuna didn’t.
Text 26: Why He should not be blamed? - He is unaffected by ego or modes of material
nature. He is Supersoul and controller and maintainer of everyone; Why He is unaffected? -
through external energy, He creates, maintains and annihilates.
 Lord is always associated with internal energy and always aloof from external
energy.
 Wherever Lord is present should be considered spiritual world. E.g. in a
temple where pure devotees worship Lord is to be understood as being the spiritual
world.
Text 27: Please surrender unto the SPG, who is the ultimate goal of the progress of the
world. Everyone, including Lord Brahmā, is working under His control, just as a bull,
prompted by a rope in its nose, is controlled by its owner.
 Our material existence begins when we forget the supreme controller and
wish to lord it over material nature.
 DM was advised to stop fighting by his grandfather, who was concerned
that he was adhering to a personal ambition to fight to annihilate the whole race of
Yakṣas. He seeks to eradicate the last tinge of false ambition in Dhruva by
explaining the position of the supreme controller.
 Lord is death for the demons, but for devotees He is amṛta, eternal life.
 Demigods are worshiped by less intelligent men. The demigods themselves

accept sacrifices for the ultimate satisfaction of the Supreme Personality of
Godhead.
 SD: DM - “Though I’ve been enlightened, I cannot give up my ego”. So,

SM answers in 4 verses. Surrender to Him. Without surrender, it is impossible to
give up ego by jñāna alone.
Text 28: Due to process of yoga, you achieved the topmost position when you’re just 5
years old.
 Manu was proud of Dhruva. Factually, Manu is the pride of the entire
human dynasty.
 Because DM was already surrendered, he was requested not to engage in an

unworthy act.
 Pratyag-askaas: The Lord who is the object of the yogīs’ eyes
Śrīla Bhaktivinoda Ṭhākura mentions that verse 29-30 mentions Tasting the Sublime Nature
of Relationships with the Lord (bhagavad-rasa-tattvam)
Text 29-30: Please, therefore, turn your attention to the SPG, who is the infallible
Brahman. Face the SPG in your original position, and thus, by self-realization, you will find
this material differentiation to be merely flickering. Thus, regaining your natural position
and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all
pleasure and who lives in all living entities as the Supersoul, you will very soon forget the
illusory understanding of “I” and “my.”
 No one is an enemy or a friend. Everyone is passing through different types

of bodies under the law of karma, but as soon as one is situated in his spiritual
identity, he does not see differentiation in terms of this law. Brahmā bhuta-
prsannātmā na socati na kankSatī. Devotees see all as servant of Lord. So, Manu
advises DM (who was a great devotee) to see with that vision. Neither Uttama was
a friend nor YAKṢAS were enemies.
 Even though liberated, DM was, for the time being, afflicted by the illusion
of māyā. (My observation: One can compare of Arjuna’s position. He too was
liberated, but Lord put him into illusion for some plan. What can be the plan -
through DM other people might receive)
 The sages and Lord Manu reminded Dhruva Mahārāja that he should not
continue this material conception of “I” and “mine.”
Anger is the enemy of spiritual realization (Text 31-35)

Text 31: Control your anger, for anger is the foremost enemy on the path of spiritual
realization. I wish all good fortune for you. Please follow my instructions.
 DM was a liberated soul, and actually he was not angry with anyone. But
because he was the ruler, it was his duty to become angry for some time in order to
keep law and order in the state.
 But anger is such that if one increases it, it increases unlimitedly. In order
that DM’s kingly anger not exceed the limit, Manu was kind enough to check him.
 śrutena bhūyasā, “by constantly hearing,” By constantly hearing about

devotional service, one can check the force of anger, which is detrimental to the
process of devotional service.
 Nārada and snake, who became a devotee, story. Devotee is always

nonviolent. But, in the common world, when there is mischief made by others,
he should not forget to become angry, at least for the time being, in order to
drive away the miscreants.
Text 32: A person who desires liberation from this material world should not fall under the
control of anger because when bewildered by anger one becomes a source of dread for all
others.
 The demonic are always present, and they find fault even in saintly persons.
But a saintly person never becomes angry, even if there is very great provocation.
E.g. Jesus Christ
Text 33-35: You thought that the Yakṣas killed your brother, and therefore, you have killed
great numbers of them. But by this action you have agitated the mind of Lord Śiva‘s
brother Kuvera, who is the treasurer of the demigods. Please note that your actions have
been very disrespectful to Kuvera and Lord Śiva. You should immediately pacify Kuvera
with gentle words and prayers, and thus, his wrath may not affect our family. Then Lord
Manu and the great sages went back to their respective homes.
 Somehow or other the mind of Kuvera had been agitated, and Dhruva
Mahārāja was advised to pacify him.
 In our common dealings we should maintain friendship with everyone and

certainly with such exalted demigods as Kuvera.
 Our behavior should be such that no one should become angry and thereby
commit a wrong to individuals, families or society.

1. What is the nārāyaṇāstra for this age? (1)
2. What is the destination of a pure brahmacārī? (5)
3. Summarize Śrīla Prabhupāda’s purport to the verse where Manu instructs Dhruva how to
properly greet other people in a way that pleases the Lord. (13)
4. What was Svāyambhuva Manu’s concern in preaching to Dhruva to stop fighting? (27)
5. What is the essence of Manu and Śrīla Prabhupāda’s instructions about anger? (31)
Analogies:
4.11.2: Kṛṣṇa is like the sun, and māyā, or the illusory energy of Kṛṣṇa, is like darkness.
4.11.17: How the material force is working cannot be explained just on the basis of chemical
reaction. A suitable example in this connection is that of the potter and the potter’s wheel.
The potter’s wheel rotates, and several varieties of earthen pots come out. There are many
causes for the earthen pots, but the original cause is the potter, who sets a force on the wheel.
That force comes by his superintendence.
4.11.18: We can better understand the mercy of God by an example: a government state is
always supposed to be merciful, but sometimes, in order to keep law and order, the
government employs its police force, and thus, punishment is meted out to the rebellious
citizens. Similarly, the Supreme Personality of Godhead is always merciful and full of
transcendental qualities, but certain individual souls have forgotten their relationship with
Kṛṣṇa and have endeavored to lord it over material nature. As a result of their endeavor, they
are involved in varieties of material interaction. It is incorrect to argue, however, that because
energy issues from the Supreme Personality of Godhead, He is the actor.
4.11.23: The mental speculator may be called Dr. Frog. The story is that a frog in a three-foot
well wanted to calculate the length and breadth of the Atlantic Ocean on the basis of his
knowledge of his own well. But it was an impossible task for Dr. Frog. A person may be a
great academician, scholar or professor, but he cannot speculate and expect to understand the
Absolute Truth, for his senses are limited.

Verses 1-5:
When Dhruva Mahārāja put the arrow made by Lord Nārāyaṇa on his bow, the illusion
created by the Yaknas was vanquished. Separating their arms, legs, heads and bellies from
their bodies, he delivered the Yaknas to a higher planet.
Verses 6-19:
Out of compassion Svāyambhuva Manu came to instruct Dhruva explaining that the Yaknas
were not actually offenders. The Lord is satisfied when the devotee greets others with
tolerance, mercy, friendship and equality. By the interaction of the three modes of material
nature creation, maintenance and annihilation take place. By the Lord’s inconceivable power
everything is happening.
Verses 20-35:
The Supreme Lord is present in this world as eternal time causing the results of everyone’s
karma. The Lord’s plans can never be understood by mental speculation. Manu requests
Dhruva to surrender unto the Supreme Personality of Godhead and thus, regaining his natural
position and rendering service unto the Supreme Lord, he will very soon forget the illusory
understanding of “I” and “my.” Manu tells Dhruva to control his anger, the foremost enemy
on the path of spiritual realization. Having disrespected both Kuvera and Lord Śiva, he
advises Dhruva to pacify Kuvera.
Discussion Topics
(PeA) The Lord is very satisfied with His devotee when the devotee greets other people with
tolerance, mercy, friendship and equality. (13)
(PrA) Material so-called nonviolence is very insignificant in comparison to killing done by
the Supreme Personality of Godhead or His devotees. (5)
The mental speculator may be called Dr. Frog. (23)
Because Dhruva Mahārāja was the ruler, it was his duty to become angry (31)
(Eva) For one man’s fault a whole state is sometimes attacked. This kind of wholesale attack
is not approved by Svāyambhuva Manu (6)
4.12. DHRUVA MAHĀRĀJA GOES BACK TO GODHEAD
Very Brief Summary

12th chapter describes how Dhruva received benedictions from Kuvera, returned to his own
city, worshipped the Lord through sacrifices, and renouncing everything, attained the abode
of the Lord in the same body.
Kuvera speaks to Dhruva Mahārāja (Text 1-6)
Kuvera offers a benediction to Dhruva (Text 7-9)
Dhruva performs many ceremonial sacrifices (Text 10)
Dhruva as direct father of the citizens (Text 11-13)
Dhruva Mahārāja retires to the forest (Text 14-18)
Associates of Viṣṇu come before Dhruva (Text 19-22)
Nanda and Sunanda address Dhruva (Text 23-27)
Dhruva prepares to board the transcendental plane (Text 28-31)
Dhruva remembers his poor mother (Text 32-33)
Dhruva Mahārāja Attains the Pole Star (Text 34-39)
Nārada chants the glories Of Dhruva (Text 40-43)
Devotees like to hear about Dhruva (Text 44-50)
The Narration of Dhruva M is sublime knowledge (text 51-52)

1. Who, according to Kuvera, was responsible for killing the YAKṢAS? (3)
2. What are the three features of the word ‘bhajasva’? (5)
3. What benediction did Dhruva ask from Kuvera? (8)
4. Why did Dhruva Mahārāja take a benediction from a demigod? (9)
5. How long did Dhruva Mahārāja rule over this planet? (13)
6. What can be understood from the acts of Dhruva Mahārāja? (16)
7. What are the different levels of knowledge? (19)
8. How did Dhruva greet the Visṇudūtas and thereby satisfy them? (21)
9. What Sanskrit term does Śrīla Prabhupāda give for Dhruva’s mother? (32)
10. What is the meaning of ‘yasmin vijñāte sarvam evam vijñātam bhavati’? (34)
11. What is Śrīla Prabhupāda’s formula for being transferred to the Vaikuṇṭhaloka? (36)
Analogies:
4.12.8: Yogīs endeavor to control the senses, but for a devotee controlling the senses is no
difficulty at all. The senses are compared to serpents, but for a devotee the serpents’ poison
teeth are broken.
4.12.18: When a devotee completely forgets his bodily existence, he should be understood to
be liberated. He is no longer encaged in the body. The example is given that when a coconut
becomes completely dry, the coconut pulp within the coconut shell separates from the
bondage of the shell and the outer covering. By moving the dry coconut, one can hear that the
pulp within is no longer attached to the shell or to the covering. Similarly, when one is fully
absorbed in devotional service, he is completely disconnected from the two material
coverings, the subtle and gross bodies.
4.12.30: People with a poor fund of knowledge do not know the difference between the death
of a devotee and the death of a nondevotee. In this connection, an example can be given: a cat
carries its kittens in its mouth, and it also catches a rat in its mouth. Superficially, the catching
of the rat and the kitten appear to be one and the same, but actually they are not. When the cat
catches the rat in its mouth it means death for the rat, whereas when the cat catches the kitten,
the kitten enjoys it.

Verses 1-9:
Dhruva Mahārāja stopped killing the Yaknas so, Kuvera was greatly pleased and blessed him
with spiritual knowledge. Kuvera requested that Dhruva ask for a boon and so, he begged for
unflinching faith and remembrance of the Supreme Lord.
Verses 10-18:
Dhruva Mahārāja performed many great ceremonial sacrifices, respected the Lord’s devotees
and was very kind to the poor and innocent. He protected religious principles and was like the
father of his citizens, ruling over this planet for 36,000 years. After enthroning his son he
retired to Badarikāśrama and practicing anṭāṅga-yoga, he fixed his mind on the arcā-vigraha,
and entered into complete trance.
Verses 19-39:
Two associates of Lord Visṇu, Nanda and Sunanda, arrive to invite him to the spiritual abode.
He boarded their plane by stepping on the head of death. Remembering his mother, he saw
that she was following in another plane. All the planets unceasingly circumambulate the pole
star, Dhruvaloka, which though in this world, is a Vaikuṇṭha planet.
Verses 40-52:
Nārada glorifies Dhruva Mahārāja, by hearing whose accomplishments one can attain all
material benedictions in this life, go to heaven, or attain his planet. One can also become free
from sin, reduce material miseries, and attain exalted qualities. The narration of Dhruva
Mahārāja is sublime knowledge for the attainment of immortality.
Kuvera speaks to Dhruva Mahārāja (Text 1-6)

Text 1-2: Maitreya said: DM’s anger subsided, and he completely ceased killing Yakṣas.
When Kuvera learned this news, he appeared before Dhruva and spoke to DM, who stood
with folded hands. Kuvera: O sinless Dhruva, I’m very pleased with you.
Text 3: Actually, you have not killed the Yakṣas, nor have they killed your brother, for the
ultimate cause of generation and annihilation is the eternal time feature of the Supreme Lord.
 When Kuvera addressed him as sinless, DM, considering himself responsible
for killing so, many Yakṣas, might have thought himself otherwise. Kuvera, however,
assured him that factually he had not killed any of the Yakṣas; therefore, he was not at
all sinful. He just did his duty as king.
Text 4: Misidentification of oneself and others as “I” and “you” on the basis of the bodily
concept of life is a product of ignorance. It is the cause of repeated birth and death.
 The conception of “I” and “you,” ahaṁ tvam, as separate from each other, is
due to our forgetfulness of our eternal relationship with the SPG. He is the complete
whole and we are the parts and parcels.
 When we actually come to this understanding of being eternally related to

the Supreme Lord, this distinction cannot exist.
 Since the Lord is absolute, the services are also absolute; even though the
hand is working one way and the leg is working in another way, since the purpose is
the SPG, they are all one. Not be confused with the Māyāvādī philosopher that
“everything is one.” Real knowledge is that hand is hand, leg is leg, body is body,
and yet all together they are one.
 The conception of independent existence is therefore, like a dream. One has

to be in Kṛṣṇa consciousness, his original position.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 6 mentions Tasting the Sublime Nature of
Relationships with the Lord (bhagavad-rasa-tattvam)
Text 5-6: May the Lord always grace you with good fortune. SPG, who is (1) beyond our
sensory perception, (2) is the Supersoul of all living entities, and thus, all entities are one,
without distinction. Begin, therefore, to render service unto (3) the transcendental form of
the Lord, (4) who is the ultimate shelter of all living entities, as (5) only He can deliver us
from this entanglement of materialistic existence. (6) Although the Lord is attached to His
material potency, He is aloof from her activities. (7) Everything in this material world is
happening by the inconceivable potency of the Supreme Personality of Godhead.
 Here the word vigraham, “having specific form,” is very significant, for it
indicates that the Absolute Truth is ultimately the SPG. His form is not material.
 The living entities are the marginal energy of the supreme form. As such,
they are not different from the supreme form, but at the same time they are not equal
to the supreme form. DM is advised herewith to render service unto the supreme
form. That will include service to other individual forms. Trees’ roots and branches.
 Māyāvāda is rejected here.
 Devotional service cannot be rendered to the impersonal Brahman feature of

the SPG. Whenever the word bhajasva appears, meaning “engage yourself in
devotional service,” there must be the servant, service and the served. The SPG is
served, the mode of activities to please Him is called service, and one who renders
such service is called the servant.
 This verse confirms, only the Lord, and no one else, is to be served.
 The material energy is not different from the SPG, but at the same time He
has nothing to do with the material energy. The living entity, marginal energy, is
entrapped by the material energy on the basis of his desire to lord it over the material
world. The Lord is aloof from this, but when the same living entity engages himself
in the devotional service of the Lord, then he becomes attached to this service. This
situation is called yuktam.
 For devotees the Lord is present even in the material energy. This is the
inconceivable potency of the Lord. Devotees are freed from such action and reaction
of the material energy. The Lord is therefore, described herewith as bhava-cchidam,
one who can give deliverance from the entanglement of material existence.
 SD: He is joined to māyā because māyā is His sakti. He is detached from māyā
because that sakti is not His svarupa.
Kuvera offers a benediction to Dhruva (Text 7-9)

Text 7: Since you constantly worship SPG, you are worthy to take all benedictions from us.
Please, therefore, ask without hesitation whatever benediction you want from me.
 BilvamAṅgal Ṭhākur-for persons who engage in devotional service, all material
benedictions wait like maidservants. Mukti devi is standing at door to give liberation.
 Kuvera knew that DM will not ask for anything except to remember the lotus feet of
the SPG.
 DM was very intelligent. Unless one is intelligent he cannot take to KC.
Text 8: Maitreya said: DM, the most elevated pure devotee, who was an intelligent and
thoughtful king, begged that he might have unflinching faith in and remembrance of the
SPG, for thus, a person can cross over the ocean of nescience very easily, although it is very
difficult for others to cross.
 Kuvera is described as king of kings because unless one is blessed by Kuvera one
cannot become a king.
 4 puruṣarthas-dharma artha kama mokṣa. DM wanted a benediction which even

transcends mokṣa- constant remembrance of the lotus feet of the Lord. This is
pancama puruṣartha.
 Prabhodananda Saraswati-for a devotee liberation is a hellish condition of life.
 Since DM rejected riches from the king of kings he is described as maha-matih.

Unless one is very intelligent he cannot take to KC.
Text 9: Kuvera was very pleased and happily he gave DM the benediction he wanted. Then
he disappeared and DM returned to his capital.
 Kuvera was pleased because DM didn’t asked for anything material.
 Why did DM asked benediction from a demigod – for a Vaiṣṇava there is no objection
to taking a benediction from a demigod if it is favorable for advancing KC. Gopis
worshipped Katyayani.
 Vaiṣṇava is very respectful. So, when Kuvera offered him a benediction, he did
not refuse it. But he wanted something which would be favorable to his
advancement in KC.
Dhruva performs many ceremonial sacrifices (Text 10)
Text 10: As long as he remained at home, DM performed many great sacrifices in order to
please SPG. Sacrifices are for Viṣṇu’s pleasure, who is object of all such sacrifices and who
awards the resultant benedictions.
 BG: one should act only for Kṛṣṇa’s pleasure, else it will lead to karma.
 Kṣatriyas and vaiṣyas are especially advised to perform great sacrifices and distribute
their money very liberally.
 Sometimes one has to act very sinfully to earn. E.g. DM had to kill so, many
YAKṢAS but that was necessary to rule the kingdom. So, kṣatriyas and vaiṣyas are
especially advised to donate at least 50% of their income. Yajña dana and tapa can
never be given up even on entering renounced order. So, renounced must practice tap,
while householders should give charity. Brahmacārīs should perform yajñas.
 DM practically emptied the treasury by giving charity. King is not meant to collect
taxes for sense gratification. Today politicians have very little time to think about
citizens’ welfare. Taxes are collected to pay high salaries. Formerly, taxes were
collected to do great sacrifices. At present other sacrifices are not possible, so,
Saṅkīrtan yajña is recommended. Chanting and distributing prasad is sufficient for
kalī. KC movement is based on this principle - chant and distribute prasad. This
process can be accelerated by rulers and wealthy people.
 Demigod worship in sacrifices is for less intelligent men. Actual result goes to the
SPG. Bhoktaram yajña tapasanam, He is therefor yajña-puruṣa.
 DM had no business conducting so, many sacrifices, but he did so, to set an
example. He never spent a farthing for his sense gratification.
Dhruva as direct father of the citizens (Text 11-13)
Text 11: DM rendered devotional service to SPG, the reservoir of everything, with
unrelenting force. While carrying out his devotional service, he could see that everything is
situated in Him only and that He is situated in all living entities. Lord is called Acyuta
because He never fails in His prime duty, to give protection to His devotees.
 Along with sacrifices he carried on devotional service.
 Maha-bhagavats see Lord everywhere and in everyone’s heart. Premanjan-sruti-

vilocanena...
 SD: a form resembling the king’s form performed the sacrifices. In actuality he did
not have time for such actions.
Text 12: DM was endowed with all godly qualities; he was very respectful to the devotees
and very kind to the poor and innocent, and he protected religious principles. Due to these, he
was considered the direct father of all the citizens.
 These are exemplary qualities of a saintly king.
 DM was very respectful to devotees. Govt should be very respectful to societies who
are propagating KC.
 Though many administrators pose as being pious, they maintain slaughterhouses. No

comparison with DM. So, people should turn to KC for protection of religion, life and
property.
Text 13-16: DM ruled for 36000 years; he diminished the pious karmas by enjoyment, and by
practicing austerities he diminished inauspicious reactions. Realizing this world bewilders
like dream being a product of māyā. He perfectly engaged in dharma, artha, kama.
 He ruled for 36000 years means it was sat-yuga, as people lived for 100000 years
then. In treta for 10,000, dwapar for 1000 and in kalīyuga for 100.
 Devotee thinks when he is prosperous - “I’m diminishing my pious karma”, and when
in distress-”I’m diminishing my impious karma”. He is not interested in either. He is
only interested in devotional service. DS is apratihata- unchecked by material
conditions of happiness and distress.
 Austerity for today is fasting on ekadasi and other days and 4 regulative principles.
By it impious karmas are reduced and one engages in DS, the most pious act and
enjoys without separate endeavor.
 SD: DM ruled in a way to fulfill his desire to destroy his karma. This desire to destroy
karma was only due to humility. Actually he had no karma since he had developed
prema.
 Executing religious principles automatically leads to successful economic

development, so, satisfaction of material desires is automiatically achieved.
 Even though he ruled for so, long – his senses were not agitated, nor did they become
weak. Even though with such young senses he didn’t desire to enjoy. He
performed his material duties perfectly. This is the behavior of great devotees.
E.g. Raghunath Das Goswami – very rich and entrusted to manage a state, he
did it perfectly. This state is achieved by devotees naturally as they were engaged
in higher taste activities. While yogīs try to attain this position by force.
 In the deep forest it sometimes appears that there are big palaces and nice cities. This
is technically called gandharva-nagara. Similarly, we create many things in dream. A
self-realized person knows this truth of material world.
 But behind this shadow there is a real world-spiritual world. Devotee is

interested in this real thing, not the shadow. Param drstva nivartate.
Dhruva Mahārāja retires to the forest (Text 14-18)
Text 14-16: Then he handed the kingdom of complete planet earth to his son. Considering all
material possession will eventually be destroyed by time, he retired to BadarikashRāma
 From DM’s life we can understand that somehow or other if one becomes KC-it
does not matter what his motivation is in the beginning-he will eventually realize
the real truth by the grace of the Lord.
 Even if one completes only a minute percentage of the devotional service and then
falls down from his immature position, he is better than a person who fully engages in
the fruitive activities of this material world.
Text 17: There is senses became purified due to bathing in crystal clear water. He ficed his
position and controlled his breathing; in this way his senses were completely withdrawn.
Then he concentrated his mind upon the arca-vigraha form of the Lord, which is the exact
replica of the Lord, and thus, meditating upon Him, entered into complete trance.
 Here is the description of the astAṅga-yoga. It is never meant to be practiced in a

fashionable city. DM went to a solitary place and concentrated on the arca.
 Arca vigraha is not idol worship. Arca is made of sthula (material) objects – stone,
metal, wood, jewels or paint. Since devotee follows the regulative principles of
worship, even thought the Lord is there is His physical form, He is non-different from
His original, spiritual form.
 This incessant thought of the Lord makes one the topmost yogī.
 SD: astAṅga yoga: yama, niyama, asana, prāṇāyāma, pratyāhāra, dharana, dhyāna and
samadhi. DM practiced dharana on the universal form. He then meditated on the
actual form of the Lord without interruption, and situated in samadhi, gave up that
gross, universal form.
Text 18: Because of his transcendental bliss, incessant tears flowed from his eyes, his heart
melted, and there shivering and standing of the hairs all over the body. He completely forgot
his bodily existence, and thus, he immediately became liberated from material bondage.
 Asta-sāttvika-vikara: 8 bodily transformations indicate that a devotee is already

liberated within himself.
 When a devotee completely forgets his bodily existence, he should be considered

liberated. E.g. when a coconut becomes completely dry, the pulp within the shell
separates from the shell and outer covering.
 DM was a maha-bhagavta. So, these symptoms were visible in him.They are not to be
imitated. But when one is advanced they are exhibited.
 Mukta-lingah: mukta-free, lingah: subtle body. Normally at the time of death, a

person is carried to next womb by the subtle body. When one is liberated he becomes
free from subtle body too. This freedom from subtle body too is called mukta-linga.
 SD: out of obligation, he performed yoga for 2-3 days to respect proper conduct
of yogīs present there. The cause of these symptoms was not yoga. He was
already free from bodily identification. He simply showed the common people
the process of karma-yoga for householders and astAṅga-yoga for renounced
persons.
Associates of Viṣṇu come before Dhruva (Text 19-22)
Text 19-22: As soon as the symptoms of his liberation were manifest, he saw a very beautiful
airplane coming down form the sky, as is the brilliant full moon were coming down,
illuminating all the 10 directions. He saw 2 very beautiful associates of Lord Viṣṇu. They had
4 hands and blackish bodily luster, were very youthful, and their eyes were just like reddish
lotus flowers. They had club in their hands, and they were dressed in very attractive garments
with helmets and were decorated with necklaces, bracelets and earrings. DM immediately
stood up. But, being puzzled, in hastiness he forgot how to receive them in proper way.
Therefore, he simply offered obeisances with folded hands and chanted and glorified the holy
names of the Lord. He was always absorbed in thinking of the lotus feet of Lord Kṛṣṇa. When
Nanda and Sunanda approached him, he stood with folded hands, bowing humbly. Then they
spoke.
 Different levels of knowledge: direct, received from authorities, transcendental,

beyond the senses and spiritual.
 When one surpasses the stage of acquiring knowledge by the descending process, he
is immediately situated on the transcendental platform. Perception of the place was
not possible in the stages of direct ot indirect perception of knowledge. Such
knowledge is a special favor of SPG. One can rise to that stage by gradual process of
advancing in DS.
 Inhabitants of Viṣṇuloka are of same bodily features as Lord.
 He was puzzled in beginning, but on chanting Hare Kṛṣṇa Mantra, he could identify
them. Hare Kṛṣṇa is absolute, one chant both in danger and when in association of
Lord.
 In Vaikuṇṭha all the living entities are in oneness with the Supreme Godhead because
theyy never defy His orders. But in material world jīvas are always disagreeable.
Human form is a chance to be trained to be agreeable to the orders of the Lord.
To bring about this training in the mission of ISKCON.
 What was possible for DM, see associates of Lord face to face, is possible for
everyone. Just one has to become agreeable to Lord’s orders.
 SD: He chanted “Jaya Nārāyaṇa, Jaya gopala, jaya govinda”
Nanda and Sunanda address Dhruva (Text 23-27)
Text 23-24: Nanda & Sunanda-Let there be all good fortune unto you. When you were only
five years old, you underwent severe austerities, and you thereby greatly satisfied the SPG.
We’re Lord’s representatives. We have been specifically deputed to take you to the spiritual
world.
 Any 5 year child can be trained, and within a very short time his life will become
successful by realization of KC. Unfortunately, this training is lacking all over the
world.
 It is necessary for the leaders of the KC movement to start educational institutions in

different parts of the world to train children, starting at the age of five years. The face
of the world will then change automatically.
 Janma karma ca me divyam, --- one who understands them is fit to be transferred to
Vaikuṇṭha. So, DM was being transferred.
 SD: By saying “Good Fortune to you!” they indicate that he would attain the Lord’s
abode in the present body.
Text 25: (1) To achieve Viṣṇuloka is very difficult, but by your austerity you have conquered.
Even the great ṛṣis and demigods cannot achieve this position. Simply to see the supreme
abode [the Viṣṇu planet], (2) the sun and moon and all the other planets, stars, lunar mansions
and solar systems are circumambulating it. Now please come; you are welcome to go there.
 Mental speculators strive to merge into the spiritual sky, but they can never go there.
 But a devotee, by executing devotional service, not only realizes what the spiritual
world actually is, but factually goes there to live an eternal life of bliss and
knowledge.
 While the scientist and philosopher go to the moon but are disappointed in their
attempts to stay there and live, the devotee makes an easy journey to other planets and
ultimately goes back to Godhead.
 Devotees have no interest in seeing other planets, but while going back to Godhead,
they see all of them as passing phases, just as one who is going to a distant place
passes through many small stations.
Text 26: (3) Neither your forefathers nor anyone else before you ever achieved such a
transcendental planet. The planet known as Viṣṇuloka, where Lord Viṣṇu personally resides,
(4) is the highest of all. (5) It is worshipable by the inhabitants of all other planets within the
universe. Please come with us and live there eternally.
 Previous to him people didn’t achieved Viṣṇu-loka because they were Karmīs, jñānīs
and yogīs. Vaikuṇṭha is specifically for devotees.
 Except for residents of Vaikuṇṭha janma, mrtyu, jarā, vyadhi applies to all.
 Yad gatva na nivartante, tad dham paRāmam mama. By material means one cannot
even reach Brahmaloka – it would take 40,000 light years. But by bhakti one can
reach even above it.
Text 27: O immortal one, this unique airplane has been sent by the SPG, who is UttamŚloka
and who is the chief of all living entities. You are worthy to board it.
 Along with polestar there is another star-Sisumar, where Viṣṇu resides. Both these
planets can be reached by Vaiṣṇavas only.
 Vaikuṇṭha airplane does not move by mechanical arrangement. 3 processes to move in
outer space-ka-pota-vayu. It is used by scientists.
 2nd is kapota-vayu: using pigeons.
 3rd is akasa-patana: It is very subtle. Akasa patana airplane can fly at the speed of
mind.
 Beyond these 3 material processes there is a completely spiritual Vaikuṇṭha process.
Material scientists cannot see such planes nor imagine how they fly in the air.
 SD: Ayusman indicates that he will go in the same body.
Dhruva prepares to board the transcendental plane (Text 28-31)
Text 28-29: Maitreya: DM was very dear to the SPG. He immediately took his sacred bath,
dressed himself with suitable ornaments, and performed his daily spiritual duties. Thereafter
he offered his respectful obeisances to the great sages present there and accepted their
blessings. Before getting aboard, DM worshiped the airplane, circumambulated I, and alos
offered obeisances to Nanda-Sunanda. In the meantime he became as brilliant and
illuminating as molten gold. He was thus, completely prepared to board the transcendental
plane.
 We should mark how dutiful DM was in his devotional service. He was
constantly alert in their performance.
 Every devotee should take his bath early and decorate his body with tilaka. They are
sufficient to decorate the body, ornaments are not required.
 DM didn’t become puffed up because the plane from Viṣṇu was waiting for him;
as a humble Vaiṣṇava he accepted the blessings of the sages before riding on it.
 In spiritual world everything – Lord’s associates, his paraphernalia, etc are spiritual
Hence, they are worshipable. So, DM offered his respects. Meanwhile his body
changed to spiritual and he became one with other paraphernalia.
 Māyāvādis cannot imagine how this oneness can be achieved in different varieties.
 As Sisumara, Viṣṇuloka or Dhruvaloka are completely different from this material
world, so, a Viṣṇu temple within this world is also completely different from material
world. 3 modes have no entrance in the temple. Everything in the temple is as
worshipable as Lord Viṣṇu, or Kṛṣṇa.
 SD: Before boarding he worshipped the plane by flowers and sandalwood and saying
“Bhagavad-vimanaya namah”.
Text 30-31: When DM was attempting to get on the transcendental plane, he saw death
personified approach him. Not caring for death, however, he took advantage of the
opportunity to put his feet on the head of death, and thus, he got up on the airplane, which
was as big as a house. At that time drums and kettledrums resounded from the sky, the chief
Gandharvas began to sing, and other demigods showered flowers like torrents of rain upon
DM.
 To take passing away of a devotee and the passing away of a non-devotee as one and
the same is completely misleading. Cat carrying kitten.
 Death came to offer obeisances.
 Material scientists cannot even manufacture one perfect airplane, the one like
this or one made by Kardama.
Dhruva remembers his poor mother (Text 32-33)
Just when plane was about to start, he remembered his poor mother Sunīti. He thought “How
shall I go alone to the Vaikuṇṭha planet and leave behind my poor mother?” Nanda-Sunanda
understood his mind and thus, they showed him that his mother was going forward in another
plane.
 DM had a feeling of obligation to his mother. She was the one who gave him clue to
Lord Viṣṇu. She was his patha-pradarsaka-guru, sometime also called siksa guru.
 According to sastric injunctions, there is no difference between diksa and siksa guru.
 Generally siksa guru later becomes diksa guru. Sunīti being a woman and
specifically his mother could not become DM’s diksa guru.
 Whatever plan the SPG contemplates immediately fructifies. Similarly, a devotee who
is completely dependent on the Supreme Lord can also fulfill his wishes by the grace
of the Lord. So, as soon as DM thought about his mother, Nanda-Sunanda assured
him that she is also going to Vaikuṇṭha.
 Siksa or diksa guru who has a disciple or a father or mother who has an offspring who
strongly executes devotional service can be carried by the disciple/offspring even
though the instructor is not as advanced. Prahlad was also able to deliver his father.
 BSST- “If I could perfectly deliver even one soul back home, BTG, I would think
my mission — propagating KC — to be successful.” SP - I think that even though
I am crippled in many ways, if one of my disciples becomes as strong as DM,
then he will be able to carry me with him to Vaikuṇṭha.
Dhruva Mahārāja Attains the Pole Star (Text 34-39)
Text 34-35: En route, DM saw all the planets and demigods in their airplanes showering
flowers upon him like rain. He surpassed the seven planetary systems. Beyond that he
achieved the transcendental situation of permanent life in the planet where Lord Viṣṇu lives.
 Yasmin vijñate sarvam evam vijñatam bhavati. By knowing the SPG, everything
becomes known to the devotee. Similarly, by going to planet of the Lord, one can
know all other planetary systems.
 Sunīti’s body was also changed. Like Sunīti, every mother should train her child to
become a devotee like DM. She should train him to become a brahmacārī right from
the age of 5. If the son becomes a strong devotee, they both will go BTG.
 Only in Vaikuṇṭha one can have an eternal life, not even in Brahmaloka. See 5.23.9
for more details.
 SD: Dhruvaloka is situated above the sun, but below Maharloka.
Text 36: The self-effulgent Vaikuṇṭha planets, by whose illumination alone all the
illuminating planets within this material world give off reflected light, cannot be reached by
those who are not merciful to other jīvas. Only persons who constantly engage in welfare
activities for other jīvas can reach Vaikuṇṭha
 2 aspects of Vaikuṇṭha-na tad bhasyate suryo..... One can be transferred there if one
constantly engage in welfare of others. Such incessant welfare can be performed in
KC only. No philanthropic work within this material world but KC can engage a
person 24-hrs.
 Karmīs are extremely sinful, jñānīs are less but they don;t try to reclaim others BTG
and yogīs are busy in self-aggradizement by trying to attain mystic powers. Only KC
people are eliginle for entry into Vaikuṇṭha. Lord says there is no one dearer to Him
than one who preaches BG.
Text 37: Persons who are peaceful, equipoised, cleansed and purified, and who know the art
of pleasing all other living entities, keep friendship only with devotees of the Lord; they
alone can very easily achieve the perfection of going BTG.
 Only devotees are eligible to go BTG.
 Karmīs – immense demands for sense gratification. Jñānīs – too busy trying to
achieve liberation. Yogīs – restless to get mystic powers. So, none of them is peaceful.
Devotee is peaceful because he is completely surrendered to the SPG and thinks of
himself as completely helpless. e.g. child feels peace in depending upon parent.
 Devotee is equipoised. He seems everyone on the same transcendental platform, each
being part of the Lord in different bodies. Such qualities can develop only in
association of devotees. Without association, one cannot advance in KC.
Therefore, we have ISKCON.
 Devotees can please everyonr. We invite everyone, without discrimination, chant
dance and take prasad and thus, evetryone is pleased with us.
 No one can be more pure than devotees. Anyone who once utters the name of Viṣṇu
immediately becomes purified, inside and outside. Even low born can become pure.
Text 38-39: In this way DM attained polestar, summit of 3 statuses of planetary systems. As a
herd of bulls circumambulate a central pole on their right side, all the luminaries within the
universal sky unceasingly circumambulate the abode of DM with great force and speed.
 Exact sankrit terminology of KC: Kṛṣṇa-parayanah. Anyone going forward to the goal
of Kṛṣṇa is called Kṛṣṇa-parayana or fully KC.
 Sun travels at 16,000 miles a second.
 See how exalted position of devotee is. We cannot even conceive how great the
position of Lord is.
Nārada chants the glories Of Dhruva (Text 40-43)

Text 40: After observing the glories of DM, the great sage Nārada went to the sacrificial
arena of the Pracetās and very happily chanted the following three verses.
 As a father is very happy to see the son’s advancement in every respect, so, the
spiritual master is very happy to observe the ascendancy of his disciple.
Text 41: Nārada said: Simply by the influence of his spiritual advancement and powerful
austerity, DM acquired an exalted position not possible to attain even for the so-called
Vedāntists or strict followers of the Vedic principles, not to speak of ordinary human beings.
 Veda-vāda-ratāḥ - persons who are attached to the Vedas without understanding the
purport of the Vedas.
 Without devotional service, neither a great king, a kṣatriya, nor a great brāhmaṇa
strictly adhering to the Vedic principles can be elevated to the exalted position
attained by DM.
Text 42: Just see how DM, aggrieved at the harsh words of his stepmother, went to the forest
at the age of only five years and under my direction underwent austerity. Although the SPG is
unconquerable, DM defeated Him with the specific qualifications possessed by the Lord’s
devotees.
 No one can conquer the Lord. But He voluntarily accepts subordination to the
devotional qualities of His devotees. E.g. Yaśodā.
 Why? The Lord likes to be under the control of His devotees.
 CC-the Lord does not feel as pleased when offered such prayers as He does when a
devotee, out of pure love, chastises Him as a subordinate. The Lord forgets His
exalted position and willingly submits to His pure devotee.
 One must accept a bona fide spiritual master, and if a devotee follows strictly the
direction of the spiritual master, as DM followed the instruction of NM, then it is not
difficult for him to achieve the favor of the Lord.
 The sum total of devotional qualities is development of unalloyed love for Kṛṣṇa. This
unalloyed love for Kṛṣṇa can be achieved simply by hearing about Kṛṣṇa.
 The Māyāvādī philosophers aspire to become one with the Supreme Lord, but a
devotee surpasses that position. Not only does a devotee become one in quality with
the Supreme Lord, but he sometimes becomes the father, mother or master of the
Lord.
Text 43: DM attained an exalted position at the age of only 5 or 6 years. Alas, a great kṣatriya
king cannot achieve such a position even after undergoing austerities for many, many years.
 DM referred as ksatra-bandhu. He was not fully trained as a kṣatriya because he
was only 5 years old. A kṣatriya or brāhmaṇa has to take training. A boy born in
the family of a brāhmaṇa is not immediately brāhmaṇa; he has to take the
training and the purificatory process.
 NM was proud to have a disiple like DM.
 Lesson from DM’s life-if one likes, one can attain Vaikuṇṭhaloka in one life. One
simply has to become as serious and sincere as DM.
Devotees like to hear about Dhruva (Text 44-50)

Text 44: Maitreya: Whatever you have asked from me about the great reputation and
character of DM I have explained to you. Great saintly persons and devotees very much like
to hear about DM.
 SB means everything in relationship with the SPG. Whether we hear the
pastimes and activities of the Supreme Lord or we hear about the character,
reputation and activities of His devotees, they are all one and the same.
 Neophyte devotees simply try to understand the pastimes of the Lord, not
interested in hearing activities of devotees. Such discrimination shouldn’t be
indulged in by any real devotee.
 Professional Bhāgavata reciters abruptly go to the rāsa-līlā chapters of SB, as if
other portions were useless. This kind of discrimination and abrupt adoption of
the rāsa-līlā pastimes of the Lord is not approved by the ācāryas.
 A sincere devotee should read every chapter and every word of SB, for the
beginning verses describe that it is the ripened fruit of all Vedic literature.
Devotees should not try to avoid even a word of SB. Maitreya therefore, affirmed
herein that the Bhāgavatam is sammataṁsatām, approved by great devotees.
Text 45: By hearing the narration of DM one can fulfill desires for wealth, reputation and
increased duration of life. It is so, auspicious that one can even go to a heavenly planet or
attain Dhruvaloka, which was achieved by DM, just by hearing about him. The demigods
also become pleased because this narration is so, glorious, and it is so, powerful that it can
counteract all the results of one’s sinful actions.
 All types of people – wealth seeker, fame seeker, desiring to go to heavenly planets.
every one of them can hear the narration about DM and thus, get their desired goal.
 There is no difference between the activities and character of the SPG and those of
His pure devotees. One gets same benefit by hearing either of them.
Text 46: Anyone who hears the narration of DM, and who repeatedly tries with faith and
devotion to understand his pure character, attains the pure devotional platform and executes
pure devotional service. By such activities one can diminish the threefold miserable
conditions of material life.
 DM’s character and reputation are great because he is very dear to Acyuta, the SPG.
 By reading DM’s pastimes one becomes a pure devotee and that means ending 3-fold
miseries.
Text 47: Anyone who hears this narration of DM acquires exalted qualities like him. For
anyone who desires greatness, prowess or influence, here is the process by which to acquire
them, and for thoughtful men who want adoration, here is the proper means.
Text 48: One should chant of the character and activities of DM both in the morning and in
the evening, with great attention and care, in a society of brāhmaṇas or other twice-born
persons.
 Only in the association of devotees can one understand the importance of the
character and pastimes of the SPG or His devotees.
 ISKCON has been organized for this purpose. In every center of this Society — not
only in the morning, evening or noon, but practically 24 hours a day — there is
continuous devotional service going on. Anyone who comes in contact with the
Society automatically becomes a devotee.
 Unless one is twice-born one cannot understand the transcendental characteristics of
the Lord and His devotees. Study of the Vedas is therefore, forbidden for śūdras.
 Kālauśūdra-sambhavaḥ: in the age of Kalī, everyone is a śūdra. Because the whole
population of the world consists only of śūdras, there is a decline of spiritual
knowledge, and people are unhappy.
 The KC movement has been started especially to create qualified brāhmaṇas to
broadcast spiritual knowledge all over the world, for thus, people may become very
happy.
Text 49-50 Persons who have completely taken shelter of the lotus feet of the Lord should
recite this narration of DM without taking remuneration. Specifically, recitation is
recommended on the full moon or dark moon day, on the day after Ekādaśī, on the
appearance of the Śravaṇa star, at the end of a particular tithi, or the occasion of Vyatīpāta, at
the end of the month, or on Sunday. Such recitation should of course be performed before a
favorable audience. When recitation is performed this way, without professional motive, the
reciter and audience become perfect.
 Professional reciters ask money to extinguish the blazing fire within their bellies, but
they cannot make any spiritual improvement or become perfect. It is therefore, strictly
forbidden to recite ŚB.
 The audience must be faithfully receptive to the Bhāgavata message, and the reciter
should completely depend on the SPG. Bhāgavata recitation must not be a business.
 SD: The devotee, in making other hear, thinks “This devotee is hearing with faith
the topics of Kṛṣṇa that I am reciting. This is my payment.” In this way he
attains perfection.
The Narration of Dhruva M is sublime knowledge (text 51-52)

Text 51: The narration of DM is sublime knowledge for the attainment of immortality.
Persons unaware of the Absolute Truth can be led to the path of truth. Those who out of
transcendental kindness take on the responsibility of becoming master-protectors of the poor
living entities automatically gain the interest and blessings of the demigods.
 No one knows actually what is the Absolute Truth. Maitreya, therefore, recommends
that to enlighten people about the Absolute Truth (tattva), devotees should preach the
teachings of SB throughout the entire world.
 Because people do not know the Absolute Truth, this SB was specifically compiled by
Vyāsadeva under the instruction of Nārada.
 Although there is no fundamental difference between impersonal Brahman, localized
Paramātmā and the Supreme Person, factual immortality cannot be obtained unless
and until one attains the stage of associating with the Supreme Person.
 A kindhearted devotee is called dīna-nātha. They become favorite of demigods.
 As by watering the root of a tree the leaves and branches are automatically watered,
so, by executing pure devotional service to the Lord, the branches, twigs and leaves of
the Lord, known as demigods, are automatically pleased with the devotee, and they
offer all benedictions.
Text 52: Transcendental activities of DM are well known all over the world, and they are very
pure. In childhood DM rejected all kinds of toys and playthings, left the protection of his
mother and seriously took shelter of the SPG. I therefore, conclude this narration, for I have
described all its details.
 As Kṛṣṇa is everlastingly famous, so, the reputation of Lord Kṛṣṇa‘s devotee is also
everlasting. DM is a unique example in this world.
Lessons from Dhruva Mahārāja’s Life

 From Dhruva’s life one can learn how one can detach himself from material
possessions and how one can enhance one’s devotional service by severe austerities
and penances. (SB 4.8.8P)
 We should be determined like DM to finish our duties in executing devotional service
in this life, we should not wait for another life to finish our job.
 DM never went to any school to learn the vedic conclusion, but because of his
devotional service automatically the vedic conclusion was revealed to him. This is the
process of understanding the vedic literature. Not by academic learning but having
unflinching faith in Lord and Guru.
 DM attained perfection not by acting hastily, but by patiently executing the order of
the spiritual master.
 While practicing devotional service, we should be free from material desires, else we
would lament like DM.
 Somehow or other if one becomes KC-it does not matter what his motivation is in the
beginning-he will eventually realize the real truth by the grace of the Lord.
 We should mark how dutiful DM was in his devotional service. He was constantly
alert in their performance.
 If one likes, one can attain Vaikuṇṭhaloka in one life. One simply has to become as
serious and sincere as DM.
Discussion Topics
(PeA) What was possible for Dhruva Mahārāja is possible for everyone. (23-23. 43)
(PrA) Dhruva Mahārāja .. put his feet on the head of death (30)
(M&M) Simply by liberal distribution of prasāda and saṅkīrtana, the whole world can
become peaceful and prosperous... (10)
‘if one of my disciples becomes as strong as Dhruva Mahārāja, then he will be able to carry
me with him to Vaikuṇṭhaloka.’ (.33)
Anyone can join the International Society for Kṛṣṇa Consciousness and be initiated to
become twice-born’ (43)

Select one only from questions 1-3:
1. Draw points relevant for your own practice of Kṛṣṇa consciousness from Nārada Ṛni
instructions (8.26-34, 42-62) & Sunīti’s instructions (8.17-23) to Dhruva Mahārāja.
Describe how by applying these points will help yoir practice of Kṛṣṇa Consciousness.
2. Draw points relevant for your own practice of Kṛṣṇa consciousness from Manu’s
instructions to Dhruva Mahārāja. (11.6-35). Describe how applying these points will help yoir
practice of Kṛṣṇa Consciousness.
3. How has study of the pastimes of Dhruva Mahārāja inspired your practice of Kṛṣṇa
Consciousness? Give references from chapters 8-12 in your answer.
Mood and Mission

4. Select passages from Chapter 8, Dhruva Mahārāja Leaves Home ForThe Forest, which
reflect Prabhupāda’s mood & mission. Discuss the relevance of these statements for
ISKCON’s development.
Preaching Application:
5. How is the example of Dhruva Mahārāja returning back to Godhead, in spite of his
performing devotional service with material motives, relevant for preaching? In your answer
give references to Chapter 9, Dhruva Mahārāja Returns Home. Give additional reference to
the Bhāgavatam Cantos 1-6, and other BhaktiŚāstras in general, in your response.
UNIT 14 PAṬHANA-PRAYOJANAM (EDUCATIONAL OBJECTIVES)

Understanding
Present an overview of Dhruva Mahārāja activities, Canto 4 Chapters 8-12
Explain the position of the Polestar, Dhruvaloka (9.21)
Discuss the relevance for devotees of the austerities performed by Dhruva (8.71-80).
Draw points relevant for their own practice of Kṛṣṇa consciousness from Nārada Ṛni
instructions (8.26-34, 42-62) & Sunīti’s (8.17-23) instructions to Dhruva Mahārāja.
Discuss the relevance of Dhruva Mahārāja worship of the deity. (8.56)
Draw relevant points for, personal application, from Dhruva Mahārāja prayers. (9.6-17)
Discuss the relevance of principles drawn from Dhruva Mahārāja’s lamentation. (9.27-36)
Discuss the Vaiṣṇava qualities of Queen Sunīti (9.41).
Explain how Dhruva’s becoming angry was compatible with his position as a devotee (10.4)
Discuss the relevance in their own devotional practice of the good qualities of a devotee
mentioned in relation to Dhruva Mahārāja’s enmity toward the YAKṢAS. (11.11-13)
Draw relevant points from Manu’s instructions to Dhruva. (11.6-35)
Discuss how even a pure devotee should beg for forgiveness from others. (11.32)
Discuss the relevance of statement, ‘What was possible for Dhruva is possible for everyone.’
(12.22-23)
Describe significance of the Lord touching His conchshell to the forehead of Dhruva
Mahārāja (9.4)
Explain the significance of Brahmā creating demonic offspring (8.2)
Accurately present the power of chanting mantra as described by Nārada Ṛni (8.53)
Explain the aim of anṭāṅga-yoga with reference to Nārada Ṛni instructions to Dhruva (8.42-
44)
Explain the significance of Dhruva, who was born a knatriya, chanting praṇava mantra (8.54)
Present the danger of approaching the Lord with material motives (9.9-10, 9.29-31, and 9.32-
35)
Discuss the example of Dhruva Mahārāja as a highly qualified devotee who had the facility
of material enjoyment and at the same time executed love of God. (9.19)
Present the potency of devotional service with reference to Dhruva Mahārāja’s returning back
to Godhead in spite of his performing devotional service with material motives. (9.29)
Explain how death is different for devotees and non-devotees, with reference to death of
Dhruva. (12.30)
Mood and Mission
Discuss Nārada Ṛni’s mood of traveling all over the universe. (8.38-40)
Comment on the importance of reestablish the brāhmiṇical & knatriya qualifications in
society in regard to ISKCONS mission as discussed in 8.36.
Discuss how the effect of Dhruva’s meditation, reflects Prabhupāda’s effect on this world.
(8.78-80)
Explain how Dhruva Mahārāja deity worship, as described in 8.54-56, reflects Prabhupāda’s
mood.
Discuss Prabhupāda’s mission for solving all the problems of government. (9.66-67)
Discuss the mood of Śrīla Prabhupāda as reflected in the statement,’ if one of my disciples
becomes as strong as Dhruva Mahārāja, then he will be able to carry me with him to
Vaikuṇṭhaloka.’ (12.33)
Discuss how the statement, ‘anyone can join the International Society for Kṛṣṇa
Consciousness and be initiated to become twice-born’, reflects Śrīla Prabhupāda’s mission.
(12.43)
Academic and Moral Integrity
Discuss appropriate application of Prabhupāda’s comment: “Anyone who is trying to be aloof
from this Kṛṣṇa Consciousness Society and yet engage in Kṛṣṇa c.. is living in a great
hallucination…. (9.11)
Evaluation
Discuss Dhruva Mahārāja’s response to the Yaknas from different points of view (11.5-7,
11.31-35)
UNIT 15 PṚTHU MAHĀRĀJA
CANTO 4 CHAPTERS 13-23

Lesson 1
Reading Assingment
Chapter 13 Overview
Chapter 14
Lesson 2
Reading Assingment
Chapters 15-18 Overviews
Lesson 3
Reading Assingment
Lesson 4
Reading Assingment
Lesson 5
Reading Assingment
Chapter 23 Overview
4.13 DESCRIPTION OF THE DESCENDANTS OF DHRUVA MAHĀRĀJA
Vidura inquires about the Pracetās (Text 1-5)
Dhruva’s son Utkala does not desire the throne (Text 6-10)
Dhruva Mahārāj’ Descendents (11-17)
King Vena Cursed by the sages (Text 18-23)
Sacrifice performed by King Aṅga (Text 24-34)
King Aṅga offers oblations to Viṣṇu (Text 35-38)
Vena as grandson of death personified (Text 39-45)
King Aṅga gives up his home (Text 46-49)

1. Explain the two different ways of approaching the Supreme Lord. (3)
2. Describe the two kinds of devotees bhajanānandī and gonṭhy-ānandī (10)
3. What are the aŚvamedhā and the gavālambha sacrifices? (25)
4. List some of the requirements for a Vedic sacrifice to be successful.(27)
5. What should those who are worshiping Rādhā and Kṛṣṇa in the temple avoid? (28)
6. What can be concluded if a person does not get a son? (31)
7. What is the meaning of ‘pum-savanam’? (38)
8. Explain how King Aṅga’s misfortune in family life was conducive to his spiritual
advancement. (39, 46-47)
9. Explain how a child, even though born of a good father, becomes corrupt or sinful. (39)
Analogies:
4.13.44: a son born without good qualities is as good as a blind eye. A blind eye has no use
for seeing, but it is simply unbearably painful.

Verses 1-11:
Hearing Maitreya Ṛni describe how Nārada glorified the transcendental qualities of Dhruva
Mahārāja in a meeting of the Pracetās he inquired from Maitreya further about the Pracetās.
He also inquired how Nārada Muni glorified the Supreme in that meeting. Maitreya explained
when Mahārāja Dhruva left for the forest, his son, Utkala, fully unattached to the world from
birth, did not desire to rule the planet. Thus, the family elders and ministers, considering him
mad, posted his younger brother, Vatsara, as king.
Verses 12-20:
Maitreya Ṛni then describes the descendents of King Vatsara and his wife, Svarvīthi,up to
King Aṅga. The wife of King Aṅga, Sunīthā, gave birth to a very crooked son named Vena.
The saintly King Aṅga, disappointed with Vena’s bad character, left home and kingdom for
the forest. Out of anger great sages cursed King Vena to die. With no king, all the rogues and
thieves flourished, and all the citizens suffered greatly. Thus, the great sages churned Vena’s
body and as a result, Lord Visṇu in His partial representation advented as King Pṛthu, the
original emperor of the world.
Verses 21-35:
Vidura inquired how King Aṅga who was a saintly personality got a son, Vena, who was so,
bad he left his kingdom for the forest. He also asked why the great sages cursed Vena,
although the king is usually respected. Maitreya explained that once King Aṅga performed
the great sacrifice, aŚvamedhā, but no demigods appeared in that sacrifice. The priests
informed King Aṅga that due sinful activities of his past life the demigods are not
participating and also he was sonless. The priests advised him to pray to the Lord for a son
and execute the sacrifice for that purpose, and when the Lord appears, all the demigods will
come with Him and take their shares in the sacrifice.
Verses 36-49:
thus the priests offered oblations to Lord Visṇu, and a person appeared from the fire carrying
a golden pot filled with rice boiled in milk. The King took the preparation and offered a
portion to his wife. After eating that food the Queen became pregnant by her husband, and
gave birth to a son. That boy’s grandfather was death personified, and thus, he became a
greatly irreligious person. The boy was so, cruel that while playing with young boys of his
age he would kill them. Thus, Aṅga became greatly aggrieved. At first he lamented having a
bad son, but ultimately he considered it God’s plan to detach him from household life, and
without telling anyone he left for the forest.
Important Verses
Important Teachings
Each devotee has a unique flavor of serving Kṛṣṇa. Father – Dhruva; son: Utkala
Even if leader makes mistakes, to not insult the leader is one of the duties of subordinates
Very Short Summary

In this chapter King Aṅga gives birth to a son called Vena by sacrifice. Because of the evil
nature of the son, the king becomes disgusted and leaves the kingdom.
Vidura inquires about the Pracetās (Text 1-5)
Text 1: Sūta Gosvāmī: After hearing Maitreya Ṛṣi describe DM’s ascent to Lord Viṣṇu‘s
abode, Vidura became very much enlightened in devotional emotion, and he inquired from
Maitreya as follows.
 As evidenced in the topics between Vidura and Maitreya, the activities of the SPG and
the devotees are so, fascinating that neither the devotee who is describing them nor
the devotee who is hearing is at all fatigued by the inquiries and answers.
Text 2-5: Vidura: Who were the Pracetās? To which family did they belong? Whose sons
were they, and where did they perform the great sacrifices? Nārada is the greatest of all
devotees. He has compiled the pāncarātrika procedure of devotional service and has directly
met the SPG. When Pracetās were performing sacrifices Narad Ji described the
transcendental qualities of DM. How did NM glorify the SPG, and what pastimes were
described in that meeting?
 In previous chapter Nārada Ji went to the sacrificial arena of Pracetās (4.12.40). It
gives impetus to Vidura to ask about them.
 2 different ways of approaching the Lord-bhāgavata-mārga, or the way of SB, and
pāncarātrika-vidhī. Pāncarātrika-vidhī is the method of temple worship, and
bhāgavata-vidhī is the system of nine processes which begin with hearing and
chanting. The KC movement accepts both processes simultaneously and thus, enables
one to make steady progress on the path of realization of the SPG.
 NM is always glorifying the pastimes of the Lord. Here we see he also likes to glorify
the devotees.
 Catur varṇam māyā srstam. In Nārada pancaratra it is very clearly described how each
of the social orders can please the Supreme Lord. Pracetās were executing their duties
and Hence, NM was very happy with them.
 What Vidura was anxious to hear from Maitreya we can also hear 5000 years later,
provided we are very eager.
Dhruva’s son Utkala does not desire the throne (Text 6-10)
Text 6: Maiteya: When DM departed for forest his son, Utkala, did not desire to accept the
opulent throne of his father.
 SD: Since Pracetās were born in Dhruva’s dynasty, the story of the Pracetās will
appear in the narration of Dhruva’s descendants. The description is for that purpose.
Text 7-11: From his very birth, Utkala-fully satisfied, unattached to the world, equipoised (for
he could see everything resting in the Supersoul and the Supersoul present in everyone’s
heart). By expansion of his knowledge of the Supreme Brahman, he had already attained
liberation from the bondage of the body. This liberation is known as nirvana. He was situated
in transcendental bliss, and he continued always in that blissful existence, which expanded
more and more. This was possible for him by continual practice of bhakti-yoga, which is
compared to fire because it burns away all dirty, material things. He was always situated in
his constitutional position of self-realization, and he could not see anything else but the
Supreme Lord and himself engaged in discharging devotional service. He appeared to the less
intelligent to be foolish, blind, dumb, deaf and mad, although actually he was not so. He
remained like fire covered with ashes, without blazing flames.
 Symptoms of Utkala are of maha-bhagavata.
 Verse 8-9 explain Brahmā bhuta prassanātmā no socati na kankSatī.
 LC also describes - “ceto darpana-marjanam...”.
 Bhakti-yoga is the topmost yoga system and chanting the holy name of the Lord is the
foremost performance of devotional service.
 All dirty things are immediately burned to ashes if one simply executes devotional
service. This is described in the Nārada-pancaratra: sarvopadhi-vinirmuktam tat-
paratvena nirmalam.
 In order to avoid contradiction, botheration and unfavorable situations created by
materialistic persons, a great saintly person like Jada Bharata or Utkala remains silent.
Less intelligent consider them dumb.
 For all practical purposes, the whole world is full of non-devotees, and so, one kind of
very advanced devotee-bhajananandi. Gosthyanandi, however, preach to increase the
number of devotees. But even they avoid opposing elements who are unfavorably
disposed towards spiritual life.
Dhruva Mahārāja’s Descendents (11-17)

For this reason the ministers and elderly family members thought Utkala to be mad. Thus, his
younger brother, Vatsara was made king.
 Although there was monarchy, it was not at all an autocracy.
King Vena Cursed by the sages (Text 18-24)

Text 18-20: Aṅga and Sunītha → Vena. Very crooked. Aṅga very disappointed, left home for
forest. When brāhmaṇas cursed King Vena out of anger, he died. After his death, since there
was no king, all the rogues and thieves flourished, the kingdom became unregulated, and all
the citizens suffered greatly. On seeing this, the great sages took the right hand of Vena as a
churning rod, and as a result of their churning, Lord Viṣṇu in His partial representation made
His advent as King Pṛthu, the original emperor of the world.
 Monarchy is better than democracy because if the monarchy is very strong the
regulative principles within the kingdom are upheld very nicely.
 Even 100 ago in Kashmir, the king was so, strong that if a thief were arrested in his
kingdom and brought before him, the king would immediately chop off the hands of
the thief. As a result of this severe punishment there were practically no theft cases
within the kingdom.
 In democracy, wherever there is a theft case the police come and take note of the case,
but generally the thief is never caught, nor is any punishment offered to him. So,
thieves, rogues and cheaters are very prominent all over the world.
 SD: Pṛthu is called the first king because he established town and cities.
Text 21-24: Vidura: King Aṅga was very gentle, had high character and was a saintly
personality and lover of brāhmiṇical culture. How is it that such a great soul got a bad son
like Vena, because of whom he became indifferent to his kingdom and left it? How is it that
the great sages, who were completely conversant with religious principles, desired to curse
King Vena, who himself carried the rod of punishment, and thus, awarded him the greatest
punishment [brahma-śāpa]? It is the duty of all citizens in a state never to insult the king,
even though he sometimes appears to have done something very sinful. Because of his
prowess, the king is always more influential than all other ruling chiefs. You are well
conversant with all subjects, both past and future. Therefore, I wish to hear from you all the
activities of King Vena. I am your faithful devotee, so, please explain this.
 Cāṇakya - a father is an enemy when he is too much in debt, a mother is an enemy if
she marries for a second time, a wife is an enemy when she is very beautiful, and a
son is an enemy when he is a foolish rascal. In this way, when a family member
becomes an enemy it is very difficult to live in family life or remain a householder.
Generally such situations occur in the material world. Therefore, one has to take leave
of his family members just after his fiftieth year so, that the balance of his life may be
completely devoted in search of KC.
 Vena must have done something very serious to be punished.
 At that time the king was not independent of the brāhmiṇical culture. Above the king
was the control of the brāhmaṇas.
 It is etiquette that neither a brāhmaṇa nor a kṣatriya king is ever insulted by the
citizens; even though a king appears to be sinful, the citizens should not insult him.
But in the case of Vena it appears that he was cursed by the nara-devatās; therefore, it
was concluded that his sinful activities were very grievous.
 Vidura accepted Maitreya as his spiritual master. A disciple always inquires from the
spiritual master, and the spiritual master answers the question, provided the disciple is
very gentle and devoted.
 The spiritual master is not inclined to disclose all the secrets of transcendental science
unless the disciple is very submissive and devoted.
Sacrifice performed by King Aṅga (Text 25-34)

Text 25-28: Maitreya - Once the great King Aṅga arranged to perform the aśvamedhā
sacrifice. All the expert brāhmaṇas present knew how to invite the demigods, but in spite of
their efforts, no demigods participated or appeared in that sacrifice. They were properly
offering the clarified butter in the sacrifice, but despite all efforts the demigods do not accept
it. Paraphernalia was pure and chanting of mantras perfect. No reason that the demigods
should feel insulted or neglected in any way
 The sacrifice in which horses were offered was called aśvamedhā. Sometimes cows
were sacrificed (gavālambha), not for eating purposes, but to give them new life in
order to show the potency of the mantra. In this age, therefore, the only practical yajña
is saṅkīrtana-yajña.
 In this age the brāhmaṇas are neither well versed in the Sanskrit language nor very
pure in practical life. But by chanting the HareKṛṣṇamantra one can attain the highest
benefit of sacrificial performances. Even if the HareKṛṣṇamantra is not chanted
properly, it still has so, much potency that the chanter gains the effect.
 Negligence on the part of the priest, the demigods do not accept their share in
sacrifices. Similarly, in devotional service there are offenses known as sevā-
aparādha. Those who are engaged in worshiping the Deity, Rādhā and Kṛṣṇa, in
the temple, should avoid such offenses in service. The offenses in service are
described in The NOD. If we simply make a show of offering services to the Deity
but do not care for the sevā-aparādha, certainly the Rādhā-Kṛṣṇa Deity will not
accept offerings from such nondevotees. Devotees engaged in temple worship
should not, therefore, manufacture their own methods, but should strictly follow
the regulative principles of cleanliness, and then offerings will be accepted.
Text 29-30: King Aṅga, after hearing the statements of the priests, was greatly aggrieved. He
inquired-what offense I have committed. Although invited, the demigods are neither taking
part in the sacrifice nor accepting their shares.
Text 31-34: The head priests said: In this life we do not find any sinful activity, even within
your mind, so, you are not in the least offensive. But in your previous life you performed
sinful activities due to which, in spite of your having all qualifications, you have no son. You
have no son, but if you pray at once to the Supreme Lord and ask for a son, and if you
execute the sacrifice for that purpose the SPG will fulfill your desire. When Harī, the
supreme enjoyer of all sacrifices, is invited to fulfill your desire for a son, all the demigods
will come with Him and take their shares in the sacrifice. The performer of the sacrifices
[under karma-kāṇḍa activities] achieves the fulfillment of the desire for which he worships
the Lord.
 Purpose of marrying - beget a son, because a son is necessary to deliver his father and
forefathers from any hellish conditional life in which they may be. Cāṇakya Paṇḍita -
putra-hīnaṁgṛhaṁśūnyam: without a son, married life is simply abominable.
 If a person does not get a son it is due to his past sinful life.
 When Lord Viṣṇu agrees to come to a sacrificial arena, all the demigods naturally
follow their master, and their shares are offered in such sacrifices. The conclusion is
that the sacrifices performed are meant for Lord Viṣṇu, not for the demigods.
 The SPG gives all living entities conditioned within this material world full freedom
to act in their own way. But to His devotee He says that instead of working in that
way, it is better to surrender unto Him, for He will take charge of the devotee. That is
the difference between a devotee and a fruitive actor.
 A devotee is devoid of all kāmān. He is anyābhilāṣitā-śūnya
King Aṅga offers oblations to Viṣṇu (Text 35-38)

thus for the sake of a son for King Aṅga, they decided to offer oblations to Lord Viṣṇu. As
soon as the oblation was offered in the fire, a person appeared from the fire altar wearing a
golden garland and a white dress. He was carrying a golden pot filled with rice boiled in
milk. The King was very liberal, and after taking permission from the priests, he took the
preparation in his joined palms, and after smelling it he offered a portion to his wife.
Although the Queen had no son, after eating that food, which had the power to produce a
male child, she became pregnant by her husband, and in due course of time she gave birth to
a son.
 Animals are sometimes sacrificed in the yajña arena. Such animals are sacrificed not
to kill them but to give them new life. Such action was an experiment to observe
whether the Vedic mantras were being properly pronounced. Sometimes small
animals are killed in a medical laboratory to investigate therapeutic effects. In a
medical clinic, the animals are not revived, but in the yajña arena, when animals were
sacrificed, they were again given life by the potency of Vedic mantras.
 Śipiviṣṭa - the Lord, who is situated in the sacrificial fire
 SD: King offered oblation known as purodasam
 The wife of the King, Sunīthā, was not fit to accept this benediction, yet the King was
so, liberal that without hesitation he offered to his wife the boiled rice in milk prasāda
received from the yajña-puruṣa.
 Since the King was very liberal, the SPG, in order to increase his detachment from
this material world, willed that a cruel son be born of the Queen so, that the King
would have to leave home. As stated above, Lord Viṣṇu fulfills the desires of the
karmīs as they desire, but the Lord fulfills the desire of a devotee in a different way
so, that the devotee may gradually come to Him.
Vena as grandson of death personified (Text 39-45)

Text 39-43: That boy was born partially in the dynasty of irreligion. His grandfather was
death personified, and the boy grew up as his follower; he became a greatly irreligious
person. He used to unnecessarily kill deer in forest and people would run away from him.
While playing with young boys he would kill them. King Vena tried to punish him in various
ways but was not able to bring him to right path. Thus, he became greatkly aggrieved. He
thought of parents having no son to be fortunate.
 Generally, the daughter receives the qualifications of her father, and the son acquires
those of the mother. So, Vena became the follower of his maternal grandfather.
According to smṛti-śāstra, a child generally follows the principles of his maternal
uncle’s house.
 According to Vedic civilization, therefore, before the marriage takes place an account
is taken of both the boy’s and girl’s families. If according to astrological calculation
the combination is perfect, then marriage takes place.
 Sometimes the Lord arranges an unfortunate wife for His devotee so, that
gradually, due to family circumstances, the devotee becomes detached from his
wife and home and makes progress in devotional life. It appears that by the
arrangement of the SPG, King Aṅga, although a pious devotee, got an unfortunate
wife like Sunīthā and later on a bad child like Vena. But the result was that he got
complete freedom from the entanglement of family life and left home to go BTG.
 SD: Even though irreligious, because of arising from sacrifice to Viṣṇu he became
beneficial to the father since he gave rise to Pṛthu and thereby increased the fame of
the family.
 Kṣatriyas were allowed to kill animals to learn the killing art, not to eat or any other
purpose.
Text 44-45: A sinful son causes a person’s reputation to vanish. His irreligious activities at
home cause irreligion and quarrel among everyone, and this creates only endless anxiety.
Who would desire such a son? He is bond of illusion and makes one’s home miserable.
 Bad son is like blind eye, it is simply unbearably painful.
 SD: King decided that, out of public shame, he would leave the house full of mental
pain, worship the Lord day and night and make his balance life worthwhile.
King Aṅga gives up his home (Text 46-49)

Then he thought: A bad son is better than a good son because a good son creates an
attachment for home, whereas a bad son does not. A bad son creates a hellish home from
which an intelligent man naturally becomes very easily detached. He could not sleep at night.
He became completely indifferent to household life. Once in dead of night he left the palace
to forest. He gave up attraction towards all opulences. All citizens, priests, ministers, etc were
greatly aggrieved. They began to search for him all over the world, just as a less expereinced
mystic searches out the Supersoul within himself. Due to king’s absence the sages gathered.
With tears in their eyes the citizens offered obeisances and informed the sages in full detail
that they were not able to find the king.
 Grahmedhi – andha koopam.
 Vānaprastha and sannyāsa are compulsory. But people do not leave till end.
 So Aṅga considered Vena to be his friends as he was providing impetus to leave
home.
 SD: Aṅga considered Vena to be Lord’s boon.
 It is not easy to give up such a big kingdom, wife and money.
 Lord is sitting inside the heart. But less intelligent mystics cannot find that.
 SD: Example of yogī suggests that on that day the king hid somewhere is city only.
Discussion Topics:
(PeA) Utkal’s realization & behavior (6-11)
King Aṅga’s detachment from family life (39-47)
4.14 THE STORY OF KING VENA
Vena installed on the throne (text 1-3)
King Vena stops religious rituals (text 4-8)
The great sages speak to King Vena (text 9-16)
Qualifications of a pious king (Text 17-22)

King Vena Replies to Sages (23-28)
King Vena condemned by the sages (Text 29-34)

Sunītha preserves the dead body of Vena (Text 35)
Bahuka born from the thighs of Vena (Text 36-46)

1. Describe the results of weak and strong governments (3)
2. Describe King Vena’s inapprorate attitude. (4)
3. Summarize the duty of the government (17-20)
4. What it is the duty of saintly persons if the king or government becomes demonic? (31)
5. What it is the duty of saintly persons if he sees that Lord Visṇu or His devotee is insulted?
(31)
6. How should devotees respond when there is a calamity in human society? (41)
7. Why did the saintly persons consider that, although King Vena was very sinful, the semen
in the family of Vena must be protected? (41)
8. What is ‘amogha-vīrya’? (42)
9. What was the catastrophe in the family of Dhruva Mahārāja? (42)
Analogies:
None

Verses 1-22:
The great sages saw that in the absence of King Aṅga the people would become unregulated.
Thus, they installed Vena on the throne, although all the ministers disagreed. Vena was known
to be very severe and cruel; therefore, all the thieves and rogues in the state hid themselves.
Upon ascent to the throne, Vena became too proud. Thinking himself to be greater than
anyone, he began to insult great personalities. King Vena forbade brāhmaṇas to perform all
kinds of religious rituals. The sages considered that Vena had became the citizens’ enemy.
The sages advised Vena to engages the citizens in following the system of varṇa and āśrama,
and in acts of sacrifice to please the Lord.
Verses 23-35:
King Vena retorted that all the demigods, including Lord Visṇu, abide in the body of the king,
and therefore, the king alone is to be worshiped. Vena requested the sages to abandon their
envy of him and to worship him with all paraphernalia. The sages became very angry at him
for his blaspheme of the Supreme Personality of Godhead. Thus, without using any weapons,
the sages killed King Vena simply by high-sounding words. King Vena’s mother, Sunīthā,
aggrieved because of her son’s death, preserved the dead body of her son by applying certain
ingredients and by chanting mantras.
Verses 36-46:
The sages noticed disturbances in society and discussed how to protect the citizens from the
plundering of thieves arising after the death of King Vena. Though they could subdue the
disturbance by their powers, they considered it improper. Desiring that dynasty of saintly
King Aṅga continue, the sages churned the thighs of the dead body of King Vena. A dwarflike
person, black in complexion, named Bāhuka was born from King Vena’s body. He inquired,
“Sirs, what shall I do?” The great sages replied, “Please sit down [ninīda].” thus, Nināda, the
father of the Naināda race, was born. He took charge of the reactions of King Vena’s sinful
activities. Thus, Nainādas engage in sinful activities like stealing, plundering and hunting,
and can only live in the hills and forests.
Very Short Summary
In the 14th chapter, after being installed as King by the sages, the irreligious Vena is given
instructions, killed and then has his leg churned by the sages.
Vena installed on the throne (text 1-3)

Maitreya: The great sages headed by Bhṛgu were always thinking of the welfare of the people
in general. When they saw that in absence of King Aṅga there was no one to protect the
interests of the people, they understood that without ruler the people would become
independent and nonregulated. They called for Sunītha and with her permission installed
Vena as king. Ministers however disagreed. Since Vena was severe and cruel, all thieves and
rogues became afraid and hid themselves.
 Ksema darsinah – always desiring welfare of people.
 In every society there must be brahman, kṣatriya, vaiṣya and Śūdra. Modern
democracy lets Śūdras be ascended to administrative class. Result of their whimsical
laws – no one is happy.
 If government is weak, rogues and thieves flourish.
King Vena stops religious rituals (text 4-8)

He became all-powerful with 8 opulences. He became too proud. By virtue of his false
prestige, he considered himself to be grater than anyone. Thus, he began to insult great
personalities. He began to travel through the kingdom, causing the sky and earth to tremble
wherever he went. With sound of drums, all the brāhmaṇas were forbidden to perform
sacrifices and offer charity. The great sages assembled together and concluded great danger
and catastrophe was approaching the people of the world. They thought people were in
danger from both ends (irreponsible king on one side and thieves and rogues on the other),
like ant on a woodlog with fire at both ends.
 King is supposed to possess 8 kind of mystic opulences. Such kings were rajarsis.
King Vena was not so, but still he became proud of his royal position.
 SD: “He became proud because of 8 powers” means “he became proud of possessing
wealth from the eight directions.” He boasted himself as warrior and scholar.
 What was committed by King Vena many years ago is at present being carried out by
the atheistic governments all over the world. Eventually pious people would not be
able to live. Therefore, sane people should execute KC very seriously, so, that they
can go BTG.
 Before Vena’s installation too sages wanted welfare of people and even after his
installation, they wanted the same.
 Karmīs engaged in sense gratification, jñānīs are socially aloof, but devotees want
people to be happy – materially and spiritually.
The great sages speak to King Vena (text 9-16)

Text 9-13: The sages began to consider that it was due to a political crisis that they made
Vena king although he was not qualified. But alas, now the people were being disturbed by
the king himself. Under such circumstances, how could the people be happy? Supporting this
mischievous king is exactly like maintaining a snake with milk. He has become source of all
difficulties. But despite all these discrepancies, we should at once try to pacify him. By doing
so, we may not be touched by the sinful results caused by him. If he is not persuaded, we will
burn him into ashes. Sages concelaed their anger and spoke.
 BG-even in renounced order one should not give up sacrifice, charity and penance.
 Brahmacārī-sacrifice, gṛhastha-charity, rest-austerity and penance. These are
procedures by which everyone can be elevated. Under Vena they stopped, so, sages
became anxious about people’s progress.
 Sages supported Vena but he turned against them after coming to power. So, he is
compared to snake.
 Law of karma prohibits even associating with a mischievous person. By electing
Vena, the sages associated with him. So, before taking any action against him, the
sages tried to pacify and correct him.
 Saintly people are not concerned in political matters, yet they are always thinking of
the welfare of the people in general. So, they sometimes come to political field. But
now saintly people do not have such power to burn one into ashes so, they should not
take part in politics and instead chant Hare Kṛṣṇa. General people would be benefited
by that.
Text 14-16: Sages said: Dear King, we have come to give you good advice. By hearing it,
your duration of life and your opulence, strength and reputation will increase. Those who live
according to religious principles are elevated to heavenly kingdoms. Their they achieve
unlimited happiness in life. You should not be the cause of spoiling the spiritual life of the
general populace. If you do so, you will fall down from your royal position.
 In Vedic civilization, the king is advised by saintly persons and sages. Unfortunately,
today head of government do not follows saintly persons, therefore, no one is happy.
 If citizens want to happy in democracy, they should not elect rascals and fools who
have no respect for saintly persons.
 Sages instruct here that the king should set an example by living a religious life. One
should not make a show of religious life mansa, deha, vaca, dhiya.
 Today, all monarchies have been abolished due to being degraded. But simply
replacing with democracy is not sufficient unless the government are religious.
Qualifications of a pious king (Text 17-22)

Text 17: When the king protects the citizens from the disturbances of mischievous ministers
as well as from thieves, he can accept taxes given by his subjects. Thus, a pious king can
certainly enjoy himself in this world as well as in the life after death.
 Duty of a pious king is described. First and foremost, duty to protect citizens from
thieves and rogues and such ministers. If he cannot do that, he has no right to collect
taxes.
 Since people today are Śūdras, they elect Śūdra king only who is not very intelligent.
 At the end of his life a pious king is lifted to either heavenly planets or even to
Vaikuṇṭhas.
Text 18-19: The king is supposed to be pious in whose state and cities the general populace
strictly observes varṇāśrama, and where all citizens engage in worshiping the SPG by their
particular occupations. If the king sees that the SPG is worshiped, the Lord will be satisfied.
 State’s duty and citizen’s duty are very nicely explained.
 Viṣṇu Purāṇa – unless people are educated and situated in Varnāśrama, society can
never be considered real human society, nor can many advancements towards SPG.
 Every citizen engaged in an occupation renders service by the resultant actions of his
activities. That is the perfection of life. BG 18.46: “By worship of the Lord man can,
in the performance of his own duty, attain perfection.” thus, brāhmaṇas, kṣatriyas,
vaiṣyas and Śūdra must execute their prescribed duties. In this way everyone can
satisfy the SPG.
 King has to see if everyone is so, engaged. State should never be declared secular
with no interest in Varnāśrama. In secular state no one is happy.
 It is the government’s duty to see that the SPG is satisfied by activities of citizen and
government. Without devotional service none of them can be happy in any way.
 Both government and the citizens are responsible for the execution of varṇāśrama.
With varṇāśrama there is every possibility of real life and prosperity both in this
world and in the next.
Text 20-22: SPG is worshiped by great demigods. When He is satisfied, nothing is impossible
to achieve. For this reason, all demigods, lokapal and inhabitants take great pleasure in
offering all kinds of paraphernalia for His worship. SPG is the enjoyer of the results of all
sacrifices. He is the sum total of the 3 vedas, the owner of everything, and the ultimate goal
of all austerity. So, your citizens should engage in performing various sacrifices for your
elevation. You should always direct them towards the offering of sacrifices. When brāhmaṇas
engage in performing sacrifices, all the demigods will be giving you the desired results. So,
please do not stop the sacrifices.
 All Vedic civilization is summarized in this verse: all jīvas, on any planet have to
satisfy the SPG by their respective duties. When He is satisfied, all necessities of life
are automatically supplied. E.g. birds and beasts do not have any business still they
are getting their requirements.
 But modern civilization makes one forgetful of relationship with Lord and His grace
and mercy. So, they are always unhappy. Blinds leaders are leading the blind citizens.
 In order to rectify all people should be trained in KC and act in accordance with the
varṇāśrama system.
 KC movement was started to convince the general populace to adopt the best process
by which to satisfy the SPG and thus, solve all problems.
King Vena Replies to Sages (Text 23-28)

Text 23-28: Vena replied: You are not at all experienced. You’re maintaining something
which is not religious and are accepting it as religious. You’re leaving your husband, who
maintains you, and searching for paramour. Those who do not worship the king as SPG
experience happiness neither in this world nor in the world after death. Your affection for
demigods is like that of paramour. All demigods abide in the body of the king. You should
stop envying me and offer all sacrifices to me.
 He meant - King is supposed to be the maintainer of the brāhmaṇas. If the brāhmaṇas
do not worship the king but instead to the demigods, they are as polluted as unchaste
women.
 Vena developed the demoniac mentality and presented himself as SPG. Such demons
are numerous in Kalī, and all of them are condemned by great sages and saintly
persons.
King Vena condemned by the sages (Text 29-34)

Maitreya: The king became actually bereft of all good fortune. He could not accept the
requests of the great sages and therefore, he was condemned. The foolish king insulted the
sages and they became very angry with him. They cried: kill him. If he remains alive, he will
turn the whole world into ashes. This impious man does not deserve to sit on the throne at all.
He is so, shameless that he even dared insult the SPG, Lord Viṣṇu. The sages killed King
Vena simply by high-sounding words.
 Normally saints do not indulge in killing, but not unhappy when a serpent or scorpion
is killed. So, they decided to kill Vena. We can appreciate how much the brāhmaṇas
controlled the king.
 One should not at any time tolerate blasphemy and insults against Lord or devotees. If
he remains silent, he is at fault.
 When human society individually or collectively becomes godless and blasphemes the
authority of the SPG, it is certainly destined for ruination. Such a civilization invites
all kinds of bad fortune due to not appreciating the mercy of the Lord.
 SD: since Vena didn’t showed any appreciation for Lord’s there should be no mercy
upon Him.
Sunītha preserves the dead body of Vena (Text 35)

Sunītha became very aggrieved. She decided to preserve the dead body of her son by the
application of certain ingredients and by chanting mantras.
Bahuka born from the thighs of Vena (Text 36-46)

Text 36-37: Once the same sages were performing sacrifices. Then they began to talk about
the transcendental person and His pastimes. There were various disturbances in the country.
So, they said among themselves: without king, misfortune may befall the people in general on
account of rogues and thieves.
 Even though saintly persons have no business in political affairs, they are always
compassionate upon people in general.
 In Kalī everything is disturbed, therefore, sages should take to Hare Kṛṣṇa – Harer
nama harer nama......gatir anytha. For both material and spiritual prosperity.
Text 38-42: Suddenly they saw a dust storm arising from all directions. This storm was
caused by the running of thieves and rogues, who were engaged in plundering the citizens.
Although the great sages could subdue the disturbance by their powers, they considered it
improper on their part to do so. They thought that although brāhmaṇa is partial, it is not his
duty to neglect poor humans. By such neglect, a brahman’s spiritual power diminishes, just as
water kept in a cracked pot leaks out. They decided that the descendants of the family of the
saintly King Aṅga should not be stopped, for in this family the semen was very strong, and
the children were prone to become devotees.
 Thieves always wait for some disturbance to get opportunity to plunder. To keep
thieves and rogues inactive, a strong government is always required.
 Purity of hereditary succession is called amogha-virya. This purity is maintained by
samsakaras startig from garbhadana.
 Mahārāja Aṅga was very pure, but Vena was born due to polluted association of King
Vena.
Text 43-44: So, the saintly persons and sages churned the thighs of the dead body of King
Vena with great force and according to a specific method. As a result of this churning, a
dwarf-like person was born from King Vena’s body. He was named Bahuka, and he was black
like crow. All his limbs were short, and jaw was very large, flat nose, reddish eyes and
copper-colored hairs.
 That a person was born by such churning proves that the spirit soul is individual and
separate from body. They could beget another person from Vena’s body but could not
bring him back to life as he already had taken another body. That body was produced
from semen of Vena. The spirit soul took shelter of that body.
 SD: First the mother’s portion was separated and extracted from the body.
Text 45-46: He was very submissive and weak and immediately he bowed down and
inquired, “Sirs, what shall I do?” The sages said, “sit down (nisida)”. Thus, Nisadā, the father
of the Naisadā race, was born. After his birth, he immediately took charge of all the karmas of
King Vena’s sinful activities. As such, this Naisadā class are always engaged in sinful
activities like stealing, plundering and hunting. Consequently, they are only allowed to live in
the hills and forests.
 Brāhmaṇas-white, kṣatriya-mixture of of black and white, Śūdra-black.
 SD: since he was tribal in nature, he was not fit to be a king.
 Even such sinful people can be delivered by the mercy of a pure devotee.
 BG 9.32- “mam hi partha vyapaŚrītya.....param gatim” “Those who take shelter of
Me, though they may of lower birth-women, vaiṣyas, as well as Śūdra-can approach
the supreme destination.
Discussion Topics:
(M&M) Religious persecution by the government. (4-6)
Devotees are unpolitical and are concerned with the people’s welfare (7-12, 37)
The duty of the government (17-19)
Rectify world situation, all people should be trained in Kṛṣṇa consciousness (20)
Duty of saintly persons to upset demonic government (31, 40)
When there is a calamity in human society, devotees cannot remain impartial (41)
Even sinful men (Kirātas) can be elevated to the topmost Vaiṣṇava platform (46)
(PrA) Producing another body from the thighs of Mahārāja Vena (43)
(AMI) White is color of the higher caste, and black is complexion of Śūdras. (45)
4.15 KING PṚTHU’S APPEARANCE AND CORONATION &
4.16 PRAISE OF KING PṚTHU BY THE PROFESSIONAL RECITERS
Male and female born of the arms of Vena (Text 1-4)
The goddess of fortune incarnated as Arcī (Text 5-6)
King Pṛthu is placed on the throne (Text 7-20)
King Pṛthu speaks (Text 21-26)
The reciters continue to praise the king (Text 1-3)
King Pṛthu as a chastiser to the irreligious (Text 4)
King Pṛthu as a protector of the world (Text 5-10)
King Pṛthu to remain just like fire (Text 11-16)
The king will respect all women (Text 17-21)
The king will perform one hundred sacrifices (Text 22-27)

1. What type of expansion was King Pṛthu? (15.2, 4-5)
2. How should the goddess of fortune should be worshiped? (15.3)
3. What was the special feature of the slippers presented by the deity of Bhūrloka? (15.18)
4. What did Pṛthu Mahārāja’s unwillingness to accept praise indicate? (15.22-24)
5. Ordinary people have to follow the instructions of what? (16.1)
6. Explain the meaning of ātma-māyayā in relation to the Lord’s appearance. (16.2)
7. Select points from the sūta’s praise of Pṛthu Mahārāja (16.6-27 verses and purports) which
are instructive for administrators.
Analogies:
None
4.15-16 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEWS)

Verses 15.1-13:
The sages continued to churn Vena’s body, producing a male and female from the arms. The
two were King Pṛthu and Arcī, expansions of Visṇu, and the goddess of fortune. The
brāhmaṇas highly praised King Pṛthu, and Gandharvaloka chanted his glories. The
inhabitants of Siddhaloka showered flowers, and the beautiful women in the heavenly planets
danced. Conchshells, bugles, drums and kettledrums vibrated in outer space. Lord Brahmā
arrived there accompanied by all the demigods. Seeing the lines of Lord Visṇu’s palm, such
as a disc, on King Pṛthu’s right hand and impressions of lotus flowers on his feet, Lord
Brahmā could understand that King Pṛthu was a partial representation of the Lord. The great
King Pṛthu was coronated and placed on the throne. The King and his wife, Arcī, also
exquisitely ornamented, appeared like fire.
Verses 15.14-26:
All the demigods presented various gifts to King Pṛthu.The great sages also offered him
infallible blessings. The seas, mountains and rivers gave him room to drive his chariot
without impediments, and a sūta, a māgadha and a vandī came before him to offer praises.
King Pṛthu smiled and then spoke with gravity, objecting to the prayers offered to him
because he had not yet performed the activities for which he was glorified. He felt the prayers
were more appropriately addressed to the Supreme Lord. He pointed out that only a fool
would allow someone to praise him for qualities he did not have and that a powerful and
famous person does not like to hear himself praised.
Verses 16.1-27:
Pleased by King Pṛthu’s humble words, the reciters continued to offer prayers, as advised by
the sages, praising him as a direct incarnation of Lord Visṇu. Because the reciters had a
transcendental taste for glorifying His activities, they did so, although they felt their words
were always inadequate. When the chivalrous activities of King Pṛthu come to be well
known, the King will hear about himself and his powerful activities. No one will disobey
Pṛthu Mahārāja. Conquering the world, he will eradicate the threefold miseries of the citizens
and become world famous. Then both the suras and the asuras will glorify his magnanimous
activities.
Very Short Summary

Chapter 15 describes the birth of Arcī and Pṛthu. Pṛthu’s coronation and theft of the offerings.
Chapter 16 described how the bards, ordered by the sages, praise Pṛthu, decribing how he
would milk the earth in the future.
Male and female born of the arms of Vena (Text 1-4)
Text 1-3: Highly learned great sages churned the two arms of King Vena‘s body. A male and
female couple came out of his arms. When sages saw them, they were very pleased, for they
could understand that the couple was an expansion of a plenary portion of Viṣṇu. The male is
a plenary expansion of the power of Viṣṇu, who maintains the entire universe, and the female
is a plenary expansion of the goddess of fortune, who is never separated from the Lord.
 SD: What should the father’s lineage and the power of the sacrifice to Viṣṇu produce?
This verse describes the result.
 Method adopted by the great sages was perfect. Removed all the reactions of Vena‘s
sinful activities by - Bāhuka. After Vena‘s body was purified, Pṛthu and Arcī came out
of it, and the sages understood that this was an expansion of Viṣṇu.
 Pṛthu was not viṣṇu-tattva but a saktyāveṣa avatāra.
 People fond of the Laxmi & want her favor. But Laxmi is inseparable from Nārāyaṇa.
Laxmi should be worshiped along with Viṣṇu and should not be regarded separately.
Separating Laxmi from Narayan is Rāvaṇa policy. Rich must engage their money in
the service of the Lord.
Text 4: Pṛthu will be able to expand his reputation throughout the world. He will be the first
among kings.
 Different types of incarnation. Garuḍa, Śiva and Ananta - very powerful incarnations
of the Brahman feature of the Lord. Indra - lusty feature of the Lord. Aniruddha -
Lord’s mind. Similarly, King Pṛthu - the ruling force of the Lord.
 SD: The sages churned the arms of Vena. This signifies that the power of the kṣatriyas
and the power of the Lord lie in the arm of the kṣatriyas.
 Pṛthu-sravah means widely known. In this way Pṛthu derived his name.
The goddess of fortune incarnated as Arcī (Text 5-6)

Text 5: Arcī has beautiful teeth and beautiful qualities. She will increase beauty of ornaments.
In the future she will accept Pṛthu as her husband.
 SD: By her devotion she will control Pṛthu.
Text 6: In the form of Pṛthu, SPG has appeared through a part of His potency to protect the
people of the world. Laxmi is the constant companion of the Lord, and therefore, she has
incarnated partially as Arcī to become Pṛthu‘s queen.
 BG - whenever one sees an extraordinary power, he should conclude that a specific
partial representation of SPG is present. Not all viṣṇu tattvas, but saktyāveṣa avatāras.
Pṛthu was such an avtara and Arcī was saktyāveṣa avatāra of Laxmi.
King Pṛthu is placed on the throne (Text 7-20)
Text 7-8: All the brāhmaṇas highly praised and glorified King Pṛthu, and the best singers of
Gandharvaloka chanted his glories. The inhabitants of Siddhaloka showered flowers, and the
beautiful women in the heavenly planets danced in ecstasy. Conchshells, bugles, drums and
kettledrums vibrated in outer space. Great sages, forefathers and personalities from the
heavenly planets all came to earth from various planetary systems.
Text 9-10: Brahmā, the master of the entire universe, Seeing the lines of Viṣṇu‘s palm on
Pṛthu‘s right hand and impressions of lotus flowers on the soles of his feet, Brahmā could
understand that Pṛthu was a partial representation of SPG. One whose palm bears the sign of
a disc, as well as other such lines, should be considered a partial representation or incarnation
of the Lord.
 Before accepting someone as an incarnation of God, one should verify his identity
according to the symptoms mentioned in the śāstras. Without these symptoms the
pretender is subject to be killed by the authorities for pretending to be an incarnation
of God.
Text 11-13: Learned brāhmaṇas arranged for the King’s coronation. People from all
directions collected all the different paraphernalia for the ceremony. Thus, everything was
complete. All the rivers, seas, hills, mountains, serpents, cows, birds, animals, heavenly
planets, the earthly planet and all other living entities collected various presentations,
according to their ability, to offer the King. Pṛthu, exquisitely dressed in garments and
ornaments, was coronated and placed on the throne. The King and his wife, Arcī, who was
also exquisitely ornamented, appeared exactly like fire.
Text 14-20: Kuvera presented a golden throne.

Varuṇa - umbrella that constantly sprayed fine particles of water and was as brilliant as the
moon.
Vāyu - two cāmaras;
Dharma - a flower garland which would expand his fame;
Indra - a valuable helmet,
Yamarāja - a scepter with which to rule the world.
Brahmā - a protective garment made of spiritual knowledge.
Sarasvatī - a transcendental necklace.
Viṣṇu - a Sudarśana disc
Laxmi - imperishable opulences
Śiva - a sword within a sheath marked with ten moons
Durgā - a shield marked with one hundred moons
Somdeva - horses made of nectar
Viśvakarmā - a very beautiful chariot
Agnī - a bow made of the horns of goats and cows
The sun-god - arrows as brilliant as sunshine.
The predominating deity of Bhūrloka - slippers full of mystic power.
The demigods from outer space - flowers.
The demigods who always travel in outer space - the arts to perform dRāmas, sing songs,
play musical instruments and disappear at his will.
The great sages - infallible blessings.
The ocean - conchshell produced from the ocean.
The seas, mountains and rivers - room to drive his chariot without impediments
sūta, māgadha and vandī - prayers and praises.
 Since Pṛthu was a partial representation of the SPG’s power, the Sudarśana disc given
to him represented the partial power of the original Sudarśana disc.
 GP: ekale iśvara Kṛṣṇa, anye sarva bhrtya
 As soon as the King placed his feet in the slippers, they would immediately carry him
wherever he desired.
King Pṛthu speaks (Text 21-26)

Text 21-23: King Pṛthu saw the professionals before him, to congratulate them he smiled, and
with the gravity of the vibrating sounds of clouds he spoke as follows - O gentle sūta,
māgadha and other devotee offering prayers, the qualities of which you have spoken are not
distinct in me. Why then should you praise me for all these qualities when I do not shelter
these features? I do not wish for these words meant for me to go in vain, but it is better that
they be offered to someone else. Offer such prayers in due course of time, when the qualities
of which you have spoken actually manifest themselves in me. The gentle who offer prayers
to SPG do not attribute such qualities to a human being, who does not actually have them.
 The prayers and praises by the sūta, māgadha and vandī all explained the godly
qualities of Pṛthu, for he was a śaktyāveśa incarnation. Because the qualities were not
yet manifest, however, Pṛthu very humbly asked why the devotees should praise him
with such exalted words.
 At the present moment there are many so-called incarnations, but these are merely
fools and rascals whom people accept as incarnations of God although they have no
godly qualities.
 GP: Qualification precedes glorification, pretension must not elicit praise, both
leaders and followers must know their duties.
 Devotees know who God is and who isn’t. Impersonalists are eager to accept a human
being as God and offer worship.
 Pṛthu was factually an incarnation of SPG, he rejected those praises because the
qualities of the Supreme Person were not yet manifest in him.
 If a man who does not factually possess the attributes of a great personality
engages his followers in praising him with the expectation that such attributes
will develop in the future, that sort of praise is actually an insult.
 SD: “Inspired by the assembly we have begun to glorify you.” That is useless. If this
is so, your assembly is not a worthy assembly.
Text 24: How could an intelligent man competent enough to possess such exalted qualities
allow his followers to praise him if he did not actually have them? Praising a man by saying
that if he were educated, he might have become a great scholar or great personality is nothing
but a process of cheating. A foolish person who agrees to accept such praise does not know
that such words simply insult him.
 So-called incarnations of Godhead should therefore, take lessons from the behavior of
King Pṛthu.
 GP: position is opportunity for service not glorification.
Text 25-26: As a person with a sense of honor and magnanimity does not like to hear about
the abominable actions, a person who is very famous and powerful does not like to hear
himself praised. Just now I am not very famous for my personal activities because I have not
done anything praiseworthy you could glorify. So, how could I engage yo in praising my
activities exactly like children.
 SD: Praise like “This person is so, qualified he does not have to follow the rules of
dharma” is rejected by good people, as if it were a criticism of their abilities.
The reciters continue to praise the king (Text 1-3)

Text 1: The humility of Pṛthu’s nectarean speeches pleased the reciters very much. They
continued to praise him, as instructed by the sages
 Even though the reciters didn’t know he was an incarnation, they came to know by the
words of the sages.
 Lord’s incarnation can be understood by the instructions of authorized persons, not by
our own concoction. Guru-sādhu-śāstra.
 We have to learn from the Lord how to become gentle and humble. The King’s
behaviour was very pleasant to reciters.
Text 2: Reciters-Dear King, you are a direct incarnation of the SPG, Lord Viṣṇu, and by His
causeles mecy 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 Brahmā and other demigods cannot exactly
describe the glorious activities of Your Lordship.
 Lord appears through internal potency, not external. Although born of King Vena,
King Pṛthu was still and incarnation of the SPG by the Lord’s internal potency.
 Ananta cannot reach the end of His glorification. So, what to speak of Śiva, Brahmā
and others. So, reciters felt inadequate to speak about KP.
 By glorifying the Lord with exalted verses, one becomes purified. Although we may
praise inadequately, we should do it for our purification. If we are sincere, Lord will
give us intelligence.
Text 3: 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 sages. Whatever we speak, however, is always inadequate and
very insignificant. Dear King, because you are a direct incarnation of SPG, all your activities
are liberal and ever laudable.
 Even the best expert cannot glorify Lord adequately. Still we should do it for His
pleasure.
 LC advised all His followers to preach the message of Lord Kṛṣṇa (BG), everywhere.
The preacher’s duty is to study BG as it is understood by disciplic succession. One
should speak in accordance with — sādhu, guru and śāstras. 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 SPG with just a few words. Without devotional service, volumes of books
cannot satisfy the Lord.
 Even though preachers of the KC movement may be unable to describe the glories of
the Lord, they can nonetheless go everywhere and request people to chant Hare
Kṛṣṇa.
 SD: Sages have entered our hearts and according to their instructions only we will
offer praise.
 GP: Kīrtana must be in parampara and in a mood of humility.
King Pṛthu as a chastiser to the irreligious (Text 4)

Text 4: This King 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.
 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. That is the test of a good
government.
 In secular government, people cannot be happy even with economic development.
 If democratic government is captured by devotees, people would be very happy.
King Pṛthu as a protector of the world (Text 5-10)

Text 5: 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.
 Demigods are assistants of Lord. When Lord comes, they also come.
 Earth depends on rainfall and rainfall depends on yajña. So, yajña should be
performed. Kalī Yuga governments do not know this secret and hence, their plans
always fail.
 So śāstras advice - harer nama harer nama.......gatir anytha. Leadership crisis will
never end, so, keep positive and keep chanting.
Sun-equal
earth-tolerant
moon-pleasant
Text 6: Just as the sun-god equally distributes his sunshine to everyone, King Pṛthu 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.
 Tax exaction is not meant for the sense gratification of the administrative heads. Tax
revenues should be distributed to the citizens in times of need. Tax revenues should
never be distributed amongst governmental servants.
 As an ideal king, King Pṛthu would execute all this business in the village and state as
expertly as the sun.
Text 7: This King Pṛthu 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.
 it is the duty of the king to look after the comforts of the citizens, even at the cost of
his own personal convenience.
 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: 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.
 Leader must be both surya and Indra.
Text 9: This King 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: 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 Varuṇa, the deity of the seas, is covered all around by water.
 Just as no one can understand what is going on beneath the sea, no one could
understand what policy King Pṛthu was following to make everything successful.
Indeed, His path of diplomacy was very grave. His success was made possible
because he was a reservoir of unlimited glorified qualities.
 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.
 The main point is that everyone should be trained in the system of Varṇāśrama-
dharma so, that the money is spent only for good causes and nothing else.
King Pṛthu to remain just like fire (Text 11-16)

Text 11: King Pṛthu was born of the dead body of King Vena as fire is produced from
araṇiwood. Thus, King Pṛthu 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 Pṛthu.
 Just as fire is not easily approached, King Pṛthu would be unapproachable by his
enemies, even though they would appear to be very near him.
Text 12-13: King Pṛthu 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. 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.
Text 14: Just as the sun-god expands his shining rays up to the Arctic region without
impedance, the influence of King Pṛthu will cover all tracts of land up to the Arctic region
and will remain undisturbed as long as he lives.
 The sunshine and the sun-god cannot be separated, nor could King Pṛthu and his
ruling strength be separated.
Text 15: 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.
 SD: Raja is derived in 2 ways: rajati (he shines) or ranjayati (he attracts or pleases).
Text 16: The King will be firmly determined and always situated in truth. He will be a lover
of the brāhmiṇical 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.
 2 kinds of old men: one is old by age, and another is old by knowledge. King Pṛthu
was very respectful to the brāhmaṇas, and he protected them. He also protected
persons advanced in age.
 SD: He would be true to scriptural vows and everyday promises.
The king will respect all women (Text 17-21)

Text 17: 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.
 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.
 Education does not mean having academic degrees only. One should execute what he
has learned in his personal life.
 The state should always serve the devotees of the Lord, and the ideal state should
conduct itself according to the instructions of the devotee.
Text 18: 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.
 King will treat all 8.4 million species equally. Compare with Kalī-Yuga kings who all
are meat eaters and maintain slaughterhouses.
Text 19: This King is the master of the three worlds, and he is directly empowered by the
SPG. He is without change. Being a liberated soul and completely learned, he sees all
material varieties as meaningless because their basic principle is nescience.
 All qualities summarized in “saksad-bhagavān”.
 Nitya-mukta (sees world with a very different vision) and nitya-baddha (considers
different varieties of material world)
 Body like dress. Learned person not bothered about the dress. They consider it to be
product of nescience.
Text 20: 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.
 Sun is moving in its orbit.
 A qualified king should be considered Lord in human form.
 Sanātana Goswami gave respect to Nawab Hussain Shah.
 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: 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 and
will sing of his fame, for he will be as reputable as the SPG.
 Original king is Nārāyaṇa and king his representative.
 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 Nārāyaṇa.
The king will perform one hundred sacrifices (Text 22-27)

Text 22: This King, this protector of the citizens, is an extraordinary king and is equal to the
Prajāpatī 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.
 SD: How did the wives glorify; the 4 verses answer that.
Text 23: When the lion travels in the forest with its tail turned upward, all menial animals
hide themselves. Similarly, when King Pṛthu 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.
 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 lion like king.
Text 24: At the source of the River Sarasvatī, this King will perform one hundred sacrifices
known as aśvamedhā. In the course of the last sacrifice, the heavenly King Indra will steal the
sacrificial horse.
Text 25-26: This King Pṛthu will meet Sanat-kumāra 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. In this way when the chivalrous activities of King
Pṛthu come to be known to the people in general, King Pṛthu will always hear about himself
and his uniquely powerful activities.
 Pṛthu did not have to advertise himself artificially. One’s factual reputation cannot be
covered.
Text 27: No one will be able to disobey the orders of Pṛthu Mahārāja. 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.
 All competent rulers, even up to the reign of Mahārāja Yudhiṣṭhira, uprooted all the
miserable conditions of the citizens. It is stated that during the reign of Mahārāja
Yudhiṣṭhira there did not even exist severe cold or scorching heat, nor did the citizens
suffer from any kind of mental anxiety.
 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
Discussion Topics
(PeA/PrA) Pṛthu Mahārāja’s unwillingness to accept praise. (15.22-24)
Attitude of a preacher (16.2-3)
(M&M) Democratic government can be captured by Kṛṣṇa conscious people. (16.4-5)
(PrA/ ThA) instructions for administrators from sūta’s praise of Pṛthu Mahārāja (16.6-27)
4.17 MAHĀRĀJA PṚTHU BECOMES ANGRY AT THE EARTH
4.18 PṚTHU MAHĀRĀJA MILKS THE EARTH PLANET
The citizens suffer starvation (Text 1-11)
The earth flees from King Pṛthu (Text 12-17)
The cow-shaped earth appeals to the king (Text 18-21)
King Pṛthu replies to the earthly planet (Text 22-27)
Pṛthu Mahārāja becomes like Yamarāja (Text 28)
The planet earth speaks (Text 29-33)
The Lord in the form of the original Boar (Text 34-36)
The planet earth tries to convince the king (Text 1-5)
Grains being used by nondevotees (Text 6-11)

Earth fulfills the king’s desire (Text 12-14)
The demigods milk nectar from the earth (Text 15-20)
The demons milk blood from the earth (Text 21-32)

4.17
1. What is the significance of Mahārāja Pṛthu accepting Sanat-kumāra as his spiritual master?
(5)
2. What is the meaning of ‘avatārī’? (7)
3. Describe the incarnation of Mahārāja Pṛthu. (7)
4. Why was the reason for Scarcity of food grains? (13)
5. Why did mother earth take the shape of a cow? (14)
6. Explain the significance of planets being called dvīpa. (21)
7. Why was Mahārāja Pṛthu threatening to kill the cow-shaped earthly planet? (22)
8. Under what circumstances can the government arrange for the eating of cow flesh? (25)
9. Why was Mahārāja Pṛthu not hesitant to kill the cow-shaped earthly planet? (27)
10. How should one deal with the apparently contradictory acts of the Lord? (36)
4.18
11. Explain the difference between a conditioned and a liberated soul. (5)
12. Why are thunderbolts generally thrown on the tops of hills? (11, 29)
13. What general principle does Prabhupāda draw from the sages milking all kinds of Vedic
knowledge from the earth? (14)
14. Explain the performance of Śrāddha ceremony in Vedic civilization (18)
15. Describe the following beings:
Siddhas, Vidyādharas, Kimpurunas, Yaknas, Rāknasas, bhūtas and piŚācas (19-21)
Analogies:
4.17.33: In modern electronics, a mechanic may, by pushing only one button, set off an
electronic chain-reaction, by which so, many actions are carried out one after another.
Similarly, the Supreme Personality of Godhead pushes the button of creation, and different
energies create the material elements and various controllers of the physical elements, and
their subsequent interactions follow the inconceivable plan of the Supreme Personality of
Godhead.
4.18.9-10: Just as a cow cannot deliver sufficient milk without being affectionate to her calf,
the earth cannot produce sufficient necessities without feeling affection for those who are
Kṛṣṇa conscious.

Verses 17.1-17:
Maitreya explained to Vidura how when Pṛthu was enthroned there was a Scarcity of grains.
The citizens, being skinny due to hunger, approached the King and informed him that
necessary action should be taken. The King contemplated this matter for a long time to find
out the underlying causes, then he took up his bow and arrow and aimed them at the earth.
Seeing this, she trembled in fear and began to flee, taking the shape of a cow. Mahārāja Pṛthu
became very angry and chased the cow-shaped earth, all over the universe.
Verses 17.18-36:
The cow-shaped earth reminded Pṛthu that his citizens are dependent on her, so, killing her
would not be in his interest. King Pṛthu told the earth that in the form of a demigod she
accepted her share of the yajñas but has not produced sufficient food in return. For this
reason, she is offensive, and he must kill her. She also withheld the seeds, herbs and grains
within herself. After hearing him, the planet earth began to tremble, and she surrendered,
offering prayers with folded hands, glorifying Pṛthu as the Supreme Lord. She recalls how
once, as Varāha, He rescued her from the waters in the bottom of the universe. Yet now, He is
about to kill her. The earth expresses bewilderment at this.
Verses 18.1-11:
The cow-shaped earth explained that she had hidden the seeds, roots, herbs and grains, meant
for the performance of sacrifice, because they are being used by nondevotees. Due to being
stocked for a long time, the grain seeds have deteriorated. She requested Mahārāja Pṛthu to
make the entire surface of the globe level so, that rainfall will remain on the surface of the
globe, always keeping the earth moistened. Also, she requested a suitable calf to milk her.
Verses 18.12-32:
King Pṛthu then transformed Svāyambhuva Manu into a calf and milked all the herbs and
grains from the earth keeping them in his cupped hands. The sages transformed Bṛhaspati
into a calf and milked all kinds of Vedic knowledge from her. The demigods made Indra into
a calf, and they milked the beverage soma. The demons transformed Prahlāda Mahārāja into a
calf, and they extracted various kinds of liquor and beer. Other celestial beings milked
various items from the earth and mystic powers and kept them in suitable receptacles. The
snakes, scorpions took poison out of the planet earth. In this way all who subsist on food
created different types of calves and milked out their respective eatables. Thereafter King
Pṛthu, very satisfied, developed affection for the planet earth just as if she were his own
daughter. After this, Mahārāja Pṛthu, leveled the surface of the globe by breaking up the hills
with his bow.
Important Teachings
 Unless one is favored and especially endowed with grace, he cannot understand
how the one SPG acts through His different energies.
 Although sometimes plans appear contradictory, there is a definite plan behind
all action.
Very Short Summary

When starving people begged him for food, Pṛthu catches the earth, who has seized
everything, and in fright, the earth praises Pṛthu. After milking the earth in the form of a cow,
everyone receives their desired milk using different calves and pots.
The citizens suffer starvation (Text 1-11)

Text 1-2: Mahārāja Pṛthu offered them various presentations with all due respect and
worshiped them adequately. He offered respects to all and they all became happy.
Text 3-4: Vidura - since mother earth can appear in different shapes, why did she take the
shape of a cow? And when King Pṛthu milked her, who became the calf, and what was the
milking pot? How did King Pṛthu level the surface of the earth, and why did Indra steal the
horse meant for the sacrifice?
Text 5: The great saintly King, Mahārāja Pṛthu, received knowledge from Sanat-kumāra, who
was the greatest Vedic scholar. After receiving knowledge to be applied practically in his life,
how did the saintly King attain his desired destination?
 4 sampradayas. One has to accept guru and mantra in one of them.
 Apasamprdayas have no authority and do not observe vedic rules and regulations.
 People go to them for getting facility for sense gratification.
Text 6-7: Pṛthu Mahārāja was a powerful incarnation of Lord Kṛṣṇa‘s potencies;
consequently, any narration concerning his activities is surely very pleasing to hear, and it
produces all good fortune. As far as I am concerned, I am always your devotee as well as a
devotee of the Lord, who is known as Adhokṣaja. Please therefore, narrate all the stories of
King Pṛthu, who, in the form of the son of King Vena, milked the cow-shaped earth.
 Kṛṣṇa source of all incarnations. Pṛthu incarnation of Lord’s power to rule.
 Adhoksaja - No one can perceive the Supreme Personality of Godhead by mental
speculation; One can form only an impersonal idea on the strength of one’s material
sense.
Text 8: When Vidura became inspired to hear of the activities of Lord Kṛṣṇa in His various
incarnations, Maitreya, also being inspired and being very pleased with Vidura, began to
praise him. Then Maitreya spoke as follows.
 Kṛṣṇa-kathā is spiritually so inspiring that the reciter and hearer are never exhausted.
 the more Vidura inquires, the more Maitreya is encouraged to speak. Maitreya was
not disgusted to hear another question.
 Symptom of spiritual talks – one never becomes tired.
Text 9: At the time King Pṛthu was enthroned by the great sages and brāhmaṇas and declared
to be the protector of the citizens, there was a Scarcity of food grains. The citizens actually
became skinny due to starvation. Therefore, they came before the King and informed him of
their real situation.
 Brāhmaṇas – head of state. Controlled monarchial power.
 Brāhmaṇas guide kṣatriyas, who protect the vaiṣyas, who protects cows, etc. Śūdras
would serve all of them. So, a perfect social structure.
 GP: Food crisis nothing new. Co-operation is best way to rule.
Text 10-11: Dear King, just as a tree with a fire burning in the hollow of the trunk gradually
dries up, we are drying up due to the fire of hunger in our stomachs. You are the protector of
surrendered souls, and you have been appointed to give employment to us. Therefore, we
have all come to you for protection. You are not only a king, but the incarnation of God as
well. Indeed, you are the king of all kings. You can give us all kinds of occupational
engagements, for you are the master of our livelihood. Therefore, O king of all kings, please
arrange to satisfy our hunger by the proper distribution of food grains. Please take care of us,
lest we soon die for want of food.
 Duty of the king to see that everyone in the social orders — brāhmaṇa, kṣatriya,
vaiśya and śūdra — is fully employed in the state.
 When the people are perplexed in this way, they should approach the head of
government, and the president or king should take immediate action to mitigate the
distress of the people.
 Although they were not lazy, they could not produce sufficient grains it means that
hard work does not guarantee food.
The earth flees from King Pṛthu (Text 12-17)

Text 12: After hearing this lamentation and seeing the pitiable condition of the citizens, King
Pṛthu contemplated this matter for a long time to see if he could find out the underlying
causes.
 Contemplation follows lamentation.
Text 13: Having arrived at a conclusion, the King took up his bow and arrow and aimed them
at the earth, exactly like Lord Śiva, who destroys the whole world out of anger.
 it was not the people’s fault, for they were not lazy in executing their duties. Rather,
the earth was not producing sufficient food grains.
 The theory that there is a Scarcity of food grains due to an increase of population is
not a very sound theory. There are other causes that enable the earth to produce
profusely or to stop producing.
 SD: earth was hiding the seeds.
Text 14-17: When the earth saw that King Pṛthu was taking his bow and arrow to kill her, she
became very much afraid and began to tremble. She then began to flee, exactly like a deer,
which runs very swiftly when followed by a hunter. Being afraid of King Pṛthu, she took the
shape of a cow and began to run. Seeing this, Mahārāja Pṛthu became very angry, and his
eyes became as red as the early-morning sun. Placing an arrow on his bow, he chased the
cow-shaped earth wherever she would run. The cow-shaped earth ran here and there in outer
space between the heavenly planets and the earth, and wherever she ran, the King chased her
with his bow and arrows. Just as a man cannot escape the cruel hands of death, the cow-
shaped earth could not escape the hands of the son of Vena. At length the earth, fearful, her
heart aggrieved, turned back in helplessness.
 Since a cow is never to be killed, mother earth thought it wise to take the shape of a
cow in order to avoid King Pṛthu‘s arrows. King Pṛthu, however, could understand
this fact, and therefore, he did not stop chasing the cow-shaped earth
 GP: Punishment cannot be stopped after a certain stage.
The cow-shaped earth appeals to the king (Text 18-21)

Text 18-20: Addressing the great, opulent King Pṛthu as the knower of religious principles
and shelter of the surrendered, she said: Please save me. You are the protector of all living
entities. Now you are situated as the King of this planet. I am very poor and have not
committed any sinful activities. I do not know why you want to kill me. Since you are
supposed to be the knower of all religious principles, why are you so, envious of me, and why
are you so, anxious to kill a woman? Even if a woman does commit some sinful activity, no
one should place his hand upon her. And what to speak of you, dear King, who are so,
merciful. You are a protector, and you are affectionate to the poor.
 GP: Reasons for excuse – 1) cow 2) woman 3) surrendered soul 4) incarnation 5)
dharma-jña 6) Poor 7) Innocent
Text 21: I am just like a strong boat, and all the paraphernalia of the world is standing upon
me. If you break me to pieces, how can you protect yourself and your subjects from
drowning?
 SD: If I die then everything will sink in the Garbhodhaka Ocean.
King Pṛthu replies to the earthly planet (Text 22-27)

Text 22-23: King Pṛthu replied: you have disobeyed my orders and rulings. In the form of a
demigod you accepted your share of the yajñas we performed, but in return you have not
produced sufficient food grains. For this reason, I must kill you. Although you are eating
green grass every day, you are not filling your milk bag so, we can utilize your milk. Since
you are willfully committing offenses, it cannot be said that you are not punishable due to
your assuming the form of a cow.
 Earth had pleaded she was innocent and sinless and woman.
 Mahārāja Pṛthu informed her that first of all she had disobeyed his orders. This was
her first sinful activity. Secondly, he accused her of taking her share of the yajñas
(sacrifices) but not producing sufficient food grains in return.
 As one of the demigods, the earthly planet was taking her share in the yajñas — that
is, she was eating green grass — but in return she was not producing sufficient food
grains — that is, she was not filling her milk bag.
Text 24: You have so, lost your intelligence that, despite my orders, you do not deliver the
seeds of herbs and grains formerly created by Brahmā and now hidden within yourself.
 Whenever there is a Scarcity in food production, the head of the government should
take steps to see why production is being held up and what should be done to rectify
the situation.
Text 25: Now, with the help of my arrows, I shall cut you to pieces and with your flesh satisfy
the hunger-stricken citizens, who are now crying for want of grains. Thus, I shall satisfy the
crying citizens of my kingdom.
 In a rare circumstance when there is no supply of grains, the government may
sanction the eating of meat. When grains are available, meat should not be allowed.
 cows and other animals should be given sufficient grass to eat. If despite a sufficient
supply of grass a cow does not supply milk, and if there is an acute shortage of food,
the dried-up cow may be utilized to feed the hungry masses of people.
 According to the law of necessity, first of all human society must try to produce food
grains and vegetables, but if they fail in this, they can indulge in flesh-eating.
 The earth produces sufficient grain to feed the entire population, but the distribution
of this grain is restricted due to trade regulations and a desire for profit. Consequently,
in some places there is Scarcity of grain and in others profuse production.
 If there were one government on the surface of the earth to handle the distribution of
grain, there would be no question of Scarcity, no necessity to open slaughterhouses,
and no need to present false theories about over-population.
Text 26: Any cruel person — be he a man, woman or impotent eunuch — who is only
interested in his personal maintenance and has no compassion for other living entities may be
killed by the king. Such killing can never be considered actual killing.
 Pṛthu giving argument against her being woman.
 Spiritually - When a devotee is self-satisfied and does not preach the glories of Kṛṣṇa,
he is not considered a first-class devotee.
 Materially - if a person is not interested in others’ welfare, he should be considered to
be condemned by the Personality of Godhead or His incarnation like Pṛthu Mahārāja.
Text 27: You are very much puffed up with pride and have become almost insane. Presently
you have assumed the form of a cow by your mystic powers. Nonetheless I shall cut you into
small pieces like grain, and I will uphold the entire population by my personal mystic powers.
 The earth informed King Pṛthu that if he destroyed her, he and his subjects would all
fall down into the waters of the garbha ocean. King Pṛthu now replies to that point.
 The Supreme Personality of Godhead is holding millions of planets in space without
any support; similarly, Pṛthu Mahārāja would not have had any difficulty supporting
all his citizens and himself in space without the help of the planet earth.
 SD: “How can you kill a cow? How can you feed them cow meat?” You are not a real
cow. You are a fake cow.
Pṛthu Mahārāja becomes like Yamarāja (Text 28)

At this time Pṛthu Mahārāja became exactly like Yamarāja, and his whole body appeared very
angry. In other words, he was anger personified. After hearing him, the planet earth began to
tremble. She surrendered, and with folded hands began to speak as follows.
 One cannot challenge the authority of the Supreme Personality of Godhead in any
circumstance. It is better to surrender unto Him and take His protection at all times.
The planet earth speaks (Text 29-33)

Text 29: The planet earth spoke: My dear Lord, O Supreme Personality of Godhead, You are
transcendental in Your position, and by Your material energy You have expanded Yourself in
various forms and species of life through the interaction of the three modes of material
nature. Unlike some other masters, you always remain in Your transcendental position and are
not affected by the material creation, which is subject to different material interactions.
Consequently, you are not bewildered by material activities.
 Being an incarnation, the King knew everything — past, present and future. Thus,
there was no possibility of the earth’s cheating him.
 The earth was accused of hiding the seeds of all herbs and grains, and therefore, she is
preparing to explain how the seeds of these herbs and grains can be again exposed.
 The earth knew that the King was very angry with her, and she realized that unless she
pacified his anger, there was no possibility of placing a positive program before him.
Therefore, in the beginning of her speech she very humbly presents herself as a part
and parcel of the Supreme Personality of Godhead’s body.
 Just as a devotee is never bewildered by his material body, the Lord is never
bewildered by the external energy of this material world.
 As far as the material body is concerned, there are six "waves," or symptomatic
material conditions: hunger, thirst, lamentation, bewilderment, old age and death. The
liberated soul is never concerned with these six physical interactions.
 SD: SB 2.1.27 says the earth is the hip of the universal form. So, how can he kill her?
Text 30: You are the complete conductor of the material creation. You have created this
cosmic manifestation and the three material qualities, and therefore, You have created me, the
planet earth, the resting place of all living entities. Yet You are always fully independent, my
Lord. Now that You are present before me and ready to kill me with Your weapons, let me
know where I should go to take shelter, and tell me who can give me protection.
 Earth fully surrenders. No one can give protection to one to whom Lord has decided
to kill.
 GP: Surrender means leaving life and death in Lord’s hands
 SD: “Since I’m not attached to you, I can kill you.” Earth answers-one should kill a
creeper planted with one’s own hand.
Text 31: In the beginning of creation You created all these moving and nonmoving living
entities by Your inconceivable energy. Through this very same energy You are now prepared
to protect the living entities. Indeed, You are the supreme protector of religious principles.
Why are You so, anxious to kill me, even though I am in the form of a cow?
 Since you have created me you can kill me too. But why should I be killed when
you’re protecting everyone. After all earth is the resting place for everyone.
Text 32: although You are one, by Your inconceivable potencies You have expanded Yourself
in many forms. Through the agency of Brahmā, You have created this universe. You are
therefore, directly the SPG. Those who are not sufficiently experienced cannot understand
Your transcendental activities because these persons are covered by Your illusory energy.
 Unless one is favored and especially endowed with grace, he cannot understand
how the one SPG acts through His different energies.
 Lord Brahmā is not the energetic. He is one of the marginal energy. Lord Brahmā is
only an instrument.
 Although sometimes plans appear contradictory, there is a definite plan behind
all action. One who is experienced and is favored by the Lord can understand that
everything is being done according to the Lord’s supreme plan.
 SD: “You are saying I’m irreligious.” No. But your plans are hard to understand.
Text 33: by Your own potencies You are the original cause of the material elements, as well as
the performing instruments (the senses), the workers of the senses (the controlling demigods),
the intelligence and the ego, as well as everything else. By Your energy You manifest this
entire cosmic creation, maintain it and dissolve it. Through Your energy alone everything is
sometimes manifest and sometimes not manifest. You are therefore, the SPG, the cause of all
causes. I offer my respectful obeisances unto You.
 All activities begin with the creation of the total energy, the mahat-tattva. Then, by the
agitation of the three guṇas, the physical elements are created, as well as the mind,
ego and the controllers of the senses.
 Pushing a button initiates lot of reactions.
 SD: “You are the master who can maintain and destroy. According to your desire, do
so. I offer respects to you.”
The Lord in the form of the original Boar (Text 34-36)
Text 34: My dear Lord, You are always unborn. Once, in the form of the original boar, You
rescued me from the waters in the bottom of the universe. Through Your own energy You
created all the physical elements, the senses and the heart, for the maintenance of the world.
 She invokes his mercy by letting the Lord remember his previous actions in 2 verses.
Text 35: My dear Lord, in this way You once protected me by rescuing me from the water,
and consequently, Your name has been famous as Dharādhara — He who holds the planet
earth. Yet at the present moment, in the form of a great hero, You are about to kill me with
sharpened arrows. I am, however, just like a boat on the water, keeping everything afloat.
 the planet earth in the shape of a cow is accounting the contradictory acts of the Lord.
 No one can understand the activities of the Lord. Due to a poor fund of knowledge,
human beings sometimes think the Lord’s activities contradictory.
 SD: “Your progeny were my children, situated in my lap, and I constantly nourish
them with milk. Seeing their evil ways at this time, I, as a mother, to teach them good
character, have become angry, and do not supply milk. You, the master of the house,
now punish me for that.”
Text 36: My dear Lord, I am also the creation of one of Your energies, composed of the three
modes of material nature. Consequently, I am bewildered by Your activities. Even the
activities of Your devotees cannot be understood, and what to speak of Your pastimes. Thus,
everything appears to us to be contradictory and wonderful.
 Śrīla Jīva Gosvāmī has said that unless the Lord’s activities are accepted as
inconceivable, they cannot be explained.
 The word īśvarāṇām refers to all the Personalities of Godhead. God is one, but He
exists eternally and expands Himself in innumerable forms and acts in various ways.
 Sometimes the common man is bewildered by all this and considers such activities
contradictory, but they are not contradictory. There is a great plan behind all the
Lord’s activities.
 The Supersoul in the heart of the thief dictates, "Go and steal things from that
particular house," and at the same time the Lord tells the householder, "Now be
careful of thieves and burglars." These instructions to different persons appear
contradictory, yet we should know that the Supersoul has some plan, and we should
not consider such activities contradictory.
 The best course is to surrender unto the SPG wholeheartedly, and, being protected by
Him, remain peaceful.
The planet earth tries to convince the king (Text 1-5)

Text 1: King Pṛthu was still not pacified, and his lips trembled in great anger. Although the
planet earth was frightened, she made up her mind and began to speak as follows in order to
convince the King.
Text 2: I may be very poor, but a learned man takes the essence of knowledge from all places,
just as a bumblebee collects honey from each and every flower.
 SD: If something valuable exists in my words please accept that.
Text 3: To benefit all human society, not only in this life but in the next, the great seers and
sages have prescribed various methods conducive to the prosperity of the people in general.
Instructions of great sages can be utilized for practical purposes. Such persons enjoy life and
pleasures.
 Vedic injunctions - śruti, additional supplementary presentations of these principles -
smṛti. Human society should take advantage of the instructions from both
 BRS - if one poses himself as advanced in spiritual life but does not refer to the śrutis
and smṛtis he is simply a disturbance in society. śrutis and smṛtis to be followed in
both one’s spiritual and material life. Human society - should follow the Manu-smṛti.
 Manu-smṛti - a woman should not be given independence - protection by father,
husband and elderly sons. independent women are no happier.
 Rascals manufacturing so, many ways to be happy - human society lost the standard
ways of life, both materially and spiritually - trying to solve the problems in the
United Nations - still baffled - not following liberated instructions of the Vedas -
unhappy.
 Exalted learned men believe that there is no next life and that everything is finished in
this life. Since they are rascals and fools, what advice can they give?
 duty of everyone to mold his life in such a way that he will have a profitable next life.
Just as a boy is educated in order to become happy later, one should be educated in
this life in order to attain an eternal and prosperous life after death.
 SD: earth-there are proper ways to milk the udder of cow, why resort to killing me.
 By following the principles laid down by great sages and saints of the past, we can
very easily understand the aim of all life.
 In democratic government all kinds of fools and rascals are making decisions - enact
something today just to whimsically repeal it tomorrow. One political party utilizes a
country for one purpose, and the next moment another political party forms a different
type of government and nullifies all the laws and regulations. This process of chewing
the chewed (punaḥ punaś carvita-carvaṇānām [SB 7.5.30]) will never make human
society happy.
 In order to make all human society happy and prosperous, we should accept the
standard methods given by liberated persons.
Text 4-5: One who follows the principles and instructions enjoined by the great sages of the
past can utilize these instructions for practical purposes. Such a person can very easily enjoy
life and pleasures. A foolish person who manufactures his own ways and means through
mental speculation and does not recognize the authority of the sages who lay down
unimpeachable directions is simply unsuccessful again and again in his attempts.
 mahājano yena gataḥ sa panthāḥ  we can receive benefit in both this life and the
next, and we can also improve our material life.
 avaraḥ, meaning "inexperienced," is very significant in this verse. Every conditioned
soul is inexperienced. Everyone is abodha jāta—born a fool and rascal.
 In democratic government at the present moment all kinds of fools and rascals are
making decisions. But what can they do? What is the result of their legislation? They
enact something today just to whimsically repeal it tomorrow.
 It has become fashionable to disobey the unimpeachable directions given by the
ācāryas
 conditioned souls – 4 defects, so, take directions from liberated soul.
 A person may not be liberated, but of he strictly follows the instruction of the Lord
through a bona fide guru his actions are free from contamination.
 One can immediately become a spiritual master by having full faith in the
transcendental words of the SPG and by following His instructions.
 Because the entire world is now following the imperfect directions of conditioned
souls, humanity is completely bewildered.
Grains being used by nondevotees (Text 6-11)

Text 6: seeds, roots, herbs and grains are now being used by non-devotees, who have no
spiritual understanding.
 Material world created for jīvas to purify themselves by following instructions of
vedas and go BTG. Grains, fruits, flowers, etc created for sacrifice to SPG.
 Production checked by earth due to use by non-devotees.
 All things should be used for God’s satisfaction. That is the plan of material world.
 one can attempt all kinds of work, but one should do so, to satisfy Kṛṣṇa.
 If people use everything for self-satisfaction, there will ultimately be a state of
poverty, and no grains, fruits or flowers will be produced. 12 th canto depicts this
picture.
Text 7: My dear King, not only are grains and herbs being used by nondevotees, but, as far as
I am concerned, I am not being properly maintained. Indeed, I am being neglected by kings
who are not punishing these rascals who have turned into thieves by using grains for sense
gratification. Consequently, I have hidden all these seeds, which were meant for the
performance of sacrifice.
 large-scale industrial and agricultural products - all meant for sense gratification.
Therefore, despite such productive capacities there is Scarcity because the world’s
population is full of thieves.
 Vedic understanding, men are transformed into thieves when they plan economic
development for sense gratification.
 All properties on the surface of the globe belong to the SPG. The population has a
right to use goods only after offering them to Him. Unless one eats prasāda he is a
thief.
 If thieves are not punished, grains will no longer be produced
 SD: Due to Vena no sacrifices are being performed and due to irreligion, she is not
respected. After Vena’s death the place became full of thieves. Earthe stored all plants
for the sacrifice that Pṛthu will start in future.
Text 8: Due to being stocked for a very long time, all the grain seeds within me have certainly
deteriorated. Therefore, you should immediately arrange to take these seeds out by the
standard process, which is recommended by the ācāryas or śāstras.
 When there is a Scarcity of grain, the government should follow the methods
prescribed in the śāstra and approved by the ācāryas
 yajña - sufficient clouds - sufficient rainfall - agricultural matters taken care of.
 In Kalī-yuga, the only sacrifice recommended is saṅkīrtana-yajña as taught by LC.
Kṛṣṇa varṇam tvisha Kṛṣṇam,
 We may adopt various means, but it is essential to know that the planet earth will stop
producing grains if sacrifices are not performed.
 Unless the people of the world take to Kṛṣṇa consciousness, there will be a Scarcity of
food and much suffering. Philanthropy is of no use.
Text 9-10: Standard Method: If you desire to relieve the living entities by supplying them
sufficient grain, and if you desire to nourish them by taking milk from me, you should make
arrangements to bring a calf suitable for this purpose and a pot in which the milk can be kept,
as well as a milkman to do the work. Since I will be very much affectionate towards my calf,
your desire to take milk from me will be fulfilled.
 Just as a cow cannot deliver sufficient milk without being affectionate to her calf, the
earth cannot produce sufficient necessities without feeling affection for those who are
KC.
 Just as a calf can derive milk from a cow, all living entities can receive their
respective foods from the planet earth, provided that human beings are not asat
 If human beings are well-behaved, animals will also receive sufficient food and be
happy. The ungodly human being kills them to compensate for the insufficient
production of grains.
Text 11: My dear King, may I inform you that you have to make the entire surface of the
globe level. This will help me, even when the rainy season has ceased. Rainfall comes by the
mercy of King Indra. Rainfall will remain on the surface of the globe, always keeping the
earth moistened, and thus, it will be auspicious for all kinds of production.
 Level land is especially conducive to the production of grain.
Earth fulfills the king’s desire (Text 12-14)

Text 12-13: Pṛthu then transformed Svāyambhuva Manu into a calf and milked all the herbs
and grains from the earth in the form of a cow, keeping them in his cupped hands. Others,
who were as intelligent as King Pṛthu, also took the essence out of the earthly planet. Indeed,
everyone took this opportunity to follow in the footsteps of King Pṛthu and get whatever he
desired from the planet earth.
 Vasundharā - The word vasu means "wealth," and dharā means "one who holds."
 All creatures within the earth fulfill the necessities required for human beings, and all
living entities can be taken out of the earth by the proper means.
 whatever is taken from the earth — either from the mines, from the surface of the
globe or from the atmosphere — should always be considered the property of the SPG
 As soon as the process of yajña is stopped, the earth will withhold all productions
 In this age of Kalī the simple performance of saṅkīrtana-yajña should be introduced in
every town and village.
 If the intelligent men, or the brāhmaṇas of society, would follow the rules and
regulations, certainly the entire face of this present world, which is in such chaotic
condition, would change, and people would be happy and prosperous.
Text 14: All the great sages transformed Bṛhaspati into a calf, and making the senses into a
pot, they milked all kinds of Vedic knowledge to purify words, mind and hearing.
 Simply grains not enough, one needs food for mind and hear and something to
vibrate.
 Mahamantra is essence of all Vedas.
 In Kalī-yuga, if this Vedic mahā-mantra is chanted regularly and heard regularly by
the devotional process of śravaṇaṁ kīrtanam, it will purify all societies, and thus,
humanity will be happy both materially and spiritually.
The demigods milk nectar from the earth (Text 15-20)

Text 15: All the demigods made Indra, the King of heaven, into a calf, and from the earth
they milked the beverage soma, which is nectar. Thus, they became very powerful in mental
speculation and bodily and sensual strength.
 soma beverage is not an ordinary intoxicating liquor. The demigods would not touch
any kind of liquor. Nor is soma a kind of drug. It is a different kind of beverage,
available in the heavenly planets.
Text 16: The sons of Diti and the demons transformed Prahlāda Mahārāja, who was born in
an asura family, into a calf, and they extracted various kinds of liquor and beer, which they
put into a pot made of iron.
 By Prahlada Mahārāja’s mercy demons were able to get wine and beer.
 Devatās drink – in golden pot, demon’s drink – in iron pot.
 GP: Devotees are merciful to less intelligent at their level.
Text 17: The inhabitants of Gandharvaloka and Apsaroloka made Viśvāvasu into a calf, and
they drew the milk into a lotus flowerpot. The milk took the shape of sweet musical art and
beauty.
Text 18: The fortunate inhabitants of Pitṛloka, who preside over the funeral ceremonies, made
Aryamā into a calf. With great faith they milked kavya, food offered to the ancestors, into an
unbaked earthen pot.
 by satisfying Aryama one can help ghostly family members develop a gross body.
 This ghostly position is very painful because a ghost has intelligence, mind and ego
and wants to enjoy material life, but because he does not have a gross material body,
he can only create disturbances for want of material satisfaction. It is the duty of
family members, especially the son, to offer oblations to the demigod Aryamā or to
Lord Viṣṇu. From time immemorial in India the son of a dead man goes to Gayā and,
at a Viṣṇu temple there, offers oblations for the benefit of his ghostly father.
 if one is habituated to taking the prasāda of Lord Viṣṇu, there is no chance of his
becoming a ghost or anything lower than a human being.
Text 19: After this, the inhabitants of Siddhaloka, as well as the inhabitants of Vidyādhara-
loka, transformed the great sage Kapila into a calf, and making the whole sky into a pot, they
milked out specific yogīc mystic powers, beginning with aṇimā. Indeed, the inhabitants of
Vidyādhara-loka acquired the art of flying in the sky.
 The name of Kapila Muni is significant in this verse because He was the expounder of
the Sāṅkhya philosophical system, and His father, KardamaMuni, was a great yogī
and mystic.
Text 20: Others also, the inhabitants of planets known as Kimpuruṣa-loka, made the demon
Māyā into a calf, and they milked out mystic powers by which one can disappear
immediately from another’s vision and appear again in a different form.
 Can do whatever they imagine - such mystic power is called īśitā.
 Many such demons appeared before Krnsa – canto 10.
 Although the inhabitants of Kimpuruṣa-loka are naturally endowed with such powers,
one can attain these powers on this planet by performing different yogīc practices.
The demons milk blood from the earth (Text 21-32)

Text 21: Then the Yakṣas, Rākṣasas, ghosts and witches, who are habituated to eating flesh,
transformed Lord Śiva‘s incarnation Rudra [Bhūtanātha] into a calf and milked out beverages
made of blood and put them in a pot made of skulls.
 Yakṣas, Rākṣasas, bhūtas and piśācas, are all in the mode of ignorance. They have
been placed under the control of Rudra.
Text 22: Thereafter cobras and snakes without hoods, large snakes, scorpions and many other
poisonous animals took poison out of the planet earth as their milk and kept this poison in
snake holes. They made a calf out of Takṣaka.
 Everyone is taking his eatables from the planet earth.
 Payaḥ-pānaṁ bhujaṅgānām: if one feeds a serpent milk, the snake will simply
increase his venom. However, if one supplies milk to a saint, he will develop finer
brain tissues by which he can contemplate higher, spiritual life.
 thus the Lord is supplying everyone food, but according to the living entity’s
association with the modes of material nature, the living entity develops his specific
character.
Text 23-24: The four-legged animals like the cows made a calf out of the bull who carries
Lord Śiva and made a milking pot out of the forest. Thus, they got fresh green grasses to eat.
Ferocious animals like tigers transformed a lion into a calf, and thus, they were able to get
flesh for milk. The birds made a calf out of Garuḍa and took milk from the planet earth in the
form of moving insects and nonmoving plants and grasses.
Text 25: The trees made a calf out of the banyan tree, and thus, they derived milk in the form
of many delicious juices. The mountains transformed the Himālayas into a calf, and they
milked a variety of minerals into a pot made of the peaks of hills.
Text 26-28: The planet earth supplied everyone his respective food. During the time of King
Pṛthu, the earth was fully under the control of the King. Thus, all the inhabitants of the earth
could get their food supply by creating various types of calves and putting their particular
types of milk in various pots. in this way King Pṛthu and all the others who subsist on food
created different types of calves and milked out their respective eatables. Thus, they received
their various foodstuffs, which were symbolized as milk. King Pṛthu was very satisfied with
the planet earth, for she sufficiently supplied all food to various living entities. Thus, he
developed an affection for the planet earth, just as if she were his own daughter.
 This is evidence that the Lord supplies food to everyone.
 On the basis of these descriptions, how can one assume that there is no living entity
on the moon? Every moon is earthly, being composed of the five elements. Every
planet produces different types of food according to the needs of its residents.
 SD: Inappropriate as wife – milked her for food. Inappropriate as mother – threatened
to punish her. So, when affection developed accepted as daughter.
Text 29-32: After this, the king of all kings, Mahārāja Pṛthu, leveled all rough places on the
surface of the globe by breaking up the hills with the strength of his bow. By his grace the
surface of the globe almost became flat. To all the citizens of the state, King Pṛthu was as
good as a father. Thus, he was visibly engaged in giving them proper subsistence and proper
employment for subsistence. After leveling the surface of the globe, he earmarked different
places for residential quarters, inasmuch as they were desirable. In this way the King founded
many types of villages, settlements and towns and built forts, residences for cowherdsmen,
stables for the animals, and places for the royal camps, mining places, agricultural towns and
mountain villages. Before the reign of King Pṛthu there was no planned arrangement for
different cities, villages, pasturing grounds, etc. Every thing was scattered, and everyone
constructed his residential quarters according to his own convenience. However, since King
Pṛthu plans were made for towns and villages.
 Generally this is the business of King Indra of the heavenly planets, but King Pṛthu,
an incarnation of the Supreme Personality of Godhead, did not wait for King Indra to
break up the hills and mountains but did so, himself by using his strong bow.
 SD: Gram – villages without markets, pura-village with market, large pura-pattana
 planning of cities and towns is not a modern innovation but was existing in bygone
ages.
Discussion Topics
(PrA) Head of the government responsible for production of food (17.24-25)
Human society has lost standard ways of life, both materially and spiritually (18.3-5)
(ThA/ M&M) One can immediately become a spiritual master (18.5)
Production is checked by the earth when it is misused by nondevotees (18.6-8)
World can be saved by saṅkīrtana & Kṛṣṇa c movement (18.8, 18.13-14)
4.19 KING PṚTHU’S ONE HUNDRED HORSE SACRIFICES
Viṣṇu present at the sacrifices of King Pṛthu (Text 1-6)
King Pṛthu presented with various gifts (Text 7-9)
Indra takes the sacrificial horse (Text 10-16)
Indra abandons his false dress (text 17-21)
Indra adopts several orders of sannyāsa (Text 22-28)
Lord Brahmā stops the sacrifice (Text 29-34)
Unwanted desires even amongst the demigods (Text 35-38)
King Pṛthu concludes a peace with Indra (Text 39-42)

1. Explain the import of the word ‘matsara’. (2)
2. What is a Kāma-dhenu? (7)
3. List main points from the purports to texts 8 & 9.
4. List the four kinds of foodstuffs. (9)
5. What general principle does Prabhupāda draw from King Indra becoming envious of an
incarnation of God? (10)
6. Why did Indra steal the horse meant for the yajña performance. (11)
7. Explain the meaning of the words ‘tinṭha tinṭha’ (13)
8. What general principles does Prabhupāda draw from King Indra fraudulently dressing as a
sannyāsī? (12-26)
9. Why do the Vedic Śāstras practically prohibit the adoption of sannyāsa in the age of Kalī?
(25)
10. Being a devotee in the transcendental position, why was Mahārāja Pṛthu performing the
prescribed Vedic ritualistic ceremonies? (33)
11. How should a saintly person meet with reversals in life? (34)
12. Why did Brahmā want to end the competition between Indra and Mahārāja Pṛthu.? (35-
36)
13. What are those taking the prasāda left by goddess Kālī actually eating? (36)
14. Explain the significance of the four items in the hands of Lord Visṇu (37)
Very short summary

19th chapter describes how Indra, stealing the sacrificial horse, created heretics, and how
Brahmā stopped the priests from killing him.
Viṣṇu present at the sacrifices of King Pṛthu (Text 1-6)

Text 1-2: Pṛthu initiated the performance of one hundred horse sacrifices at the spot where
the River Sarasvatī flows towards the east. This piece of land is known as Brahmāvarta, and it
was controlled by Svāyambhuva Manu. When Indra saw this, he considered the fact that
Pṛthu was going to exceed him in fruitive activities. Thus, Indra could not tolerate the great
sacrificial ceremonies performed by Pṛthu.
 Everyone who comes to enjoy himself or lord it over material nature is envious of
others.
 Indra was especially envious of great fruitive activities and the execution of yoga
practices, or siddhis. He feared losing his seat.
 Matsara – envious, ŚB is meant for those who are completely nirmatsara
(nonenvious). Envy blocks spiritual advancement.
 In KC if someone excels another person, the devotee who is excelled thinks how
fortunate the other person is to be advancing in devotional service – Vaikuṇṭha
atmosphere.
Text 3: Visnu is present in everyone’s heart as the Supersoul, and He is the proprietor of all
planets and the enjoyer of the results of all sacrifices. He was personally present at the
sacrifices made by King Pṛthu.
 Pṛthu Mahārāja was a living entity, but he acquired specific powers from Lord Viṣṇu.
 Kṛṣṇa exhibits His powers as īśvara, or the supreme controller, when He assures His
devotee in Bhagavad-gītā (18.66): "Abandon all varieties of religion and just
surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."
 No one can give better instructions to human society than Lord Kṛṣṇa, supreme
teacher in form of Supersoul.
 SD: In 7 verses it is shown how he surpassed Indra in execution of karma.
Text 4-6: When Viṣṇu appeared in the sacrificial arena, Brahmā, Śiva and all the
predominating personalities of every planet, as well as their followers, came with Him. When
He appeared on the scene, Gandharvas, the great sages, and Apsaras all praised Him. Lord
was accompanied by Siddhas and Vidyādharas, daityasand YAKṢAS. He was also
accompanied by His chief associates, headed by Sunanda and Nanda. Great devotees Kapila,
Nārada and Dattātreya, and masters of mystic powers, headed by SanakaKumāra, all attended
the great sacrifice with Lord Viṣṇu.
King Pṛthu presented with various gifts (Text 7-9)

Text 7: In that great sacrifice the entire land came to be like the milk-producing kāma-dhenu,
and thus, by the performance of yajña, all daily necessities for life were supplied.
 Kamdhenu (Surabhi) cows live in Vaikuṇṭha.
 Unless we are prepared to perform the prescribed sacrifices, our supply of the
necessities of life will be checked.
 Sacrifice means working for the satisfaction of the SPG.
 In Kalī - qualified brāhmaṇas very rare who can perform sacrifices as prescribed in
the Vedas. Therefore, it is recommended in SB (yajñaiḥsaṅkīrtana-prāyaiḥ) that by
performing saṅkīrtana-yajña and by satisfying the yajña-puruṣa, Lord Caitanya, one
can derive all the results derived by great sacrifices in the past.
 People should take advantage of this great sacrifice and join in ISKCON’s activities;
then there will be no Scarcity in any field.
Text 8: The flowing rivers supplied all kinds of tastes — sweet, pungent, sour, etc. — and
very big trees supplied fruit and honey in abundance. The cows, having eaten sufficient green
grass, supplied profuse quantities of milk, curd, clarified butter and similar other necessities.
 If rivers are not polluted and are allowed to flow in their own way, or sometimes
allowed to flood the land, the land will become very fertile and able to produce all
kinds of vegetables, trees and plants.
 Complete arrangements for the production of all the necessities of life are made by
SPG. People should therefore, learn how to satisfy the yajña-puruṣa, Lord Viṣṇu.
 Thus, the whole system is so, arranged that the living entity must do his duty as he is
constitutionally made. Without doing so, all living entities must suffer. That is the law
of nature.
 Unfortunately in Kalī-yuga, due to an absence of yajña, there are many big trees in the
forests, but they do not supply sufficient fruits and honey. Thus, everything is
dependent on the performance of yajña.
 The best way to perform yajña in this age is to spread the saṅkīrtana movement all
over the world.
Text 9: King Pṛthu was presented with various gifts from the general populace and
predominating deities of all planets. The oceans and seas were full of valuable jewels and
pearls, and the hills were full of chemicals and fertilizers. Four kinds of edibles were
produced profusely.
 These are technically known as carvya (those edibles which are chewed), lehya (those
which are licked up), cūṣya (those which are swallowed) and peya (those which are
drunk).
 oceans and seas are meant for producing jewels, but in Kalī-yuga the oceans are
mainly being utilized for fishing. Śūdras and poor men were allowed to fish, but the
higher classes like the kṣatriyas and vaiśyas would gather pearls, jewels and coral.
 In this age so, many factories for the manufacture of fertilizers have been opened, but
when the Personality of Godhead is pleased by the performance of yajñas, the hills
automatically produce fertilizing chemicals, which help produce edibles in the fields.
 Everything is dependent on the people’s acceptance of the Vedic principles of
sacrifice.
Indra takes the sacrificial horse (Text 10-16)
Text 10: King Pṛthu was dependent on the SPG, who is known as Adhokṣaja. Because King
Pṛthu Performed so, many sacrifices, he was superhumanly enhanced by the mercy of the
Supreme Lord. King Pṛthu‘s opulence, however, could not be tolerated by the King of
heaven, Indra, who tried to impede the progress of his opulence.
 Although one is empowered by the SPG and is an incarnation, he should not forget his
eternal relationship with the SPG. Bogus incarnations should note this.
 Indra is addressed as bhagavān because he has so, much power in his hands. Despite
his becoming bhagavān, he is envious of the incarnation of God, Pṛthu Mahārāja. The
defects of material life are so, strong that due to contamination King Indra becomes
envious of an incarnation of God.
 The opulence of King Pṛthu was not dependent on material conditions.
 The devotee is allowed to see the Supreme Lord face to face, although the Lord is
beyond the expression of our senses and beyond our direct perception.
Text 11: When Pṛthu Mahārāja was performing the last horse sacrifice [aśvamedhā-yajña],
King Indra, invisible to everyone, stole the horse intended for sacrifice. He did this because
of his great envy of King Pṛthu.
 The animals sacrificed in the yajña were not killed. If the Vedic mantras were properly
pronounced during the sacrifice, the animal sacrificed would come out again with a
new life. That is the test for a successful yajña.
 Indra became very envious because he did not want anyone to excel him.
Text 12: When King Indra was taking away the horse, he dressed himself to appear as a
liberated person. Actually, this dress was a form of cheating, for it falsely created an
impression of religion. When Indra went into outer space in this way, the great sage Atri saw
him and understood the whole situation.
 Saffron dress has been misused by many imposters who present themselves as
liberated persons or incarnations of God.
 One who offers the results of his activities to the SPG is actually a sannyāsī and yogī.
Cheating sannyāsīs and yogīs have existed since the time of Pṛthu Mahārāja‘s
sacrifice.
 It is the duty of a sannyāsī to be very cautious because: a little spot in a sannyāsī‘s
character will be mAgnīfied by the public (Cc. Madhya 12.51).
 Unless one is very sincere and serious, he should not take up the order of
sannyāsa.
 It is better not to take up sannyāsa in this age of Kalī because provocations are
very strong in this age. Only a very exalted person advanced in spiritual
understanding should attempt to take up sannyāsa.
 One should not adopt this order as a means of livelihood or for some material
purpose.
Text 13-16: When the son of King Pṛthu was informed by Atri of King Indra‘s trick, he
immediately became very angry and followed Indra to kill him, calling, "Wait! Wait!" King
Indra was fraudulently dressed as a sannyāsī, having knotted his hair on his head and smeared
ashes all over his body. Upon seeing such dress, the son of King Pṛthu considered Indra a
religious man and pious sannyāsī. Therefore, he did not release his arrows. hen AtriMuni saw
that the son of King Pṛthu did not kill Indra but returned deceived by him, AtriMuni again
instructed him to kill the heavenly King because he thought that Indra had become the
lowliest of all demigods due to his impeding the execution of King Pṛthu‘s sacrifice. Being
thus, informed, the grandson of King Vena immediately began to follow Indra, who was
fleeing through the sky in great haste. He was very angry with him, and he chased him just as
the king of the vultures chased Rāvaṇa.
 When a kṣatriya out of cowardice flees from the battlefield, showing his back to his
enemy, he is challenged with the words tiṣṭha tiṣṭha. A real kṣatriya does not kill his
enemy from behind, nor does a real kṣatriya turn his back on the battlefield.
 Although King Indra was very exalted, being the King of heaven, he became
degraded due to his stealing the horse intended for sacrifice.
 GP: Degradation in Vaiṣṇava dealings results in degradation in service and skills
Indra abandons his false dress (text 17-21)

Text 17-21: When Indra saw that the son of Pṛthu was chasing him, he immediately
abandoned his false dress and left the horse. The son of Mahārāja Pṛthu returned the horse to
his father’s sacrificial arena. When the great sages observed the wonderful prowess of the son
of King Pṛthu, they all agreed to give him the name Vijitāśva. Indra immediately brought a
dense darkness upon the sacrificial arena. Covering the whole scene in this way, he again
took away the horse, which was chained with golden shackles near the wooden instrument
where animals were sacrificed. Atri again pointed out to the son of King Pṛthu that Indra was
fleeing through the sky. The son of Pṛthu chased him again. But when he saw that Indra was
carrying in his hand a staff with a skull at the top and was again wearing the dress of a
sannyāsī, he still chose not to kill him. When Atri again gave directions, the son of King
Pṛthu became very angry and placed an arrow on his bow. Upon seeing this, King Indra
immediately abandoned the false dress of a sannyāsī and, giving up the horse, made himself
invisible.
Indra adopts several orders of sannyāsa (Text 22-25)

Text 22: Vijitāśva again took the horse and returned to his father’s sacrificial arena. Since that
time, certain men with a poor fund of knowledge have adopted the dress of a false sannyāsī.
It was King Indra who introduced this.
 Ekadandi sannyāsa not approved by Vedas.
 Now there are many different types of sannyāsīs. Some of them go naked, and some
of them carry a skull and trident, generally known as kāpālika. All of them were
introduced under some meaningless circumstances, and those who have a poor fund
of knowledge accept these false sannyāsīs and their pretenses, although they are not
bona fide guides to spiritual advancement.
 At the present moment some missionary institutions, without referring to the Vedic
rituals, have introduced some sannyāsīs who engage in sinful activities.
 Such sannyāsīs are pākhaṇḍīs. Vedic literature states that a person who puts Lord
Nārāyaṇa on the level with Lord Śiva or Lord Brahmā immediately becomes a
pākhaṇḍī.
 In Kalī-yuga the pākhaṇḍīs are very prominent. However, Lord
ŚrīCaitanyaMahāprabhu has tried to kill all these pākhaṇḍīs by introducing His
saṅkīrtana movement. Those who take advantage of this saṅkīrtana movement of the
ISKCON will be able to save themselves from the influence of these pākhaṇḍīs.
 SD: foolish persons think that because Indra was not killed, they also cannot be killed.
Starting their own sampradaya, they define the goal of sacrifice as attainment of
power.
Text 23: Whatever different forms Indra assumed as a mendicant because of his desire to
seize the horse were symbols of atheistic philosophy.
 Such sannyāsa was introduced by Indra because of his jealousy of MahārājaPṛthu
 Although it is forbidden, there are many pāṣaṇḍīs who coin terms like daridra-
nārāyaṇa and svāmi-nārāyaṇa, although not even such demigods as Brahmā and Śiva
can be equal to Nārāyaṇa.
Text 24-25: King Indra, in order to steal the horse from King Pṛthu‘s sacrifice, adopted
several orders of sannyāsa. Some sannyāsīs go naked, and sometimes they wear red garments
and pass under the name of kāpālika. These are simply symbolic representations of their
sinful activities. These so-called sannyāsīs are very much appreciated by sinful men because
they are all godless atheists and very expert in putting forward arguments and reasons to
support their case. We must know, however, that they are only passing as adherents of
religion and are not so, in fact. Unfortunately, bewildered persons accept them as religious,
and being attracted to them, they spoil their life.
 The Vedic śāstras practically prohibit the adoption of sannyāsa in the age of Kalī
because less intelligent men may accept the sannyāsa order for cheating purposes.
Actually, the only religion is the religion of surrender unto the SPG.
 SD: naked persons refers to jainas, red cloths refers to buddhists. Adisu refers to
followers of Śiva who carry skull. They all speak very logically.
Lord Brahmā stops the sacrifice (Text 26-34)

Text 26: Mahārāja Pṛthu immediately took up his bow and arrows and prepared to kill Indra
himself, because Indra had introduced such irregular sannyāsa orders.
 It is the duty of the king not to tolerate the introduction of any irreligious systems.
 Following in his footsteps, all heads of state should themselves be bona fide
representatives of God and should cut down all irreligious systems. Because of their
cowardice (declaring state as secular) people are becoming irreligious.
Text 27: When the priests and all the others saw MahārājaPṛthu very angry and prepared to
kill Indra, they requested him: O great soul, do not kill him, for only sacrificial animals can
be killed in a sacrifice. Such are the directions given by śāstra.
 No one should ever be killed in a sacrifice meant for the satisfaction of Lord Viṣṇu.
Text 28: Dear King, Indra‘s powers are already reduced due to his attempt to impede the
execution of your sacrifice. We shall call him by Vedic mantras which were never before
used, and certainly he will come. Thus, by the power of our mantra, we shall cast him into the
fire because he is your enemy.
 In Kalī-yuga, however, there are no qualified brāhmaṇas who can chant the mantras
properly. Consequently, no attempt should be made to perform such big sacrifices. In
this age the only sacrifice recommended is the saṅkīrtana movement.
Text 29: After giving the King this advice, the priests who had been engaged in performing
the sacrifice called for Indra, the King of heaven, in a mood of great anger. When they were
just ready to put the oblation in the fire, Lord Brahmā appeared on the scene and forbade
them to start the sacrifice.
 SD: Though this particular Indra was an avatāra of the Lord, and the priests were not
materialists, they spoke in this way to show the nature of those following the path of
karma: even intelligent persons on this path become blind. As Brahmā becomes blind
by lust, Śiva becomes blind by anger, so, the nature of Indra is revealed to have envy
and crookedness.
Text 30: Lord Brahmā addressed them thus: you cannot kill Indra. It is not your duty. You
should know that Indra is as good as the SPG. Indeed, he is one of the most powerful
assistants of the Personality of Godhead. You are trying to satisfy all the demigods by the
performance of this yajña, but you should know that all these demigods are but parts and
parcels of Indra. How, then, can you kill him in this great sacrifice? (not your duty)
 GP: Mistakes made by greatly powerful people cannot be judged and punished by
each and anyone
 SD: Indra is the body of the Lord. What is the use of being a brāhmaṇa if one has to
kill the body of the Lord.
Text 31: In order to make trouble and impede the performance of King Pṛthu‘s great sacrifice,
King Indra has adopted some means that in the future will destroy the clear path of religious
life. I draw your attention to this fact. If you oppose him any further, he will further misuse
his power and introduce many other irreligious systems. (irreligion will increase)
 GP: Conflict cannot be resolved by conflict sometimes
Text 32: "Let there be only ninety-nine sacrificial performances for MahārājaPṛthu," Lord
Brahmā concluded. Lord Brahmā then turned towards MahārājaPṛthu and informed him that
since he was thoroughly aware of the path of liberation, what was the use in performing more
sacrifices? (transcendental)
 Such ceremonies are known as karma, and there is no need for a devotee in the
transcendental position to execute them. As the ideal king, however, it was King
Pṛthu‘s duty to perform sacrifices. A compromise was therefore, to be worked out. By
the blessings of Lord Brahmā, King Pṛthu would become more famous than King
Indra.
 GP: Same activity → competition → envy → conflict → sinful acts
 GP: Vaiṣṇavas’s blessings give more result then actual performance of activities
 GP: Mahārāja Pṛthu was transcendental but dutiful
 SD: 99 is perfect for Pṛthu. Though his vow was incomplete, by Brahma’s blessings,
the 99 become perfect.
Text 33: Lord Brahmā continued: Let there be good fortune to both of you, for you and King
Indra are both part and parcel of the Supreme Personality of Godhead. Therefore, you should
not be angry with King Indra, who is nondifferent from you. (filial)
Text 34: My dear King, do not be agitated and anxious because your sacrifices have not been
properly executed due to providential impediments. Kindly take my words with great respect.
We should always remember that if something happens by providential arrangement, we
should not be very sorry. The more we try to rectify such reversals, the more we enter into the
darkest region of materialistic thought. (providential)
 Sometimes the saintly or very religious person also has to meet with reversals in life.
Such incidents should be taken as providential.
 one should avoid counteracting such reversals, for the more we become
implicated in rectifying such reversals, the more we enter into the darkest
regions of material anxiety.
Unwanted desires even amongst the demigods (Text 35-38)
Text 35: Lord Brahmā continued: Stop the performance of these sacrifices, for they have
induced Indra to introduce so, many irreligious aspects. You should know very well that even
amongst the demigods there are many unwanted desires. (practical)
 A karmī must be envious because he wishes to enjoy material pleasures to their fullest
extent. That is the material disease.
 Lord Brahmā‘s purpose was to end the competition between Lord Indra and Mahārāja
Pṛthu.
 GP: Responsibility of more mature devotees to stop conflict.
 SD: “Cannot Indra be stopped?” Among the Devatās, he is very stubborn.
Text 36: Just see how Indra was creating a disturbance in the midst of the sacrifice by stealing
the sacrificial horse. These attractive sinful activities he has introduced will be carried out by
the people in general. (bad example)
 Yad yad acarati śreṣṭhas.
 Lord Brahmā thought that instead of allowing Indra to further introduce such
irreligious systems, it would be better to stop the sacrifice.
 A similar stance was taken by Lord Buddha when people were overly engrossed in the
animal sacrifices recommended by Vedic instructions.
 One should not perform sacrifices that will induce reversed orders. It is better to
stop such sacrifices.
 The entire purpose of performing sacrifices is to worship Viṣṇu. Lord Viṣṇu is present
in His form of Lord Caitanya; therefore, people who are intelligent should try to
satisfy Him by performing saṅkīrtana-yajña.
 Many butcher shops which keep a deity of the Kālī, and animal-eaters purchase flesh
from such shops thinking that they are eating prasad of Kālī. Kālī never accepts
nonvegetarian food because she is the chaste wife of Śiva. Śiva is also a great
Vaiṣṇava and never eats nonvegetarian food, and Kālī accepts prasad of Śiva. Such
offerings are accepted by the associates of Kālī known as bhūtas, piśācas and
Rākṣasas, and those who take the prasāda of Kālī in the shape of flesh or fish are not
actually taking the prasāda left by Kālī, but the food left by them.
Text 37: O King Pṛthu you are the part-and-parcel expansion of Lord Viṣṇu. Due to the
mischievous activities of King Vena, religious principles were almost lost. At that opportune
moment you descended as the incarnation of Lord Viṣṇu. Indeed, for the protection of
religious principles you have appeared from the body of King Vena. (contradiction)
 Paritranaya sādhunam.....
 Any living being acting as the incarnation of Lord Viṣṇu is empowered by Lord Viṣṇu
to preach the bhakti cult. Such a person can act like Lord Viṣṇu and defeat demons by
arguments and preach the bhakti cult exactly according to the principles of śāstra.
 Whenever we find someone extraordinary preaching the bhakti cult, we should know
that he is especially empowered by Lord Viṣṇu, or Lord Kṛṣṇa. Caitanya-caritāmṛta
(Antya 7.11), Kṛṣṇa-śakti vinā nahe tāra pravartana.
 If one criticizes or finds fault with such an empowered personality, one is to be
considered an offender against Lord Viṣṇu and is punishable. Even though such
offenders may dress as Vaiṣṇavas with false tilaka and mālā, they are never forgiven
by the Lord if they offend a pure Vaiṣṇava.
 SD: You should spread dharma and not adharma (which will occur if Indra obstructs
more sacrifices).
Text 38: O protector of the people in general, please consider the purpose of your being
incarnated by Lord Viṣṇu. The irreligious principles created by Indra are but mothers of so,
many unwanted religions. Please therefore, stop these imitations immediately.
(introspection)
 Mahārāja Pṛthu was empowered by the SPG for maintaining the peace and prosperity
of the citizens.
 It is the duty of the state or king to put a stop to pseudoreligious systems produced by
unscrupulous persons.
 Instead of creating adverse reactions, it was better for Mahārāja Pṛthu to stop the
yajñas in the interest of his original purpose as an incarnation - establish good
government and set things in the right order.
 GP: essence is more important than form.
King Pṛthu concludes a peace with Indra (Text 39-42)

Text 39: When King Pṛthu was thus, advised by the supreme teacher, Brahmā, he abandoned
his eagerness to perform yajñas and with great affection concluded a peace with Indra.
 SD: Though Indra was elder and was the king of Devatās, by order of Brahmā, Pṛthu
showed affection. They were equal, but Brahmā saw that Pṛthu was superior because
of his superior bhakti, and thus, he instructed to show affection.
 GP: When senior Vaiṣṇavas advise us, we must abandon our opinion and must
embrace our opponent with affection
Text 40: After this, Pṛthu Mahārāja took his bath, which is customarily taken after the
performance of a yajña, and received the benedictions and due blessings of the demigods,
who were very pleased by his glorious activities.
 If one simply satisfies Lord Viṣṇu by the performance of yajña, one satisfies all the
demigods automatically. In turn, the demigods offer their benedictions to such a
devotee. A pure devotee, therefore, does not ask benedictions directly from the
demigods.
 GP: Numbers do not matter in pleasing others; attitude matters
Text 41: With great respect, the original king, Pṛthu, offered all kinds of rewards to the
brāhmaṇas present at the sacrifice. Since all these brāhmaṇas were very much satisfied, they
gave their heartfelt blessings to the King.
Text 42: All the great sages and brāhmaṇas said: O mighty King, by your invitation all classes
of living entities have attended this assembly. They have come from Pitṛloka and the
heavenly planets, and great sages as well as common men have attended this meeting. Now
all of them are very much satisfied by your dealings and your charity towards them.
Analogies:
None

Verses 1-9:
King Pṛthu began to perform one hundred horse sacrifices. Lord Visṇu appeared at King
Pṛthu’s sacrifices, along with His chief associates, headed by Sunanda and Nanda, the
principle demigods, the Siddhas, the Vidyādharas, the demons and the Yaknas, as well as
Kapila, Nārada and Dattātreya, Sanaka Kumāra and other unalloyed devotees. The land began
supplying all necessities for daily life. Trees supplied abundant fruit and honey. The cows
supplied profuse quantities of milk. The seas were full of valuable jewels and pearls, and the
hills were full of chemicals and fertilizers.
Verses 10-26:
When Pṛthu Mahārāja was performing the last horse sacrifice Indra, dressed as a sannyāsī,
stole the sacrificial horse. When Indra saw Pṛthu’s son pursuing him, he gave up his false
dress, left the horse and disappeared. Indra repeated this twice. King Pṛthu prepared to kill
Indra himself for introducing irregular sannyāsa orders.
Verses 27-42:
The priests objected since no one can be killed during a sacrifice. The priests proposed to call
Indra by Vedic mantras, and cast him into the fire for his enmity to the King. Just before they
put the oblation in the fire, Lord Brahmā appeared and forbade them. He said they could not
kill Indra because he was as good as the Supreme Lord, being His powerful assistant. Brahmā
advised them that if they opposed Indra any further, he would further misuse his power and
introduce many other irreligious systems. Thus, it is best that King Pṛthu perform only
ninety-nine sacrifices. Lord Brahmā told Pṛthu that since he knew the path of liberation, he
did not need to perform more sacrifices. Brahmā explained that as Lord Visṇu’s incarnation,
he was meant to protect religious principles and thus, he should stop his sacrifice to keep
Indra from creating more unwanted religions. Thus, advised, King Pṛthu gave up his
eagerness to perform yajñas and with great affection concluded a peace with King Indra.
Discussion Topics
(PrA) Natural prosperity resulting from saṅkīrtana yajña (7-9)
Pseudo-sannyāsa (12-25)
(PeA) Competition in the performance of yajña. (35)
One is never forgiven by the Lord if they offend a pure Vaiṣṇava. (37)
(M&M) Mahāprabhu has tried to kill all these pākhaṇḍīs & pseudo-sannyāsa (22, 37-38)
4.20 LORD VIṢṆU’S APPEARANCE IN THE SACRIFICIAL ARENA OF

MAHĀRĀJA PṚTHU
Lord Viṣṇu Appears on the scene (Text 1-2)
The Intelligent Do Not Become Addicted to the body (Text 3-8)
The Devotee’s Mind becomes broader and transparent (Text 9-12)
Lord Viṣṇu Instructs King Pṛthu (Text 13-15)

Lord Viṣṇu Please with Pṛthu’s Character (Text 16)
King Pṛthu Worships The Lord’s Lotus Feet (Text 17-22)
Prayers offered by Mahārāja Pṛthu (Text 23)
Hearing from the mouth of a pure devotee (Text 24-25)
Lakṣmi the mother of the universe (Text 26-28)
Those bound by the sweet words of the vedas (Text 29-31)
Pṛthu Mahārāja blessed by the Lord (Text 32-33)
The Lord returns to His Abode (Text 34-38)

1. What is a quality of those who are advancing in spiritual knowledge? (3)
2. Explain the terms traiguṇya-vinayā vedāḥ & nistraiguṇya.(6)
3. Explain the process of karma-yoga. (9)
4. Describe how devotional service is very simple. (9, 15)
5. Explain Vyavasāyātmikā buddhiḥ. (13)
6. What is the king’s real duty? (14)
7. Describe the subtle laws of nature mentioned in text 14.
8. What is the Lord pleased by? (16)
9. What is the meaning of bhakta-vatsala? (19)
10. Why is there no chance of a devotee’s being in error? (20)
11. Explain the significance of the phrase ‘ārya-saṅgama’ (26)
12. Who can give up the practice of chanting Hare Kṛṣṇa? (26)
13. What did the Lord appreciate very much? (34)
Analogies:
4.20.12: A businessman riding in a motorcar sits in the car, supervises its running and advises
the driver. He knows how much gasoline is used up, and he knows everything about the car,
but still he is apart from the car and is more concerned with his business. Even while riding in
the car, he thinks of his business and his office. He has no connection with the car, although
he is sitting there. As the businessman is always absorbed in thoughts of his business, so, the
living entity can be absorbed in thoughts of rendering loving service to the Lord.
4.20.25: In our material existence, under the influence of illusory māyā, we have almost
forgotten our eternal relationship with the Lord, exactly like a man sleeping very deeply who
forgets his duties
4.20.31: The father knows the necessities of the son and supplies them, and the Supreme
Lord knows the necessities of the living entities and supplies them sumptuously.

Verses 1-15:
Lord Visṇu, very satisfied by Pṛthu’s ninety-nine horse sacrifices, appeared, accompanied by
Indra. Lord Visṇu advised King Pṛthu to excuse Indra, who came to be forgiven for disturbing
Pṛthu’s last sacrifice. Visṇu instructed King Pṛthu that the soul is different from the body.
With mind and senses controlled, in the transcendental position, he should try to do his duty
as king in whatever condition of life he may be posted by the Lord’s arrangement. Lord Visṇu
advised King Pṛthu that everyone should follow the principles of Varṇāśramadharma. By
protecting his citizens, the king’s only duty, he shares, in his next life, one-sixth of their pious
results. But a head of state who simply collects taxes from citizens without protecting them
has his own pious results taken by them and suffers for their impious activities. Soon he
would see the liberated Kumāras.
Verses 16-31:
Lord Visṇu was pleased by the King’s elevated qualities and behavior. King Indra, ashamed
of his own activities, fell before King Pṛthu but Pṛthu embraced him. King Pṛthu offered
prayers to the Lord. He desired at least one million ears to hear the Lord’s glories recited by
His pure devotees. He wishes to serve the lotus feet of the Lord and he worries that the
goddess of fortune may be displeased with his intrusion on her service. King Pṛthu refuses
material benefits, which are for those who are ignorant, but asks the Lord to bestow upon him
whatever He thinks is best.
Verses 32-38:
The Lord blessed the King to always engage in His devotional service and decided to depart.
King Pṛthu worshiped the demigods, the great sages, the inhabitants of Pitṛloka, the
inhabitants of Gandharvaloka and those of Siddhaloka, Cāraṇaloka, Pannagaloka,
Kinnaraloka, Apsaroloka, the earthly planets and the planets of the birds, as well as many
other living entities present in the sacrificial arena. With folded hands he worshiped all these,
as well as the Lord and His personal associates, by offering sweet words and great wealth.
After this function, they all went back to their respective abodes, as did King Pṛthu, after
offering his respectful obeisances unto the Lord.
Important Teachings
 Anything spoken by the personality of Godhead should be taken (1) as it is, (2) with
great care and (3) attention and (4) with great respect. (5) It is not our business to
amend the words of the SPG or make additions or alterations
 It is Vaiṣṇavas’ duty to adjust the cause of their envy.
 if one hears from the mouth of a pure devotee, he gradually comes to the
understanding of his relationship with the Lord and thus, engages in His loving
service, and his life becomes completely perfect. Therefore, this process of hearing
from the mouth of a pure devotee is very important for making progress in the line of
spiritual understanding.
 Association of devotees is the most important factor in this world
Important Verses
24, 25, 26
Very Short Summary

In this chapter, after being instructed by the Lord, Pṛthu makes friends with Indra and praises
the Lord. The Lord gives him benedictions and then depart.
Lord Viṣṇu Appears on the scene (Text 1-2)

Being very much satisfied by the performance of ninety-nine horse sacrifices, Lord Viṣṇu
appeared on the scene. Accompanying Him was King Indra. Lord Viṣṇu then began to speak -
Indra has disturbed your execution of one hundred sacrifices. Now he has come with Me to
be forgiven by you. Therefore, excuse him.
 The body is only a superficial covering, and consequently, an advanced
transcendentalist will not make a distinction between oneself and another.
 GP: Indra is repentent. So, forgive.
The Intelligent Do Not Become Addicted to the body (Text 3-8)

Text 3: O King, one who is advanced in intelligence and eager to perform welfare activities
for others is considered best amongst human beings. An advanced human being is never
malicious to others. Those with advanced intelligence are always conscious that this material
body is different from the soul.
 When a madman commits murder, he is excused even by a high-court judge. The idea
is that a living entity is always pure because he is part and parcel of the SPG. When he
falls into the clutches of material energy, he becomes a victim of the three modes of
material nature.
 Forgiveness is a quality of those who are advancing in spiritual knowledge.
 GP: You’re intelligent to forgive.
 SD: How is it possible to be violent toward other living entities, since one should not
identify them as bodies?
Text 4: If a personality like you, who are so, much advanced because of executing the
instructions of the previous ācāryas, is carried away by the influence of My material energy,
then all your advancement may be considered simply a waste of time.
 No one can be perfect in knowledge without being trained by the paramparā system.
 An ordinary man, who has only a conception of bodily existence, is always
bewildered by the modes of material nature.
 GP: You’re mature, so, we have more expectations from you, so, please forgive.
Text 5: Those who are in full knowledge of the bodily conception of life, who know that this
body is composed of nescience, desires and activities resulting from illusion, do not become
addicted to the body.
 Whatever we desire or perform under the bodily conception is all illusion. In other
words, Lord Viṣṇu informed Pṛthu Mahārāja that although the sacrificial
performances set an example for ordinary people, there was no need for such
sacrificial performances as far as his personal self was concerned.
 GP: You’re in full knowledge. So, forgive.
Text 6: How can a highly learned person who has absolutely no affinity for the bodily
conception of life be affected by the bodily conception in regard to house, children, wealth
and similar other bodily productions?
 materialists, who are especially interested in sense gratification, are given permission
or license to enjoy sense gratification by executing the Vedic ritualistic ceremonies.
 Those who are elevated above the material condition are not at all interested in such
Vedic performances.
Text 7: The individual soul is one, Pure, nonmaterial and self-effulgent. He is the reservoir of
all good qualities, and He is all-pervading. He is without material covering, and He is the
witness of all activities. He is completely distinguished from other living entities, and He is
transcendental to all embodied souls.
 in this verse Lord Viṣṇu is describing Himself, or the Paramātmā.
 The Lord is transcendental.
 The Lord is one, whereas the conditioned souls embodied within the material world
exist in many varieties of form.
 The living entities, who are many and who are entangled in this material world, are
not pure. However, the Supreme Personality of Godhead is pure and detached.
 the living entities are not self-effulgent, but the Supreme Personality of Godhead,
Paramātmā, is self-effulgent.
 The living entities, being contaminated by the modes of material nature, are called
saguṇa, whereas Paramātmā, the Supreme Personality of Godhead, is nirguṇa, not
being under the influence of the material modes.
 The conditioned soul’s vision is covered by material contamination; therefore, he
cannot see the cause of his actions, and he cannot see his past lives. The SPG, not
being covered by a material body, is the witness of all the activities of the living
entity.
 They are one in quality, yet they are different in so, many ways, especially in regard to
the six opulences the Supreme Personality of Godhead has in full.
 SD: 9 qualities mention here distinguish jīva from Paramātma.
Text 8: Although within the material nature, one who is thus, situated in full knowledge of the
Paramātma and ātmā is never affected by the modes of material nature, for he is always
situated in My transcendental loving service.
 When SPG appears in material world, He is not affected by the modes of material
nature.
 Similarly, those who are always connected with Him are not affected. Mam ca yo
…...kalpate (BG 14.26)
The Devotee’s Mind becomes broader and transparent (Text 9-12)

Text 9: When one situated in his occupational duty engages in My loving service without
motive for material gain, he gradually becomes very satisfied within.
 If one works according to varṇāśrama dharma and does not desire fruitive results, he
gets satisfaction gradually.
 Discharging one’s occupational duty as a means of rendering devotional service (not
for material gain) unto the SPG is the ultimate goal of life. This is karma yoga.
 Let one remain what he is; he needs to install the Deity of the Supreme Lord in the
house. Deity can be worshipped with results of his honest labor. SRāvaṇa, Kīrtana,
smaran, vandana, pada sevana, dasya, poojan, sakhi jana, ātmā nivedana.
Text 10: When the heart is cleansed of all material contamination, the devotee’s mind
becomes broader and transparent, and he can see things equally. At that stage of life there is
peace, and one is situated equally with Me as sac-cid-ananda-vigraha.
 Māyāvāda kaivalya and that of Vaiṣṇava community is different. Vaiṣṇava
understands that he is the eternal servitor and that is called Brahman realization.
Text 11: Anyone who knows that this material body is simply supervised by the fixed soul is
eligible to be liberated from material bondage.
 How one can become liberated? First thing to understand in soul is different from his
body. And that soul is unchangeable.
 Then one should not be affected by happiness and distress of the world. One should
tolerate it.
 Practical process to attain this stage of indifference is to execute devotional service 24
hrs a day. This is called samadhi.
Text 12: The constant change of this material world is due to the interaction of the 3 modes of
material nature. 5 elements, the senses, the demigods who control the senses, as well as the
mind, which is agitated by the spirit soul-all these taken together comprise the body. Since
the spirit soul is completely different from this combination of gross and subtle material
elements, My devotee is connected with Me in intense friendship and affection, being
completely in knowledge, is never agitated by material happiness and distress.
 If the living entity has to act as the superintendent of the activities of the bodily
combination, then how can he be indifferent to the activities of the body? These
activities are completely different from the activities of the spirit soul. E.g. a
businessman sitting in a car knows everything about it but is still apart from it. Even
when in his car he thinks about his business and office. This position is possible only
for a devotee.
 Karmīs, jñānīs and yogīs cannot be bound in devotional service. Devotee’s position is
always transcendental due to intimate relationship with Lord.
Lord Viṣṇu Instructs King Pṛthu (Text 13-15)

Text 13: Please keep yourself always equipoised and treat people equally, whether they are
greater than you, in the intermediate stage or lower than you. Do not be disturbed by
temporary distress or happiness. Fully control your mind and senses. In this transcendental
position, try to execute your duty as king in whatever condition of life you may be posted by
My arrangement, for your only duty here is to give protection to the citizens of your
kingdom.
 One has to execute the order of Lord Viṣṇu, whether receiving it directly from Him or
from a bona fide spiritual master.
 Here Pṛthu is being directly instructed by Lord.
 VCT-one should not care very much whether he is going to be liberated or not, but he
should simply execute the orders of the spiritual master. If one executes such, he will
always remain liberated. One has to simply execute his duty as per varṇāśrama
dharma.
 One can execute such instructions when one keeps aloof from the activities of body.
 Lord instructs from within as Paramātmā and without as spiritual master. So, on
should not consider spiritual master to be an ordinary person. Neither he should be
considered equal to SPG.
 SD: Since you are bound to me by affection, you should follow my instructions.
 GP: Duties of an administrator head 1) Equanimity 2) Impartiality 3) Tolerance 4)
Self-control 5) Protection
Text 14: To give protection to the general mass of people who are citizens of the state is the
prescribed occupational duty of a king. By acting in that way, the king in his next life shares
1/6 of the results of the pious activities of the citizens. But a king or executive head of the
state who simply collects taxes from citizens but does not give them proper protection as
human beings has the results of his own pious activities taken away by the citizens, and in
exchange for his not giving protection he becomes liable to punishment for the impious
activities of his subjects.
 If everyone becomes indifferent, then how could things as they are going on? And if
things are to go on as they ought to, how can a head of state be indifferent to such
activities?
 Varnāśrama was not created blindly. If all act as per their duty all will receive
perfection.
 Lord instructs that king should not give up his duty of protecting citizens and go to
Himālayas. Duty of head of state is to see if everyone doing his duties for salvation.
 Modern state has many rules otherwise, but no rules for citizens spiritual
advancement. If government act this way people will become entangled in sinful
activities. King should not be just a tax collector. King can levy taxes if he looks after
spiritual welfare of citizens.
 As soon as sin is removed there will be no war, pestilence, famine or natural
disturbances.
 Citizens and king happy and unhappy simultaneously - they share reactions.
 Same principle applies to parents and spiritual master. They share reactions of their
offsprings / disciples.
 At present many such combinations of unqualified kings and citizens – tension, war
and anxiety.
Text 15: If you continue to protect the citizens according to the instructions of the learned
brāhmaṇa authorities, as they are received by the disciplic succession — by hearing — from
master to disciple, and if you follow the religious principles laid down by them, without
attachment to ideas manufactured by mental concoction, then every one of your citizens will
be happy and will love you, and very soon you will be able to see such already liberated
personalities as the four Kumāras.
 Following varṇāśrama guarantees liberation.
 Varnasrma very difficult in this age. So, everyone should become KC. Varnāśrama
executed differently by different people in world. But KC principles are common.
 Essential to follow the instructions of the ācāryas in the paramparā system.
 No change in position → just listen from perfect source → practical application in life
→ perfection.
 Change required is a change in consciousness, not in the body.
 Material laws are only mental concoctions manufactured by inexperienced
conditioned souls; they cannot give relief to human society.
 Formerly, although the kings were autocrats, they strictly followed the principles laid
down by great sages and saintly persons.
 Today, the executive heads are fools and rascals in the strict sense of the terms, and
the people in general are śūdras. This combination of fools and rascals and śūdras
cannot bring about peace and prosperity in this world.
 anyone who lives on concocted ideas, without reference to the śāstras, never becomes
successful and does not attain happiness or liberation after death.
Lord Viṣṇu Please with Pṛthu’s Character (Text 16)

Text 16: I am very captivated by your elevated qualities and excellent behavior, and thus, I
am very favorably inclined toward you. You may, therefore, ask from Me any benediction
you like. One who does not possess elevated qualities and behavior cannot possibly achieve
My favor simply by performance of sacrifices, severe austerities or mystic yoga. But I always
remain equipoised in the heart of one who is also equipoised in all circumstances.
 Performing great sacrifices or undergoing the austerities of mystic yoga practice
cannot satisfy Him. He is pleased only by elevated character and behavior.
 elevated character and behavior develop only by pure bhakti.
 qualities of a devotee, twenty-six in number, are listed as follows: (1) kind to
everyone, (2) does not quarrel with anyone, (3) fixed in the Absolute Truth, (4) equal
to everyone, (5) faultless, (6) charītable, (7) mild, (8) clean, (9) simple, (10)
benevolent, (11) peaceful, (12) completely attached to Kṛṣṇa, (13) has no material
hankering, (14) meek, (15) steady, (16) self-controlled, (17) does not eat more than
required, (18) sane, (19) respectful, (20) humble, (21) grave, (22) compassionate, (23)
friendly, (24) poetic, (25) expert, (26) silent.
 SD: It is impossible for the Lord to be controlled by material qualities and conduct,
Pṛthu’s qualities and nature were all spiritual, arising from bhakti.
King Pṛthu Worships The Lord’s Lotus Feet (Text 17-22)

Text 17: In this way Mahārāja Pṛthu, accepted the instructions of the SPG on his head.
 Anything spoken by the personality of Godhead should be taken as it is, with great
care and attention and with great respect.
 It is not our business to amend the words of the SPG or make additions or alterations,
as it has become a custom for many so-called scholars and svāmīs who comment on
the words of BG.
Text 18: As King Indra was standing by, he became ashamed of his own activities and fell
down before King Pṛthu to touch his lotus feet. But Pṛthu Mahārāja immediately embraced
him in great ecstasy and gave up all envy against him for his having stolen the horse meant
for the sacrifice.
 Indra decided to fall down at the lotus feet of King Pṛthu, but the King was so
magnanimous Vaiṣṇava that he did not want Mahārāja Indra to fall down at his feet.
(Humility means begging forgiveness; Magnanimity means forgive and forget)
 It is Vaiṣṇavas’ duty to adjust the cause of their envy. This is also a first-class
example of cooperative behavior between Vaiṣṇavas.
Text 19: Pṛthu abundantly worshiped the lotus feet of the SPG, who was so, merciful to him.
While worshiping the lotus feet of the Lord, Pṛthu gradually increased his ecstasy in
devotional service.
 Ecstasies in body – devotional service has become proper.
 8 types of ecstasies.
 Not to be imitated but become visible automatically when devotee becomes perfect.
Text 20: The Lord was just about to leave, but because He was so, greatly inclined toward the
behavior of Pṛthu, He did not depart. Seeing the behavior of Pṛthu with His lotus eyes, He
was detained because He is always the well-wisher of His devotees.
 Lord is impartial. The Lord is equal to everyone (samo ‘haṁsarva-bhūteṣu), but to
one who particularly engages in His service, He is very much inclined.
 The Lord is not far away from the devotee. He is always in everyone’s heart, but only
the devotee can realize the Lord’s presence, and thus, he is directly connected, and he
takes instruction from the Lord at every moment. (tesam satat yuktanam.....)
Text 21: Mahārāja Pṛthu, his eyes full of tears and his voice faltering and choked up, could
neither see the Lord very distinctly nor speak to address the Lord in any way. He simply
embraced the Lord within his heart and remained standing in that way with folded hands.
 King Pṛthu – great devotee and hero, conquered all undesirable elements in kingdom,
powerful, gave protection to citizens, kept them engaged in devotion.
 Greatest calamity is to become godless and therefore, sinful. King has to suffer if he
collects taxes and at the same times allow them to engage in sinful acts.
 Material Responsibilities no barrier to devotion service, even a responsible king like
Pṛthu can become a great devotee.
 Godless government cannot check the resultant actions of sinful life, namely war,
pestilence, famine, earthquakes and similar other disturbances.
 If one becomes even partially pure undesirable qualities can be checked.
 SD: The extraordinary mercy of the Lord has been described. Now the extraordinary
bhakti of Pṛthu is described.
Text 22: SPG stood with His lotus feet almost touching the ground while He rested the front
of His hand on the raised shoulder of Garuḍa. Pṛthu, wiping the tears from his eyes, tried to
look upon the Lord, but it appeared that the King was not fully satisfied by looking at Him.
Thus, the King offered the following prayers.
 Lord was standing above the ground, almost touching it. The residents of the upper
planetary systems, beginning from Brahmaloka down to Svargaloka, are so, advanced
in spiritual life that when they come to visit this or similar other lower planetary
systems, they keep their weightlessness.
 He first appeared before Pṛthu Mahārāja, He was not touching the ground of this
earth, but when He was fully satisfied with the behavior and character of Mahārāja
Pṛthu, He immediately acted as the Supreme Personality of Godhead Nārāyaṇa from
Vaikuṇṭha. Out of affection for Pṛthu Mahārāja, He touched the earth, but He rested
the front of His hand on the raised shoulder of Garuḍa, His carrier, as if to prevent
Himself from falling down, since the Lord is not accustomed to stand on earthly
ground.
Prayers offered by Mahārāja Pṛthu (Text 23)

Text 23: You are the best of the demigods who can offer benedictions. Why, therefore, should
any learned person ask You for benedictions meant for living entities bewildered by the
modes of nature? Such benedictions are available automatically, even in the lives of living
entities suffering in hellish conditions. You can certainly bestow merging into Your existence,
but I do not wish to have such a benediction.
 Different types of benedictions according to different people – Karmīs, jñānīs, yogīs,
devotees.
 Devotees are interested neither in the benediction desired by the karmīs nor that
desired by the jñānīs and yogīs.
Hearing from the mouth of a pure devotee (Text 24-25)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 24 mentions Executed Exclusively by Taking
Shelter of the Holy Name (aikantiki namasraya sadhana-bhakti) and Analysis of the Goal of
Devotional Service (prayojana vicāraḥ)
Text 24: I, therefore, do not wish to have the benediction of merging into Your existence,
a benediction in which there is no existence of the nectarean beverage of Your lotus feet.
I want the benediction of at least one million ears, for thus, I may be able to hear about
the glories of Your lotus feet from the mouths of Your pure devotees.
 In the previous verse Mahārāja Pṛthu addressed the Lord as kaivalya-pati, the master
of the liberation of merging into His existence. This does not mean that he was
anxious for kaivalya liberation.
 One might think that these glories of the Lord can be heard from anywhere, from the
mouths of either devotees or nondevotees, but here it is specifically mentioned that
the glories of the Lord must emanate from the mouths of pure devotees. (professional
reciters are useless – glorification from them is just material sound).
 The Lord has innumerable devotees all over the universe, and they have been
glorifying the Lord since time immemorial and for an unlimited time. But still they
cannot completely finish enumerating the glories of the Lord. Pṛthu Mahārāja
therefore, wanted innumerable ears
 If our ears are always engaged in hearing the glorification of the Lord, there will be
no scope for hearing the Māyāvāda philosophy, which is doom to spiritual progress.
 SD: Just as sweet water becomes distasteful when it enters salty earth, so, the qualities
of Lord become disgusting coming from the mouth of a non-Vaiṣṇava.
Text 25: You are glorified by the selected verses uttered by great personalities. Such
glorification of Your lotus feet is just like saffron particles. When the transcendental
vibration from the mouths of great devotees carries the aroma of the saffron dust of
Your lotus feet, the forgetful living entity gradually remembers his eternal relationship
with You. Devotees thus, gradually come to the right conclusion about the value of life. I,
therefore, do not need any other benediction but the opportunity to hear from the
mouth of Your pure devotee.
 The Lord asks every sleeping living entity to get up and engage in devotional service
so, that his mission in this human form of life may be fulfilled. This awakening voice
comes through the mouth of a pure devotee.
 Although when a pure devotee speaks the articulation of his voice may resemble the
sound of this material sky, the voice is spiritually very powerful because it touches the
particles of saffron dust on the lotus feet of the Lord.
 If one hears from the mouth of a pure devotee, he gradually understands of his
relationship with the Lord and thus, engages in His loving service, and his life
becomes completely perfect. Therefore, this process of hearing from the mouth of a
pure devotee is very important for making progress in the line of spiritual
understanding.
Lakṣmi the mother of the universe (Text 26-28)

Text 26: My dear highly glorified Lord, if one, in the association of pure devotees, hears
even once the glories of Your activities, he does not, unless he is nothing but an animal,
give up the association of devotees, for no intelligent person would be so, careless as to
leave their association. The perfection of chanting and hearing about Your glories was
accepted even by the goddess of fortune, who desired to hear of Your unlimited activities
and transcendental glories.
 association of devotees is the most important factor in this world
 Transcendental vibrations are very much effective when chanted among Āryans, but
even though one does not belong to the Āryan family, he will become a Vaiṣṇava
simply by hearing the mantra because the vibration has great influence over everyone.
 The impersonalist may ask why one should bother chanting the HareKṛṣṇamahā-
mantra continually for so, many years instead of stopping and trying for kaivalya,
liberation, or merging into the existence of the Lord. In answer, MahārājaPṛthu
maintains that the attraction of this chanting is so, great that one cannot give up the
process unless he is an animal.
 SD: “many people give up devotional service to search to material benefit and
liberation. So, they are greater than devotional service. What is the proof the
devotional service is greater” Example of Laxmi Ji is quoted as a reply. Another
example can be of Sukadeva Goswami who became devotee from an impersonalist.
Yogīs are like cows who can chew only grass not sugarcane, Karmīs are like camels
who can only savor thorns, not mangoes.
Text 27: Now I wish to engage in the service of the lotus feet of the SPG and to serve just like
Laxmi JI, who carries a lotus flower in her hand, because His Lordship is the reservoir of all
transcendental qualities. I am afraid that Laxmi Ji and I would quarrel because both of us
would be attentively engaged in the same service.
 There are millions and trillions of expansions of Lord Viṣṇu. All of them are called
eternals.
 The word mukta refers to the living entities who never come within this material
world. The baddhas are those living entities who are almost eternally living within
this material world. Lord is best of all nityas. So, Māyāvāda is offensive.
 A superior person is worshiped by an inferior one. Similarly, pūruṣottama, the
greatest, Kṛṣṇa, or Lord Viṣṇu, is always worshiped by others.
 guṇālayam - Viṣṇu is the reservoir of all transcendental qualities. The Māyāvādī
philosophers take the Absolute Truth to be nirguṇa ("without qualities"), in
accordance with the impersonalistic view, but actually the Lord is the reservoir of all
good qualities.
 bhakta-vatsala. The devotees are always very much inclined to render service unto the
lotus feet of the Lord, and the Lord is also very much inclined to accept loving service
from His devotees.
 He wanted to serve with Laxmi, but that does not mean he was situated in Madhurya-
rasa. He was in dasya rasa. He wanted to serve Lord’s feet just like Laxmi. He
considered her as mother as cleared in next verse.
 In the absolute world there is sometimes competition between servitors in the service
of the Lord, but such competition is without malice. In the Vaikuṇṭha worlds if a
devotee excels in the service of the Lord, others do not become envious of his
excellent service but rather aspire to come to the platform of that service.
 SD: I do not want benedictions; I just want to serve you.
Text 28: Lakṣmī, is the mother of the universe, and yet I think that she may be angry with me
because of my intruding upon her service and acting on that very platform to which she is so,
much attached. Yet I am hopeful that even though there is some misunderstanding, You will
take my part, for You are very much inclined to the poor and You always mAgnīfy even
insignificant service unto You. Therefore, even though she becomes angry, I think that there
is no harm for You, because You are so, self-sufficient that You can do without her.
 She is always engaged in the service of the Lord, and there is hardly any opportunity
for any other devotee to intrude upon His daily activities.
 But why should mother Lakṣmī, the mother of the universe, be angry with an
insignificant devotee like PṛthuMahārāja? All this was not very likely. Yet Pṛthu
Mahārāja, just for his personal protection, appealed to the Lord to take his part.
 No one can become qualified to go back home, BTG, by means of Vedic sacrifices.
But the Lord is so, kind that He accepts a little insignificant service, and therefore, it
is stated in the ViṣṇuPurāṇa that by following the principles of Varṇāśrama-dharma
one can satisfy the Supreme Lord.
 PṛthuMahārāja therefore, expected that his insignificant service to the Lord would be
accepted by Him as being greater than that of Lakṣmījī.
 PṛthuMahārāja indicated that even though she might go away out of anger, there
would be no harm for Lord Viṣṇu, because He is self-sufficient and can do anything
and everything without the help of Lakṣmījī. For example, when Garbhodakaśāyī
Viṣṇu begot Lord Brahmā from His navel, He did not take any help from Lakṣmī,
who was just sitting by Him and massaging His lotus feet.
 SD: You are a novice, she is expert. How will you compete with her for service? By
Your favor.
Those bound by the sweet words of the vedas (Text 29-31)

Text 29: Great saintly persons who are always liberated take to Your devotional service
because only by devotional service can one be relieved from the illusions of material
existence. O my Lord, there is no reason for the liberated souls to take shelter at Your lotus
feet, except that such souls are always thinking of Your feet.
 Knowing just that we are spirit soul is not enough. One must accept devotional
service.
 As soon as one is affected by the modes, he would be laboring day and night and
would be greedy and lusty and thus, carried from one species to another.
 SD: because you are affectionate to the low and fallen, devotees worship you who
destroys the illusion of māyā’s guṇas, from which desire for benedictions arises. So,
what is the result of all this? Remembrance of Your lotus feet, since the supreme
happiness derived from your feet derides all other happiness.
Text 30: What You have said to Your unalloyed devotee is certainly very much bewildering.
The allurements You offer in the Vedas are certainly not suitable for pure devotees. People in
general, bound by the sweet words of the Vedas, engage themselves again and again in
fruitive activities, enamored by the results of their actions.
 Persons who’re very much attached to karma-kāṇḍa & jñāna-kanda are certainly
doomed.
 Cultivation of knowledge to understand one’s spiritual position is also, to a certain
extent, a waste of time. Because the living entity is an eternal part and parcel of the
Supreme Lord, his immediate business is to engage himself in devotional service.
 The Lord sometimes offers benedictions to the neophyte devotees who have not yet
understood that material facilities will not make them happy.
 A sincere devotee who is not very intelligent may ask some material benefit from the
Lord, but the Lord, being omniscient, does not generally give material rewards but, on
the contrary, takes away whatever material facilities are being enjoyed by His
devotee, so, that ultimately the devotee will completely surrender unto Him.
Text 31: Due to Your illusory energy, all living beings in this material world have forgotten
their real constitutional position, and out of ignorance they are always desirous of material
happiness in the form of society, friendship and love. Therefore, please do not ask me to take
some material benefits from You, but as a father, not waiting for the son’s demand, does
everything for the benefit of the son, please bestow upon me whatever You think best for me.
 The good son has faith that the father knows best how to benefit him. Similarly, a pure
devotee does not ask anything from the Lord for material benefit. Nor does he ask
anything for spiritual benefit. The pure devotee is fully surrendered unto the lotus feet
of the Lord, and the Lord takes charge of him.
 Everything in this material world is complete (pūrṇam idam [Īśopaniṣad, Invocation]).
The difficulty is that due to forgetfulness the living entities create unnecessary
demands and entangle themselves in material activities. The result is that there is no
end to material activities, life after life.
 na dhanaṁ na janaṁ na sundarīṁ, kavitāṁ vā jagad-īśa kāmaye, mama janmani
janmanīśvare bhavatād bhaktir ahaitukī tvayi
Pṛthu Mahārāja blessed by the Lord (Text 32-33)

Text 32: The Lord, after hearing Pṛthu Mahārāja‘s prayer, addressed the King: May you
always be blessed by engaging in My devotional service. Only by such purity of purpose, as
you yourself very intelligently express, can one cross over the insurmountable illusory energy
of māyā.
 The only means for transcending illusory energy is devotional service
 SD: One should not put faith in jñāna, yoga or other such processes, proposed by the
knowers of the Veda, even though they are learned, since they are ignorant concerning
the Lord.
Text 33: Henceforward be very careful to execute My orders and not be misled by anything.
Anyone who lives in that way, simply carrying out My orders faithfully, will always find
good fortune all over the world.
 The sum and substance of religious life is to execute the orders of the Supreme
Personality of Godhead, and one who does so, is perfectly religious.
 Lord’s instruction – man mana bhava mad bhakto....... and sarva dharman parityaja...
 Others are described as pretenders, for there are many activities going on throughout
the world in the name of religion which are not actually religious.
The Lord returns to His Abode (Text 34-38)

Text 34: The SPG amply appreciated the meaningful prayers of MahārājaPṛthu. Thus, after
being properly worshiped by the King, the Lord blessed him and decided to depart.
 When a devotee prays to the Lord, it is not to ask for material benefits but to ask the
Lord for His favor; he prays that he may be engaged in the service of the Lord’s lotus
feet birth after birth.
 The Lord and His confidential devotees appear many times to fulfill the Lord’s
mission, but since such births are transcendental, they are not accompanied by the
miserable conditions of material birth, and they are therefore, called divya,
transcendental.
 The purpose of the Lord’s taking birth is to establish devotional service, which is the
perfect system of religion, and the purpose of the birth of a devotee is to broadcast the
same system of religion, or the bhakti cult, all over the world.
 Although the Lord appears in this material world, He is never to be considered one of
the conditioned souls, who are all fallible.
Text 35-36: King Pṛthu worshiped the demigods, the great sages, the inhabitants of Pitṛloka,
the inhabitants of Gandharvaloka and those of Siddhaloka, Cāraṇaloka, Pannagaloka,
Kinnaraloka, Apsaroloka, the earthly planets and the planets of the birds. He also worshiped
many other living entities who presented themselves in the sacrificial arena. With folded
hands he worshiped all these, as well as the Supreme Personality of Godhead and the
personal associates of the Lord, by offering sweet words and as much wealth as possible.
After this function, they all went back to their respective abodes, following in the footsteps of
Lord Viṣṇu
 In modern so-called scientific society, the idea is very prevalent that there is no life on
other planets but that only on this earth do living entities with intelligence and
scientific knowledge exist. The Vedic literatures, however, do not accept this foolish
theory.
Text 37: The infallible Supreme Personality of Godhead, having captivated the minds of the
King and the priests who were present, returned to His abode in the spiritual sky.
 Because the Supreme Personality of Godhead is all-spiritual, He can descend from the
spiritual sky without changing His body, and thus, He is known as acyuta, or
infallible.
 When a living entity falls down to the material world, however, he has to accept a
material body, and therefore, in his material embodiment, he cannot be called acyuta.
Text 38: King Pṛthu then offered his respectful obeisances unto the SPG, who is the Supreme
Lord of all demigods. Although not an object of material vision, the Lord revealed Himself to
the sight of MahārājaPṛthu. After offering obeisances to the Lord, he returned to his home.
 The Supreme Lord is not visible to material eyes, but when the material senses are
inclined to the transcendental loving service of the Lord and are thus, purified, the
Lord reveals Himself to the vision of the devotee.
Discussion Topics
(PrA) Varṇāśrama-dharma (9-15)
Combination of fools, rascals and Śūdras cannot bring about peace in this world. (15)
Outbreaks of war are the consequences of not being Kṛṣṇa conscious (21)
(PeA) Qualities of a devotee, twenty-six in number (16)
First-class example of cooperative behavior between Vaiṣṇavas. (18)
Hear glorification of the Lord from the mouth of a pure devotee (24-25)
Association of devotees is the most important factor in this world (26)
Vaikuṇṭha competition (28)
4. 21 INSTRUCTIONS BY MAHĀRĀJA PṚTHU
The King’s City Beautifully Decorated (Text 1-3)
All the citizens welcome the King (Text 4-7)
The demigods follow in Pṛthu’s footsteps (Text 8-12)
King Pṛthu Initiates a great sacrifice (Text 13)
Mahārāja Pṛthu’s beautiful speech (Text 14-23)
The fate of an impious king (Text 24-26)
There must be a Supreme Authority (Text 27-29)
Abominable Persons Bewildered on the path of religion (Text 30-31)
A devotee manifests renunciation (Text 32-33)
The Lord accepts different types of sacrifice (Text 34-36)
Vaiṣṇavas are more powerful than royalty (Text 37)
Regular Service to Brāhmaṇas and Vaiṣṇavas (Text 38-40)
Offerings accepted through mouths of devotees (Text 41)
The Dust of the Lotus feet of Vaiṣṇavas (Text 42-44)
King Pṛthu Congratulated by the Saintly Persons (Text 45-52)

1. List some of the auspicious paraphernalia, according to Vedic civilization, for receiving a
prominent guest. (4)
2. What was saint Vidura’s purpose in hearing about Pṛthu Mahārāja over and over again?
(10)
3. When one comes to Kṛṣṇa consciousness he immediately becomes what? (12)
4. People in general should be controlled by a king until what time? (12)
5. Explain the import of the word prajā. (22)
6. Give examples of how the laws of nature are very subtle. (24)
7. What is more dangerous than denial of the existence of God? (27).
8. Why did Śrī Caitanya Mahāprabhu advise that one not accept many disciples? (31)
9. Explain how bhakti-yoga diminishes our false appetite for enjoyment and lordship of the
material world. (32)
10. Who should take the indirect process of performing yajñas? Why? (34)
11. Describe the respective qualifications of a brāhmaṇa and a Vaiṣṇava. (37)
12. Explain the import of the Lord obtaining His opulences by worshiping the lotus feet of
the brāhmaṇas. (38)
13. Why at present, is it very difficult to render service to the brāhmaṇa-kula? (40)
14. What is more effective than offering oblations to the sacrificial fire? (41)
15. What is the meaning of sādhu-vāda? (45)
16. The purpose of accepting a wife in religious marriage? (46)
17. What is the chief concern of a Vaiṣṇava? (47)
18. What is the symptom of one who is elevated to the platform of goodness? (51)
Analogies:
4.21.5: great personalities of power and opulence never become proud, and the example is
given that a tree which is full of fruits and flowers does not stand erect in pride but instead
bends downwards to show submissiveness
4.21.34: The demigods cannot accept sacrificial offerings for themselves, but they can accept
them for the Supreme Personality of Godhead, just as a departmental tax collector of a
government cannot collect taxes for his personal account but can realize them for the
government.

Verses 1-12:
The King entered his city which was very beautifully decorated with natural opulence. King
Pṛthu was worshipable by everyone. He performed many glorious activities in ruling the
world, thus, attaining a universal reputation and the lotus feet of the Supreme Personality of
Godhead. King Pṛthu lived very opulently between Ganges and Yamunā as an unrivaled king
ruling all continents. None but the saints, the brāhmaṇas and the Vaiṣṇavas could disobey his
orders.
Verses 13-44:
Once King Pṛthu performed a great sacrifice attended by important people from all over the
universe. Mahārāja Pṛthu explained the duties of a king are to protect and employ the citizens
for the pleasure of the Supreme Lord. Failing to do this, a king is degraded. He advised his
citizens to execute their duties properly in varṇa and āśrama and to always think of the
Supreme Lord within their hearts. So, doing, they would protect their own interests and
would bestow mercy upon their king for his future welfare. Once having taken shelter of the
Lord’s lotus feet, a devotee never returns to this material existence of three-fold miseries.
Mahārāja Pṛthu glorifies the spiritually enlightened brāhmaṇas and Vaiṣṇavas, requesting his
citizens to engage in their service, which cleanses the heart and is so, auspicious that even the
Lord Himself takes pleasure in it. He prays to take the dust from the brāhmaṇas and
Vaiṣṇavas feet upon his head till the end of life. He instructs the citizens to avoid offending
brāhmaṇas and Vaiṣṇavas.
Verses 45-51:
Expressing their good will, the demigods, the denizens of Pitṛloka, the brāhmaṇas and the
saintly persons congratulated the King. They explained that the sinful Vena was delivered by
his son, Mahārāja Pṛthu. All the saintly brāhmaṇas blessed Pṛthu Mahārāja with a long life.
They said because of his affection, mercy, and great character, Pṛthu easily performed his
occupational duty of ruling the citizens. Situated in pure goodness, he perfectly represented
God. He is glorified by his own prowess and maintained the entire world by introducing
brāhmiṇical culture, protecting everyone as an ideal knatriya.
Important Teachings
 6 characteristics of speech - 1. Cāru – beautiful, 2. citra-padam – flowery, 3. Ślakṣṇam – very
clear / easy to understand, 4. Mṛnṭam – very great, 5. Gūḍham – meaningful, 6. Aviklavam –
without doubt / faultless.
 Since ISKCON is genuine, perfect and authorized and is following in footsteps of
Pṛthu, anyone who cooperates with this movement or accepts its principles will get
the same result as the workers who are actively propagating KC.
 SD: Duties give their full effect if approved by all.
 Since Lord is served by great demigods how can ordinary human beings serve Him?
“yathā-adhikāra” - according to one’s ability.
 Anyone can become successful in devotional service if displays no duplicity. One must be
very frank, open minded and free from reservations. Lower birth is no disqualification.
 In 34 and 35 karma-miśra bhakti is described. They are full of karma, but gradually karma
matures to liberation and bliss of brahman (through jñāna). But chanting and hearing are
devoid of guṇas from the beginning.
 One must accept guru; it is not optional.
 Lord does not need any service; it is for just our benefit.
 Service can be offered not directly but through service of brāhmaṇas and Vaiṣṇavas.
 “I’m not in Vaikuṇṭha nor in the hearts of the yogīs. I remain where My devotees engage in
glorifying My activities.
 Offering foodstuffs to brāhmaṇas and Vaiṣṇavas is more effective in satisfying the Lord than
through fire.
 Unless one takes the dust of the lotus feet of a pure Vaiṣṇava on one’s head, one cannot
understand what SPG is, and unless one knows SPG, one’s life remains imperfect.
 Vaiṣṇavas undergo all kinds of tribulations, suffering them with tolerance, trying to deliver all
sinful persons. Their chief concern is to deliver the fallen souls.
Important Verses
Although Ananta eats through the fire sacrifices offered in the names of the different demigods, He
does not take as much pleasure in eating through fire as He does in accepting offerings through the
mouths of learned sages and devotees, for then He does not leave the association of devotees. (Text
41)
Very short summary

In this chapter Pṛthu gives instructions to the citizens during a great sacrifice.
The King’s City Beautifully Decorated (Text 1-3)

When the King entered his city, it was very beautifully decorated to receive him with pearls,
flower garlands, beautiful cloth and golden gates, and the entire city was perfumed with
highly fragrant incence. Fragrant water distilled from sandalwood and aguru herb were
sprinkled everywhere on the lanes, roads and small parks throughout the city, and eveyrwhere
were decorations of unbroken fruits, flowers, wetted grains, varies minerals, and lamps, all
presented as auspicious paraphernalia. At the street crossings there were bunches of fruits and
flowes, as well as pillars of banana trees and betel nut branches. All these combined
decorations everywhere looked very attractive.
 Real opulence is supplied by natural gifts, so, vedic civilization recommends opulence
and decoration with these natural gifts. Such opulence immediately changes the
condition of the mind, and the entire atmosphere becomes spiritualized.
All the citizens welcome the King (Text 4-7)

Text 4: As the king entered the gate of the city, all the citizens received him with many
auspicious articles like lamps, flowers and yogurt. The king was also received by many
beautiful unmarried girls whose bodies were bedecked with various ornaments.
 Prominent guests like king, bride groom or spiritual master are received using such
auspicious paraphernalia.
 Kumārī, or unmarried girls untouched by the hand of any member of the opposite sex,
are auspicious members of the society.
 When protected by father, husband or son, women as a class remain an always
auspicious source of energy to man.
Text 5: When the king entered the palace, conchshells and kettledrums were sounded, priests
chanted Vedic mantras, and professional reciters offered different prayers. But in spite of all
this ceremony to welcome him, the king was not the least bit affected.
 Sign of the wonderful character of great personalities – they never become proud.
Tree full of fruit does not stand erect but bends and shows submissiveness.
Text 6: Both the important and common citizens welcomed the King very heartily, and he
also bestowed upon them their desired blessings.
 Responsible king always approachable by his citizens.
Text 7: King Pṛthu was greater than the greatest soul and was therefore, worshipable by
everyone. He performed many glorious activities in ruling over the surface of the world and
was always magnanimous. After achieving such great success and a reputation which spread
throughout the universe, he at last obtained the lotus feet of the SPG.
 The most important duty of the monarch is to perform various Vedic sacrifices.
 Next duty is to see that every citizen executes the prescribed duties for his particular
community.
 King must develop the earth for the greatest possible production of food grains.
 3 types of great personalities – positive, comparative and superlative. Pṛthu exceeded
all of them.
 Only by devotional service one can attain Vaikuṇṭha. Impersonalists fall down from
brahmajyotī.
The demigods follow in Pṛthu’s footsteps (Text 8-12)

Text 8: After hearing Maitreya speak about the various activities of Pṛthu, Vidura very
submissively worshipped Maitreya Rṣi and asked him the following questions.
Text 9: It is very enlightening to understand that Pṛthu was enthroned by the great sages and
brāhmaṇas. All the demigods presented him with innumerable gifts and he also expanded his
influence upon personally receiving strength from Viṣṇu. Thus, he greatly developed the
earth.
 Demigods are pleased with great Vaiṣṇavas.
 Every executive head of state should follow Pṛthu. Process is so, perfect that if it is
followed, everyone will become happy, and it will be very easy for all to execute
devotional service to the SPG.
 Process: 1) Empowerment & 2) Devotion please demigods and sages  blessings 
1) gifts 2) knowledge  Exploited earth  satisfaction of people
Text 10: Pṛthu Mahārāja was so, great in his activities and magnanimous in his method of
ruling that all kings and demigods on the various planets still follow in his footsteps. Who is
there who will not try to hear about his glorious activities? I wish to hear more and more
about Pṛthu because his activities are so, pious and auspicious.
 Vidura’s purpose in hearing about Pṛthu over and over again was to set an example for
ordinary heads of states, who should hear about his activities repeatedly.
 At present no one cares to hear → no nation is happy or progressive in spiritual
understanding.
Text 11: Pṛthu lived in the tract of land between Ganges and Yamunā. Because he was very
opulent, it appeared that he was enjoying his desired fortune in order to diminish the results
of his past pious activities.
 Pṛthu was both great devotee and saktyāveṣa avatāra. So, he was not subjected to
pious and impious activities.
 Lord or His devotees may pose as ordinary men, but they are never to be considered
as such. Nor should an oridnary man not supported by śāstras or ācāryas be accepted
as incarnation.
 SD: Though he had no karma, out of great humility he thought that he would expend
his pious and impious karmas by experiencing happiness and distress in this life like a
conditioned soul.
Text 12: Pṛthu was an unrivaled king and possessed the scepter for ruling all the seven islands
on the surface of the globe. No one could disobey his irrevocable orders but the saintly
persons, the brāhmaṇas and the descendants of the SPG.
 People think that previously some parts of the world were not discovered. This is not
fact. It is clear here that kings of India once ruled the world.
 King’s orders were not used to control sages and descendants of Viṣṇu.
 When one comes to KC, he becomes of acyuta-gotra and transcendental to all
considerations of caste, creed, color and nationality.
 SD: Descendants of Lord means Vaiṣṇavas without varṇa and āśrama.
King Pṛthu Initiates a great sacrifice (Text 13)

Once upon a time Pṛthu initiated the performance of a very great sacrifice in which great
saintly sages, brāhmaṇas, demigods from higher planetary systems and great saintly kings
known as rajarsis all assembled together.
 Formerly demigods used to come to earth and great personalities like Arjuna used to
visit higher planets.
Mahārāja Pṛthu’s beautiful speech (Text 14-23)

Text 14-19: Pṛthu worshiped all respectable visitors. Then, he stood up in the midst of the
assembly. His body was tall and sturdy, and his complexions was fair. His arms were full and
broad and his eyes as bright as the rising sun. His nose was straight, his face very beautiful
and his personality grave. His teeth were set beautifully in his smiling face. His chest was
very broad, waist very thick, abdomen wrinkled by lines of skin, resembled a leaf of a banyan
tree. His navel was coiled and deep, his thighs were of golden hue, and his instep was arched.
The black, slick hair were fine and curly. And his neck, like a conchshell, was decorated with
auspicious lines. He wore a valuable dhotī, and there was a nice wrapper on the upper part of
his body. To initiate the sacrifice, he had to leave aside his valuable dress, and therefore, his
natural bodily beauty was visible. It was very pleasing to see him put on a black deerskin and
wear a ring of kuśa grass on his finger, for this increased the natural beauty of his body. He
observed all regulative principles before he performed the sacrifice. Just to encourage the
members of the assembly and to enhance their pleasure, he glanced over them with eyes that
seemed like stars in a sky wet with dew. He then spoke to them in a great voice.
 Of the 4 castes, generally kṣatriyas are very beautiful.
 Pṛthu was not only attractive, but also had all auspicious signs.
 Face is the index of mind.
 Bodily features are exhibited in accordance with his past deeds. This is proof of
transmigration of soul.
Text 20: His speech was very beautiful, full of metaphorical language, clearly understandable
and very pleasing to hear. His words were all grave and certain. It appears that when he
spoke, he expressed his personal realization of the Absolute Truth in order to benefit all who
were present.
 7 characteristics of speech - 1. Cāru – beautiful, 2. citra-padam – flowery, 3.
Ślakṣṇam – very clear / easy to understand, 4. Mṛṣṭam – pleasing to hear /
delightful, 5. Gūḍham – meaningful / grave, 6. Aviklavam – without doubt /
faultless 7. Sarveṣām upakārārtham – for the benefit of all.
Text 21: Pṛthu said: May all of you great souls who have come to attend this meeting kindly
hear my prayer attentively. A person who is actually inquisitive must present his decision
before an assembly of noble souls.
 There must have been many envious persons in the assembly. Pṛthu was concerned
with persons who were gentle, and therefore, he first addressed all the honest persons,
not caring for the envious.
 He presented humbly in assembly of great sages. One should be meek, humble and
honest in front of devotees.
 Great souls behave to set example.
Text 22: By the grace of Lord I have been appointed the king of this planet, and I carry the
scepter to rule the citizens, protect them from all danger and give them employment
according to their respective positions in the social order established by Vedic injuctions.
 King appointed by Lord to look after interests of his particular planet.
 If one is president, it should be understood that this opportunity has been given to him
by the Lord.
 King looks after spiritual upliftment of all, especially human beings. Plus, he should
ensure that they are properly employed according to 4 social orders.
 Prajā refers not only to human beings, but animals and trees too. Animal slaughter
will be catastrophe.
Text 23: Upon execution of my duties as king, I shall be able to achieve the desirable
objectives described by experts in Vedic knowledge. This destination is certainly achieved by
the pleasure of the SPG, who is the seer of all destiny.
 Vedas are transcendental sound, though it appears to be written in ordinary language.
Evidence from Vedas should be considered final authority.
 King who gives protection is promoted to the heavenly planetary system. Promotion
to heavenly planets depends on pleasure of Lord.
 Everyone wants to achieve best in life, but in modern civilization great scientists think
that man’s life has no plan. This gross ignorance makes life a risky situation in which
human beings do not know whether they are making progress in life.
 KC movement started to give people the proper knowledge about the destiny of life.
The fate of an impious king (Text 24-26)

Text 24: Any king who does not teach his citizens about their respective duties in terms of
varṇa and āśrama but who simply exacts tolls and taxes from them is liable to suffer for the
impious activities which have been performed by the citizens. In addition to such
degradation, the king also loses his own fortune.
 King should not occupy post without also discharging his duty.
 Laws of karma very subtle – if one eats in a sinful place, he shares the resultant
reaction of the sinful activities performed there. So, Vaiṣṇavas and brāhmaṇas should
be invited to eat to nullify sinful reactions, but Vaiṣṇavas should be very careful
where to go. No objection to taking part in feasts in which prasāda is served.
Text 25: Therefore, for the welfare of your king after his death, you should execute your
duties properly in terms of your positions of varṇa and āśrama and should always think of the
SPG within your hearts. By doing so, you will protect your own interests, and you will
bestow mercy upon your king for his welfare after death.
 The king and citizens should be both KC, otherwise both of them will be doomed to
lower species of life.
Text 26: I request all purehearted demigods, forefathers and saintly persons to support my
proposal, for after death the result of an action is equally shared by its doers, its director and
supporter.
 Since ISKCON is genuine, perfect and authorized and is following in footsteps of
Pṛthu, anyone who cooperates with this movement or accepts its principles will
get the same result as the workers who are actively propagating KC.
 SD: Duties give their full effect if approved by all. Equal result is shared by all
involved.
There must be a Supreme Authority (Text 27-29)

Text 27: According to authoritative statements of śāstra, there must be a supreme authority
who is able to award respective benefits of our present activities. Otherwise, why should
there be persons who are unusually beautiful and powerful both in this life and in the life
after death?
 Pṛthu Mahārāja‘s sole aim in ruling his kingdom was to raise the citizens to the
standard of God consciousness.
 Atheistic men do not believe in the existence of God, and thus, they understand
everything which is happening in our daily affairs to be due to physical arrangement
and chance.
 Nor do atheists believe in the injunctions of the Vedas.
 Taking all this into consideration, Pṛthu Mahārāja suggested that theistic men will
solidly reject the views of the atheists on the grounds that there cannot be many
varieties of existence without the plan of a superior intelligence.
 Varṇāśrama institution is meant to satisfy the Supreme Personality of Godhead.
 Some claim to be brāhmaṇas, kṣatriyas, vaiśyas and śūdras by birthright. Yet they
have rejected the proposition that such social and spiritual orders are especially meant
for worship of Lord Viṣṇu.
 Māyāvāda is more dangerous than even Buddhism.
 ahaṁ sarvasya prabhavaḥ: The Absolute Truth is the SPG, and every living being is
meant to satisfy Him by performing his respective duty (sva-karmaṇātamabhyarcya).
Pṛthu wanted to introduce this formula amongst his citizens.
 Svanuṣṭhitasya dharmasya saṁsiddhir Harī-toṣaṇam. example is Arjuna
 SPG is Puruṣottama, or the best of all living entities. He is a person like all other
living entities, but He is the leader or the best of all living beings.
 He is complete and full. He has no need to derive benefit by interfering with the
affairs of other living entities, but because He is the maintainer of all, He has the right
to bring them to the proper standard so, that all living entities may become happy.
 A father wants all of his children to become happy under his direction. Similarly,
God has the right to see that all living entities are happy. There is no possibility of
becoming happy within this material world.
 The father and the sons are eternal, but if a living entity does not come to the
platform of his eternal life of bliss and knowledge, there is no question of
happiness.
 A living entity may engage in any occupational duty, but if he wants to have
perfection in his duties, he must satisfy the Supreme Lord.
 Perform work done as a sacrifice for Viṣṇu, otherwise work binds one to this material
world.
 To regulate the activities of the living entities, God has given us codes, just as a king
gives codes of law in a state and punishes whoever breaks the law. Similarly, the Lord
has given the infallible knowledge of the Vedas, which are not contaminated by the
four defects of human life
 The different varieties of life and of material existence do not come about by chance
and necessity; they are different arrangements made by the Supreme Lord in terms of
the pious and impious activities of the living entities. By performing pious activities
one can take birth in a good family in a good nation, one can get a beautiful body or
can become very well educated or rich.
 The theory of chance can is best explained in the Vedic literature by the words ajñāta-
sukṛti. It means pious activities performed without the actor’s knowledge. But these
are also planned. For example, Kṛṣṇa comes like an ordinary human being, He comes
as a devotee like Lord Caitanya, or He sends His representative, the spiritual master,
or pure devotee.
 SD: Existence of Lord is proved by variety in universe. Karma alone cannot give
different results.
Text 28-29: This is confirmed not only by the evidence of the Vedas but also by the personal
behavior of great personalities like Manu, Uttānapāda, Dhruva, Priyavrata and my
grandfather Aṅga, as well as by many other great personalities and ordinary living entities,
exemplified by MahārājaPrahlāda and Balī, all of whom are theists, believing in the existence
of the Supreme Personality of Godhead, who carries a club.
 sādhu-śāstra-guru-vākya
 A saintly person is one who follows the Vedic injunctions, which are the orders of the
Supreme Personality of Godhead. The word guru refers to one who gives proper
direction under the authority of the Vedic injunctions and according to the examples
of the lives of great personalities. Mahajano yen gatah sa pantha
Abominable Persons Bewildered on the path of religion (Text 30-31)

Text 30: Although abominable persons like my father, Vena, the grandson of death
personified, are bewildered on the path of religion, all the great personalities like those
mentioned agree that in this world the only bestower of the benedictions of religion,
economic development, sense gratification, liberation or elevation to the heavenly planets is
the SPG.
 Pṛthu Mahārāja considered King Vena‘s character abominable because Vena was
foolish regarding the execution of religious performances.
 There is no morality without accepting existence of God. Karmīs believe only hard
work gives result. Atheists also believe that for sense gratification there is no need for
God. Do not believe in liberation.
 Mṛtyu‘s daughter, Sunīthā, got all the qualities of her father, and Vena inherited the
qualities of his mother.
 If we scrutinizingly study all the conditions of religion, economic development, sense
gratification and liberation, we must accept the principles of the authority of the SPG.
 If one does not accept the authority of the Lord in matters of religion and morality,
one must explain why two persons of the same moral standard achieve different
results.
 Similarly, in economic development it is seen that if two men work extremely
hard day and night, still the results are not the same. One person may enjoy great
opulence without even working, while another person, although working hard,
does not even get two enough meals a day.
 Similarly, in the matter of sense gratification, sometimes one who has sufficient
food is still not happy in his family affairs or sometimes is not even married,
whereas another person, even though not economically well off, has the greatest
opportunity for sense gratification.
 Even an animal like a hog or a dog may have greater opportunities for sense
gratification than a human being. Therefore, accept that there is someone who
determines the different standards.
 Despite having rich parents, children are sometimes not happy. Similarly, despite
valuable medicine administered by a competent physician, sometimes a patient
dies; or despite having a big safe boat, sometimes a man drowns.
 In conclusion, not only for liberation must one depend on the Lord, but even for
ordinary necessities in this material world.
 SD: akāmah sarva-kamo va......puruṣam param.
 Everything that is achieved by karma, penance, jñāna, vairāgya, mystic yoga, charity,
dharma is easily achieved by my devotee through bhakti. (SB11.20.32-33) thus,
results of trivarga, liberation do not come from karma or jñāna but by bhakti alone.
Thus, it proves not only the Lord but the bhakti, included in His svarūpa.
Text 31: By inclination to serve lotus feet of SPG, suffering humanity can at once cleanse dirt
which has accumulated in their minds during innumerable births. Like Ganges water, which
emanates from toes of lotus feet of Lord, such a process immediately cleanses the mind, and
thus, KC gradually increases.
 The glories of Ganges water are known to Indians and to us also. The River Ganges
flows by Calcutta. Sometimes within the water there are many stools and other dirty
things which are washed away from neighboring mills and factories, but still
thousands of men take baths in the Ganges water, and they are very healthy as well as
spiritually inclined. That is the effect of Ganges water.
 Glorify the Ganges because it emanates from the toes of the lotus feet of the Lord.
Similarly, if one takes to the service of the lotus feet of the Lord, or takes to Kṛṣṇa
consciousness, he is immediately cleansed of the many dirty things which have
accumulated in his innumerable births.
 As Kṛṣṇa takes away all the sinful reactions of a person immediately upon his
surrender unto Him, similarly the external manifestation of Kṛṣṇa, the representative
of Kṛṣṇa who acts as the mercy of the SPG, takes all the resultant actions of the sinful
life of the disciple immediately after the disciple’s initiation.
 Sometimes a spiritual master takes the risk of being overwhelmed by the sinful
reactions of the disciples and undergoes a sort of tribulation due to their acceptance.
ŚrīCaitanyaMahāprabhu therefore, advised that one not accept many disciples.
A devotee manifests renunciation (Text 32-33)

Text 32: When a devotee takes shelter at the lotus feet of the SPG, all his misunderstanding or
mental speculation are cleansed, and he manifests renunciation. This is possible only when
one is strengthened by practicing bhakti-yoga. Once having taken shelter at the root of the
lotus feet of the Lord, a devotee never comes back to this material existence, which is full of
the threefold miseries.
 Ceto darpanam marjanam,
 Result of all such dirt – identification with body.
 Jñāna refers to understanding that one is not his body, and vairāgya means disinterest
in sense gratification
 When practice of bhakti-yoga strengthens one, his mind’s misunderstanding is
cleared.
 Vairāgya and jñāna are characteristics of Bhakti. Hence, tyaktva deham punar janma
naiti mām eti so, ‘rjuna.
 Knowledge of Lord is science.
 In other processes - karma, jñāna or dhyāna, one may not be confident about his
progress, but in bhakti yoga one becomes directly aware of his progress. Gradually he
rises to goodness and then to pure goodness.
Text 33: Engaging your minds, your words, your bodies, and the results of your occupational
duties, and being always open-minded, you should all render devotional service to the Lord.
According to your abilities and occupations in which you are situated, you should always
engage your service at the lotus feet of SPG with full confidence and without reservation.
They you will surely be successful in achieving the final goal of your life.
 One must worship SPG by one’s occupational duties. This makes varṇāśrama
necessary.
 Brāhmaṇa – speaking truth, controlling senses, controlling mind, staying always
clean, practicing tolerance, having full knowledge about one’s identity and
understanding bhakti.
 Kṣatriya-give protection to citizens, give charity, be Vedic in the management of state
affairs and to be unafraid to fight when attacked.
 Vaiṣya-engage in production of foodsuff, give protection to cows, and trading if
agriculture production is excess.
 Śūdras-serve higher classes.
 Everyone’s aim should be to satisfy SPG by engaging his mind in thinking always of
Kṛṣṇa, his words in always offering prayers to Lord, and his body in executing the
service required to satisfy the Lord.
 In executing prescribed duties no one is higher or lower as common interest is to
satisfy Lord.
 Since great demigods serve Lord how can ordinary human beings serve Him?
“yathā-adhikāra” - according to one’s ability.
 Anyone can become successful in devotional service if displays no duplicity. One
must be very frank, open minded and free from reservations. Lower birth is no
disqualification.
 Here description of the Lord’s lotus feet is kāmadughāṅghri-paṅkajam because they
have all power to fulfill the desires of everyone. A devotee is happy even in this life
because although in material existence we have many needs, all his material needs are
satisfied, and when he at last quits his body, he goes back home, BTG, without a
doubt.
 SD: For householder karma yogīs-Pṛthu recommends karma-miśra-bhakti. Worship
the Lord by the actions of the 4 varṇas-sacrifice, protection, agriculture, and service.
Along with these occupations worship with the functions of the mind, voice and body-
remembering the Lord, chanting, and offering obeisances. If one’s work is engaged
for the Lord’s service, or at least a part of it, on a steady basis, then it becomes bhakti.
The Lord accepts many types of sacrifice (Text 34-36)

Text 34: SPG is transcendental and not contaminated by this material world. But although He
is concentrated spirit soul without material variety, for the benefit of the conditioned soul He
nevertheless accepts different types of sacrifice performed with various material elements,
rituals and mantras and offered to the demigods under different names according to the
interests and purposes of the performers.
 The purpose of performing yajñas is to get material benefit, but because the aim is to
simultaneously satisfy the Lord, such yajñas have been recommended in the Vedas.
 karma-kāṇḍa is performed in the mode of passion, yet the conditioned souls are
obliged to perform these yajñas because without them one cannot be happy at all.
 In all yajñas Viṣṇu is given the central position. A tinge of bhakti purifies the material
nature of the performances, which by devotional service gradually come to the
transcendental position. Therefore, although such yajñas are superficially material
activities, the results are transcendental.
 The demigods cannot accept sacrificial offerings for themselves, but they can accept
them for the SPG, just as a government tax collector cannot collect taxes for his
personal account but can realize them for the government.
 Anything material or spiritual done for the satisfaction of the Supreme Lord is an
actual yajña, and by performing such yajñas one gets liberation from material
bondage.
 Direct method is 9-fold process.
 Even though He accepts karma-kāṇḍīya materialistic yajñas, He always stays in a
transcendental position. The various kinds of material paraphernalia are also gradually
transformed into spiritual understanding because there is no difference between
material and spiritual qualities, for everything emanates from the Supreme Spirit.
 A conditioned soul has the determination for material profit, but when these desires
for material profit are satisfied through performance of yajña, one gradually achieves
the spiritual platform.
 SD: In 34 and 35, bhakti miśra karma is described. They are full of karma, but
gradually karma matures to liberation and bliss of brahman (through jñāna).
But chanting and hearing are devoid of guṇas from the beginning.
Text 35: SPG is all-pervading, but He is also manifested in many types of bodies which arise
from a combination of material nature, time, desires, and occupational duties. Thus, many
types of consciousness develop, just as fire, which is always basically the same, blazes in
different ways according to the shape and dimension of firewood.
 SPG always lives with jīva as Paramātma.
 Animals cannot realize the Paramātma due to prominence of tamoguṇa. Human
beings can. Therefore, they are recommended approaching spiritually advanced
people. One must accept guru; it is not optional.
 PrakṛtiBodyconsciousness (by development)activities (purity of)realization
of SPG.
 Like a staircase, yoga has different steps for reaching the topmost platform-karma,
jñāna, dhyāna and bhakti.
 Saṅkīrtan is the direct and easiest process for coming to KC.
 Lord is realized according to the proportion of one’s surrender. Full surrender occurs
when a man is perfectly in knowledge-bahunām janmanāmante......
 SD: Lord gives results to action according to the type of worship done by the
worshipper. Importance of the quality present in a person has been shown.
Text 36: SPG is the master and enjoyer of the results of all sacrifices, and He is the supreme
spiritual master as well. All of you citizens on the surface of the globe who have a
relationship with me and are worshiping Him by dint of your occupational duties are
bestowing your mercy upon me. Therefore, O my citizens, I thank you.
 Pṛthu encourages all to take up devotional service, at the same time he thanks those
who have already taken the process.
 Paramātma is always trying to induce jīva to take devotional service. Therefore, He is
the original guru.
 Bhakti is mutually beneficial for leader and follower.
 SD: “O King, we’ve become successful by your instructions. We will always worship
the Lord.” When Pṛthu hears the citizens speaking in this way, he speaks.
Vaiṣṇavas are more powerful than royalty (Text 37)

The brāhmaṇas and Vaiṣṇavas are personally glorified by their characteristic powers of
tolerance, penance, knowledge and education. By dint of all these spiritual assets, Vaiṣṇavas
are more powerful than royalty. It is therefore, advised that the princely order not exhibit its
material prowess before these two communities and should avoid offending them.
 How can one be steadily fixed in devotional service? To preserve one’s bhakti-latā
one should avoid offences to devotees. Even Lord does not protect such offenders.
 Most grievous type of Vaiṣṇava-apaRādhā is called guru-aparādha.
 Simple definition of Vaiṣṇava-a person who at once reminds one of SPG.
 Vaiṣṇava is brāhmaṇa but not vice versa.
 Even descendants of Yadus were destroyed due to Vaiṣṇava aparādha.
 SD: To firmly establish bhakti, Pṛthu now forbids neglecting the Vaiṣṇavas and
brāhmaṇas.
Regular Service to Brāhmaṇas and Vaiṣṇavas (Text 38-40)
Text 38: SPG, the ancient, eternal Godhead, who is foremost amongst all great personalities,
obtained the opulence of His staunch reputation, which purifies the entire universe, by
worshiping the lotus feet of those brāhmaṇas and Vaiṣṇavas.
 unless one is on the transcendental platform of being a Vaiṣṇava or on the highest
platform of material goodness (as a brāhmaṇa), he cannot appreciate the SPG.
 Kṛṣṇa is the prime protector of brāhmiṇical culture and the cow. Without knowing and
respecting these, one cannot realize the science of God, and without this knowledge,
any welfare activities or humanitarian propaganda cannot be successful.
 Lord does not need to work to achieve material gain. Since He is perpetually
supremely perfect, He does not need to obtain anything, but still it is said that He
obtained His opulences by worshiping the lotus feet of the brāhmaṇas. These are His
exemplary actions. The Lord’s exemplary behavior is to teach us.
 mahattama-agraṇīḥ. Within this material world, the mahattamas, or great
personalities, are Lord Brahmā and Lord Śiva, but He is above them all.
 Materially obtained opulences are never fixed, but all six opulences perpetually exist
in the SPG, not only in the spiritual world, but also in this material world. Lord
Kṛṣṇa’s reputation is fixed, and His book of wisdom, BG, is still honored. Everything
pertaining to the SPG is eternally existing.
 SD: In 7 verses Pṛthu recommends devotion to brāhmaṇas for making bhakti strong.
These verses are repeating what the Lord has already said in SB 3.16.7-12.
Text 39: SPG, who is everlastingly independent and who exists in everyone’s heart, is very
pleased with those who follow in His footsteps and engage without reservation in the service
of the descendants of brāhmaṇas and Vaiṣṇavas, for He is always dear to brāhmaṇaas and
Vaiṣṇavas and they are always dear to Him.
 Lord does not need any service; it is for just our benefit.
 One can offer service not directly but through service of brāhmaṇas and
Vaiṣṇavas.
 Chāḍiyā Vaiṣṇava-sevā nistāra pāyecha kebā, yasya prasādād bhagavat-prasādaḥ
Text 40: By regular service to the brāhmaṇas and Vaiṣṇavas - clear dirt from his heart - enjoy
supreme peace and liberation from material attachment - be satisfied - no fruitive activity
superior to serving the brāhmaṇa class - bring pleasure to demigods.
 Unless one if self satisfied one cannot be free from the miserable conditions of
material existence.
 Serving brāhamaṇas and Vaiṣṇavas is essential to get self satisfaction.
 Spiritual atmosphere can be kept only in association of devotees serving orders of
ācāryas.
 Spiritual master is best brāhmaṇa.
 Difficulty in kalī – many demons have taken birth in brāhmaṇa families. One does not
derive benefit by serving such false brāhmaṇa-kulas. (Varāha Purāṇa-Rāknasāḥ kalīm
āśritya jāyante brahma-yoninu)
 Nārada Muni became liberated just by serving exalted brāhmaṇas and Vaiṣṇavas.
 SD: “If we serve the brāhmaṇas, there will be no sacrifices to Agnī. We will not
become purified in the heart, and thus, cannot get liberation.” 2 verses reply to this
fear.
Offerings accepted through mouths of devotees (Text 41)

How to serve brāhmaṇas?
Although Ananta eats through the fire sacrifices offered in the names of the different
demigods, He does not take as much pleasure in eating through fire as He does in
accepting offerings through the mouths of learned sages and devotees, for then He does
not leave the association of devotees.
 “I’m not in Vaikuṇṭha nor in the hearts of the yogīs; I remain where My devotees
engage in glorifying My activities.”
 Offering foodstuffs to brāhmaṇas and Vaiṣṇavas is more effective in satisfying
the Lord than through fire. E.g. Advaita Pr offered food to Harīdās Ṭhākura first
during a śhrādha ceremony.
 SD: One can chant mantras like Indrāya svāhā used in fire sacrifice while feeding
brāhmaṇas. This is a better way to satisfy Lord.
The Dust of the Lotus feet of Vaiṣṇavas (Text 42-44)

Who is a brāhmaṇa?
Text 42: In brāhmiṇical culture a brāhmaṇa’s transcendental position is eternally maintained

because the injunctions of the Vedas are accepted with faith, austerity, scriptural conclusions,
full sense and mind control, and meditation. In this way the real goal of life is illuminated,
just as one’s face is fully reflected in a clear mirror.
 Since previous verse says feeding a living brāhmaṇa is more useful than offering
oblations in a fire sacrifice, here brāhmaṇism and who is a brāhmaṇa is described.
 In Kalī-yuga, taking advantage of the fact that feeding a brāhmaṇa is more effective, a
class of men with no brāhmiṇical qualifications claim the eating privilege simply on
the basis on their birth in brāhmaṇa family. To distinguish them from real brāhmaṇas
Pṛthu gives an exact description of brāhmaṇa and brāhmiṇical culture.
 One should not take advantage of his position simply to live like a fire without light.
 Brāhmaṇa should know vedic conclusion, vedic conclusion is knowledge of Kṛṣṇa.
So, one who has knowledge of Kṛṣṇa is perfect brāhmaṇa.
 Because Vaiṣṇavas speak exactly according to the tune of Kṛṣṇa, whatever they say is
free from 4 defects of conditioned souls.
 One should, therefore, study the Vedas with faith, not only for one’s personal
knowledge, but for the sake of spreading this knowledge.
 Maṅgala-to do what is good and to reject what is not good. Good means accepting
favorable for devotional service, reject means what is not good for devotional service.
We reject 4 prohibited items and accept chanting 16 rounds along with gāyatrī mantra.
This will keep Brāhmiṇical culture and spiritual strength intact.
 One who follows all Vedic principles can see Lord face to face from beginning.
 How a devotee continuously sees Kṛṣṇa face to face? Premānjana cchurita.........tam
aham bhajāmi (BS 5.38)
 SD: brāhmaṇa is not superior to fire just because he is conscious, but because he has
knowledge. Maṅgala means proper conduct at all times, while being devoid of bad
conduct. Silence means avoiding that talking which is contrary to studying vedas.
Text 43: O respectable people, I beg the blessings of all of you that I may perpetually carry
on my crown the dust of the lotus feet of such brāhmaṇas and Vaiṣṇavas until the end of my
life. He who can carry such dust on his head is very soon relieved of all the reactions which
arise from sinful life, and eventually he develops all good and desirable qualities.
 Unless one takes the dust of the lotus feet of a pure Vaiṣṇava on one’s head, one
cannot understand what SPG is, and unless one knows SPG, one’s life remains
imperfect.
 If a king does not take such dust, he is simply a burden on state.
 Unflinching faith is guru and Kṛṣṇa – all good qualities.
What is the result of developing good qualities?

Text 44: Whoever acquires the brāhmiṇical qualifications-whose only wealth is good
behavior, who is grateful and who takes shelter of experienced persons—gets all the opulence
of the world. I, therefore, wish that the SPG and His associates be pleased with the brāhmaṇa
class, with the cows and with me.
 Wherever there are brāhmaṇas and brāhmiṇical culture, there are cows and cow
protection.
 Kṛṣṇa cannot be alone. He is always with cows and devotees.
 Gratitude for the mercy of SPG is one of the qualities of brāhmaṇas and Vaiṣṇavas.
 2 kinds of vṛdha – advanced in age and advanced in knowledge. Advanced in
knowledge is actually vṛdha, not by age. Taking shelter of vṛdha gives all good
qualities.
 When one attains good qualities, becomes grateful and takes shelter of bona fide guru,
he is endowed with all opulence. So, Pṛthu invokes blessings of all.
King Pṛthu Congratulated by the Saintly Persons (Text 45-52)

Text 45: After hearing Pṛthu speak so, nicely, all the demigods, the denizens of Pitṛloka, the
brāhmaṇas and the saintly persons present at the meeting congratulated him by expressing
their good will.
 GP: Leader’s success is measured by follower’s expression of good will, acceptance
of his mission and their experience of satisfaction
Text 46: They all declared that the Vedic conclusion that one can conquer the heavenly
planets by the action of a putra, or son, was fulfilled, for the most sinful Vena, who had been
killed by the curse of the brāhmaṇas, was now delivered from the darkest region of hellish
life by his son, Mahārāja Pṛthu.
 One who delivers from Put naraka is called putra. Getting such a putra is purpose of
marriage. But if son is not trained properly how can he deliver father? So, father
should become Vaiṣṇava and raise children to become Vaiṣṇava.
 GP - Real life insurance.
Text 47: Similarly, Hiraṇyakaśipu, who defied the Supreme Personality of Godhead -
entered darkest region of hellish life - but by grace of his great son, Prahlāda Mahārāja –
delivered
 Prahlāda did not accept material benedicton.
 Because of affection, he asked for pardon for his father.
 Devotees are para-duḥkha-duḥkhī.
 Vaiṣṇavas undergo all kinds of tribulations, suffering them with tolerance, trying
to deliver all sinful persons. Their chief concern is to deliver the fallen souls.
Text 48: Brāhmaṇas: May you be blessed with a long life, for you have great devotion to the
infallible SPG, who is the master of all the universe.
 Blessed by the saintly persons to have a long life because of his unflinching faith and
his devotion to the Supreme Personality of Godhead.
 Although one’s duration of life is limited in years, if by chance one becomes a
devotee, he surpasses the duration prescribed for his life
 Some yogīs die according to their wish, not according to laws of nature.
 Devotees live forever because of infallible devotion.
Text 49: Your reputation is the purest of all, for you are preaching glories of the most
glorified SPG. Since, due to our great fortune, we have you as our master, we think that we
are living directly under the agency of the Lord.
 Since Lord is maintainer and leader of, king must be His representative. Then he can
claim honor just like Lord.
 How can he be a representative of Lord? By preaching His glories.
 Shelter under authority of Kṛṣṇa and His representative is proper situation of social
steadiness
Text 50: it is your occupational duty to rule over your citizens. That is not a very wonderful
task for a personality like you, who are so, affectionate in seeing to the interests of the
citizens, because you are full of mercy. That is the greatness of your character.
 King’s duty – give protection and levy taxes for his livelihood.
 Brāhmaṇa-spread knowledge and take contribution for disciples.
 Vaiṣyas-produce foodstuff and take a little profit
 Śūdras-serve higher classes and be provided by them with a supply of necessities of
life.
 Symptom of qualified leader – merciful and compassionate and see the prime interests
of citizens
 Vaiṣṇava - compassionate, patita-pāvana
 Perfect human institution - king follows brāhmaṇas, seeing that vaiṣyas would also
follow and Śūdras give service.
 A Vaiṣṇava is compassionate because he is the contributor of the greatest benefit to
human society.
Text 51: Today you have opened our eyes and revealed how to cross the other side of the
ocean of darkness. By our past deeds and by the arrangement of superior authority, we are
entangled in a network of fruitive activities and have lost sight of the destination of life; thus,
we have been wandering within the universe.
 We have lost sight of destination of human life. It is by grace of spiritual master and
SPG that we get the clue of devotional life, and progressive success begins.
Text 52: You are situated in your pure existential position of goodness; therefore, you are the
perfect representative of Supreme Lord. You are glorified by your own prowess, and thus,
you are maintaining the entire world by introducing brāhmiṇical culture and protecting
everyone in your line of duty as a kṣatriya.
 Without the spread of brāhmiṇical culture and without proper protection from
government, no social standard can be maintained properly.
 One can raise himself from the lowest position to the highest simply by associating
with devotees and hearing SB regularly from their mouths.
 In advanced stage of goodness one can become KC.
 Although he was kṣatriya, because he was a Vaiṣṇava he was a brāhmaṇa too.
 As a brāhmaṇa he could give proper instruction to the citizens, and as a kṣatriya he
could rightly give protection to all of them. Thus, the citizens of Mahārāja Pṛthu were
protected in all respects by the perfect king.
 SD: Entering into the brāhmaṇa class the Lord supports kṣatriyas. Entering into the
kṣatriyas, the Lord supports the brāhmaṇas. Entering into both, the Lord supports the
universe.
Discussion Topics
(M&M) Anyone who cooperates with the Kṛṣṇa consciousness movement or accepts its
principles will get the same result as the workers who are actively propagating. (26)
The chief concern of a Vaiṣṇava is to deliver the fallen souls. (47)
(PeA) if one eats in a place which is very sinful, he shares in sinful reactions (24)
Śrī Caitanya Mahāprabhu therefore, recommended that one not accept many disciples. (31)
(PrA) Pṛthu Mahārāja’s example for ordinary kings and executive heads (10)
Mahārāja Pṛthu’s instructions on Varṇāśrama-dharma (12-44, 50, 52)
Government liable to share in the impious activities of the general masses (24)
Appreciation of brāhmaṇas and Vaiṣṇavas. (12, 37-44, 50, 52)
4.22 PṚTHU MAHĀRĀJA’S MEETING WITH THE FOUR KUMĀRAS
The Four Kumāras Arrive (Text 1-2)
The King Worships the Four Kumāras (Text 3-5)
King Pṛthu Speaks with great restraint (Text 6-11)
Four Kumāras keep themselves like small children (Text 12-16)
Sanat-Kumāra begins to speak (Text 17-20)
The Ultimate goal of life (Text 21)
Drinking the nectar of the glorification of the Lord (Text 22-23)
Devotees should lead a simple life (Text 24)
Increasing the culture of devotional service (Text 25-27)

The soul subjected to designations (Text 28-31)
The strongest obstruction to one’s self-interest (Text 32-33)
Liberation has to be taken very seriously (Text 34-36)
Paramātma is eternally transcendental (Text 37-38)
The ocean of nescience is difficult to cross (Text 39-40)
Pṛthu Mahārāja offers everything to the Kumāras (Text 41-47)
The Kumāras praise the character of the king (Text 48-49)
Pṛthu Mahārāja’s only aim is to satisfy the Lord (Text 50-52)
Mahārāja Pṛthu begets 5 sons (Text 53-54)
Mahārāja Pṛthu satisfies everyone (Text 55-62)
Pṛthu Mahārāja’s reputation loudly declared (Text 63)

1. What are the special powers of the four Kumāras? (2, 9)
2. How should one receive a saintly person who comes to one’s home? (5, 10)
3. Why did the Kumāras keep themselves as small children? (12)
4. Why did Mahārāja Pṛthu not ask the Kumāras about their good fortune? (13-15, 18)
5. What four kinds of sinful activities are allowed for the knatriyas? (13)
6. Why were the Kumāras considered mahā-bhāgavatas? (16)
7. The Kṛṣṇa consciousness movement is started for what purpose? (23)
8. How should a devotee relate to different types of religious systems? (24)
9. How should a devotee deal with sickness? (24)
10. List the the five kinds of material attachments. (26)
11. Describe the perfect conception of oneness in relation to the Supersoul and the soul (27)
12. Why is there is no question of renouncing anything for a paramahaṁsa? (28)
13. What is the strongest obstruction to one’s self-interest? (32)
14. How can the king or government head satisfy everyone? (55-58)
15. Describe a ‘brahmacārī’. (62)
Analogies:
4.22.26: An advanced devotee, therefore, does not live within the material body but within
his spiritual body, just as a dry coconut lives detached from the coconut husk, even though
within the husk.
4.22.30: A lake covered all around by long kuśa grass, just like columns, the waters may dry
up. Similarly, when big columns of material desire increase, the clear water of consciousness
dries up.
4.22.36: Children may play on the beach, and the father will sit and watch this childish play,
the construction of buildings with sand, the construction of walls and so, many things, but
finally the father will ask the children to come home. Then everything is destroyed. Persons
who are too much addicted to the childish activities of economic development and sense
gratification are sometimes especially favored by the Lord when He destroys their
construction of these things.
4.22.39: It may be argued that the waves of a river are incessantly flowing and that they
cannot be stopped, but the waves of the river flow toward the sea. When the tide comes over
the river, it overwhelms the flowing of the river, and the river itself becomes overflooded, and
the waves from the sea become more prominent than the waves from the river. Similarly, a
devotee with intelligence plans so, many things for the service of the Lord in Kṛṣṇa
consciousness that stagnant material desires become overflooded by the desire to serve the
Lord.
4.22.56: Like the sun-god, Pṛthu Mahārāja distributed his heat and light to give protection to
his kingdom, for without heat and light no one can exist. Similarly, Pṛthu Mahārāja exacted
taxes and gave such strong orders to the citizens and government that no one had the power
to disobey him. On the other hand, he pleased everyone just like the moonshine.

Verses 1-16:
While the citizens praised Pṛthu Mahārāja, the four effulgent Kumāras descended from the
sky, and the King and his officers worshiped them with great respect. Pṛthu Mahārāja took the
water from their foot bath on his hair. Pṛthu glorifies the Kumāras as the best of the
brāhmaṇas, experienced in liberation and in celibacy, although appearing as small children.
He asks them how those desiring only sense gratification could be blessed with good fortune.
He praises them as being traveling manifestations of the Lord for the purpose of elevating the
Lord’s parts and parcel living entities.
Verses 17-40:
Sanat-kumāra instructed Mahārāja Pṛthu in jñāna and vijñāna.
Verses 41-48:
Mahārāja Pṛthu offered all his possessions to the Kumāras, even though everything already
belonged to them because they represent the Lord. The four Kumāras became very pleased
and appeared in the sky, praising the character of the King.
Verses 49-63:
Mahārāja Pṛthu executed his duties as perfectly as possible, his only aim to satisfy the
Absolute Truth. He always thought of himself as the servant of the Lord, who possesses
everything. Since he was never inclined to utilize his opulence for the gratification of his
senses, he remained unattached. By his wife, Arcī, Pṛthu Mahārāja also begot five sons,
named VijitāŚva, Dhūmrakeśa, Haryakna, Draviṇa and Vṛka. Pṛthu Mahārāja continued to
rule the planet and used to please the various citizens in all respects by his words, mentality,
works and gentle behavior. He was as, Pṛthu Mahārāja’s sweet reputation was celebrated
throughout the universe and all ladies and saintly persons heard his glories. He exactly
represented Lord Rāmacandra, the ideal king.
Very Short Summary

In this chapter, Sanat-Kumāra, after explaining jñāna, teaches bhakti to Pṛthu.
Important Points
 if one does not rise up when elders approach one’s life span decreases
 When something uncommon happens in one’s progressive spiritual life, it should be
understood to be incurred by ajñāta-sukṛti
 Kṛṣṇa and Vaiṣṇavas cannot be seen by materialistic vision.
 Service and Purification reveals Kṛṣṇa and Vaiṣṇavas.
 Everyone is responsible for his fallen condition because of his own activities.
 Saints go door to door not for personal benefit, but to give real information of the
auspicious. So, Pṛthu asked about his welfare.
 Whenever one meets a great saintly person, one should immediately surrender unto
him and inquire about relief from the material pains of existence.
 Devotee who is fully conversant in the Vedic conclusion is very dear to Lord.
 A devotee is as good as Nārāyaṇa not by becoming Nārāyaṇa but by becoming the
most confidential servant of Nārāyaṇa.
 Even if a person is very exalted and knows everything, before his superior he should
present questions.
 Questions by exalted persons put before Lord or devotees are meant for benefit of the
general people.
 Great soul’s question are inspired by humility and compassion
 Hearing discussions among devotees is the only means to receive the powerful
message of SPG.
 If we simply practice avoiding material sense gratification, controlling the senses is
automatically achieved.
 When material desires in connection with the body are finished, one is actually
liberated.
 We should constantly engage ourselves in service, since if mind is allowed to think of
sense gratification continuously, it becomes cause of our material bondage.
 Everything belongs to brāhmaṇas, they accept charity out of humility. Kṣatriyas and
vaiṣyas keep custody like bankers to that money.
 Brāhmaṇas and Vaiṣṇavas do not live on others’ money, they just ask their own
money.
 Knowledge of Kṛṣṇa is such a gift that it is impossible to repay the benefactor.
Important Verses
Text 19: 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 21: 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:Attachment for the Supreme can be increased by practicing devotional service,
inquiring about the SPG, applying bhakti-yoga in life, worshiping the Yogeśvara, the SPG,
and by hearing and chanting about the glories of the SPG.
Text 23: 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 SPG, Harī.
One can be thus, elevated by being disgusted with the taste for sense enjoyment.
Text 30: 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 32: There is no stronger obstruction to one’s self-interest than thinking other subject
matters to be more pleasing than one’s self-realization.
The Four Kumāras Arrive (Text 1-2)

While the citizens were thus, praying, he 4 Kumāras, who were as bright as the sun, arrived
on the spot. Seeing the glowing effulgence of the 4 Kumāras, the masters of all mystic
powers, the King and his associates could recognize them as they descended from the sky.
 4 Kumāras had all mystic siddhis. They went at any place on their own, without
planes.
 The special power of the Kumāras mentioned here is that whatever place they went to
would immediately become sinless.
 During Pṛthu’s reign, everyone was sinless and therefore, the Kumāras decided to see
the King. Ordinarily they do not go to any planet which is sinful.
The King Worships the Four Kumāras (Text 3-5)

Text 3: Seeing the 4 Kumāras, Pṛthu was anxious to receive them. Therefore, the King, with
all his officers, very hastily got up, as anxiously as a conditioned soul whose senses are at
once attracted by the modes of material nature.
 Due to influence of modes, an activity attracts a person and cannot restrain himself.
Similarly, Pṛthu could not restrain himself from receiving the 4 Kumāras.
 “Birds of feather flock together” A man is known by his company.
 SD: “When elders approach the life airs of the young move upwards out of the body.
By standing up in respect and greeting the elders, the life airs return to the body.”
Mahābhārat 13.107.32. Thus, if one does not rise when elders approach one’s life
span decreases.
Text 4: When the great sages accepted their reception - took their seats - King, influenced by
their glories - at once bowed down-worshiped the four Kumāras.
 Respect Spiritual master or paramparā ācārya exactly like SPG.
 One should receive Guru according to Sastric injunctions.
 Whenever you see an ācārya, at once bow down before him.
Text 5: After this, the King took the water which had washed the lotus feet of the Kumāras
and sprinkled it over his hair. By such respectful actions, the King, as an exemplary
personality, showed how to receive a spiritually advanced personality.
 PM was the ideal Vaiṣṇava king; therefore, he taught others by his personal behaviour
how to receive and respect saints.
 When a saintly person comes to one’s home, it is the Vedic custom first to wash his
feet with water and then sprinkle this water over the heads of oneself and one’s
family.
King Pṛthu Speaks with great restraint (Text 6-11)

Text 6: They appeared like fire blazing on an altar. Pṛthu, out of his great gentleness and
respect for them, began to speak with great restrain as follows:
 Conflicts between two Vaiṣṇava sampradayas creates third sampadaya – (Brahmā Vs
Kumāras  Śiva)
 As elders of Śiva they were to be respected.
Text 7: My dear great sages, auspiciousness personified, it is difficult for even the mystic
yogīs 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
 When something uncommon happens in one’s progressive spiritual life,
understand it incurred by ajñāta-sukṛti
 To see personally the SPG or His pure devotee is not an ordinary incident. This is
result of ajñāta-sukṛti.
 Pṛthu shows signs of humility. Viṣṇu Himself had appeared before him and predicted
arrival of Kumāras.
Text 8: Any person upon whom the brāhmaṇas and Vaiṣṇavas 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 Śiva and Lord Visṇu, who go with the
brāhmaṇas and Vaiṣṇavas.
 Vaiṣṇavas are bearers of Viṣṇu in heart. He is already there, but they perceive Him.
 When brāhmaṇas and Vaiṣṇavas are pleased with a person, Lord Viṣṇu is also pleased.
 By pleasing Guru – who is both a brāhmaṇa and a Vaiṣṇava, one pleases the Lord.
 If the SPG is pleased, then one has nothing more to achieve either in this world or
after death.
Text 9: 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 Brahmā and Lord Śiva cannot understand the Supersoul.
 One cannot see Kṛṣṇa and Vaiṣṇavas by materialistic vision.
 Service and Purification reveals Kṛṣṇa and Vaiṣṇavas.
Text 10: A person who is not 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.
 Materially poor – not glorified, too much attachment for family-no spiritual
glorification.
 But both become glorified when they wash feet of saints, offer sitting place and other
things to receive them.
 Duty of sannyasis to travel everywhere just to favor the ignorant householders.
 How can a poor man receive a sādhu and his entourage? At least receive with
devotion and offer drinking water. If there is no water at least offer a sitting place, at
least on a straw mat. If no mat, at least clear the ground and offer a seat. If even
cannot do that at least fold hands and say “welcome.” If one cannot do that, then he
should feel sorry for his poor condition, shed tears, and with the whole family offer
obeisances.
Text 11: On the contrary - full of all opulence and material prosperity – any householder’s
house where the devotees - never allowed – no water for washing their feet - considered a
tree in which all venomous serpents live.
 Earlier verses stressed on how Brāhmaṇas are received. Special stress given on
Vaiṣṇavas in this verse.
 Vaiṣṇava sannyasis travel all over the world to make every place a place of pilgrimage
by the touch of their lotus feet.
 Snakes around Sandalwood tree. Materialistic houses keep dogs - “do not enter”
“beware of dog.” Members of such houses are like snakes because they are very much
envious.
 Cāṇakya Paṅdīt – envious man is more dangerous than snake because one can subdue
a snake by charming mantras or by some herbs, but one cannot subdue an envious
person by any means.
Four Kumāras keep themselves like small children (Text 12-16)
Text 12: Mahārāja Pṛthu offered his welcome to the four Kumāras, addressing them as the
best of the brāhmaṇas. He welcomed them, saying: “From the beginning of your birth you
strictly observed the vows of celibacy - although experienced in the path of liberation -
keeping yourselves just like small children.”
 They kept like children because in youth it is sometimes difficult to keep celibacy.
 Pṛthu especially appreciated their celibacy from birth.
 Everyone should offer respect to Vaiṣṇava irrespective of the source of birth.
 Kumāras – 1. Best of brāhmaṇas 2. Born of Brahmā 3. Life long brahmacarya 4.
Vaiṣṇava
Text 13: Pṛthu Mahārāja inquired from the sages about persons entangled in this dangerous
material existence because of their earlier actions; could such persons, whose only aim is
sense gratification, be blessed with any good fortune?
 Pṛthu didn’t asked about Kumāras’ good fortune, for Kumāras were always auspicious
due to celibacy. Strict brāhmaṇas and Vaiṣṇavas are always fortunate.
 Pṛthu asked question for his own sake, being a gṛhastha and king. Kṣatriyas are
allowed 4 sinful acts for political reasons, which were inauspicious.
 Gṛhastha life is inauspicious because gṛhastha means consciousness for sense
gratification, and as soon as there is sense gratification, one’s position is always full of
dangers.
 Only one who stops all sense gratification is elevated.
 Everyone is responsible for his fallen condition because of his own activities.
Text 14: Pṛthu Mahārāja 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.
 Auspicious and inauspicious – mental concoction. This is illusion.
 Forgetfulness of constitutional positiondesire to enjoyassociation with material
naturelust or eagerness to enjoyunhappyangerforgetfulness of relationship
with Kṛṣṇareal intelligence defeatedentanglement
 Ātmārams above auspicious and inauspicious.
 SD: “One should ask how the guest is feeling.” No, that is not necessary for them. So,
I will ask about my own welfare.
Text 15: 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.
 Saints go door to door not for personal benefit, but to give factual information of
the auspicious. So, Pṛthu asked about his welfare.
 Whenever one meets a great saintly person, one should at once surrender unto
him and inquire about relief from the material pains of existence.
 If one wants to get rid of material pain, he must associate with saintly persons, pure
devotees of the Lord, and chant Hare Kṛṣṇa.
Text 16: The SPG 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.
 The Kumāras were both yogīs and jñānīs and bhaktas later.
 Paramātmā is always trying to elevate jīvas and gives facilities as per their desires.
 Uttama-adhikārī: (1) Knows conclusion of Vedas. (2) Self-convinced and can
convince others on strength of Vedic evidence. (3) sees all jīvas as part and parcel of
the Supreme Lord, without discrimination.
 Madhyama-adhikārī: (1) Well versed in śāstras (2) Can convince others (3)
discriminates between favorable and unfavorable
 Kaniṣṭha-adhikārī: (1) Not well versed in śāstras (2) Has full faith in the SPG.
 Devotee who is fully conversant in the Vedic conclusion is very dear to Lord.
 Devotee’s highest position is preaching all over the world the glories of SPG.
 Representative is as good as Nārāyaṇa, but he is not to conclude that he has become
Nārāyaṇa.
 A devotee is as good as Nārāyaṇa not by becoming Nārāyaṇa but by becoming
the most confidential servant of Nārāyaṇa. So, give all due respect like Lord to
such devotees.
Sanat-Kumāra begins to speak (Text 17-20)

Text 17: Thus, Sanat-kumāra, the best of the celibates, after hearing the speech of Pṛthu
Mahārāja, which was meaningful, appropriate, full of precise words and very sweet to hear,
smiled with full satisfaction and began to speak as follows.
 Sāram: logical, suṣṭhu: deep in meaning, mitaṁ: concise, madhu: sweet to hear
 Speech: composed of selected words, sweet to hear and proper to situation.
 All good qualities develop in devotees.
Text 18: Sanat-kumāra said: My dear King Pṛthu, 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.
 Even if a person is very exalted and knows everything, before his superior he
should present questions.
 Questions by exalted persons put before Lord or devotees are meant for benefit of the
general people.
 Great soul’s questions are inspired by humility and compassion.

Text 19: 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.
 Hearing discussions among devotees is the only means to receive the powerful
message of SPG.
 BG was long known in west, but since there was no discussion among devotees there
was no effect. When received in parampara it is having effect.
 Spiritual Discussion between devotees is beneficial for all – even jñānīs and karmīs
Text 20: You already are inclined to glorify the lotus feet of the SPG. Such attachment is
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.
 Association of devotees washes away dirty things.
 Since Pṛthu was self realized, Kumāras assured he had no chance of falling victim to
māyā.
 Process of hearing and chanting only means to clarify the heart of material
contamination.
 Karma, jñāna and yoga cannot drive away dirt of hear, only bhakti can.
 SD: In text 15 you ask what is beneficial for you. But you already have what is most
beneficial - fixed attachment to Lord.
The Ultimate goal of life (Text 21)

Text 21: 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.
 Everyone engaged for ultimate benefit of life, but persons who are in the bodily
conception cannot achieve the ultimate goal, nor can they understand what it is.
 Without inquiring about supreme one cannot give up attachment for this material
world.
 Increasing attachment means engage in devotional service. Impersonalists and yogīs
cannot remain attached for long.
Drinking the nectar of the glorification of the Lord (Text 22-23)

Text 22: Attachment for the Supreme can be increased by practicing devotional service,
inquiring about the SPG, applying bhakti-yoga in life, worshiping the Yogeśvara, the
SPG, and by hearing and chanting about the glories of the SPG. These actions are pious
in themselves.
 Lord and devotees are both Yogeśvara. Here Yogeśvara means devotee. One should
take shelter of such a pure devotee and serve his lotus feet.
 Accept guruinquire about dutyfollow in footsteps of great saints. This will
increase attachment for Lord.
 4 verses speak about the prominence of bhakti first.
 SD: Text 22 to 36 - Jñāna-miśrā-bhakti (with predominance of bhakti, culminating in
śānta-rati)
Śrīla Bhaktivinoda Ṭhākura mentions that verse 23 mentions The Gradual Manifestation of
Bhāva (bhāvodaya kramaḥ)
Text 23: One must 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 also avoid one who associates with such persons. One should mold his life in such a
way that he cannot live in peace without drinking the nectar of the glorification of the
SPG, Harī. One can be thus, elevated by being disgusted with the taste for sense
enjoyment.
 Typical material lifeSleep and sex in night and office in morning.
 So much degradatin that those who are supposed to be religious are also now
interested only in sense gratification.
 Not just negation - giving up company of materialists. There should be positive
engagement. One must be always engaged in hearing and chanting the glories of the
Lord in association of devotees. ISKCON is setup for this purpose.
Devotees should lead a simple life (Text 24)

A candidate for spiritual advancement must be:
1) Nonviolent
2) Follow in the footsteps of great ācāryas
3) Always remember the nectar of the pastimes of the SPG
4) Follow the regulative principles without material desire and,
5) While following the regulative principles, should not blaspheme others.
6) Lead a quite simple life and
7) Tolerate dualities
 Devotee does not claim himself to be only son of Lord and claim animals have no
soul and allow their slaughtered. Since Kṛṣṇa is father of all, devotee is friend of all.
This is ahiṁsā
 Such non-violence can be followed only in footsteps of great ācāryas.
 Trying to advance in spiritual life outside the disciplic succession is simply ludicrous.
 Mold life in such a way that one cannot remain alone without thinking of Kṛṣṇa.
 If we simply practice avoiding material sense gratification, controlling the senses
is automatic.
 Many modes of worship in passion and ignorance. Most people are in passion and
ignorance. So, devotees should not criticize other systems unnecessarily, but
encourage the followers to stick to their principles so, that gradually they can come to
the platform of religion of goodness. Simply by criticizing, one’s mind will be
agitated.
 Simple living and high thinking.
 Devotee should not think that there would be no reversals in life. He should tolerate.
Increasing the culture of devotional service (Text 25-27)

Text 25: The devotee - gradually increase culture of devotional service – by constant hearing
of the transcendental qualities of the Lord – 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 SPG.
 Specific mention of this verse is to substantiate the devotional process of hearing the
subject matter
 Devotee does not like to hear anything other than spiritual topics
 Hearing from realized soulsAdvancement in bhaktidetachment from material life
 attachment for SPG
 We can increase our propensity for devotional service by hearing BG and SB from
realized souls
Text 26: Result: Upon becoming fixed in attachment to Supreme Lord - by grace of spiritual
master - by awakening knowledge and detachment – the living entity, situated within the
heart - covered by five elements, burns up his material surroundings - as fire, arising from
wood, burns the wood itself
 When the living entity within the heart becomes enlightened with full spiritual
knowledge and detached from the material world, he burns up his material covering of
the five elements — earth, water, fire, air and sky — and becomes free from the five
kinds of material attachments, namely ignorance, false egoism, attachment to the
material world, envy and absorption in material consciousness.
 therefore paṅcātmakam, as mentioned in this verse, refers to either the five elements
or the five coverings of material contamination.
 The living entity is centered within the heart, and to take him away from the heart is
to liberate him.
 Unless one takes shelter of a bona fide spiritual master and advances one’s attraction
for Kṛṣṇa by the spiritual master’s instructions, the five coverings of the living entity
cannot be uncovered from the material heart.
 An advanced devotee does not live within the material body but within his spiritual
body, just as a dry coconut lives detached from the coconut husk, even though within
the husk.
Text 27: 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.
 No material desiresno need for speculative knowledge or fruitive activities. A
person is considered liberated in such a condition.
 When material desires in connection with the body are finished, one is actually
liberated.
 When one is completely fixed in the service of the Lord, he is liberated in any
condition of life. He is called jīvan-muktah.
 For such person there is no lamentation or illusion.
 Becoming one means their interests become one.
The soul subjected to designations (Text 28-31)

Text 28: 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.
 There is no question of renouncing anything because the paramhaṁsa knows how to
engage everything in the service of the Lord.
 He sees Kṛṣṇa in everything and everything in Kṛṣṇa. This is oneness.
 SD: Subtle body is an imposition on the jīva. That is the obstacle mentioned in the
earlier verse. When the subtle body exists, one sees the subtle body, and when that is
absent, one sees Paramātma. That is explained in this verse.
 Although he sees trees, mountains, and other living entities moving here and there, he
sees all as the creation of the Supreme Lord and, with reference to the context, sees
only the creator and not the created.
Text 29: 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.
 Spirit soul is one, SPG. He is manifested in svāṁśa (viṣṇu-tattvas) and vibhinnāṁśa.
(jīvas)
 Reflection in water – moving, in ice- fixed, oilhazy. Subject is one but appears
differently in different conditions. When the qualifying factor is taken away, the
whole appears one. Similarly, when one becomes paramhaṁsa he sees only Kṛṣṇa
everywhere.
 SD: Paramhaṁsas taste the beauty of the Lord who has body of knowledge, bliss,
powers and sweetness by his eyes and other senses. That is the principal result for the
devotee.
 The KC movement is the only means to make the living entities free of all
designations.
Text 30: 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.
 This verse explains how our original KC becomes polluted and we gradually become
completely forgetful of our relationship with Supreme Lord.
 We should constantly engage ourselves in service, since if mind is allowed to
think of sense gratification continuously, it becomes cause of our material
bondage.
 If our mind is filled with sense gratification, even though we want KC, by continuous
practice we cannot forget the subject matter of sense gratification. In this way,
gradually one’s intelligence will be affected. When intelligence is affected, one loses
his original taste for KC.
 If a big lake is covered all around by long kuśa grass, just like columns, the waters dry
up. Similarly, when the big columns of material desire increase, the clear water of
consciousness is dried up. Therefore, these columns of kuśa grass should be cut or
thrown away from the very beginning. Śrī Caitanya Mahāprabhu has instructed that if
from the very beginning we do not take care of unwanted grass in the paddy fields,
the fertilizing agents or water will be used by them, and the paddy plants will dry up.
 We cannot kill desires. We have to purify them of different designations.
 SD: Attachment to things other than ātmā is the cause of saṁsāra. 30-33 explains that.
Text 31: 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.
 Animals do have souls. But due to their gross ignorance, it seems lost.
 Soul is said to be lost when proper knowledge is not exhibited.
 Since people are not exhibiting proper knowledge and acting on false platform of
bodily identification, they are no better than animals.
The strongest obstruction to one’s self-interest (Text 32-33)

Text 32: There is no stronger obstruction to one’s self-interest than thinking other
subject matters to be more pleasing than one’s self-realization.
 Self means both Supersoul and individual soul.
Text 33: 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 species of life like those of trees and stones.
 Śunyavādīs become trees and hills in their next life
Liberation must be taken very seriously (Text 34-36)

Text 34: 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.
 Vedic life  knowledge  regulated life  1) Fulfill desire 2) Liberation
Text 35: Out of the four principles—namely religion, economic development, sense
gratification and liberation—liberation must be taken very seriously. The other three are
subject to destruction by the stringent law of nature—death
 We should not stress pious activities, economic development, and sense gratification,
but should concern ourselves with approaching Lord Viṣṇu in His spiritual planets, of
which the topmost is Vṛndāvana. Therefore, KC movement is the greatest gift for
persons who are desiring liberation.
Text 36: 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. These states of life have no permanent existence,
for all of them will be destroyed by the supreme controller.
 This verse explains why piety, artha and kāma should not be taken seriously.
 Pious acts-higher status of life, impious acts-lower status.
 Even though we elevate to highest planet at the time of dissolution such high planets
and life there is destroyed.
 So, we should not be satisfied by reaching a higher planet, we should try to go to
spiritual world and take shelter of SPG
 kāma and mokṣa should be based on religious principles. On adjusting dharma artha
kāma, liberation is assured.
 Currently only interest is artha and kama. So, despite so much econmic development
everything is animalistic.
 When everything is animalistic → dissolution.
 Sometimes jīvas are especially favored by Lord when He destroys their construction
of material things. So, generally, Vaiṣṇavas are not very opulent.
 People give charity to sādhus in hope of further economic development. But when one
is sincere, Lord obliges him to give up material development and surrender
completely.
 People fear from worshiping Viṣṇu because Lord does not give opulence to devotees.
They look upon Lord Śiva (husband of Durgā). E.g. Rāvaṇa. But his kingdom was
destroyed by Rāma.
Paramātma is eternally transcendental – Bhakti-miśra-jñāna (Text 37-38)

Text 37: therefore, try to understand the SPG, who is living within everyone’s heart along
with the individual soul, in each and everybody, 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.
 In this verse it is specifically advised that instead of wasting time in the human
form of life endeavoring for economic development and sense gratification, one
should try to cultivate spiritual values by understanding the SPG.
 Proof of soul – as soon as soul is there body is shining and fresh. As soon as soul
leaves, it immediately decomposes.
 if one takes to the path of liberation, even rejecting his so-called duties in the material
world, he is not a loser at all. But a person who does not take to the path of liberation
yet carefully executes economic development and sense gratification loses everything.
 SD: Sun shines outwardly with its rays, Paramātmā shines into the jīva.
Text 38: SPG 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 Paramātmā 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.
 This verse is specifically stated to defy the Māyāvāda.
 The individual soul, when surrendered, can understand that the SPG, although situated
within the heart of the individual soul, is superior to the individual soul.
 The material energy is a manifestation of His external potency, and since the potency
is identical with the potent, it appears that the Lord and individual soul are one; but
actually the individual soul is under the influence of material energy, and the Lord is
always transcendental to it. Unless the Lord is superior to the individual soul, there is
no question of prapadye, or surrender unto Him.
 Devotional service is stressed as more important than deliberation or mental
speculation to understand the Absolute Truth.
 SD: secondary role of bhakti, as an aṅga of jñāna, is shown
The ocean of nescience is difficult to cross (Text 39-40)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 39 mentions Analysis of the Process
(abhidheya vicāraḥ)
Text 39: 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 jñānīs and yogīs—although trying to stop the waves of
sense gratification, cannot do so. Therefore, you are advised to engage in the devotional
service of Kṛṣṇa, the son of Vasudeva.
 The waves of a river flow incessantly, and it is very difficult to stop them. Similarly,
the waves of desire for material enjoyment are so, strong that they cannot be stopped
by any process other than bhakti-yoga.
 The bhaktas, by their transcendental devotional service unto the lotus feet of the Lord,
become so, overwhelmed with transcendental bliss that automatically their desires for
material enjoyment stop.
 One can give up inferior desires when engaged in superior desires. To try to stop
desires is impossible. One has to desire the Supreme in order not to be entangled in
inferior desires.
 It may be argued that the waves of a river are incessantly flowing and that they cannot
be stopped, but the waves of the river flow toward the sea. When the tide comes over
the river, it overwhelms the flowing of the river, and the river itself becomes
overflooded, and the waves from the sea become more prominent than the waves from
the river. Similarly, a devotee with intelligence plans so, many things for the service
of the Lord in Kṛṣṇa consciousness that stagnant material desires become overflooded
by the desire to serve the Lord.
 SD: jñāna-miśra bhakti culminating in santa rati-verse 22to 36. verses 37 and 38-
bhakti miśra jñāna with the goal of sāyujya mukti. Since Pṛthu is pure devotee,
SanatKumāra talks of pure bhakti by which one attains prema. He glorifies bhakti as
the best process in 39-40.
Text 40: 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.
 Material causal ocean is also called Vaitarṇī. Vaikuṇṭha outside Vaitarṇī. Human form
chance to get out of Vaitarṇī to go to Vaikuṇṭha. There are many methods, but
Kumāras recommend that king take shelter of lotus feet of Lord. Other methods
karma, jñāna and yoga very troublesome and sometimes they become simply so, busy
in enjoying their troubles that they forget to cross the ocean. They have no surety. But
one who has taken to devotional service and has faith that Lord’s lotus feet are safe
boats to cross that ocean is certain to cross very easily and comfortably.
 Even expert swimmer cannot survive if attached by shark. Many so, called svāmīs and
yogīs fall prey to sex desire.
 SamaŚrīta ye pada.........vipadam na tesam (SB.10.14.58)
 tvayy ambujaksakhila...........padam bhavabdhim (SB 10.2.30)
Pṛthu Mahārāja offers everything to the Kumāras (Text 41-47)

Text 41: Maitreya – Being thus, enlightened in complete spiritual knowledge by Sanat
Kumāra, the king worshiped them in following words.
 Since Sanat-Kumāra was fully KC, he could point out the path of spiritual
advancement.
 Ātma-medhā: well versed in spiritual knowledge, gṛha-medhā: one whose brain is
always engrossed with thoughts of material activities.
Text 42: The King said: O brāhmaṇa, O powerful one, formerly Lord Visṇu showed me His
causeless mercy, indicating that you would come to my house, and to confirm that blessing,
you have all come.
 When Lord makes a prediction, he fulfills it through some of His devotees.
 Lord is so, compassionate that He comes Himself into the world or sends His
devotees and His servants to fulfill His desire to have all the fallen souls come BTG.
 Intelligent men should, therefore, seriously consider this KC movement and fully
utilize the instructions of BG as preached without adulteration by His pure devotees.
Text 43: 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?
 Pṛthu got his kingdom from saints like Bhṛgu just like food remnants. Hence, he did
not want to divide it among saints like the Kumāras. A father may affectionately offer
his chewed food to son, but such food is not offered back to father.
Text 44: therefore, my dear brāhmaṇas, my life, wife, children, home, furniture and
household paraphernalia, my kingdom, strength, land and especially my treasury are all
offered unto you.
 King’s property already belong to brāhmaṇas, how can he offer it again. E.g. servant
offers food to master, although the food is already his.
 Wife is not permitted to be offered to brāhmaṇas.
Text 45: Who can be a leader? 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, Pṛthu Mahārāja offered everything to
the Kumāras.
 A kingdom must be governed under the instructions of saintly persons and brāhmaṇas
like the Kumāras.
 Previously monarchy acted as servant of brāhmaṇas.
 Kṛṣṇa is sarva-loka-maheśwaram. So, no king could claim to be proprietor, but a
servant.
 Today’s leaders think they are servant of people instead. Government is for satisfying
God not people.
 High posts for people well conversant with Vedas. Philosophers quote without
authority. Hence, people are unhappy.
 Vedic communism – no one should starve. Householder should see that even a lizard
or snake does not starve.
 Starvation is due to mismanagement.
 SD: What result will brāhmaṇas get by accepting armies and kingdom. But let me get
the benefit by giving that as charity.
Text 46: The kṣatriyas, vaiśyas and śūdras eat their food by virtue of the brāhmaṇas’ mercy. It
is the brāhmaṇas who enjoy their own property, clothe themselves with their own property
and give charity with their own property.
 The Supreme Lord is worshiped by everyone, yet to teach others He worships the
brāhmaṇas.
 Scarcity of brāhmaṇas → chaos.
 Everything belongs to brāhmaṇas, they accept charity out of humility. Kṣatriyas
and vaiṣyas keep custody like bankers to that money.
 Brāhmaṇas and Vaiṣṇavas do not live on others’ money, they just ask their own
money.
 Kṣatriyas and vaiṣyas should give charity under instructions of brāhmaṇas only.
 One should not eat anything forbidden by brāhmaṇas. Brāhmaṇas allow only prasāda.
 People being punished by nature due to neglect of these instructions.
Text 47: How can such persons, who have rendered unlimited service by explaining the path
of self-realization in relation to the SPG, 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.
 Spreading KC is best welfare activity and perfect benediction.
 Knowledge of Kṛṣṇa is such a gift that it is impossible to repay the benefactor.
 One who feels Guru who gave Kṛṣṇa can be repayed is a joker.
The Kumāras praise the character of the king (Text 48-49)

Text 48: Being thus, worshiped by Mahārāja Pṛthu, the four Kumāras, 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.
 Kumāras walk and travel in space only.
 Such great saintly persons who have attained complete perfection in mystic yoga are
not visible in this age on earth because humanity is not worthy of their presence.
 It was by the grace of Mahārāja Pṛthu that the common citizens in his domain could
see the Kumāras flying in outer space.
Text 49: Amongst great personalities, Mahārāja Pṛthu 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.
 Since the SPG has nothing to desire, He is fully satisfied with Himself. Similarly, a
devotee who has no desire other than to serve the SPG is as self-satisfied as the
Supreme Lord.
 He is considered best amongst all mahātmās. The mahātmās are not under the
clutches of the illusory energy but are under the protection of the spiritual energy.
Pṛthu Mahārāja’s only aim is to satisfy the Lord (Text 50-52)

Text 50: Being self-satisfied, Mahārāja Pṛthu 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.
 Mahārāja Pṛthu was a responsible monarch, and he had to execute the duties of
a kṣatriya, a king and a devotee at the same time.
 things which are favorable to devotional service should not be rejected, nor should
activity favorable for devotional service be considered ordinary work or fruitive
activity.
 A pure devotee’s activities may appear like ordinary activities, but behind them there
is profound significance—the satisfaction of the Lord. In order to understand the
activities of a Vaiṣṇava, one has to become very expert.
 SD: For pure devotees like Pṛthu, though they are above doing karmas, to teach
people, or to avoid criticism of the path of bhakti, or to hide pure bhakti because it is
confidential, the householders, without being attached, following previous conduct,
either personally or by agents, can do a few karmas without being contaminated.
Text 51: Mahārāja Pṛthu 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.
 Mahārāja Pṛthu is giving a practical example of what karma-yoga actually is.
 The first requirement for the proper execution of karma-yoga - phalaṁ brahmaṇi
sannyasya: one must give the fruits of his activities to Kṛṣṇa. By doing so, one
actually situates himself in sannyāsa.
 Although he was living as a householder, Pṛthu Mahārāja was actually in the
renounced order of life, sannyāsa.
 In one’s home or in a temple, the Deity is considered the proprietor of
everything, and everyone is considered the Deity’s eternal servant.
 Anyone can practice karma-yoga, but it is especially easy for the householder, who
can install the Deity of the Lord in the home and worship Him according to the 9
methods of bhakti-yoga.
 Generally, liberation takes place after one gives up this body, but one who lives
according to the example of Pṛthu Mahārāja is liberated even in this lifetime.
 The results of his activities are completely dependent on the supreme will of the Lord.
Text 52: Mahārāja Pṛthu, 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.
 Pṛthu Mahārāja was special in that although he was given license to remain a
householder, and although he owned immense opulences in his kingdom, he never
engaged in sense gratification.
 A devotee may engage in so many material activities, but because he has no desire for
sense gratification, they never affect him. On the contrary, he dovetails all material
activities for the service of the Lord. E.g. Sunday
Mahārāja Pṛthu begets 5 sons (Text 53-54)

Text 53: Being situated in the liberated position of devotional service, Pṛthu Mahārāja not
only performed all fruitive activities but also begot five sons by his wife, Arcī. Indeed, all his
sons were begotten according to his own desire.
 How one can beget children according to one’s own desire - success depends on the
parents’ acceptance of the saṁskāras.
 When one wants to beget a child, he must perform the garbhādhāna-saṁskāra before
having sex. The mental state of the father and mother before sex will certainly affect
the mentality of the child to be begotten. A child who is begotten out of lust may not
turn out as the parent’s desire.
 Pṛthu did not beget his children out of lust, nor was he attracted to his wife for sense
gratificatory purposes. He begot the children as a gṛhastha for the future
administration of his government all over the world.
Text 54: After begetting five sons, named Vijitāśva, Dhūmrakeśa, Haryakṣa, Draviṇa and
Vṛka, Pṛthu Mahārāja continued to rule the planet. He accepted all the qualities of the deities
who governed all other planets.
 On planet earth there are two kṣatriya dynasties - Sūrya-vaṁśa and Candra-vaṁśa.
When monarchy existed on this planet, the chief member was one of the members of
the Sūrya-vaṁśa, and the subordinate kings belonged to the Candra-vaṁśa.
 Atronauts have not been able to find anyone on moon. The Vedic literature informs
that the moon is full of demigods. We are therefore, always in doubt about what kind
of moon adventure the scientists have undertaken.
Mahārāja Pṛthu satisfies everyone (Text 55-62)

Text 55: Since Mahārāja Pṛthu was a perfect devotee of the SPG, he wanted to protect the
Lord’s creation by pleasing the various citizens according to their various desires. Therefore,
Pṛthu Mahārāja used to please them in all respects by his words, mentality, works and gentle
behavior.
 Pṛthu Mahārāja used to please all kinds of citizens by his extraordinary capacity to
understand the mentality of others.
 Although this material world is condemned when it is compared to the spiritual world,
there is still some purpose behind it. Modern scientists and philosophers cannot
understand that purpose, nor do they believe in the existence of a creator.
 A devotee can understand the purpose of creation, which is to give facilities to the
individual living entities who want to lord it over material nature. The ruler of this
planet should, therefore, know that all the inhabitants, especially human beings, have
come to this material world for sense enjoyment. It is, therefore, the duty of the ruler
to satisfy them in their sense enjoyment as well as to elevate them to KC.
 Even in this fallen age if the rulers, governors, and presidents take advantage of Pṛthu
Mahārāja’s example, there will certainly be a reign of peace and prosperity throughout
the world.
Text 56: Mahārāja Pṛthu became as celebrated a king as Soma-rāja, 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.
 Like the sun-god, Pṛthu Mahārāja distributed his heat and light to give protection to
his kingdom, for without heat and light no one can exist. Similarly, Pṛthu Mahārāja
exacted taxes and gave such strong orders to the citizens and government that no one
had the power to disobey him. On the other hand, he pleased everyone just like the
moonshine.
Text 57-62: Mahārāja Pṛthu 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, Mahārāja Pṛthu was also
as tolerant as the earth, and in fulfilling various desires of human society, he was like heaven
itself. Just as rainfall satisfies everyone’s desires - Mahārāja Pṛthu satisfy everyone - like sea
in that no one could understand his depths - like Meru - in the fixity of his purpose. Mahārāja
Pṛthu’s - intelligence and education - like Yamarāja - opulence - comparable to Himālaya
Mountains, where all valuable jewels and metals stocked - riches like Kuvera - no one could
reveal his secrets - like Varuṇa’s. Bodily strength ans strenght of senses – like wind. His
intolerance – like Lord Śiva. Bodily beauty-Cupid, thoughtfulness-lion, affection-
Svāyambhuva Manu, ability to control-Lord Brahmā. All good qualities in personal behavior.
Spiritual knowledge-Bṛhaspatī.Self control-SPG. devotional service - great follower of
devotees who were attached to cow protection and rendering of service to spiritual master and
brāhmaṇas - perfect in shyness and gentle behaviour - when - philanthropic activity - worked
as if for his own self
 Yamarāja is expected to be most expert in judicial matters. Pṛthu Mahārāja was also
highly learned and exceedingly exact in delivering his judgment upon the citizens.
 Varuṇa is omniscient, and since he punishes sins, he is prayed to for forgiveness. He is
also the sender of disease and is often associated with Mitra and Indra
 Bṛhaspatī was Māyāvādi. If required devotees should argue with impersonalists with
all logic and philosophy and defeat their contention that the Absolute Truth is
impersonal.
 SPG is the ideal brahmacāri.
 One who begets KC childern for benefit of humanity is actually a brahmacāri.
 Pṛthu was humble, meek, and gentle. Like all Vaiṣṇavas he was committed to cow
protection, spiritual masters and qualified brāhmaṇas.
 Philanthropic activities should not be performed for show.
Pṛthu Mahārāja’s reputation loudly declared (Text 63)

Text 63: Throughout the whole universe Pṛthu’s reputation was loudly declared, and all ladies
and saintly persons heard his glories, which were as sweet as the glories of Lord Rāmacandra.
 Some political parties want to establish rāmrājya, but without Rāma Himself.
Devotees reject such proposals.
Discussion Topics
(PeA) Reception of guests and saintly persons who come to one’s home (5-11)
How to ask questions to a saintly person (13-15, 18-19)
Mahārāja Pṛthu concealed himself as a pure devotee (50-53)
Mahārāja Pṛthu was softer than a rose flower and harder than a thunderbolt (57)
(ThA) Kṛṣṇa c movement is only means to become free of all designations. (29)
a person not well versed in the Vedic injunctions should not run for election (45)
Everything belongs to the brāhmaṇas (43-47)
Scientists should become familiar with Lord’s perfect plan - universal maintenance. (56)
(M&M) Lord makes a prediction and fulfills it through some of His devotees (42)
Best friend of all people is one who awakens humanity to Kṛṣṇa consciousness. (47)
Karma-yoga and bhakti-yoga are being broadcast all over the world by ISKCON (51)
(AMI) no question of renouncing anything for a paramahaṁsa (28)
4.23 MAHĀRĀJA PṚTHU’S GOING BACK HOME
Mahārāja Pṛthu goes to the forest (Text 1-3)
Severe Austerities Undergone by Pṛthu Mahārāja (Text 4-6)
Mahārāja Pṛthu engages completely in devotional service (Text 7-12)
Pṛthu Mahārāja gives up His material body (Text 13-17)
Pṛthu Mahārāja released from all designations (Text 18)
Queen Arcī follows the king into the forest (Text 19-20)
Queen Arcī prepares a funeral pyre (Text 21-22)
The wives of the demigods glorify Queen Arcī (Text 23-28)
Queen Arcī Reaches the planet of her husband (Text 29)
Benefits of hearing the narration of Mahārāja Pṛthu (Text 30-36)
Even a pure devotee must hear about Pṛthu Mahārāja (Text 37-39)
1. Explain why a Kṛṣṇa conscious person does not need to go to the forest (5)
2. List some of the austerities executed by Pṛthu Mahārāja & the jñānīs and yogīs. (5-6)
3. Why a Kṛṣṇa conscious person is most intelligent? (7)
4. What is the aim of prāṇāyāma? (8)
5. Why did Pṛthu Mahārāja, an eternally pure devotee of the Lord, adopt the process of
devotional service? (11)
6. Explain the purpose of the yogīc process practiced by Pṛthu Mahārāja at the time of death.
(13)
7. How did Mahārāja Pṛthu accelerate his return to Godhead? (14)
8. Explain the way a spirit soul, merged into the Brahman, falls down again into material
existence. (15)
9. Explain the meaning of ‘prabhu’. (18)
10. Describe Visṇupriyādevī’s austerity. (20)
11. What is the system of saha-gamana? (22)
12. What is evinced by the inconceivable activities of Mahārāja Pṛthu and his wife? (26)
13. Describe the husbands and wives in the Vaikuṇṭha planets. (29)
14. Explain the term advaya-jñāna. (31)
15. Analyze the distinctions between the pastimes of the Lord and the activities of Pṛthu
Mahārāja. (38)
Analogies:
4.23.11: Śrīla Viśvanātha Cakravartī Ṭhākura gives the following example: If one has strong
digestive power, after eating he automatically lights a fire within his stomach to digest
everything and does not need to take medicine to aid his digestion. Similarly, the fire of
devotional service is so, strong that a devotee does not need to act separately to attain perfect
knowledge or detachment from material attractions.

Verses 1-11:
When Mahārāja Pṛthu became old, he divided all his property amongst his sons and
appointed them to rule the world. He then left his citizens, who were almost crying in
separation, and went to the forest alone with his wife to perform severe austerities. He ate the
trunks and roots of trees, and sometimes he ate fruit and dried leaves, and for some weeks he
drank only water. Sometimes he lived simply by breathing air. Pṛthu Mahārāja exposed
himself to extremes of heat, cold, and rain and would sleep on the bare floor. He underwent
these austerities for the satisfaction of Kṛṣṇa alone. Following that path of spiritual
advancement advised by Sanat-kumāra, Mahārāja Pṛthu worshiped Kṛṣṇa. He gave up yoga
and jñāna, losing interest in their goals, having realized that devotional service to Kṛṣṇa is
life’s ultimate goal.
Verses 12-18:
Mahārāja Pṛthu sat in muktāsana and gradually raised his life air to the hole in his skull,
giving up all material desire. He merged the elements comprising his body into the universal
reservoirs of these elements, and then he merged the each of the gross and subtle elements
into its source. Thus, situated in his original constitutional position of Kṛṣṇa consciousness,
he gave up this body.
Verses 19-28:
Although Arcī, Mahārāja Pṛthu’s wife, followed her husband’s path in the forest. She also lay
down on the forest floor and eating only fruits, flowers, and leaves, she became frail and thin.
Yet because of the pleasure of serving her husband, she did not feel any difficulties. When
Queen Arcī saw her husband had passed away, she built a fire and placed the body of her
husband in it. After circumambulating the fire, she entered its flames, thinking of her
husband. Thousands of the wives of the demigods, along with their husbands, glorified the
Queen’s faithful service to her husband by which she attained his destination as well as the
power of devotional service.
Verses 29-39:
Maitreya explains various benefits of hearing the narrations of Pṛthu Mahārāja.
Very short summary

In this chapter, Pṛthu goes to forest, practices austerities, worships the Lord, and giving up the
planets of humans, goes along with his wife to Vaikuṇṭha
Important Points
 As it is necessary for one to become very active in family life, similarly, after
retirement from family life, it is necessary to control the mind and senses.
 To be recognized by Kṛṣṇa, one should chant the holy name of Lord continuously, 24
hours a day.
 Our life is so, short that we must striclty adhere to the principles laid down by
Vaiṣṇava ācāryas and practice KC.
 Fruitive activities are symptomatic of our polluted desire to dominate material nature.
 If the devotee adheres strictly to the orders of the spiritual master, follows the rules
and regulations and chants the Hare Kṛṣṇa mantra, it should be concluded that he is
already at the brahma-bhūta stage
 Perfection of life depends on one’s inclination to hear about Kṛṣṇa.
 SD: Ability to reject these secondary results of śuddha-bhakti, like jñāna and siddhis,
depends on the strength of one’s practice of śuddha-bhakti.
 Whatever spiritual progress one makes in life will be tested at the time of death.
 It is simply by Kṛṣṇa’s grace that one can chant Hare Kṛṣṇa at the time of death.
 A woman does not need to attain high qualifications, but if she simply follows in the
footsteps of her husband, who must be a devotee, then both husband and wife attain
liberation and are promoted to the Vaikuṇṭhalokas.
 Sometimes the sahajiyā class of devotees are interested only in Kṛṣṇa’s personal
pastimes to the exclusion of the activities of the devotees. This type of devotee is not
on a very high level; one who sees the devotee and the Lord on the same level has
further progressed.
Important Verses
Text 11: By regularly discharging devotional service, Pṛthu Mahārāja became transcendental
in mind and could therefore, constantly think of the lotus feet of the Lord. Because of this, he
became completely detached and attained perfect knowledge by which he could transcend all
doubt. Thus, he was freed from the clutches of false ego and the material conception of life.
Text 27: In this material world, every human being has a short span of life, but those who are
engaged in devotional service go back home, back to Godhead, for they are actually on the
path of liberation. For such persons, there is nothing which is not available.
Text 28: Any person who engages himself within this material world in performing activities
that necessitate great struggle, and who, after obtaining a human form of life — which is a
chance to attain liberation from miseries — undertakes the difficult tasks of fruitive activities,
must be considered to be cheated and envious of his own self.
Mahārāja Pṛthu goes to the forest (Text 1-3)

At the last stage of his life, when Mahārāja Pṛthu saw himself getting old, divided whatever
opulence he had accumulated amongst all kinds of living entities, moving and nonmoving.
He arranged pensions for everyone according to religious principles, and after executing the
orders of the SPG, in complete coordination with Him, he dedicated his sons unto the earth,
which was considered to be his daughter. Then Mahārāja Pṛthu left the presence of his
citizens, who were almost lamenting and crying from feeling separation from the King, and
went to the forest alone with his wife to perform austerities.
 Yadā yadā hī dharmasya.......Since there were so, many discrepancies during the reign
of King Vena, the Lord sent His most confidential devotee Mahārāja Pṛthu to settle
things.
 Exemplary in governmental administration, and exemplary in retirement.
 According to Vedic principles, when retiring from family life, one can take his wife
with him, for the husband and wife are one unit.
 One should not simply remain at home until the time of death but should separate
from family life at a timely moment and prepare himself to go back to Godhead.
 As a śaktyāveśa incarnation of God who had actually come from Vaikuṇṭha as a
representative of Kṛṣṇa, Mahārāja Pṛthu was certain to go back to Godhead.
Nonetheless, in order to set the example in all ways, he also underwent severe
austerities in the tapo-vana.
 It appears that in those days there were many tapo-vanas, or forests especially meant
for retirement and the practice of austerities.
 SD: Pṛthu wanted to follow footsteps of Dhruva in going to forest and constantly
remembering and chanting. He wanted to make vānaprastha āśrama famous with the
people.
Severe Austerities Undergone by Pṛthu Mahārāja (Text 4-6)

Text 4: After retiring from family life, Mahārāja Pṛthu strictly followed the regulations of
retired life and underwent severe austerities in the forest. He engaged in these activities as
seriously as he had formerly engaged in leading the government and conquering everyone.
 As it is necessary for one to become active in family life, similarly, after
retirement from family life, it is necessary to control the mind and senses. This is
possible when one engages himself fully in the devotional service of the Lord.
 Mahārāja Pṛthu followed exactly all the rules of vānaprastha life, which is technically
known as vaikhānasa-āśrama.
 Purpose of gṛhastha āśrama – 1) Concession combining sense gratification with
regulated life 2) Facilitate mid life retirement 3) Facilitate austerity
 By following the exemplary character of Mahārāja Pṛthu, one can become perfect in
all respects while living this life or while retiring from active life.
 SD: adbhya (not deceptive) – he did this with the same effort with which he
conquered the earth.
Text 5: In the tapo-vana, Mahārāja Pṛthu sometimes ate the trunks and roots of trees, and
sometimes he ate fruit and dried leaves, and for some weeks he drank only water. Finally, he
lived simply by breathing air.
 Overeating is not at all recommended for one who wants to progress in spiritual life.
 live in the forest - live in the mode of complete goodness, live in the city - live in the
mode of passion, live in a brothel or drinking house - live in the mode of ignorance,
live in a temple - live in Vaikuṇṭha.
 KC movement affords one the opportunity to live in the temple of the Lord, which is
as good as Vaikuṇṭha. Consequently, a KC person does not need to go to the forest
and artificially try to imitate Mahārāja Pṛthu or the great sages and munis who used to
live in the forest.
 Śrīla Rūpa Gosvāmī lived beneath a tree. Many people have gone to Vṛndāvana to
imitate Rūpa Gosvāmī’s behavior. Instead of advancing in spiritual life, many have
fallen into material habits and even in Vṛndāvana have become victims of illicit sex,
gambling and intoxication.
 It is not possible for Westerners to go to the forest and practice the severe austerities.
Follow in the footsteps of SBSST by living in a temple, which is transcendental to
residence in a forest, and to vow to accept Kṛṣṇa-prasāda and nothing else, follow the
regulative principles and chant 16 rounds daily of the Hare Kṛṣṇa mantra.
Text 6: Following the principles of forest living and the footsteps of the great sages and
munis, Pṛthu Mahārāja accepted five kinds of heating processes during the summer season,
exposed himself to torrents of rain in the rainy season and, in the winter, stood in water up to
his neck. He also used to simply lie down on the floor to sleep.
 These are some of the austerities executed by the jñānīs and yogīs, who cannot accept
the process of bhakti-yoga. They must undergo such severe types of austerity to
become purified from material contamination.
 The purpose for undergoing such severe austerities is to become a devotee of the SPG
 panca-tapāḥ refers to five kinds of heating processes. One is enjoined to sit within a
circle of fire, with flames blazing from four sides and the sun blazing directly
overhead.
Mahārāja Pṛthu engages completely in devotional service (Text 7-12)

Text 7: Purpose: Mahārāja Pṛthu underwent all these severe austerities in order to control his
words and his senses, to refrain from discharging his semen and to control the life air within
his body. All this he did for the satisfaction of Kṛṣṇa. He had no other purpose.
 Harer nāma harer nāma.......anyathā.
 To be recognized by Kṛṣṇa, one should chant the holy name of Lord
continuously, 24 hours a day. Unfortunate people accept other kind of
pseudomeditation, without any austerity and not to this simple formula.
 In Kalī-Yuga such austerities are not possible. We need to follow instructions of LC.
 It is necessary, however, to engage constantly in the service of the Lord.
 Pṛthu worshipped Kṛṣṇa millions of years ago. Some fools claim this begun only 5000
years ago. Sambhavāmi yuge yuge.
 If after all tapasya one cannot reach Kṛṣṇa śrama eva hī kevalam.
 We should, therefore, not be discouraged just because we cannot go to the forest and
practice severe austerities. Our life is so, short that we must striclty adhere to the
principles laid down by Vaiṣṇava ācāryas and practice KC.
 For a transcendental, blissful life, chant the Hare Kṛṣṇa mantra, come worship the
holy place of Vṛndāvana, and always engage in the service of the Lord, of the spiritual
master and of the Vaiṣṇavas. This Kṛṣṇa consciousness movement is therefore, very
safe and easy.
 The spiritual master represents both Lord Kṛṣṇa and the Vaiṣṇavas; therefore, by
following the instructions of the spiritual master and by chanting Hare Kṛṣṇa,
everything will be all right.
 SD: Perfect rāgātmīka-bhaktas such as Viśākhā and other gopīs performed austerities
to attain Kṛṣṇa.
Text 8: Result: By thus, practicing severe austerities, Mahārāja Pṛthu gradually became
steadfast in spiritual life and completely free of all desires for fruitive activities. He also
practiced breathing exercises to control his mind and senses, and by such control he became
completely free from all desires for fruitive activity.
 Haṭha-yogīs perform prāṇāyāma but do not know the purpose behind it-to stop the
mind and senses from engaging in fruitive activities.
 Fruitive activities are symptomatic of our polluted desire to dominate material nature.
So, called yogīs engage in yoga to keep the body fit to be induldged in fruitive
activities.
 Only by worshiping Vāsudeva can one become free from the desires of fruitive
activities. Outside of worshiping Vāsudeva, the yogīs and jñānīs cannot attain
freedom from such desires.
 Chanting of the holy name of the Lord and dancing in ecstasy are also considered
prāṇāyāma. The purpose behind prāṇāyāma is easily attained by chanting.
Text 9: thus, the best amongst human beings, Mahārāja Pṛthu followed that path of spiritual
advancement which was advised by Sanat-kumāra. That is to say he worshipped Kṛṣṇa.
 The best man amongst all men engages in the service of the Supreme Person.
 One puruṣa is worshipped and other is worshipper. Both never lose their identity.
 for devotees there is no difference between this life and the next. In this life a
neophyte devotee is trained to serve the SPG, and in the next life he approaches that
Supreme Person in Vaikuṇṭha and renders the same devotional service.
 If the devotee adheres strictly to the orders of the spiritual master, follows the
rules and regulations and chants the HareKṛṣṇamantra, it should be concluded
that he is already at the brahma-bhūta stage
Text 10: Pṛthu engaged completely in devotional service, executing the rules & regulations
strictly according to principles, 24 hrs daily. Thus, his love & devotion unto the Kṛṣṇa
developed & became unflinching & fixed.
 the religious process practiced by MahārājaPṛthu was beyond all pretensions.
 When one who is not inspired by material desires and is not contaminated by the
processes of fruitive activity and empiric speculation fully engages in the favorable
service of the Lord, his service is called bhagavad-dharma, or pure devotional service.
Text 11: By regularly discharging devotional service, PṛthuMahārāja became

transcendental in mind and could therefore, constantly think of the lotus feet of the
Lord. Because of this, he became completely detached and attained perfect knowledge
by which he could transcend all doubt. Thus, he was freed from the clutches of false ego
and the material conception of life.
 Bhakti=queen. When queen gives audience, maidservants follow her. Maidservants of
bhakti=material opulence, liberation, and mystic powers.
 Mām ca yo …...bhuyāya kalpate (BG 14.26)
 VCT-if a person has strong digestive power, after eating he automatically lights a fire
within his stomach to digest everything and does not need to take medicine to aid his
digestion. Similarly, the fire of devotional service is so, strong that a devotee does not
need to act separately to attain perfect knowledge or detachment from material
attractions.
 the jñānīs and yogīs cannot become factually liberated unless they become elevated to
the position of devotees.
 Pṛthu - śaktyāveśa incarnation, no need to act in any way to attain liberation. Came
from the Vaikuṇṭha to execute the will of the Supreme Lord. Was to return BTG
without having to execute jñāna, yoga or karma. Nonetheless adopted the process of
devotional service to teach the people in general the proper process for executing the
duties of life and ultimately returning BTG.
Text 12: After became free for bodily concept-He realized Kṛṣṇa sitting in everyone’s heart as
Paramātma. Being able to get instructions from Him-he gave up other practices of yoga and
jñāna-strongly realized that devotional service to Kṛṣṇa is ultimate goal of life and that unless
the yogīs and jñānīs become attracted to Kṛṣṇa-katha, their illusions concerning existence can
never be dispelled.
 When one understands that the ultimate goal of life is to approach Kṛṣṇa, he realizes
Kṛṣṇa within eveyone’s heart and therefore, helps eveyone who is interested in KC.
 Perfection of life depends on one’s inclination to hear about Kṛṣṇa.
 When one firmly realizes Kṛṣṇa as the supreme goal, he is no longer attracted by
mystic yoga practices or the speculative empirical methods of knowledge.
 SD: Ability to reject these secondary results of śuddha-bhakti, like jñāna and
siddhis, depends on the strength of one’s practice of śuddha-bhakti.
Pṛthu Mahārāja gives up His material body (Text 13-17)

Text 13: In his last moments, Pṛthu fixed his mind firmly upon the lotus feet of Kṛṣṇa, and
thus, completely situated on the brahma-bhuta platform, he gave up the material body.
 Whatever spiritual progress one makes in life will be tested at the time of death.
 Yogīc process practiced by Pṛthu at the time of death accelerates the giving up of this
body while one is in sound healthy. Every devotee has same desire. Same was
expressed by Mahārāja Kulaśekhara.
 It is simply by Kṛṣṇa’s grace that one can chant Hare Kṛṣṇa at the time of death.
 SD-Seeing that one of the siddhis – dying at will – had arrived, Pṛthu developed a
desire to accept that, just as he had accepted jñāna to remove subtle body. He at once
transferred himself to Vaikuṇṭha and serve the feet of the Lord.
Text 14: He blocked the doors of his anus with his ankles, pressed his right and left calves
and gradually raised his life air upward, passing it on to the circle of his navel, up to his heart
and throat, and finally pushed it upwards to the central position between his 2 eyebrows.
 Perfect yogī can go anywhere after death. Foolish one’s desire to go to higher
planetary systems, while intelligent one’s desire to to Vaikuṇṭha.
 Although Pṛthu stopped all mystic yoga after realizing KC, he took advantage of his
earlier practice and at once placed himself on brahma-bhuta platform in order to
accelerate his retrun to Godhead. He performed muktasana to do that.
 KC person do not need muktasana.
 Pṛthu had already perfected the yoga process. Since he did not want to wait for the
time of natural death, he took advantage of this process and gave up body according
to his own free will.
Text 15: Pṛthu Mahārāja gradually raised his air of life up to the hole in his skull, whereupon
he lost all desire for material existence. Gradually he merged his air of life with the totality of
air, his body with the totality of earth, and the fire within his body with the totality of fire.
 When a living entity gives up the material coverings, he stays a spirit soul. This spirit
soul must enter into the spiritual sky to merge into the Brahman effulgence.
Unfortunately, unless the living entity has information of the spiritual world and the
Vaikuṇṭhas, there is a 99.9 percent chance of his falling down again into material
existence.
Text 16: In this way, according to the different positions of the various parts of the body,
Pṛthu Mahārāja merged the holes of his senses with the sky; his bodily liquids, such as blood
and various secretions, with the totality of water; and he merged earth with water, then water
with fire, fire with air, air with sky, and so, on.
Earthwaterfireairsky
Text 17: He amalgamated the mind with the senses and the senses with the sense objects,
according to their respective positions, and he also amalgamated the material ego with the
total material energy, mahat-tattva.
 Mindsensessense objectsahaṅkāramahat-tattva.
 Sound is the ultimate source of the sense objects. The mind was attracted by the
senses and the senses by the sense objects, and all of them were amalgamated in the
sky.
 The sound vibration from the spiritual sky can automatically cleanse all material
contaminations, as confirmed by CaitanyaMahāprabhu: ceto-darpaṇa-mārjanam [Cc.
Antya 20.12]. We need only take the advice of Lord CaitanyaMahāprabhu and chant
the HareKṛṣṇamantra to cleanse the mind of all material contamination, and this may
be considered the summary of this difficult verse.
 Just as life in this material world has its beginning in material sound, similarly a
spiritual life has its beginning in this spiritual sound vibration.
Pṛthu Mahārāja released from all designations (Text 18)

Text 18: PṛthuMahārāja then offered the total designation of the living entity unto the
supreme controller of illusory energy. Being released from all the designations by which the
living entity became entrapped, he became free by knowledge and renunciation and by the
spiritual force of his devotional service. In this way, being situated in his original
constitutional position of Kṛṣṇa consciousness, he gave up this body as a prabhu, or controller
of the senses.
 The jīva, or the individual living entity, becomes entrapped by the material energy by
the supreme will of the SPG. He is put into different situations, partaking of the
reactions of fruitive activities.
 When one is strong enough to give up the influence of material energy, he is called
prabhu.
 In this verse the word prabhu is also significant. As stated before, when one is
completely self-realized and acts according to that position, he can be called prabhu.
The spiritual master is addressed as "Prabhupāda" because he is a completely self-
realized soul. The word pāda means "position," and Prabhupāda indicates that he is
given the position of prabhu, or the SPG, for he acts on behalf of the SPG.
 Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master,
who is authorized by the supreme prabhu, or Lord Kṛṣṇa.
 Since Pṛthu Mahārāja was a śaktyāveśa-avatāra why did he have to execute the
regulative principles in order to become a prabhu? Because he appeared on this earth
as an ideal king and because it is the duty of the king to instruct the citizens in the
execution of devotional service, he followed all the regulative principles of devotional
service in order to teach others. Similarly, Caitanya Mahāprabhu, although Kṛṣṇa
Himself, taught us how to approach Kṛṣṇa as a devotee.
Queen Arcī follows the king into the forest (Text 19-20)
Text 19: The Queen, the wife of Pṛthu Mahārāja, whose name was Arcī, followed her
husband into the forest. Since she was a queen, her body was very delicate. Although she did
not deserve to live in the forest, she voluntarily touched her lotus feet to the ground.
 Arcī, Sītā, Gāndhārī – ideal chaste women.
 Such queens also instructed the general people by showing them how to become a
chaste wife and follow the husband in every stage of life. When the husband is king,
she sits beside him as the queen, and when he goes to the forest, she also follows,
despite having to tolerate all kinds of difficulties in living in the forest
Text 20: Although she was not accustomed to such difficulties, Queen Arcī followed her
husband in the regulative principles of living in the forest like great sages. She lay down on
the ground and ate only fruits, flowers, and leaves, and because she was not fit for these
activities, she became frail and thin. Yet because of the pleasure she derived in serving her
husband, she did not feel any difficulties.
 A woman’s duty, or religious principle, is to serve her husband in all conditions.
 In Vedic civilization a man is taught from the beginning of his life to become a
brahmacārī, then an ideal gṛhastha, then vānaprastha, then sannyāsī, and the wife is
taught just to follow the husband strictly in all conditions of life.
 The chaste wife’s duty is to keep her husband pleased in householder life in all
respects, and when the husband retires from family life, she is to go to the forest and
adopt the life of vānaprastha. At that time the wife is to follow her husband and take
care of him, just as she took care of him in householder life.
 But when the husband takes the renounced order of life, namely sannyāsa, the wife is
to return home and become a saintly woman, setting an example for her children and
daughters-in-law and showing them how to live a life of austerity.
 Becoming fat is not a very good qualification in spiritual life because a person who is
engaged in spiritual life must reduce the comforts of the body — namely eating,
sleeping, and mating — to a minimum.
 SD: She was blissful by the respect he gave her and the touch of his hand while doing
service.
Queen Arcī prepares a funeral pyre (Text 21-22)

When she saw that her husband showed no signs of life, she lamented for a little while and
then built a fire pyre and placed body of Pṛthu over it. She circumambulated the fire and then
entered into it.
 MP is described as dayita because he gave protection to everyone.
 She lamented only for a little while because she wanted to finish the funeral rituals.
 Satī was glorious practice. But due to misuse of it, it was stopped.
The wives of the demigods glorify Queen Arcī (Text 23-28)

Text 23 to 26: Many 1000s if wives of demigods along with their husbands offered prayers to
Arcī. They showered flowers and talked like this: All glories to Queen Arcī! We can see that
this queen of the great King Pṛthu has served her husband with mind, speech and body
exactly as the goddess of fortune serves Viṣṇu. Just see how this chaste lady, Arcī, by dint of
her inconceivable pious activities, is still following her husband upward, as far as we can see.
 The goddess of fortune serves Nārāyaṇa personally, although there are many devotees
prepared to serve the Lord. This practice is also followed by the wives of the
demigods, and in days past the wives of men also followed this same principle.
 In Vedic civilization the husband and wife were not separated by such man-made laws
as divorce. We should understand the necessity for maintaining family life in human
society and should thus, abolish this artificial law known as divorce.
 Since they went even above brahmaloka, it can be concluded that they went to
Vaikuṇṭha. They went in 2 different planes, indicating even after liberation they were
2 different individuals. They did not become 0 or merge into brahman.
 Pṛthu Mahārāja was a pure devotee, and his wife, Queen Arcī, simply followed her
husband. Thus, they can both be considered pure devotees.
 A woman does not need to attain high qualifications, but if she simply follows in
the footsteps of her husband, who must be a devotee, then both husband and wife
attain liberation and are promoted to the Vaikuṇṭhalokas.
Text 27: In this material world, every human being has a short span of life, but those
who are engaged in devotional service go back home, back to Godhead, for they are
actually on the path of liberation. For such persons, there is nothing which is not
available.
 SD: We should become humans if we can get such good fortune. What else is
difficult to achieve for those like Pṛthu and Arcī who certainly achieved
Vaikuṇṭha.
 This world – duḥkhālayam aśāṣvatam. So, one’s duty is to only engage in devotional
service.
 Unless one comes to the platform of transcendental knowledge and offers devotional
service to the Lord, one is not perfect.
 Generally the processes of jñāna, yoga and karma are executed life after life before
one gets a chance to render pure devotional service to the Lord. This chance is given
by the grace of a pure devotee, and it is in this way only that one can attain liberation.
 One may fall from brahmajyotī and surely from higher planets.
Text 28: Any person who engages himself within this material world in performing
activities that necessitate great struggle, and who, after obtaining a human form of life
— which is a chance to attain liberation from miseries — undertakes the difficult tasks
of fruitive activities, must be considered to be cheated and envious of his own self.
 SD: After realizing importance of human form of life, they lament for those who are
not devotees.
 Karmīs, yogīs and jñānīs all want sense gratification, to a lesser or higher degree.
Only devotees want to serve the Lord.
 Human form - good boat by which one can cross the ocean of nescience. A good
navigator - the spiritual master. A favorable wind - the mercy of Kṛṣṇa (i.e. the
instructions of Kṛṣṇa).
 If one does not take advantage of this opportunity, one wastes the human form of life.
Wasting time and life in this way is the same as committing suicide.
Queen Arcī Reaches the planet of her husband (Text 29)

When they were so, talking, Arcī reached the planet which her husband had reached.
 A woman who dies with her husband or enters the fire in which her husband is
burning, also enters the same planet her husband attains.
 When a woman dies with her husband, she again unites with him in the next birth.
 In Vaikuṇṭha there are husbands and wives, but there is no sex life. Both are absorbed
in KC.
 Husband and wife can turn their homes into Vaikuṇṭha.
 Test of advancement in devotional service – decreasing attraction towards sex life.
 There is no material world, but when one forgets the service of the Lord and engages
himself in the service of his senses, he is said to be living in the material world.
Benefits of hearing the narration of Mahārāja Pṛthu (Text 30-36)

Text 30: Maitreya: Pṛthu was powerful, and his character was liberal, magnificent and
magnanimous. Thus, I have described him to you as far as possible.
 A person can be called bhagavān only if he is a great personality who exhibits
extraordinary and uncommon features or who attains the greatest goal after his
disappearance or who knows the difference between knowledge and ignorance.
Text 31: One who describes the great characteristics of Pṛthu with faith and determination is
certain to attain the very planet that Pṛthu earned.
 Hearing and chanting about Vaiṣṇava are as good as hearing and chanting about
Viṣṇu.
 There is no duality between Vaiṣṇava and Viṣṇu and this is advaya-jñāna.
 Supreme Vaiṣṇava is spiritual master and he is non-different from SPG.
 Sometimes the sahajiyā class of devotees are interested only in Kṛṣṇa’s personal
pastimes to the exclusion of the activities of the devotees. This type of devotee is
not on an elevated level; one who sees the devotee and the Lord on the same level
has further progressed.
Text 32: If one hears of the characteristics of Pṛthu Mahārāja and is a brāhmaṇa, he becomes
perfectly qualified with brāhmiṇical powers; if he is a kṣatriya, he becomes a king of the
world; if he is a vaiśya, he becomes a master of other vaiśyas and many animals; and if he is
a śūdra, he becomes the topmost devotee.
 Here is refers to being born in a brāhmaṇa, kṣatriya, vaiṣya or Śūdra family. Each one
can attain perfection by hearing and chanting.
 A person born in Śūdra family can become greater than a brāhmaṇa simply by
accepting devotional service and giving aural reception to the pastimes of the Lord
and His devotees.
Text 33: It does not matter whether one is a man or a woman. Anyone who, with great
respect, hears this narration of Pṛthu will become the father of many children if he is without
children and will become the richest of men if he is without money.
 Akama mokṣakama.......yajet puruṣah param.
 One should read Pṛthu’s pastimes at least 3 times.
 Children would be qualified in education, wealth, strength, and beauty.
Text 34-36: By hearing the narration of Pṛthu, one can become great, increase his duration of
life, gain promotion to the heavenly planets and counteract the contaminations of this age of
Kalī. In addition, one can promote the causes of religion, economic development, sense
gratification and liberation. Therefore, from all sides it is advisable for a materialistic person
who is interested in such things to read and hear the narrations of the life and character of
Pṛthu. If a king, who is desirous of attaining victory and ruling power, chants the narration of
Pṛthu 3 times before going forth on his chariot, all subordinate kings will automatically
render all kinds of taxes unto him — as they rendered them unto Pṛthu — simply upon his
order.
 By associating in different ways with the Supreme Personality of Godhead or His
devotee, one can very easily become opulent in every respect.
 Even if one is not known or recognized by society, he becomes very famous and
important if he takes to devotional service and preaching.
 One can become recognized in society as a great learned scholar simply by hearing
Śrīmad-Bhāgavatam and Bhagavad-gītā.
 This material world is full of dangers at every step, but a devotee has no fear because
devotional service is so auspicious that it automatically counteracts all kinds of bad
luck.
 Since hearing about Pṛthu Mahārāja is one of the items of devotional service
(śravaṇam), naturally hearing about him brings all good fortune.
 By reading and hearing the narrations of the life and character of Pṛthu Mahārāja, one
naturally becomes a devotee, and as soon as one becomes a devotee, his material
desires automatically become fulfilled.
 Whenever we speak of Kṛṣṇa, we refer to His devotees also, for He is not alone. He is
never nirviśeṣa or śūnya, without variety or zero.
 At that time, he was the only emperor on this planet. This process of chanting the
narrations of the life and character of Pṛthu Mahārāja is recommended for conquering
kings if they want to fulfill their desire to rule the world.
Even a pure devotee must hear about Pṛthu Mahārāja (Text 37-39)
Text 37: A pure devotee who is executing the different processes of devotional service may
be situated in the transcendental position, being completely absorbed in KC, but even he,
while discharging devotional service, must hear, read and induce others to hear about the
character and life of Pṛthu.
 It is recommended for the sahajiyā, or the neophyte devotee, to hear, chant and get
others to hear about the activities of Pṛthu, even though one may think himself to be
in the transcendental position of advanced devotional service.
Text 38: I have as far as possible spoken the narrations about Pṛthu, which enrich one’s
devotional attitude. Whoever takes advantage of these benefits also goes back home, BTG,
like Pṛthu.
 Caitanya Mahāprabhu recommended this practice: yāre dekha, tāre kaha ‘Kṛṣṇa‘-
upadeśa
 One should not only read of Pṛthu’s pastimes for one’s own benefit but should induce
others to read and hear about them also. In this way everyone can be benefited.
Text 39: Whoever, with great reverence and adoration, regularly reads, chants and describes
the history of Pṛthu‘s activities will certainly increase unflinching faith and attraction for the
lotus feet of the Lord. The Lord’s lotus feet are the boat by which one can cross the ocean of
nescience.
 bhava-sindhu-pota-pāde - The lotus feet of the Lord are known as mahat-padam - the
total source of material existence rests on the lotus feet of the Lord.
 This great ocean of nescience is minimized by a person who is a pure devotee.
 Narrating the history of the life of Pṛthu Mahārāja regularly every day  become
firmly fixed in the service of the lotus feet of the Lord  one has already crossed
ocean of nescience by virtue of his position at the Lord’s lotus feet
 Vimukta-saṅgaḥ - Because we associate with the three qualities of material nature, our
position in this material world is full of dangers, but when we engage in the
devotional service of the Lord by the process of śravaṇam and kīrtanam, we
immediately become vimukta-saṅga, or liberated.
Discussion Topics
(PeA) a Kṛṣṇa conscious person does not need to go to the forest to imitate great sages (5)
(PrA) a spirit soul, merged into the Brahman, falls down again into material existence. (15)
A woman’s duty, or religious principle, is to serve husband in all conditions. (19-20)
Hearing/chanting about a Vaiṣṇava is as good as hearing/chanting about Visṇu (31)
Material & spiritual benefits of hearing the narrations of Pṛthu Mahārāja (31-39)
(PrA/ ThA) The system of saha-gamana (22, 29)
Abolish this artificial law known as divorce (25)
Woman does not need to attain high qualifications, simply follow husband (26)
(Und) Pṛthu Mahārāja relinquishing his material body. (13-18)

1. With reference to Canto 4 Chapters 15-23, identify qualities you particularlyappreciate
from the character of Pṛthu Mahārāja. How has studying the the character of Pṛthu Mahārāja
helped you in your own character development?
Select from questions 2 and 3:
Preaching / Theological Application
2. Identify significant statements, concerning Varṇāśrama-dharma, from this unit. What is the
relevance of these instructions for ISKCON and society in general?
Mood & Mission
3. Identify significant statements, concerning government, Prabhupāda makes in this unit.
What is the relevance for ISKCON of Prabhupāda’s statements in this regard?
UNIT 15 PAṬHANA-PRAYOJANAM (EDUCATIONAL OBJECTIVES)

By the end of the unit students should be able to:
_ Draw general principles from King Aṅga’s detachment from family life (13.39, 46-47)
_ Discuss the relevance of general principles drawn from Pṛthu Mahārāja’s:
o unwillingness to accept praise (15.22-24)
o concealing himself as a pure devotee (22.50-53).
o character as ‘softer than a rose flower and harder than a thunderbolt’ (22.57)
_ Discuss the significance of the statement ‘One is never forgiven by the Lord if they offend a
pure Vaiṣṇava’. (19.37)
_ Discus the qualities of a devotee, twenty-six in number (20.16)
_ Discuss the significance of association and cooperation between Vaiṣṇavas. (20.18, 20.26,
20.28)
_ Discuss guidelines for reception of guests and saintly persons as described in 22.5-11.
_ Draw general principles from Pṛthu Mahārāja’s renunciation & relinquishing of his material
body. (23.5-18)
Preaching / Theological Application
_ Discuss the significance of Pṛthu Mahārāja’s body coming from the thighs of Mahārāja
Vena (14.43)
_ Discuss how natural prosperity results from saṅkīrtana yajña (19.7-9)
_ Discuss the relevance for ISKCON, and society in general, of:
o Mahārāja Pṛthu’s instructions on Varṇāśrama-dharma (21.10-44, 50, 52)
o Pseudo-sannyāsa (19.12-25)
o Varṇāśrama-dharma in general (20.9-15)
o Appreciation of brāhmaṇas and Vaiṣṇavas. (21.12, 37-44, 50, 52, 22.43-47)
o Head of the government responsibility for production of food (17.24-25)
o Production checked by the earth when it is misused by nondevotees (18.6-8)
_ Discuss the material & spiritual benefits of hearing the narrations of Pṛthu Mahārāja (23.31-
39)
_ Discuss the relevance, for ISKCON and society in general, of the following instructions for
women:
o A woman’s duty is to serve her husband in all conditions.( 23.19-20)
o Woman does not need to attain high qualifications, simply follow her husband (23.26)
o Abolish this artificial law known as divorce (23.25)
o The system of saha-gamana (23.22, 29)
Mood & Mission
_ Discuss the relevance for ISKCON of Prabhupāda’s statements, concerning demoniac
government, from the example Mahārājas Vena. (Chapter 14)
_ Discuss how the following statements are relevant for ISKCON’s future development:
o Democratic government can be captured by Kṛṣṇa conscious people. (16.4-5)
o Combination of fools, rascals and Śūdras cannot bring about peace in this world. (20.15)
o “Anyone who cooperates with the Kṛṣṇa consciousness movement or accepts its principles
will get the same result as the workers who are actively propagating.” (21.26)
_ Discuss how the following statement reflects Prabhupāda’s mood & mission:
o ‘Lord makes a prediction and fulfills it through some of His devotees.’ (22.42)
Academic Integrity
_ Discuss how the following statements may be misused:
o ‘White is color of the higher caste, and black is complexion of Śūdras.’ (14.45)
o ‘No question of renouncing anything for a paramahaṁsa.’ (22.28)
UNIT 16 (CANTO 4 CHAPTERS 24-31)

SECTION A KING PURAÑJANA
SECTION B, THE PRACETĀS
Consult with facilitator for Scheduled Reading Assignments
Lesson 1
Reading Assignment
Lesson 2
Reading Assignment
Lesson 3
Reading Assignment
Lesson 4
Reading Assignment
Lesson 5
Reading Assignment
4. 24 CHANTING THE SONG SUNG BY LORD ŚIVA
Vijitāśva becomes emperor of the world (Text 1-2)
The 3 sons of Mahārāja Antardhāna (Text 3-8)
The Marriage of Mahārāja Barhiṣat (Text 9-13)
The sons of Prācīnabarhi meet Lord Śiva (Text 14-17)
Lord Śiva accompanied by His dangerous energies (Text 18)
The great lake seen by the Pracetās (Text 19-23)
Lord Śiva speaks to the Pracetās (Text 24-27)
Devotees are very dear to Lord Śiva (Text 28-30)
Prayers of Lord Śiva (Text 31-35)
Śiva Prays to Lord Aniruddha (Text 36-39)
The Lord expands his transcendental vibrations (Text 40-41)
The Lord is the oldest and supreme enjoyer (Text 42-44)
The Lord is the sum total of all beauty (Text 45-48)
The Lord has shoulders like a Lion’s (Text 49-50)

The beauty of the Lord’s Lotus feet (Text 51-53)
Devotees easily attain the Lord (Text 54-55)
Time does not approach the devotee (Text 56-59)
The Lord is spread all over the universe (Text 60-61)
Constitution of the universal form (Text 62-63)
The so-called happiness of the material creation (Text 64)
Time scatters everything (Text 65-66)
Even Lord Brahmā worships the Lord (Text 67-68)
The Yoga system of chanting the holy name (Text 69-73)
Achievement of knowledge is the highest perfection (Text 74-75)
Value of chanting the prayers of Lord Śiva (Text 76-79)

1. Why should the sins of Indra and other devotees “be overlooked”? (5)
2. Which Kingly duties are identified as being “not very desirable”? (6)
3. What is the determining factor to judge the success of austerities and penances? (14)
4. What is the “perfectional” meditation and secret of success? (15)
5. What did Lord Śiva appear in the Kalī Yuga? What did he do? (17)
6. Identify Lord Śiva’s final instruction? (18)
7. Where did the Pracetās meet Lord Śiva? (23)
8. Why do not the Lord’s devotees ask benedictions from the demigods? (27)
9. Define ksara and aksara. (28)
10. What is karmarpanam and why is it considered fruitive activity? (28)
11. List the qualifications necessary to
a. occupy Lord Brahma’s post,
b. approach Lord Śiva and attain the spiritual planets? (29)
12. Describe the relationship between Lord Viṣṇu’s devotees and Lord Śiva? 30)
13. List the six kinds of transformations that agitate conditioned souls? (34)
14. What functions do Sankarshana, Pradyumna, and Aniruddha perform? (35-36)
15. Explain the difference between Pancaratriki and Bhagavata Vidhī? (45-46)
16. What influence does time have on the Karmīs, jñānīs, and bhaktas? (56)
17. List the steps of creation explained in the purport of text 63?
Analogies:
4.24.60: a successful businessman may have many factories and offices, and everything rests
on his order. If someone says that the entire business rests on such-and-such a person, it does
not mean that the person is bearing all the factories and offices on his head. Rather, it is
understood that by his brain or his energetic expansion, the business is running without
interruption. Similarly, it is the brain and energy of the Supreme Personality of Godhead that
carry on the complete manifestation of the material and spiritual worlds.
4.24.61: In the government, the criminal department and civil department may appear
different in the eyes of the citizens, but in the eyes of the government both departments are
one and the same. The criminal department is troublesome for the criminal but not for the
obedient citizen. Similarly, this material energy is troublesome for the conditioned soul, but it
has nothing to do with the liberated souls who are engaged in the service of the Lord.
4.24.63: sometimes children want to imitate their mother and cook in the kitchen, and at such
a time the mother supplies them with some toys so, that the children can imitate her cooking.
Similarly, when some of the living entities want to imitate the activities of the Lord, this
material cosmic manifestation is created for them by the Lord.

Verses 1-15
The sage Maitreya narrates the lineage from Mahārāja Pṛthu till the appearance of the
Pracetās. Mahārāja Pṛthu’s eldest son Vijitāśva (Antardhāna) became emperor and gave his
younger brothers different directions of the world to govern. Vijitāśva begot three sons
(previously fire-gods) through his wife Sikandini and another son (Havirdhana) through hisn
wife Nabhasvati. After retiring from his executive duties, Vijitāśva engaged himself in the
performance of sacrifices and devotional service thus, attaining the Lord’s abode. Havirdhana
gave birth to six sons of whom Barhiṣat (Prācīnabarhi) was the most eminent and became a
Prajāpatī. Through his wife Satadruti he begot the ten Pracetās. Ordered by their father to
marry and beget childen the Pracetās entered the ocean for a ten-thousand-year performance
of austerities. The Pracetās met Lord Śiva who instructed them in the absolute truth.
Verses 16-30
Because of their pious nature the Pracetās faithfully sought to execute the instructions of their
father. While proceeding to the west they came across a large picturesque reservoir of water
from which emerged Lord Śiva, accompanied by musicians glorifying him. Lord Śiva began
to address them. Lord Śiva explained that Kṛṣṇa’s devotees are dear to Lord Śiva, the
qualifications required to occupy Brahma’s post, approach Śiva, and attain the spiritual
planets, and that devotees of the Lord are as respectable as the Lord.
Verses 31-52
Lord Śiva shared a special transcendental mantra which glorifies the Supreme Lord. Lord
Śiva expresses his desire to see and be enlightened by the Lord’s exceptionally beautiful four-
armed form that he elaborately describes. Lord Śiva explains the purifying effects of
meditating on and serving the Lord through Bhakti Yoga. Though difficult to perform,
devotional service alone can satisfy the Lord and give protection from the influence of
invincible time. Śiva begs for the association of purified devotees who are free from material
bewilderment.
Verses 60-79
Śiva briefly describes the impersonal Brahman, the Lord’s manifold energies, his Universal
form, the process of creation, and the invincible time factor which overwhelms the
conditioned soul. Śiva exalts the position of devotional service and urges the Pracetās to be
pure hearted rulers and devotedly chant this prayer for the Lord’s pleasure. He explains the
history and profound benefits of reverentially chanting this mantra.
Very Short Summary

In this chapter, the Pracetās, sons of Prācīnabarhi, the grandson of Pṛthu, receive the prayers
of Śiva.
Important Points
 The holy name of the Lord is so, powerful that whether it is chanted jokingly or
seriously the effect of vibrating this transcendental sound will be equally distributed.
 Secret of success-. After being initiated and receiving the orders of the spiritual
master, the disciple should unhesitatingly think about the instructions or orders of the
spiritual master and should not allow himself to be disturbed by anything else. Not
only should he meditate upon that order, but he should find out the means by which he
can perfectly worship and execute it.
 A person who is not yet devotee of SPG but who desires to serve the Supreme Lord
receives the benedictions of the demigods, headed by Lord Śiva.
 When a mantra is chanted by a great devotee, the mantra becomes more powerful.
Although the HareKṛṣṇamahā-mantra is powerful in itself, a disciple upon initiation
receives the mantra from his spiritual master, for when the mantra is chanted by the
spiritual master, it becomes more powerful.
 When the individual soul is fixed in his knowledge of the Lord as the Supreme Being,
he actually becomes established in an all-auspicious position.
 The Supreme Lord is all-perfect, and one who worships Him also becomes perfect.
 Any conditioned soul within this material universe can remain completely perfect
when he is under the protection of Vāsudeva, or when he is engaged in devotional
service.
 Even though one may desire to engage in the service of the Lord, without sanction
one cannot do so. Lord Śiva is offering his prayers in so, many different ways in order
to show living entities how to engage in the devotional service of the Lord.
 Material senses cannot be engaged in the service of the Lord; there one has to become
free from all designations.
 No one can worship the Lord in the bhāgavata-vidhī without going through the
regulations of the pāncarātrika-vidhī.
 The devotees enjoy the Lord’s beauty because it is a collection of all kinds of
beauties.
 Only by thinking of the lotus feet of the Lord and always taking the spiritual master’s
advice can one advance in spiritual life and understand Vedic knowledge.
 if one is serious about liberation, he not only should execute the occupational duties
of Varṇāśrama-dharma but should also engage in bhakti-yoga by beginning hearing
from a realized soul.
 all the strength of time cannot hamper the activities of a devotee, for a devotee takes
complete shelter under the lotus feet of the Lord.
 the devotees of the Lord are not under the jurisdiction of Yamarāja.
 One can be fully satisfied simply by devotional service, and that is the result of
association with a devotee. Without being blessed by a pure devotee, no one can be
fully satisfied, nor can anyone understand the transcendental position of the SPG.
 For a devotee, the Lord is the supreme spirit soul. Since He is supremely powerful,
His various powers are also spiritual. For a devotee, there is nothing material, for
material existence only means forgetfulness of the Supreme Personality of Godhead.
 Simply by offering prayers to the Supreme Lord one can become perfect, even though
engaged in his occupational duty.
 One not only should practice the instructions received from the spiritual master but
should also distribute this knowledge to one’s disciples.
 if one takes these instructions from a spiritual master with great reverence and
practices them accordingly, he will find this bhakti-yoga process to be very, very easy.
 If one simply executes the rules and regulations of the Varṇāśrama-dharma in the role
of a brāhmaṇa, kṣatriya, vaiśya or śūdra and keeps busy and does not remember one’s
eternal relationship with the Lord, one’s business and activities as well as
occupational duties will simply be a waste of time.
 It is impossible to become satisfied by trying to adjust the external energy. Without
being a devotee of Lord Kṛṣṇa, one can only be baffled and confused.
 This Kṛṣṇa consciousness movement is determined to open wide the eyes of the so-
called leaders, who are full of ignorance, and thus, save them from the many pitfalls
and dangerous conditions of life. The greatest danger is the danger of getting a body
lower than that of a human being.
 Devotional service cannot be practiced by a mental speculator. Devotional service is a
special attainment which can be acquired only by a person who has surrendered unto a
pure devotee.
 Every living entity is an eternal servant of the Lord; therefore, when one engages in
the service of the Lord, he realizes the highest perfection of life.
Important Ślokas
Text 28: Any person who is surrendered to the Supreme Personality of Godhead, Kṛṣṇa, the
controller of everything — material nature as well as the living entity — is actually very dear
to me.
Text 33: O Supreme Personality of Godhead, all glories unto You. You are the most exalted of
all self-realized souls. Since You are always auspicious for the self-realized, I wish that You
be auspicious for me. You are worshipable by virtue of the all-perfect instructions You give.
You are the Supersoul; therefore, I offer my obeisances unto You as the supreme living being.
Text 45-46: The Lord’s beauty resembles a dark cloud during the rainy season. As the rainfall
glistens, His bodily features also glisten. Indeed, He is the sum total of all beauty. The Lord
has four arms and an exquisitely beautiful face with eyes like lotus petals, a beautiful highly
raised nose, a mind-attracting smile, a beautiful forehead and equally beautiful and fully
decorated ears.
Text 57: If one by chance associates with a devotee, even for a fraction of a moment, he no
longer is subject to attraction by the results of karma or jñāna. What interest then can he have
in the benedictions of the demigods, who are subject to the laws of birth and death?
Vijitāśva becomes emperor of the world (Text 1-2)

Vijitāśva, the eldest son of Mahārāja Pṛthu, who had a reputation like his father’s, became
emperor and gave his younger brothers different directions of the world to govern, for he was
very affectionate toward his brothers. He offered the eastern part of the world to his brother
Haryakṣa, the southern part to Dhūmrakeśa, the western part to Vṛka and the northern part to
Draviṇa.
The 3 sons of Mahārāja Antardhāna (Text 3-8)

Text 3: Formerly, Vijitāśva pleased Indra and received the title Antardhāna. He begot three
good sons from his wife Śikhaṇḍinī.
 Respect the right persons. Indra was not an ordinary thief. Powerful demigod and
servant of SPG. He purposefully excused Indra due to sentiment only, even though
Indra was acting wrongly.
Text 4-5: Antardhāna & Sikhandini → Pāvaka, Pavamāna and Śuci. Formerly they were fire
demigods, but due to curse of Vasiṣṭha, they became sons of Antardhāna. Later they regained
their original positions. Antardhāna begot a son called Havirdhana from Nabhasvatī. Since
Mahārāja Antardhāna was very liberal, he did not kill Indra while the demigod was stealing
his father’s horse at the sacrifice.
 Indra very expert in stealing and kidnapping. Although in human society such
activities are considered abominable, Indra was not considered to be degraded by
them. One who is very powerful sometimes commits an abominable act.
 Api cet sudaracaro (9.30 BG). Accidental mistakes of devotees should not be taken
very seriouly and should be overlooked.
Text 6: Whenever Antardhāna, the supreme royal power, had to exact taxes, punish his
citizens or fine them severely, he was not willing to do so. Consequently, he retired from the
execution of such duties and engaged himself in the performance of different sacrifices.
 King sometimes has to perform duties which are not very desirable just because he is
the king. E.g. Arjuna not at all willing to fight.
 Nonetheless the kṣatriyas had to perform such undesirable actions as a matter of duty.
 SD: He gave up the king’s duties because he thought they were causing him suffering.
Text 7: Although Mahārāja Antardhāna was engaged in performing sacrifices, because he was
a self-realized soul he very intelligently rendered devotional service to the Lord, who
eradicates all the fears of His devotees. By thus, worshiping the Supreme Lord, Mahārāja
Antardhāna, rapt in ecstasy, attained His planet very easily.
 Although he was externally engaged in performing sacrifices, his real business was
rendering devotional service by hearing and chanting.
 In other words, he was performing the usual sacrifices by the method of saṅkīrtana-
yajña
 by practicing the saṅkīrtana-yajña, one is very easily elevated to the planet where the
Supreme Lord resides.
 SD: He worshipped Haṁsavatāra and attained His planet.
Text 8: Havirdhāna & Havirdhānī - 6 sons, Barhiṣat, Gaya, Śukla, Kṛṣṇa, Satya and Jitavrata.
The Marriage of Mahārāja Barhiṣat (Text 9-13)

Text 9-10: Barhiṣat was very expert in performing various kinds of fruitive sacrifices, and he
was also expert in the practice of mystic yoga. By his great qualifications, he became known
as Prajāpatī. Mahārāja Barhiṣat executed many sacrifices all over the world. He scattered
kuśa grasses and kept the tops of the grasses pointed eastward.
 In the beginning of the creation there were not many living entities, and consequently
the very powerful living entities or demigods were appointed as Prajāpatis in order to
beget children and increase the population.
 Barhiṣat, the son of Havirdhāna, became one of them.
 as soon as he finished one yajña in one place, he began performing another yajña in
the immediate vicinity.
 Similarly if Saṅkīrtan end at one place it should be started at another place so, much
that all the people of the world will either jokingly or seriously chant Hare Kṛṣṇa, and
thus, they will derive the benefit of cleansing the heart.
 The holy name of the Lord is so, powerful that whether it is chanted jokingly or
seriously the effect of vibrating this transcendental sound will be equally
distributed.
 If the surface of the globe is overflooded with the chanting of the
HareKṛṣṇamantra, the people of the world will be very, very happy.
 SD: Under him, the earth was covered with kuśa (barhis). There was no place on earth
where sacrifice was not performed by him. Thus, he was called Prācīnabarhi.
Text 11: Mahārāja Barhiṣat (Prācīnabarhi) was ordered by Lord Brahmā to marry the
daughter of the ocean named Śatadruti. Her bodily features were completely beautiful, and
she was very young. She was decorated with the proper garments, and when she came into
the marriage arena and began circumambulating it, the fire-god Agnī became so, attracted to
her that he desired her company, exactly as he had formerly desired to enjoy Śukī.
 Vedic system, when a girl is married, she is very profusely and gorgeously decorated
with costly saris and jewelry.
 Men and women are naturally attracted to one another, and when they are united by
marriage that attraction becomes very strong. Being so, strongly attracted, the
bridegroom tries to set up a nice homestead and eventually a good field for producing
grains. Then children come, then friends and then wealth. In this way the male
becomes more and more entangled in the material conceptions of life, and he begins
to think, "This is mine," and"it is I who am acting." In this way the illusion of material
existence is perpetuated.
 The sex drive is so, strong in the living entities that the whole material world is
running on sex attraction only, and it is due to sex attraction that one remains in the
material world and is obliged to accept different types of bodies.
Text 12: While Śatadruti was thus, being married, the demons, the denizens of
Gandharvaloka, the great sages, and the denizens of Siddhaloka, the earthly planets and
Nāgaloka, although highly exalted, were all captivated by the tinkling of her ankle bells.
 Woman becomes more beautiful when, after an early marriage, she gives birth to a
child.
 Śatadruti was so beautiful that she attracted the whole universe at her marriage
ceremony.
 One need not see the complete body of a woman to become captivated, one may be
captivated just by tinkling of bangles or ankle bells or sārī. E.g Viśvāmitra.
 Woman is the complete representation of māyā.
 Only a Vaiṣṇava, who is attracted by Kṛṣṇa, can escape the lures of woman.
Text 13: King Prācīnabarhi begot 10 children in the womb of Śatadruti. All of them were
equally endowed with religiosity, and all of them were known as the Pracetās.
 One is supposed to be perfect when one is perfectly religious, perfect in the execution
of one’s vows to render devotional service, perfect in knowledge, perfect in good
behavior, and so, on.
The sons of Prācīnabarhi meet Lord Śiva (Text 14-17)

Text 14: When all these Pracetās were ordered by their father to marry and beget children,
they all entered the ocean and practiced austerities and penances for ten thousand years. Thus,
they worshiped the master of all austerity, the SPG.
 Great sages enter the Himālaya Mountains to find seclusion. Pracetās entered the
depths of the ocean to perform austerity in a secluded place.
 Since they performed austerities for ten thousand years, this incident took place in the
Satya-yuga, when people used to live for a hundred thousand years.
 By their austerity they worshiped the master of austerity, Śrī Kṛṣṇa. If one wants to
perform austerities and penances in order to attain the supreme goal, one must attain
the favor of the Supreme Personality of Godhead.
 If one achieves the favor of the Lord, it is to be understood that he has finished all
kinds of austerities and penances and has attained efficiency in their execution. On the
other hand, if one does not attain the perfect stage of devotional service, all austerities
and penances actually have no meaning, for without the Supreme Lord no one can
attain the highest results derived from performing them.
 Even if a person is born in a family of caṇḍālas he is glorious if he chants the holy
names of the Lord, for it is to be understood that by such chanting a devotee definitely
proves that he underwent all kinds of austerities in his previous life.
Text 15: When all the Pracetās left home to execute austerities, they met Lord Śiva, who, out
of great mercy, instructed them about the Absolute Truth. All the Pracetās meditated upon the
instructions, chanting, and worshiping them with great care and attention.
 To perform any form of bhakti, spiritual master must guide one.

 Secret of success - After being initiated and receiving the orders of the spiritual
master, the disciple should unhesitatingly think about the instructions or orders
of the spiritual master and should not allow himself to be disturbed by anything
else. Not only should he meditate upon that order, but he should find out how he
can perfectly worship and execute it.
Text 16: Vidura asked: Why did the Pracetās meet Lord Śiva on the way? How the meeting
happened, how Lord Śiva became very pleased with them and how he instructed them.
Certainly, such talks are important, please be merciful upon me and describe them.
 Whenever there are important talks between a devotee and the Lord or between
exalted devotees, one should be very much curious to hear them.
Text 17: It is very difficult for living entities encaged within this material body to have
personal contact with Lord Śiva. Even great sages who have no material attachments do not
contact him, despite their always being absorbed in meditation to attain his personal contact.
 Since Lord Śiva does not incarnate himself unless there is some special reason, it is
very difficult for an ordinary person to contact him.
 Lord Śiva does descend on a special occasion when he is ordered by the SPG. In this
regard, it is stated in the Padma Purāṇa that Lord Śiva appeared as a brāhmaṇa in the
age of Kalī to preach the Māyāvāda philosophy. Purpose: defeat māyāvāda
 Now there is no need for Māyāvāda philosophy or Buddhist philosophy, and Lord
Caitanya rejected both.
 Neither of these philosophies has spiritual significance. There is spiritual significance
only after one accepts the philosophy of Bhagavad-gītā, which culminates in
surrendering unto the Supreme Personality of Godhead.
 People worship Lord Śiva for material benefit, and although they cannot see him
personally, they derive great material profit by worshiping him.
Lord Śiva accompanied by His dangerous energies (Text 18)

Lord Śiva is self-sufficient. Although he has nothing to aspire for in the material world, for
the benefit of those in the material world he is always busily engaged everywhere and is
accompanied by his dangerous energies like Kālī and Durgā.
 Vaiṣṇavānāṃ yathā śambhuḥ.
 One of the 12 mahājanas.
 Śaṅkara’s last instruction-bhaja govindam bhaja govindam bhaja govindam mūḍha-
mate. Bhaja govindam repeated 3 times repeated to put stress on it.
 Great wars are symbolic representations of Kālī‘s devastation of the asuras and are
actually conducted by the goddess Kālī.
 Asuras try to pacify the Durgā by worshiping her in material opulence, but when the
asuras become too intolerable, Kālī does not discriminate in killing them wholesale.
Asuras do not know the secret of the energy of Śiva, and they prefer to worship Durgā
or Śiva for material benefit.
 Śiva‘s duty is very dangerous because he has to employ the energy of Kālī (or Durgā).
Sometimes Śiva has to fall down flat in order to stop Kālī from killing the asuras.
 Durgā under control – Śiva’s worshipers materially opulent. Contrast – Vaiṣṇavas
become poorer.
 Devotee not under control of Durgā.
 Durgā keeps all jīvas in darkness of ignorance.
 Śiva performs destruction with help of Durgā.
The great lake seen by the Pracetās (Text 19-23)

Text 19: Maitreya: Because of their pious nature, all the Pracetās very seriously accepted the
words of their father with heart and soul, and with these words on their heads, they went
toward the west to execute his order.
 Perfect sādhu - always engaged in the devotional service of the SPG.
 Prācīnabarhi’s sons are described as sādhavaḥ because of their complete obedience to
their father.
 The father, king and guru are supposed to be representatives of the SPG, and as such
they must be respected as the Lord.
 It is the duty of the father, the guru, and the king to regulate their subordinates in such
a way that they become fully unalloyed devotees of the Lord.
 It is the duty of the subordinates to obey their orders perfectly and in a disciplined
way.
Text 20: While traveling, the Pracetās happened to see a great reservoir of water which
seemed as big as the ocean. The water of this lake was so, calm and quiet that it seemed like
the mind of a great soul, and its inhabitants, the aquatics, appeared very peaceful and happy
to be under the protection of such a watery reservoir.
 Devotee is exceedingly rare. He is anyābhilāṣitā-śūnyam. He is always calm and cool.
 All the aquatics in the reservoir were also calm and quiet – disciple of a great soul
become become very calm and quiet and are not agitated by the waves of the material
world.
 Mind of great devotee is also like a great ocean, but there is no agitation –
vyavasāyātmikā buddhir ekeha kuru-nandana.
 Karmīs, jñānīs, yogīs have many desires which agitate the mind.
 Devotee only wish – go back to Godhead, but such a desire does not agitate the mind.
Text 21: The lotus flowers filled the lake so, full that the lake appeared to be a great mine of
such flowers. Consequently, on the shores there were beautiful water birds standing about.
 Variety of animals, birds, bees, and trees according to different modes. Swans – clear
water and lotus flowers. Crows – filthy places.
Text 22: There were various trees and creepers on all sides of the lake, and there were mad
bumblebees humming all about them. The trees were very jolly due to the sweet humming of
the bumblebees, and the saffron, which was contained in the lotus flowers, was being thrown
into the air. These all created such an atmosphere that it appeared as though a festival were
taking place there.
 It appears that Pracetās reached Śivaloka, near Himālayas.
Text 23: They became very much amazed when they heard vibrations from various drums
and kettledrums along with other orderly musical sounds pleasing to the ear.
 Because the impersonalists deny these varieties of creation, they cannot enjoy
transcendental bliss.
 The place where the Pracetās arrived was the abode of Lord Śiva. Impersonalists are
generally worshipers of Lord Śiva, but Lord Śiva is never without variety in his
abode.
Lord Śiva speaks to the Pracetās (Text 24-27)

Text 24-25: The Pracetās were fortunate to see Lord Śiva, the chief of the demigods,
emerging from the water with his associates. His bodily luster was just like molten gold, his
throat was bluish, and he had three eyes, which looked very mercifully upon his devotees. He
was accompanied by musicians, who were glorifying him. As soon as the Pracetās saw Lord
Śiva, they immediately offered their obeisances in great amazement and fell down at the lotus
feet of the lord.
 vibudhānugaiḥ - Lord Śiva is always with the denizens of the higher planets known as
Gandharvas and Kinnaras
 Śiva is Āśutoṣa. He is just satisfied by obeisance and leaf of bael tree.
 Demons take advantage of his such nature. E.g. Vṛkāsura.
Text 26: Lord Śiva became very pleased with the Pracetās because generally Lord Śiva is the
protector of pious persons and persons of gentle behavior. Being very much pleased with the
princes, he began to speak as follows.
 dharma-vatsala - Lord Śiva has to deal with persons who are in the modes of passion
and ignorance. Such persons are not always very much religious and pious, but since
they worship Lord Śiva for some material profit, they sometimes obey the religious
principles. As soon as Lord Śiva sees that his devotees are following religious
principles, he blesses them.
 Lord Śiva could understand that the princes were sons of Vaiṣṇavas, and as such Lord
Śiva offered prayers to the Supreme Personality of Godhead as follows.
Text 27: Lord Śiva said: You are all the sons of King Prācīnabarhi, and I wish all good
fortune to you. I also know what you are going to do, and therefore, I am visible to you just to
show my mercy upon you.
 Śiva knew they were going to worship Viṣṇu. Hence, he was pleased with them.
 A person who is not yet devotee of SPG but who wishes to serve the Supreme
Lord receives the benedictions of the demigods, headed by Lord Śiva.
 A devotee does not need to try to please the demigods separately. Simply by
worshiping the Supreme Lord, a devotee can please all of them.
 Śrīla Bilvamaṅgala Ṭhākura said that if one has unalloyed devotion for the Supreme
Lord, the goddess of liberation is ready to serve him, to say nothing of the gods of
material opulences.
 Indeed, all the demigods are simply waiting for an opportunity to serve the devotee.
Devotees are very dear to Lord Śiva (Text 28-30)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 28 mentions Characteristics of the Fortunate
Soul (bhāgyavān-jīva lakṣhaṇam)
Text 28: Any person who is surrendered to the Supreme Personality of Godhead, Kṛṣṇa,
the controller of everything — material nature as well as the living entity — is actually
very dear to me.
 Śiva explains why he is merciful to the Pracetās and why he has personally come
before the princes. Lord Śiva came before them because they were devotees of Lord
Kṛṣṇa.
 Seeing Lord Śiva is rare and seeing a person fully surrendered to Kṛṣṇa is also very
rare. Since they were fully surrendered, Lord Śiva came to see them.
 Since demigods are beginners in KC, they try to find out one who is surrendered to
Vāsudeva.
 Only Kṛṣṇa is puruṣa, enjoyer. No one else is.
 When the living entity is covered with the three modes of material nature, he is called
jīva-saṁjñita.
 Two kinds of living entities: kṣara and akṣara. Kṣara - those who have fallen down
and become conditioned, and akṣara - those who are not conditioned. Above them is
Kṛṣṇa. He is even above brahmajyotī. Thus, in all respects He is supreme. So, Lord
Śiva becomes very satisfied with souls surrendered to Him.
 Karmīs consider Viṣṇu to be one of the demigods like Śiva and Brahmā. They
contend that surrendering to the demigods is as good as surrendering unto Vāsudeva.
This contention is denied herein because if it were true, Śiva would have said that
surrender unto him, Vāsudeva, Viṣṇu or Brahmā is the same. Śiva does not say this
because he himself surrenders unto Vāsudeva, and whoever else surrenders unto
Vāsudeva is very, very dear to him.
 The conclusion is that a devotee of Śiva is not dear to Śiva, but a devotee of Kṛṣṇa is
very dear to Śiva.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 29 mentions Characteristics of the Fortunate
Soul (bhāgyavān-jīva lakṣhaṇam)
Text 29: A person who executes his occupational duty properly for one hundred births
becomes qualified to occupy the post of Brahmā, and if he becomes more qualified, he can
approach Lord Śiva. A person who is directly surrendered to Lord Kṛṣṇa, or Viṣṇu, in
unalloyed devotional service is immediately promoted to the spiritual planets. Lord Śiva and
other demigods attain these planets after the destruction of this material world.
 This verse gives an idea of the highest perfection of the evolutionary process.
 Fishes and other aquatics → creepers, trees → insects and reptiles → birds, beasts →
human beings → civilized human beings. Civilized human being is at a junction
where he can make further evolutionary progress in spiritual life. Civilized human
being must have sva dharma.
 It does not matter whether one is a brāhmaṇa, kṣatriya, vaiśya or śūdra. If one sticks
to his position and properly executes his duty, he is considered a civilized human
being. Otherwise he is no better than an animal.
 Brahmaloka is not safe because it is material world. Śivaloka not safe because it it
marginal. Attaining Vaikuṇṭha completes the evolutionary process.
 SD: Bhakti is the best because it is easy to perform both, during practice, and after
attainment of the Lord.
Text 30: You are all devotees of the Lord, and as such I appreciate that you are as respectable
as the SPG Himself. I know in this way that the devotees also respect me and that I am dear
to them. Thus, no one can be as dear to the devotees as I am.
 vaiṣṇavānāṁ yathā śambhuḥ: therefore, all devotees of Kṛṣṇa are also devotees of
Śiva.
 Whenever a devotee worships Lord Śiva, he prays to Lord Śiva to achieve the favor of
Kṛṣṇa, and he does not request material profit. Asura worship to gain material benefit
from him.
 Because Śiva is a great devotee of the SPG, he loves all the devotees of the Lord and
respects them as good as SPG. Devotees worship Śiva as the most exalted Vaiṣṇava.
 Śiva blesses the asuras simply for the sake of formality. He loves Vaiṣṇavas.
Prayers of Lord Śiva (Text 31-35)

Text 31: Now I shall chant one mantra which is not only transcendental, pure and auspicious,
but is the best prayer for anyone who is aspiring to attain the ultimate goal of life. When I
chant this mantra, please hear it carefully and attentively.
 viviktam - No one should think of the prayers recited by Lord Śiva as being sectarian;
They are very confidential; anyone desiring the ultimate prosperity or auspicious goal
of life must take the instructions of Lord Śiva and pray to and glorify the Supreme
Personality of Godhead as Lord Śiva himself did.
Text 32: Out of his causeless mercy, the exalted personality Lord Śiva, a great devotee of
Lord Nārāyaṇa, continued to speak to the King’s sons, who were standing with folded hands.
 Śiva personally chanted the mantra so, that the mantra would be more powerful.
 When a mantra is chanted by a great devotee, the mantra becomes more powerful.
Although the Hare Kṛṣṇa mahā-mantra is powerful in itself, a disciple upon
initiation receives the mantra from his spiritual master, for when the mantra is
chanted by the spiritual master, it becomes more powerful.
 Lord Śiva advised the sons of the King to hear him attentively, for inattentive hearing
is offensive.
Text 33: O Supreme Personality of Godhead, all glories unto You. You are the most
exalted of all self-realized souls. Since You are always auspicious for the self-realized, I
wish that You be auspicious for me. You are worshipable by virtue of the all-perfect
instructions You give. You are the Supersoul; therefore, I offer my obeisances unto You
as the supreme living being.
 As soon as a devotee is inspired by the Lord to offer the Lord a prayer, the devotee
immediately glorifies the Lord in the beginning by saying, "All glories unto You, my
Lord."
 The Lord is glorified because He is the chief of all self-realized souls.
 In the spiritual world all those who are in the devotional service of the Lord are
eternally fixed, for they understand the position of the Supreme Being, as well as their
individual constitution. Thus, amongst self-realized souls, the Lord is known as the
perfectly self-realized soul.
 When the individual soul is fixed in his knowledge of the Lord as the Supreme
Being, he becomes established in an all-auspicious position.
 Prayer: Lord Śiva prays herein that his auspicious position continue eternally by
virtue of the Lord’s mercy upon him.
 The Supreme Lord is all-perfect, and one who worships Him also becomes
perfect.
 Since the Lord gives instructions as sarvātmā, the Supersoul, Lord Śiva offers Him
respect with the words sarvātmā ātmane namaḥ.
 Being situated in everyone’s heart, the Lord is known as the supreme ātmā. Therefore,
all obeisances are offered unto Him.
 The Lord always gives instructions to paramhaṁsas, exalted devotees to inform them
how they can remain fixed in devotional service.
 Śiva wanted to remain a fixed devotee of the SPG, Vāsudeva. As explained in the
following verses, Śiva never desires to merge into the existence of the Lord like the
impersonalists. Rather, he thinks that it would be good fortune for him to continue to
be fixed in the understanding of the Lord as the Supreme Being.
Text 34: My Lord, You are the origin of the creation by virtue of the lotus flower which
sprouts from Your navel. You are the supreme controller of the senses and the sense objects,
and You are also the all-pervading Vāsudeva. You are most peaceful, and because of Your
self-illuminated existence, You are not disturbed by the six kinds of transformations.
 Since Lord Śiva considers himself to be one of the products of the material world, his
senses are under the control of the supreme creator.
 Prayer: Lord Śiva desires not to be misled by the material senses but to engage
always in the service of the Lord without being subject to contamination by
materialistic influences.
 śāntāyakūṭa-sthāyasva-rociṣe - Although the Lord is within this material world, He is
not disturbed by the waves of material existence.
 He is always peaceful and devoid of agitation because of His prowess, which is
described herein as sva-rociṣe, indicating that He is illuminated by His own
transcendental position.
 In other words, the individual soul, although within the illumination of the Supreme,
sometimes falls from that illumination because of his tiny position, and when he falls,
he enters material, conditional life.
 Any conditioned soul within this material universe can remain completely
perfect when he is under the protection of Vāsudeva, or when he is engaged in
devotional service.
Text 35: My dear Lord, You are the origin of the subtle material ingredients, the master of all
integration as well as the master of all disintegration, the predominating Deity named
Saṅkarṣaṇa, and the master of all intelligence, known as the predominating Deity Pradyumna.
Therefore, I offer my respectful obeisances unto You.
 The whole universe is maintained by the integrating power of the Supreme Lord, who
is known in that capacity by the name Saṅkarṣaṇa. He is also the disintegration power.
 Pradyumna, another feature of Lord Vāsudeva, is responsible for universal growth
and maintenance.
 The gross material elements and the subtle material elements all of them are
controlled by the Supreme Personality of Godhead as Vāsudeva, Saṅkarṣaṇa,
Pradyumna and Aniruddha, and this will be further explained in the following verse.
 SD: Prayer: O Saṇkarṣaṇa! Burn up my bondage of infinite attachments to house
and body, caused through the workings of possessiveness and ego. Then, after
separating possessiveness and ego from those attachments, bind the
possessiveness to the Lord and bind the ego to my identity as a devotee. O
Pradyumna, so, that it will situate me in Bhakti.
Śiva Prays to Lord Aniruddha (Text 36-39)

Text 36: My Lord, as the supreme directing Deity known as Aniruddha, You are the master of
the senses and the mind. I, therefore, offer my obeisances unto You repeatedly. You are
known as Ananta as well as Saṅkarṣaṇa because of Your ability to destroy the whole creation
by the blazing fire from Your mouth.
 The mind is the director of the senses, and Aniruddha is the director of the mind. In
order to execute devotional service, one has to fix his mind on the lotus feet of Kṛṣṇa;
therefore, Śiva prays to the controller of the mind, Aniruddha, to be pleased to help
him engage his mind on the lotus feet of the Lord.
 Since the predominating deity of the sun is an expansion of Lord Aniruddha, Lord
Śiva also prays to the sun-god in this verse.
 Lord Kṛṣṇa, by His quadruple expansion (Vāsudeva, Saṅkarṣaṇa, Pradyumna and
Aniruddha), is the Lord of psychic action — namely thinking, feeling, willing and
acting.
 The sun-god is addressed here as nibhṛtātmane, which shows that he always maintains
the various planets by manipulating the rainfall.
 The sun-god is also addressed herein as pūrṇa, or complete, because the rays
emanating from the sun have no end.
 When there is sufficient sunshine, the mind remains clear and transparent — in other
words, the sun-god helps the mind of the living entity to become situated on the
platform of paramahaṁsa. Thus, Lord Śiva prays to Aniruddha to be kind upon him
so, that his mind will always be in the perfect state of cleanliness and will be engaged
in the devotional service of the Lord.
 SD: After purifying 4 components of antahkarana (citta, ahankara, buddhi and manas)
by worshipping their upasya deities, he offers respects to the Lord in the form of the
presiding deities of elements, in order to purify the 5 gross elements which constitute
the body and the external senses. O Sun Devatā make my eyes see the beauty of the
Lord’s form. May the energy coming from my body, non-different from the sun’s
energy, be purified.
Text 37: My Lord, O Aniruddha, You are the authority by which the doors of the higher
planetary systems and liberation are opened. You are always within the pure heart of the
living entity. Therefore, I offer my obeisances unto You. You are the possessor of semen
which is like gold, and thus, in the form of fire, You help the Vedic sacrifices, beginning with
cātur-hotra. Therefore, I offer my obeisances unto You.
 Not only does Lord Aniruddha help fruitive actors by elevating them to the higher
planetary systems, but He also helps the devotee engage in devotional service by dint
of His inexhaustible energy. Just as heat is the source of material energy, the
inspiration of Lord Aniruddha is the energy by which one can engage them in
executing devotional service.
 SD: I offer respects to Agnī who carries out the actions of the 4 sacrificial priests.
How? He expands the sacrifice. O Agnī Dev! Just as you stimulate other actions,
engage my words in chanting the glories of the Lord. May my strength, non-different
from fire, be purified! I offer my respects to you.
 SD: Though the mind had already been purified by offering respects to its upāsya
deity, Aniruddha, because the mind is difficult to control, he again purifies it by
offering respects to the presiding deity, the Moon (Soma).
Text 38: My Lord, You are the provider of the Pitṛlokas as well as all the demigods. You are
the predominating deity of the moon and the master of all three Vedas. I offer my respectful
obeisances unto You because You are the original source of satisfaction for all living entities.
 SD: After purifying the energy in the form of the sun, fire and moon, by offering
respects to them in the form of energy, he offers respects to the moon as the form of
taste to purify taste and the tongue.
 SD: Moon is the deity of the mind. Though mind is already purified by worshipping
Aniruddha because mind is difficult to control, he again purifies the mind by offering
respects to the presiding deity, moon.
 A person has obligations to demigods, saintly persons and living entities in general.
One has obligations to forefathers.
 Lord Śiva prays to Lord Aniruddha to give him strength so, he can become free from
all obligation to the Pitās, demigods, general living entities and saintly persons and
completely engage himself in the devotional service of the Lord.
 Soma (moon), is responsible for the living entity’s ability to relish the taste of food
through the tongue. Lord Śiva prays to Lord Aniruddha to give him strength so, that
he will not taste anything but the prasāda of the Lord.
 Śrīla Bhaktivinoda Ṭhākura has sung a verse indicating that the tongue is the most
formidable enemy among all the senses. If one can control the tongue, he can easily
control the other senses. The tongue can be controlled only by eating prasāda offered
to the Deity.
Text 39: My dear Lord, You are the gigantic universal form which contains all the individual
bodies of the living entities. You are the maintainer of the three worlds, and as such You
maintain the mind, senses, body, and air of life within them. I, therefore, offer my respectful
obeisances unto You.
 Lord Śiva is offering his obeisances to the universal body, which includes all other
bodies, so, that everyone’s body may fully engage in devotional service.
 Thus every living entity should serve the Supreme Personality of Godhead by his
prāṇa (life), artha (wealth), intelligence and words
 Even though one may desire to engage in the service of the Lord, without
sanction one cannot do so. Lord Śiva is offering his prayers in so, many different
ways in order to show living entities how to engage in the devotional service of
the Lord.
 SD: O embodiment of the earth! Stimulate my nose to smell the fragance of the Lord!
And engage my body in your service. O Devatā of air! Stimuate my touch to feel the
softness of your body. Make my mind, senses and body suitable for worshipping your
body.
The Lord expands his transcendental vibrations (Text 40-41)

Text 40: By expanding Your transcendental vibrations, You reveal the actual meaning of
everything. You are the all-pervading sky within and without, and You are the ultimate goal
of pious activities executed both within this material world and beyond it. I, therefore, offer
my respectful obeisances repeatedly unto You.
 Evidence taken from the Vedas constitutes the ultimate understanding. This is because
the Vedas represents the SPG. However, the real essence of śabda-brahma is the
chanting of the Hare Kṛṣṇa mantra.
 Because the soul is present within the body, consciousness pervades the entire body;
similarly, because the supreme soul, or Kṛṣṇa, is present within this universe,
everything is working in order.
 Lord Śiva is therefore, praying to the Personality of Godhead to be kind to us so, that
simply by chanting the Hare Kṛṣṇa mantra we can understand everything in both the
material and spiritual worlds.
 Since only the pure can reach Him, He is the supreme pure.
 SD: Having made his bodily elements, senses and mind favroably inclined to worship
of the Lord, and ready for worship, he offers respects to the Lord in the form of the
planet of Vaikuṇṭha.
Text 41: My dear Lord, You are the viewer of the results of pious activities. You are
inclination, disinclination, and their resultant activities. You are the cause of the miserable
conditions of life caused by irreligion, and therefore, You are death. I offer You my respectful
obeisances.
 The Supreme Personality of Godhead is situated in everyone’s heart, and from Him
issue a living entity’s inclinations and disinclinations.
 Because the asuras do not like to engage in the Lord’s devotional service, the Lord
within gives them the intelligence to forget.
O Lord let this auspicious position, of knowing You as the Supreme Being, continue eternally
by virtue of the Lord’s mercy upon me. O Vasudeva! Please be merciful and make my senses
dedicated to You. O Saṇkarṣaṇa! Burn up my bondage of infinite attachments to house and
body, caused through the workings of possessiveness and ego. Then, after separating
possessiveness and ego from those attachments, bind the possessiveness to the Lord and bind
the ego to my identity as a devotee. Wake up my intelligence, O Pradyumna, so, that it will
situate me in Bhakti. O Aniruddha! Attract my mind to bhakti alone. O Sun Devatā, make my
eyes see the beauty of the Lord’s form. May the energy coming from my body, non-different
from the sun’s energy, be purified. O Agnī Dev! Just as you stimulate other actions, engage
my words in chanting the glories of the Lord. May my strenght, non-different from fire, be
purified! I offer my respects to you. O Somdeva! give me strength so, I can become free from
all obligation to the Pitās, demigods, general living entities and saintly persons and
completely engage myself in the devotional service of the Lord. O Devatā of taste-moon!
give me strength so, that I shall not taste anything but the prasāda of the Lord. O embodiment
of the earth! Stimulate my nose to smell the fragance of the Lord! And engage my body in
your service.O Devatā of air! Stimuate my touch to feel the softness of your body. Make my
mind, senses and body ssuitable for worshipping your body. O Devatā of ether! Make me
hear about your beauty! Reveal the meaning of the name, mantra and bhakti scriptures. Purify
the ether in me. I offer respects to you. O Lord who awards Svarga! I offer respects to the
forms of all mantras, to the form who causes all karmas. I offer respects to Lord Kṛṣṇa who is
dharma personified. He is the establisher of Sānkhya and yoga. O Śiva! Purify the actions of
my posessiveness and ego. Make them devotional. I offer respects to you who manifests
various creations called the Vedas. O Śiva! Make the working of my intelligence and pranas
inclined to bhakti.
The Lord is the oldest and supreme enjoyer (Text 42-44)

My dear Lord, You are the topmost of all bestowers of all benediction, the oldest and supreme
enjoyer amongst all enjoyers. You are the master of all the worlds’ metaphysical philosophy,
for You are the supreme cause of all causes, Lord Kṛṣṇa. You are the greatest of all religious
principles, the supreme mind, and You have a brain which is never checked by any condition.
Therefore, I repeatedly offer my obeisances unto You.
 What Kṛṣṇa says and does is not limited by time and space. What a living being does
is limited.
 Kṛṣṇa knows everything, but one cannot know Kṛṣṇa without being favored by Him.
 What Kṛṣṇa says is all perfect and certain and is applicable to the past, present and
future.
 The Kṛṣṇa consciousness movement is based on Bhagavad-gītā as it is, as spoken by
Lord Kṛṣṇa, and for those who are engaged in this movement, there is no question of
uncertainty.
 Without being benedicted by Kṛṣṇa, one cannot offer benediction to anyone else.
 The supreme Manu in Vedic literature is Svāyambhuva Manu, who is an incarnation
of Kṛṣṇa. All the Manus are empowered incarnations of Kṛṣṇa (manvantara-avatāra).
There are fourteen Manus in one day of Brahmā, 420 in one month, all the Manus are
directors of human society, ultimately Kṛṣṇa is the supreme director of human society.
 In another sense, the word manave indicates the perfection of all kinds of mantras.
The mantra delivers the conditioned soul from his bondage; so, simply by chanting
the Hare Kṛṣṇa mantra, one can gain deliverance from any condition.
 everything has a cause. The theory of chance is repudiated in this verse.
 Without having inconceivable mystic powers, one cannot be accepted as God. In Kalī,
those who have a little fragmental portion of mystic power claim to be God, but such
pseudo Gods can only be accepted as fools, for only Kṛṣṇa is the Supreme Person who
possesses all mystic and yogīc perfections.
 Kṛṣṇa is the origin of all sāṅkhya-yoga systems and mystic yoga powers.
 Although He is the oldest of all personalities, He is also the youngest of all, or nava-
yauvana.
 No one can introduce a new type of religion, for religion is already there, having been
established by Lord Kṛṣṇa.
 one who has studied the Vedas perfectly, who is a perfect vipra, or knower of the
Vedas, who knows what spiritual life actually is, speaks about Kṛṣṇa, the Supreme
Person, as one’s sanātana-dharma. Lord Śiva therefore, teaches us the principles of
sanātana-dharma.
 SD: O Lord who awards Svarga! I offer respects to the forms of all mantras, to the
form who causes all karmas. I offer respects to Lord Kṛṣṇa who is dharma
personified. He is the establisher of Sānkhya and yoga.
Text 43: My dear Lord, You are the supreme controller of the worker, sense activities and
results of sense activities [karma]. Therefore, You are the controller of the body, mind and
senses. You are also the supreme controller of egotism, known as Rudra. You are the source
of knowledge and the activities of the Vedic injunctions.
 Since Lord Śiva is himself the controller of egotism, he indirectly wants to be purified
by the mercy of the Lord so, that his real egotism can be awakened. Of course, Lord
Rudra is always spiritually awake, but for our benefit he is praying in this way.
 The origin of creation is sound vibration, and if the sound vibration is clear and
purified, perfect knowledge and perfect activities become manifest. This is enacted by
the chanting of the mahā-mantra, Hare Kṛṣṇa
 Lord Śiva prays to the Supreme Personality of Godhead so, that his mind, senses and
words will all turn toward devotional activities only.
Text 44: My dear Lord, I wish to see You exactly in the form that Your very dear devotees
worship. You have many other forms, but I wish to see Your form that is especially liked by
the devotees. Please be merciful upon me and show me that form, for only that form
worshiped by the devotees can perfectly satisfy all the demands of the senses.
 SD: Remembering in this way, purifying the body, sense, and mind by offering
respects, he has become qualified. Now he prays to see the Lord. “What form should I
show you?” This should be the beautiful form, most loved by your devotees.
 Lord is source of all rasas.
 All propensities of senses can be satisfied when the senses are engaged in the service
of the Lord. Therefore, Lord Śiva wants to see the Lord in a form which is
inconceivable to the Buddhists.
 Material senses cannot be engaged in the service of the Lord; there one has to
become free from all designations.
 The impersonalists and the voidists also have to see the form of the Absolute. In
Buddhist temples there are forms of Lord Buddha in meditation, but these are not
worshiped like the forms of the Lord in Vaiṣṇava temples (forms like Rādhā-Kṛṣṇa,
Sītā-Rāma or Lakṣmī-Nārāyaṇa).
 Only the devotees are very, very dear to the SPG. The jñānīs, yogīs and karmīs are not
particularly dear, for the karmīs simply want to see the SPG as their order supplier.
The jñānīs want to see Him to become one with Him, and the yogīs want to see Him
partially represented within their heart as Paramātmā, but the bhaktas, or the devotees,
want to see Him in His complete perfection – venum kvanantam aravinda............tam
aham bhajami.
 Although the Lord is one in His various forms (advaitamacyutamanādim), still His
form as the young enjoyer of the gopīs and companion of the cowherd boys (kiśora-
mūrti) is the most perfect form. Thus, Vaiṣṇavas accept the form of the Lord in His
Vṛndāvana pastimes as the chief form.
The Lord is the sum-total of all beauty (Text 45-48)

Text 45-46: The Lord’s beauty resembles a dark cloud during the rainy season. As the
rainfall glistens, His bodily features also glisten. Indeed, He is the sum-total of all
beauty. The Lord has four arms and an exquisitely beautiful face with eyes like lotus
petals, a beautiful highly raised nose, a mind-attracting smile, a beautiful forehead, and
equally beautiful and fully decorated ears. Text 47-48: The Lord is superexcellently
beautiful on account of His open and merciful smile and Mis sidelong glance upon His
devotees. His black hair is curly, and His garments, waving in the wind, appear like flying
saffron pollen from lotus flowers. His glittering earrings, shining helmet, bangles, garland,
ankle bells, waist belt and various other bodily ornaments combine with conchshell, disc,
club and lotus flower to increase the natural beauty of the Kaustubha pearl on His chest.
 After the scorching heat of the summer season, it is very pleasing to see dark clouds
in the sky.
 Kṛṣṇa‘s beauty is so, pleasing that not even millions upon millions of Cupids can
compare to it.
 The Lord’s form as Viṣṇu is decorated in all opulence; therefore, Lord Śiva is trying
to see that most opulent form of Nārāyaṇa, or Viṣṇu.
 Worship of the Lord begins - worship of Nārāyaṇa, worship of Kṛṣṇa and Rādhā -
most confidential. Lord Nārāyaṇa is worshipped by pāncarātrika-vidhī, or regulative
principles, whereas Lord Kṛṣṇa - the bhāgavata-vidhī. No one can worship the Lord
in the bhāgavata-vidhī without going through the regulations of the pāncarātrika-
vidhī.
 Rādhā-Kṛṣṇa cannot be approached by the neophytes; therefore, temple worship
according to pāñcarātrika-vidhī is offered to Lakṣmī-Nārāyaṇa. Although there may
be a Rādhā-Kṛṣṇa vigraha, the worship of the neophytes is acceptable as Lakṣmī-
Nārāyaṇa worship. Worship according to pāncarātrika-vidhī: vidhī-mārga, worship
according to bhāgavata-vidhī: rāga-mārga. rāga-mārga especially meant for devotees
elevated to the Vṛndāvana platform.
 Although all the 5 rasas are found in the bhāgavata-mārga, the bhāgavata-mārga is
especially meant for vātsalya and mādhurya.
 Yet there is the vipralambha-sakhya, the higher fraternal worship of the Lord
especially enjoyed by the cowherd boys. Although there is friendship between Kṛṣṇa
and the cowherd boys, this friendship is different from the aiśvarya friendship
between Kṛṣṇa and Arjuna. When Arjuna saw the viśva-rūpa, he was afraid for having
treated Kṛṣṇa as an ordinary friend; therefore, he begged Kṛṣṇa‘s pardon. However,
the cowherd boys sometimes ride on the shoulders of Kṛṣṇa. They treat Kṛṣṇa equally,
just as they treat one another, and they are never afraid of Him, nor do they ever beg
His pardon.
 Sahajiyās want to jump immediately to rāga-mārga without serving according to
vidhī-mārga. they lead others down with them. Devotees in Kṛṣṇa consciousness
should be very careful to avoid such demons.
 64 offenses in vidhī mārga and not on rāga mārga. But if we do not follow the
regulative principles on the vidhī-mārga platform and keep our eyes trained to spot
offenses, we will not make progress.
 In the viṣṇu-tattva there are hundreds and thousands and millions of forms of the
Supreme Lord, but of all these forms, the form of Kṛṣṇa is the most beautiful.
 The four arms of Lord Viṣṇu have different purposes. The hands holding a lotus
flower and conchshell are meant for the devotees, whereas the other two hands,
holding a disc and mace, or club, are meant for the demons.
 The Lord’s beauty is compared to rainfall because when the rain falls in the rainy
season, it becomes more and more pleasing to the people. After the scorching heat of
the summer season, the people enjoy the rainy season very much. Thus, the Lord’s
bodily features are compared to the clouds of the rainy season. The devotees enjoy
the Lord’s beauty because it is a collection of all kinds of beauties.
 Because the Supreme Lord attracts everyone, including demons and devotees,
materialists and spiritualists, He is called Kṛṣṇa. Similarly, His devotees also attract
everyone. Lord Kṛṣṇa was not very pleasing to the demons when He was present in
Vṛndāvana, but the six Gosvāmīs were pleasing to the demons when they were
present in Vṛndāvana. That is the beauty of the Lord’s dealings with His devotees;
sometimes the Lord gives more credit to His devotees than He takes for Himself. E.g.
Arjuna got credit in Kurukṣetra war, but nimitta-matram bhava savyaacin. Similarly,
in the Kṛṣṇa consciousness movement, everything is happening according to the
predictions of Lord Caitanya, but the credit goes to Lord Caitanya‘s sincere servants.
 Lord’s smile and side long glances specifically applies to His dealings with the gopīs.
The Lord has shoulders like a Lion’s (Text 49-50)

The Lord has shoulders just like a lion’s. Upon these shoulders are garlands, necklaces, and
epaulets, and all of these are always glittering. Besides these, there is the beauty of the
Kaustubha-maṇi pearl, and on the dark chest of the Lord there are streaks named Śrīvatsa,
which are signs of the goddess of fortune. The glittering of these streaks excels the beauty of
the golden streaks on a gold-testing stone. Indeed, such beauty defeats a gold-testing stone.
The Lord’s abdomen is beautiful due to three ripples in the flesh. Being so, round, His
abdomen resembles the leaf of a banyan tree, and when He exhales and inhales, the
movement of the ripples appears very, very beautiful. The coils within the navel of the Lord
are so deep that it appears that the entire universe sprouted out of it and yet again wishes to
go back.
 Although the impersonalists are always engaged in the worship of Lord Śiva, they are
unable to understand the prayers offered by Lord Śiva to the bodily features of Lord
Viṣṇu.
The beauty of the Lord’s Lotus feet (Text 51-53)

Text 51: The lower part of the Lord’s waist is dark and covered with yellow garments and a
belt bedecked with golden embroidery work. His symmetrical lotus feet and the calves, thighs
and joints of His legs are extraordinarily beautiful. Indeed, the Lord’s entire body appears to
be well built.
 The impersonalists, who generally worship Lord Śiva, should learn of the
transcendental sac-cid-ānanda-vigraha [Bs. 5.1] of the Lord. Here Lord Śiva kindly
describes the details of the Lord’s bodily features. Thus, the impersonalists’ argument
that the Lord has no form cannot be accepted under any circumstance.
Text 52: My dear Lord, Your two lotus feet are so, beautiful that they appear like two
blossoming petals of the lotus flower which grows during the autumn season. Indeed, the
nails of Your lotus feet emanate such a great effulgence that they immediately dissipate all the
darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of Yours
which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are
the supreme spiritual master of everyone; therefore, all conditioned souls covered with the
darkness of ignorance can be enlightened by You as the spiritual master.
 Lord Śiva has described the bodily features of the Lord authoritatively. Now he
wants to see the lotus feet of the Lord. When a devotee wants to see the
transcendental form of the Lord, he begins his meditation on the Lord’s body by first
looking at the feet of the Lord.
 SB is be the transcendental sound form of the Lord, and the twelve cantos are divided
in accordance with the transcendental form of the Lord. The First and Second Cantos
of SB are called the two lotus feet of the Lord. If one is serious about reading Śrīmad-
Bhāgavatam, he must begin by seriously studying the First and Second Cantos.
 Every limb of Lord’s body is eternally bright. As sunshine dissipates the darkness of
this material world, the effulgence emanating from the body of the Lord at once dries
up the darkness in the heart of the conditioned soul.
 everyone serious about understanding the transcendental science and seeing the
transcendental form of the Lord must first of all attempt to see the lotus feet of the
Lord by studying the First and Second Cantos of Śrīmad-Bhāgavatam. When one sees
the lotus feet of the Lord, all kinds of doubts and fears within the heart are
vanquished.
 To make spiritual progress, one must become fearless. Fearfulness is the result of
material involvement. The bhaktas, the devotees, are fearless and always joyful
because they are constantly engaged in the service of the lotus feet of the Lord.
 Only by thinking of the lotus feet of the Lord and always taking the spiritual
master’s advice can one advance in spiritual life and understand Vedic
knowledge.
Text 53: My dear Lord, those who desire to purify their existence must always engage in
meditation upon Your lotus feet, as described above. Those who are serious about executing
their occupational duties and who want freedom from fear must take to this process of bhakti-
yoga.
 SD: Just as purification of the body was described through offering respects to
Vāsudeva and other deities, here there is purification of the jīva by repeated
meditation on the beauty of the Lord.
 Real business of the yogīs: to think of the lotus feet of the Lord. It will help him not
only to see the Lord within constantly but to see Him face to face and become His
associate in Vaikuṇṭhaloka or Goloka Vṛndāvana.
 Varṇāśrama must be supported by bhakti-yoga if one at all wants security in life.
Generally people think that simply by executing the occupational duties of a
brāhmaṇa, kṣatriya, vaiśya or śūdra or the duty of a brahmacārī, gṛhastha, vānaprastha
or sannyāsī one becomes fearless or securely attains liberation, but factually unless all
these occupational duties are accompanied by bhakti-yoga, one cannot become
fearless.
 God is known to be unconquerable, but one who submissively hears the words of a
self-realized soul conquers the unconquerable.
 If one is serious about liberation, he not only should execute the occupational
duties of Varṇāśrama-dharma but should also engage in bhakti-yoga by beginning
hearing from a realized soul.
Devotees easily attain the Lord (Text 54-55)

Text 54: My dear Lord, the king in charge of the heavenly kingdom is also desirous of
obtaining the ultimate goal of life — devotional service. Similarly, You are the ultimate
destination of those who identify themselves with You [ahaṁ brahmāsmi]. However, it is
very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship.
 SD: Śiva again praises Lord’s form.
 It is very difficult for one to attain the ultimate goal of life and reach the Vaikuṇṭha or
Goloka Vṛndāvana, simply by studying Vedānta philosophy or Vedic literature.
 However, this highest perfectional stage can be attained by the devotees very easily.
 Generally, karmīs desire elevation to heavenly planets, but King Indra desires to
become perfect in bhakti-yoga.
Text 55: My dear Lord, pure devotional service is even difficult for liberated persons to
discharge, but devotional service alone can satisfy You. Who will take to other processes of
self-realization if he is actually serious about the perfection of life?
 SD: In Text 55-57 Śiva further glorifies the Lord.
 Foolish people sometimes maintain that God may be attained in any way — either by
karma-yoga, jñāna-yoga, dhyāna-yoga, etc. — but here it is clearly stated that it is
impossible to obtain the mercy of the Lord by any means but bhakti-yoga.
Time does not approach the devotee (Text 56-59)

Text 56: Simply by expansion of His eyebrows, invincible time personified can at once
vanquish the entire universe. However, formidable time does not approach the devotee who
has taken complete shelter at Your lotus feet.
 Everything in this material world is subject to perish in due course of time. However,
all the strength of time cannot hamper the activities of a devotee, for a devotee
takes complete shelter under the lotus feet of the Lord.
 To say nothing of the karmīs, the jñānīs undergo severe austerities to attain the
impersonal brahmajyotī, but because they do not find the lotus feet of the Lord, they
fall down again into this material existence.
 A devotee’s achievement, however, is never lost by the influence of time. Even if a
devotee cannot completely execute devotional service, in his next life he begins from
the point where he left off. Such an opportunity is not given to the karmīs and jñānīs,
whose achievements are destroyed.
 the devotees of the Lord are not under the jurisdiction of Yamarāja.
Text 57: If one by chance associates with a devotee, even for a fraction of a moment, he
no longer is subject to attraction by the results of karma or jñāna. What interest then can
he have in the benedictions of the demigods, who are subject to the laws of birth and
death?
 A bhakta always wants to retain his individuality in order to render service to the
Lord.
 One can be fully satisfied simply by devotional service, and that is the result of
association with a devotee. Without being blessed by a pure devotee, no one can
be fully satisfied, nor can anyone understand the transcendental position of the
SPG.
Text 58: My dear Lord, Your lotus feet are the cause of all auspicious things and the destroyer
of all the contamination of sin. I, therefore, beg Your Lordship to bless me by the association
of Your devotees, who are completely purified by worshiping Your lotus feet and who are so,
merciful upon the conditioned souls. I think that Your real benediction will be to allow me to
associate with such devotees.
 When a person takes his bath in the Ganges, he becomes freed from all life’s
contaminations. The Ganges water is celebrated in this way because it emanates from
the lotus feet of the SPG.
 Similarly, those who are directly in touch with the lotus feet of the SPG and who are
absorbed in the chanting of His glories are freed from all material contamination.
 Śrīla Vṛndāvana dāsa Ṭhākura has sung that the devotees of Lord Caitanya are so,
powerful that each one of them can deliver a universe.
 By his exemplary prayers, Lord Śiva teaches us that our best course it to take
shelter of Lord Viṣṇu and His Vaiṣṇava devotees.
Text 59: The devotee whose heart has been completely cleansed by the process of devotional
service and who is favored by Bhakti devī does not become bewildered by the external
energy, which is just like a dark well. Being completely cleansed of all material
contamination in this way, a devotee can understand very happily Your name, fame, form,
activities, etc.
 In any case, a pure-hearted devotee is never disturbed. The bhakti-yoga process must
be carried out by avoiding the ten offenses one can commit while chanting the
mahā-mantra and the sixty-four offenses one can commit while worshiping the
Deity.
 The nondevotee’s speculation is impure, but a devotee’s thoughts are pure.
The Lord is spread all over the universe (Text 60-61)

Text 60: My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the
sky. And that impersonal Brahman, which spreads throughout the universe and in which the
entire universe is manifested, is You.
 The impersonalists cannot understand how such a huge cosmic manifestation can rest
on a person. This inconceivable power of SPG is not understood by the
impersonalists; therefore, they are puzzled & always denying that the Absolute Truth
is a person.
 This wrong impression is cleared by Lord Śiva himself
 The Lord exists everywhere. There are pious things and impious things, the pious
things are described as the front of the Lord, while impious things are described as the
back of the SPG.
 without bhakti-yoga, without rendering devotional service to the Lord, even an
impersonalist cannot understand the brahma-tattva, the Brahman feature.
 Analogy: A successful businessman may have many factories and offices, and
everything rests on his order. If someone says that the entire business rests on such-
and-such a person, it does not mean that the person is bearing all the factories and
offices on his head. Rather, it is understood that by his brain or his energetic
expansion, the business is running without interruption. Similarly, it is the brain and
energy of the SPG that continue the complete manifestation of the material and
spiritual worlds.
Text 61: My dear Lord, You have manifold energies, and these energies are manifested in
manifold forms. With such energies You have also created this cosmic manifestation, and
although You maintain it as if it were permanent, You ultimately annihilate it. Although You
are never disturbed by such changes and alterations, the living entities are disturbed by them,
and therefore, they find the cosmic manifestation to be different or separated from You. My
Lord, You are always independent, and I can clearly see this fact.
 3 energies - external, internal, and marginal.
 Different cosmic manifestation – spiritual and material.
 Different living entities – conditioned and eternally free.
 the material energy is never troublesome to the Supreme Lord.
 Because the Māyāvādī philosophers cannot understand this, they want to be relieved
from the material energy. .
 Because a Vaiṣṇava philosopher is in full knowledge of the SPG, he finds no
disturbance even in the material energy. This is because he knows how to use the
material energy for the service of the Lord.
 Analogy: In the government, the criminal department and civil department may
appear different in the eyes of the citizens, but in the eyes of the government both
departments are the same. The criminal department is troublesome for the criminal but
not for the obedient citizen. Similarly, this material energy is troublesome for the
conditioned soul, but it has nothing to do with the liberated souls who are engaged in
the service of the Lord.
 despite the creation, maintenance and destruction of the cosmos, the Lord is not
affected.
 For a devotee, the Lord is the supreme spirit soul. Since He is supremely
powerful, His various powers are also spiritual. For a devotee, there is nothing
material, for material existence only means forgetfulness of the Supreme
Personality of Godhead.
Constitution of the universal form (Text 62-63)

Text 62: My dear Lord, Your universal form consists of all five elements, the senses, mind,
intelligence, false ego (which is material) and the Paramātmā, Your partial expansion, who is
the director of everything. Yogīs other than the devotees — namely the karma-yogī and
jñāna-yogī — worship You by their respective actions in their respective positions. It is said
both in the Vedas and in the śāstras that are corollaries of the Vedas, and indeed everywhere,
that it is only You who are to be worshiped. That is the expert version of all the Vedas.
 In a previous verse Lord Śiva wanted to see the form of the Lord which the devotees
are always interested in. There are other forms of the Lord manifest in the material
world, including Brahmā and other demigods, and these are worshiped by
materialistic persons.
 "Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me
alone, but is offered without true understanding."
 SD: Some karma-yogīs and aṣtāṅga-yogīs worship the first puruṣa. This is described
briefly.
Text 63: My dear Lord, You are the only Supreme Person, the cause of all causes. Before the
creation of this material world, Your material energy remains in a dormant condition. When
Your material energy is agitated, the three qualities — namely goodness, passion and
ignorance — act, and as a result the total material energy — egotism, ether, air, fire, water,
earth and all the various demigods and saintly persons — becomes manifest. Thus, the
material world is created.
 If the whole creation is one — that is, nothing but the Supreme Lord, or Viṣṇu — then
why do the expert transcendentalists make such categories as are found in the above
verse? Why do learned and expert scholars distinguish between matter and spirit? In
answer to these questions, Lord Śiva says that spirit and matter are not creations of
various philosophers, but are manifested by Lord Viṣṇu
 Spiritual and material categories are made possible by the SPG, but actually there are
no such distinctions for the living entities who are eternally engaged in the service of
the Lord. There is only a material world for those who want to imitate the Lord and
become enjoyers. Indeed, the material world is nothing but forgetfulness of the
original SPG.
 Actually the word prabhava ("creation") only refers to this material world, for since
the spiritual world is eternally existing, there is no question of creation. Since all the
activities of Nārāyaṇa are spiritual, when Nārāyaṇa said, "Let there be creation," that
creation was all-spiritual. The "material" only exists for those who have forgotten that
Nārāyaṇa is the original cause.
The so-called happiness of the material creation (Text 64)

My dear Lord, after creating by Your own potencies, You enter within the creation in four
kinds of forms. Being within the hearts of the living entities, You know them and know how
they are enjoying their senses. The so-called happiness of this material creation is exactly like
the bees’ enjoyment of honey after it has been collected in the honeycomb.
 Both the SPG and the jīvas enter this material world. However, the Paramātmā is
worshipable because He has arranged for the happiness of the living entity in the
material world. Because it is the material world, however, no one can enjoy any kind
of happiness without inebriety. Material enjoyment means inebriety, while spiritual
enjoyment means pure enjoyment under the protection of the SPG.
 4 types of living entities - born by way of an embryo (jarāyuja), by way of eggs
(aṇḍaja), perspiration (svedaja) and, like the trees, by way of seeds (udbhijja).
 The materialistic scientists’ contention that living entities other than human beings
have no soul is nullified here.
 Staying within the hearts of all living entities, the Lord bestows remembrance by
which the living entities can enjoy certain things.
 Because bees bite one another when they enjoy honey, they are not exclusively
enjoying the sweetness of the honey, for there is also suffering. SPG is aloof from
them.
 Although the Paramātmā is aloof from the living entities, He knows their intentions,
and He gives them facilities by which they can enjoy or suffer the results of their
actions.
Time scatters everything (Text 65-66)
Text 65: My dear Lord, Your absolute authority cannot be directly experienced, but one can
guess by seeing the activities of the world that everything is being destroyed in due course of
time. The force of time is very strong, and everything is being destroyed by something else
— just as one animal is being eaten by another animal. Time scatters everything, exactly as
the wind scatters clouds in the sky.
 Scientists’ attempts to make man immortal and create life in laboratory is foolish.
 in one way or another everyone is busy denying the existence of the SPG and
rejecting the supreme authority of the Lord. However, the Lord is so, powerful that He
destroys everything in the form of death.
 We can see the clouds scattered by the wind, although we cannot see how this is being
done because it is not possible to see the wind. Similarly, although we do not directly
see the SPG, we can see that He controls the process of destruction.
Text 66: My dear Lord, all living entities within this material world are mad after planning
for things, and they are always busy with a desire to do this or that. This is due to
uncontrollable greed. The greed for material enjoyment is always existing in the living entity,
but Your Lordship is always alert, and in due course of time You strike him, just as a snake
seizes a mouse and very easily swallows him.
 Everything is enacted by the laws of nature, and these laws are under the direction of
the SPG. The atheists, or unintelligent men, do not know this. They are busy making
their own plans.
 in due course of time many empires have come into existence and been destroyed.
Many aristocratic families were created by people in their extreme madness, but we
can see that in the course of time those families and empires have all been destroyed.
 But still the foolish atheists do not accept the supreme authority of the Lord.
 These are some of the faults of modern civilization.
 Such foolish people unnecessarily concoct their own duties without referring to
the supreme authority of the Lord.
 The so-called political leaders are busy making plans to advance the material
prosperity of their nation, but factually these political leaders only want an exalted
position for themselves.
 Due to their greed for material position, they falsely present themselves as leaders
before the people and collect their votes, although they are completely under the
grip of the laws of material nature.
 Without taking to God consciousness and accepting the authority of the Lord, the
living entities become confused and frustrated in their planmaking attempts.
 bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānāṁ, jñātvā
māṁ śāntimṛcchati
Even Lord Brahmā worships the Lord (Text 67-68)

Text 67: My dear Lord, any learned person knows that unless he worships You, his entire life
is spoiled. Knowing this, how could he give up worshiping Your lotus feet? Even our father
and spiritual master, Lord Brahmā, unhesitatingly worshiped You, and the fourteen Manus
followed in his footsteps.
 Who is a learned or wise man – bahūnāṁ janmanām … sudurlabhaḥ.
 Learned persons always think that life is wasted unless they worship Lord Kṛṣṇa
or become His devotee.
 Symptoms of advanced devotee - (1) Understands that he should be reserved and
perseverant (2) he should engage in the service of the Lord and not waste time. (3) He
should also be detached from all material attraction, (4) he should not long for any
material respect in return for his activities (5) He should be certain that Kṛṣṇa will
bestow His mercy upon him, (5) he should always be very eager to serve the Lord
faithfully (6) always very eager to glorify the Lord by chanting and hearing (7) he is
always eager to describe the transcendental qualities of the Lord (8) Should also be
attracted to those places where the Lord had His pastimes.
 Although Lord Brahmā has a long life-span (4,320,000,000 years constitute twelve
hours in a day of Brahmā), Brahmā is afraid of death and consequently, engages in the
devotional service of the Lord.
 The atheists are always prepared to harass a devotee; therefore, Caitanya Mahāprabhu
suggested that one be very tolerant of these people. Nonetheless, one has to continue
chanting the Hare Kṛṣṇa mantra and preaching the chanting of this mantra because
such preaching and chanting constitute the perfection of life.
 My observation: In last verse Lord is described as destroying materialists. So, this
verse mentions that even Brahmā is afraid of death and rebirth and hence, worships
the Lord.
Text 68: My dear Lord, all actually learned persons know You as the Supreme Brahman and
the Supersoul. Although the entire universe is afraid of Lord Rudra, who ultimately
annihilates everything, for the learned devotees You are the fearless destination of all.
 This verse is a summary. You are the goal of the wise, not the fools.
 Connection: The devotees do not fear the annihilation of the body, for they are
confident that after the annihilation they will go back home, back to Godhead (Karmīs
may fear)
 The nondevotees are fearful of death because they have no guarantee of where they
are going or of the type of body they are going to get in their next life.
 The word rudra-bhaya - that there are many Rudras - 11 Rudras - and the Rudra (Lord
Śiva) who was offering this prayer to the SPG is different from the other Rudras,
although he is as powerful as they are. The conclusion is that one Rudra is afraid of
another Rudra because each and every one of them is engaged in the destruction of
this cosmic manifestation.
The Yoga system of chanting the holy name (Text 69-73)

Text 69: My dear sons of the King, just execute your occupational duty as kings with a pure
heart. Just chant this prayer fixing your mind on the lotus feet of the Lord. That will bring
you all good fortune, for the Lord will be very much pleased with you.
 Simply by offering prayers to the Supreme Lord one can become perfect, even
though engaged in his occupational duty.
 It does not matter where one is situated. Whether one is a brāhmaṇa, kṣatriya, vaiśya,
śūdra, American, Englishman, Indian, etc., one can execute devotional service
anywhere and everywhere in the material existence simply by offering prayers unto
the Supreme Personality of Godhead.
 One may remain situated in his own place or his own occupational duty and still lend
his ear to receive the message of the Lord from realized souls. The Kṛṣṇa conscious
movement is based on this principle, and we are opening centers all over the world to
give everyone a chance to hear the message of Lord Kṛṣṇa in order to go back home,
back to Godhead.
 SD: “Perform your prescribed duties.” This statement shows that the Pracetās had
karma-miśra-bhakti.
Text 70: Therefore, O sons of the King, the SPG, Harī, is situated in everyone’s heart. He is
also within your hearts. Therefore, chant the glories of the Lord and always meditate upon
Him continuously.
 Kīrtanīyaḥ sadā harīḥ: we request to chant at least 16 rounds. At least one has to chant
24 hrs.
 Because the princes were ready to enter into some severe austerity in order to worship
the Lord, Lord Śiva advised them to constantly chant of and meditate upon the SPG.
 Śiva personally offered his prayers to the SPG just as he was taught by his Brahmā.
Similarly, he was also preaching to the princes according to the paramparā system.
 One not only should practice the instructions received from the spiritual master
but should also distribute this knowledge to one’s disciples.
 One can search out the Supreme Lord very easily within one’s heart, for He is situated
in every living entity’s heart. The process of worshiping the Lord is very easy and
complete, for anyone can sit down anywhere and in any condition of life and simply
chant the holy names of the Lord.
Text 71: My dear princes, in the form of a prayer I have delineated the yoga system of
chanting the holy name. All of you should take this important stotra within your minds and
promise to keep it in order to become great sages. By acting silently like a great sage and by
giving attention and reverence, you should practice this method.
 There are so, many rules and regulations for the haṭha-yoga system that it is
practically impossible to perform it in this age. The alternative system of bhakti-yoga
is very easy not only in this age but in others as well, for this yoga system was
advocated long ago by Lord Śiva when he advised the princes.
 System of bhakti-yoga has been existing from time immemorial and is now
continuing in this Kṛṣṇa consciousness movement.
 Silence means talking only of Kṛṣṇa-kathā. E.g. Mahārāja Ambariṣa
 If one takes these instructions from a spiritual master with great reverence and
practices them accordingly, he will find this bhakti-yoga process to be very, very
easy.
Text 72: This prayer was first spoken to us by Lord Brahmā, the master of all creators. The
creators, headed by Bhṛgu, were instructed in these prayers because they wanted to create.
 Lord Brahmā cautioned all his sons and disciples by reciting the prayers now recited
by Lord Śiva. The material creation means material engagement, but material
engagements can be counteracted if we always remember our relationship with the
Lord as that relationship is described in these prayers recited by Lord Śiva.
 If one simply executes the rules and regulations of the Varṇāśrama-dharma and
does not remember one’s eternal relationship with the Lord, one’s business and
activities as well as occupational duties will simply be a waste of time.
 Even if one is busy executing his occupational duty, his business in KC need not be
hampered. He has simply to execute the devotional service of śravaṇaṁ kīrtanam —
hearing, chanting and remembering. One need not abandon his occupational duty.
Text 73: When all the Prajāpatīs were ordered to create by Brahmā, we chanted these prayers
in praise of the SPG and became completely free from all ignorance. Thus, we were able to
create several types of living entities.
 the several types of living entities were created simultaneously at the very beginning
of the creation. The nonsensical Darwinian theory of evolution is not applicable here.
It is not that intelligent human beings did not exist millions of years ago. On the
contrary, it is understood that the most intelligent creature, Lord Brahmā, was first
created.
 Living entity gets a particular type of body in accordance with his work & that this
body is decided upon by higher authorities – Brahmā, all other Prajāpatīs and Manus.
 There is a gradual evolutionary process, but it is not the body that is evolving. All the
bodily forms are already there. It is the spiritual entity, or spiritual spark within the
body, which is being promoted by the laws of nature under the supervision of superior
authority.
 Without being free of ignorance one cannot control the creation of several types of
living entities. How can these superior powers control the evolutionary process of the
living entity if they are not free from all imperfection?
Achievement of knowledge is the highest perfection (Text 74-75)

Text 74: A devotee of Lord Kṛṣṇa whose mind is always absorbed in Him, who with great
attention and reverence chants this stotra [prayer], will achieve the greatest perfection of life
without delay.
 Perfection means becoming a devotee of Lord Kṛṣṇa.
 Both Brahmā and Śiva are engaged in offering prayers to Lord Vāsudeva. If we
follow in the footsteps of such great personalities and become devotees of Lord
Kṛṣṇa, our lives will become successful. Unfortunately, people do not know this
secret.
 It is impossible to become satisfied by trying to adjust the external energy.
Without being a devotee of Lord Kṛṣṇa, one can only be baffled and confused.
 To save living entities from such a calamity, Lord Kṛṣṇa points out in Bhagavad-gītā
(7.19): bahūnāṁ janmanāmante..........sa mahātmā sudurlabhaḥ.
Text 75: In this material world there are different types of achievement, but of all of them the
achievement of knowledge is considered to be the highest because one can cross the ocean of
nescience only on the boat of knowledge. Otherwise the ocean is impassable.
 It is very regrettable that the leaders of the world do not know of the effects of sinful
activities like illicit sex, meat eating, intoxication, gambling. They are instead taking
things very easily and are succeeding in making the ocean of nescience wider and
wider.
 One who has enough knowledge is saved from many dangerous pitfalls in life.
 This Kṛṣṇa consciousness movement is determined to open wide the eyes of the
so-called leaders, who are full of ignorance, and thus, save them from the many
pitfalls and dangerous conditions of life. The greatest danger is the danger of
getting a body lower than that of a human being.
 SD: Just to praise knowledge, he says that knowledge surpasses the bliss of the Lord’s
form, qualities and powers and that knowledge is the boat suitable for crossing
saṁsāra. This is suitable to kaivalya. However, two verses show that knowledge gives
more difficulties and is not suitable as a boat to cross saṁsāra - kleso’dhikataras
tesam......avapyate BG 12.5 and krcchro mahan......uttara dustararnam SB 4.22.40.
Value of chanting the prayers of Lord Śiva (Text 76-79)

Text 76: Although rendering devotional service to the SPG and worshiping Him are very
difficult, if one vibrates or simply reads this stotra [prayer] composed and sung by me, he will
very easily be able to invoke the mercy of the SPG.
 The worship of the demigods is not very difficult, but becoming a devotee of Lord
Vāsudeva is not so easy. However, if one adheres to the principles and follows in the
footsteps of the higher authorities, as advised by Lord Śiva, one can easily become a
devotee of Lord Vāsudeva.
 A mental speculator cannot practice devotional service. Devotional service is a
special attainment which can be acquired only by a person who has surrendered
unto a pure devotee.
 SD: Therefore, he speaks of bhakti in this verse.
Text 77: The SPG is the dearmost objective of all auspicious benedictions. A human being
who sings this song sung by me can please the SPG. Such a devotee, being fixed in the Lord’s
devotional service, can get whatever he wants from the Supreme Lord.
 If one can attain the favor of the Supreme Personality of Godhead, he has nothing to
aspire for, nor does he want any other gain. E.g. Dhruva Mahārāja
 Except for the service of the Supreme Lord, whatever we want is called illusion,
māyā.
 Every living entity is an eternal servant of the Lord; therefore, when one engages
in the service of the Lord, he realizes the highest perfection of life.
Text 78: A devotee who rises early in the morning and with folded hands chants these prayers
sung by Lord Śiva and gives facility to others to hear them certainly becomes free from all
bondage to fruitive activities.
 Mukti means becoming free from the results of fruitive activities.
 Mukti means giving up all other activities and being situated in one’s constitutional
position.
 Till one’s mind is absorbed in fruitive activities, he must manufacture plans for
happiness. The bhakti-yoga process is different, for bhakti-yoga means acting
according to the order of the supreme authority. When we act under the direction of
supreme authority, we do not become entangled by fruitive results.
Text 79: My dear sons of the King, the prayers I have recited to you are meant for pleasing
the Supreme Personality of Godhead, the Supersoul. I advise you to recite these prayers,
which are as effective as great austerities. In this way, when you are mature, your life will be
successful, and you will certainly achieve all your desired goals without fail.
 SD: “You will attain your desired result” shows that they had material desires.
Discussion Topics
(Und) Śiva Tattva
Dīkṣā & Śikṣā (15)
The Song Sung by Lord Śiva (33-69)
(ThA /PrA) Vedic vs. modern view of marriage (11)
Human society is exactly like a beehive (64)
(Eva) How to deal with the sins and “abominable acts” of devotees.
4.25 THE DESCRIPTIONS OF THE CHARACTERISTICS OF KING

PURAÑJANA
Nārada shows compassion on King Prācīnabarhiṣat (Text 1-4)
People interested in so-called beautiful life (Text 5-6)
Nārada describes history of King Purañjana (Text 7-10)
King Purañjana’s unlimited material desires (Text 11-12)

Description of city with 9 gates (Text 13-19)
King Purañjana meets a beautiful girl (Text 20-24)
King Purañjana addresses the girl (Text 25-28)
Purañjana introduces himself as a brave man (Text 29-31)
Woman addresses the king (Text 32-38)
Happiness of family life (Text 39-42)
King and woman enter the city (Text 43-44)
Description of 9 gates (Text 45-53)
King fulfills on the desires of his Queen (Text 54-61)
King is completely cheated (Text 62)

1. Define karma-bandha-phāṅsa & kuta-dharma. (5-6)
2. Explain why are knowledge and detachment called the ultimate goal of life? (7)
3. List the six people implicated in animal slaughter? (8)
4. What does Purañjana mean? (9)
5. Why did Purañjana remain unsatisfied? (12)
6. Describe which animals are victimised by their different senses. (12)
7. What is andha-pangu-nyāya and how can we apply it? (13)
8. What are the walls, parks, canals, windows, and three types of metal compared to? (14)
9. List what these things represent:
a. The beautiful woman
b. Her ten servants
c. The servant’s wives
d. Five-hooded snake (20-21)
10. Describe the two ways a living entity can be a hero? (25)
11. How can one gain the favor of the Goddess of Fortune? (28)
12. What is the difference between a demon and a demigod? (29)
13. Why do the materialist feel that the statuses of life to be “worse than animal life”? (38)
14. Describe pravṛtti and nivṛtti-mārgas. (39)
15. Explain why the mouth described as the most important gate. (49)
16. Why is the right ear called Pitrhu and left ear Devahu? (51)
17. Who are the “friends” of the different gates of the city? (47-53)
Analogies:
4.25.12: A desert requires oceans of water to satisfy it, and if only a drop of water is supplied,
what is its use? Similarly, the living entity is part and parcel of the Supreme Personality of
Godhead, is also seeking complete enjoyment. However, complete enjoyment cannot be
achieved separate from the Supreme Personality of Godhead.
4.25.45-47: The king, or the ruler of the body, who is the living entity, uses all these doors to
enjoy diverse types of material pleasures. The point of this simile is that the living entity
wants to enjoy different types of material opulences, and to this end nature has given him
various holes in his body that he can utilize for sense enjoyment.

Verses 1-9
The Sage Maitreya concludes his narration of the meeting of Lord Śiva and the Pracetās who
begin the performance of their ten-thousand-year spiritual practice. Nārada Muni appears
before King Prācīnabarhiṣat and questions him about the value of his fruitive activities. The
King admits his material entanglement and requests Nārada for enlightenment. Nārada
reveals a vision of the animals sacrificed by the king who are awaiting his death to take
revenge.
Verses 10-44
Nārada begins to tell the history of King Purañjana who became morose after unsuccessfully
searching for a suitable living place to satisfy his unlimited material desires. While wandering
in Bharata-varsa he came to an auspicious, opulent city with nine gates. Surrounding the city
were sublime gardens where the King met a beautiful woman accompanied by ten servants,
their many wives, and a five-hooded snake. She appeared anxious to find a suitable husband.
Attracted by the enticing woman Purañjana inquired about her associates then proposed to
her. Accepting his proposal, the woman responded that her associates were her friends and the
snake was the protector of the city. She was unaware of her origin or destination and the
names and histories of her associates. She promised to try to fulfill the King’s desires in the
nine-gated city. Glorifying householder life, she expressed her attraction to the powerful
King. Purañjana and the woman entered the city and enjoyed for one hundred years.
Verses 45- 62
Nārada describes the nine gates of the city and how the King along with different friends
would use those gates. The King would also associate with two blind persons and wouldn
sometimes go to his private home where he would experience illusion, satisfaction, and
happiness from his wife and children. Entangled by his material activities King Purañjana
came completely under the control of the Queen and was cheated. While fulfilling the desires
of his wife he would mirror her activities and moods.
Important Points
 The intelligence should not be exposed to enjoyable objects like sound and touch. If
by accident one contacts them, one should repent. This rule is suggested.
 Being impelled by lust, an ordinary worker will work hard day and night; similarly a
devotee can work hard day and night to satisfy Kṛṣṇa. Just as karmīs are working hard
to satisfy kāma-krodha, a devotee should work in the same way to satisfy Kṛṣṇa.
Similarly, krodha (anger) can also be used in the service of Kṛṣṇa when it is applied to
the nondevotee demons. Thus, kāma (lust) can be utilized to satisfy Kṛṣṇa, and krodha
(anger) can be utilized to punish the demons. When both are used for Kṛṣṇa‘s service,
they lose their material significance and become spiritually important.
 Everyone who is not in Kṛṣṇa consciousness must be in illusion.
 Sex life, licit or illicit, is the same, but through illicit sex one becomes increasingly
captivated. By regulating one’s sex life there is a chance that one may eventually be
able to renounce sex or renounce the association of women. If this can be done,
advancement in spiritual life comes very easily.
 Unless one comes to the platform of knowledge, the brahma-bhuta stage, one cannot
advance in devotional service.
 However, if one takes to devotional service directly, knowledge is revealed without
separate endeavor. This is confirmed in Śrīmad-Bhāgavatam (1.2.7): vasudeve
bhagavati, bhakti-yogah prayojitah, janayaty asu vairāgyam, jñānam ca yad ahaitukam
Important Ślokas
None
Very Short Summary

Starting from the 25th chapter, for 5 chapters, Nārada awakens King Barhiṣat, who is absorbed
in karma-yoga, using the story of King Purañjana. In the 25th chapter King Purañjana meets
his wife in his city with 9 gates and enjoys with her. How Nārada Muni indirectly introduced
the bhakti-yoga system to King Prācīnabarhiṣat is very interestingly described in this Twenty-
fifth Chapter.
Nārada shows compassion on King Prācīnabarhiṣat (Text 1-4)
Text 1: Maitreya to Vidura: In this way Lord Śiva instructed the sons of King Barhiṣat. The
sons of the King also worshiped Lord Śiva with great devotion and respect. Finally, Lord
Śiva became invisible to the princes.
 This chapter has a great lesson concerning the monarchical kingdom in the days of
yore.
 Pracetās - sent to perform austerities. Barhiṣat - being instructed by Nārada. Welfare
activities for the benefit of the citizens were aimed at understanding the SPG.
 Because the kings took charge of the spiritual education of the citizens, both the king
and the citizens were happy in Kṛṣṇa consciousness.
 Prācīnabarhiṣat was then too much engaged in fruitive activities due to performing
several types of yajñas. When Nārada saw that a descendant of Mahārāja Dhruva was
being misled by fruitive activities, Nārada took compassion upon him and personally
came to instruct him about the ultimate benediction of life, bhakti-yoga.
Text 2: All the Pracetā princes simply stood in the water for 10,000 years and recited the
prayers given to them by Lord Śiva.
 Of course, in the modern age one may be amazed how the princes could stand in the
water for 10,000 years. Living within air or living within water is the same process;
one simply has to learn how to do it.
Text 3-4: While the princes were undergoing severe austerities, their father was performing
several types of fruitive activities. At this time Nārada became very compassionate upon the
King and decided to instruct him about spiritual life. Nārada Muni asked King: what do you
desire to achieve by performing these fruitive activities? The chief aim of life is to get rid of
all miseries and enjoy happiness, but these two things cannot be realized by fruitive activity.
 In this material world there is a great illusion which covers real intelligence. A man in
the mode of passion wants to work hard to derive some benefit, but he does not know
that time will never allow him to enjoy anything permanently.
 Even if it is profitable, it is not without its distresses.
 Pure happiness cannot be had within this material world.
 But even devotees have to undergo many distresses in executing austerities and
penances connected with devotional service? Of course, for the neophytes the routine
of devotional service may be very painful, but at least they have the hope that they
will ultimately be able to avoid all kinds of distresses and achieve the highest
perfectional stage of happiness. For the common karmīs, there is no such hope
because even if they are promoted to the higher planetary systems, they are not
guaranteed freedom from the miseries of birth, old age, disease, and death.
People interested in so-called beautiful life (Text 5-6)

Text 5: The King replied: My intelligence is entangled in fruitive activities; therefore, I do
not know the ultimate goal of life. Instruct me in pure knowledge so, that I can get out of
the entanglement of fruitive activities.
 Till a person is entangled in fruitive activities, he is bound to accept one body after
another. This is called karma-bandha-phāṅsa - entanglement in fruitive activities.
 One cannot be happy by simply executing pious or impious activities. Such activities
simply cause entanglement and transmigration from one body to another.
 When one actually reaches the platform of frustration in an attempt to discharge
karma-bandha-phāṅsa, he inquires about the real value of life, which is called brahma
jijñāsā.
 To inquire about the ultimate goal of life, the Vedas enjoin, tad-vijñānārthaṁ sa gurum
evābhigacchet: [MU 1.2.12].
Text 6: Those who are interested only in a so-called beautiful life - namely staying as a
householder entangled by sons and a wife and searching after wealth - think that such things
are life’s ultimate goal. Such people simply wander in several types of bodies throughout this
material existence without finding out the ultimate goal of life.
 Those who are too much attached to family life - which consists of entanglement with
wife, children, wealth and home - are engaged in kūṭa-dharma, pseudo duties.
 brahmāṇḍa bhramite kona bhāgyavān jīva. The King was very fortunate to be able to
associate with Nārada, who enlightened him in spiritual knowledge.
 It is the duty of all saintly persons to travel all over the world just to instruct
illusioned persons about the goal of life and to save them from the entanglement of
fruitive activity.
 SD: All householders are like me.
Nārada describes history of King Purañjana (Text 7-10)

Text 7: Nārada: Please see in the sky those animals which you have sacrificed without
compassion and without mercy in the sacrificial arena.
 One should transcend the ritualistic ceremonies and try to understand the actual truth,
the purpose of life.
 Nārada Muni wanted to instruct the King about the real purpose of life and invoke a
spirit of renunciation in his heart.
 Without knowledge, one cannot become detached from material enjoyment, and
without being detached from material enjoyment, one cannot make spiritual
advancement.
 SD: To make Prācīnabarhiṣat detached from fruitive activities, NM, by his power of
yoga, showed him the sacrificial animals he had killed.
Text 8: All these animals are awaiting your death so, that they can avenge the injuries you
have inflicted upon them. After you die, they will angrily pierce your body with iron horns.
 Nārada Muni wanted to draw King Prācīnabarhiṣat’s attention to the excesses of
killing animals in sacrifices.
 By killing animals in a sacrifice, one at once promotes them to human birth. By
killing enemies on a battlefield, the kṣatriyas who fight for a right cause are elevated
to the heavenly planets after death. It is necessary for a king to execute a murderer so,
that the murderer will not suffer for his criminal actions in his next life. So, why
Nārada Muni warns the King that the animals killed in sacrifices by the King await
him at his death in order to avenge themselves? Nārada Muni is not contradicting
himself here. Overindulgence in animal sacrifice is risky because as soon as there is a
small discrepancy in the execution of such a sacrifice, the slaughtered animal may not
be promoted to a human form of life. Consequently, the person performing sacrifice
will be responsible for the death of the animal.
 When animals are slaughtered, six people connected with the killing are responsible
for the murder. The person who gives permission for the killing, the person who kills,
the person who helps, the person who purchases the meat, the person who cooks the
flesh and the person who eats it.
 SD: NM speaks in the present tense, to show that the time is not far off.
Text 9: In this connection I wish to narrate an old history connected with the character of a
king called Purañjana. Please try to hear me with great attention.
 King Purañjana‘s story - This is nothing but the history of Prācīnabarhiṣat told in a
different way. In other words, this is an allegorical presentation (aprastuta prasamsa -
conveying the message by something which is different).
 Purañjana means "one who enjoys in a body."
 Because a person entangled in material activities wants to hear stories of material
activities, Nārada Muni turned to the topics of King Purañjana.
 Because he does not accept the authority of the Vedas, Lord Buddha - an agnostic or
atheist. Nārada - cannot decry the authority of the Vedas, but he wanted to indicate to
King Prācīnabarhiṣat that the path of karma-kāṇḍa is very difficult and risky.
 Those who are too much attached to sense enjoyment are called mūḍhas (rascals). It is
very difficult for a mūḍha to understand the ultimate goal of life.
 In the propagation of the Kṛṣṇa consciousness movement, we actually see that many
people are not attracted because they are mūḍhas engaged in fruitive activity.
 Upadeśo hi mūrkhāṇāṁ prakopāya naśāntaye. If good instructions are given to a
foolish rascal, he simply becomes angry and turns against the instructions instead of
taking advantage of them. So, NM indirectly instructed the King by giving him the
history of his entire life.
 To wear a gold or diamond nose pin or earring, one has to pierce the ear or nose. Such
pain endured for the sake of sense gratification is endured on the path of karma-
kāṇḍa, the path of fruitive activity.
 Nārada Muni is indirectly indicating through the story of Purañjana that eating,
sleeping, mating and defending are troublesome and risky.
 The words itihāsam and purātanam indicate that although a living entity lives within
the material body, the history of the living entity within the material body is very old.
 Foolish scientists have manufactured theories of evolution, which are simply
concerned with the material body. But this is not the real evolution. The real evolution
is the history of the living entity. Nārada Muni will explain this evolutionary theory in
a different way for the understanding of sane persons.
Text 10: Once in the past lived a king named Purañjana, who was celebrated for his great
activities. He had a friend named Avijñāta ["the unknown one"]. No one could understand the
activities of Avijñāta.
 The word puram means "within this body, within this form," and jana means "living
entity." A materialistic person interested in sense gratification can be called a
Purañjana.
 Because such a materialistic person uses his senses according to his whims, he may
also be called a king. SD: Because he exists with soul and other elements, he is called
a king.
 bṛhac-chravāḥ - “śravaḥ” means "fame." The living entity is famous from ancient
times, na jāyate mriyate vā: Because he is eternal, his activities are eternal, although
they are performed in several types of bodies. Na hanyate hanyamāne śarīre: Thus, the
living entity transmigrates from one body to another and performs various activities.
Sometimes he becomes a great hero - Hiraṇyakaśipu, Kaṁsa or Napoleon or Hitler.
But as soon as their bodies are finished, everything else is finished. Then they remain
in name only.
 avijñāta-sakhā: Although the Paramātmā sits beside the jīvātmā as a friend, the
jīvātmā, or living entity, does not know it.
 avijñāta-ceṣṭitaḥ - a living entity works hard under the direction of the Paramātmā and
is carried away by the laws of nature. Nonetheless, he thinks himself independent of
God and independent of the stringent laws of material nature.
King Purañjana’s unlimited material desires (Text 11-12)

Text 11: King Purañjana began to search for a suitable place to live, and thus, he traveled all
over the world. Even after a great deal of traveling, he could not find a place just to his liking.
Finally, he became morose and disappointed.
 The travelings of Purañjana similar to the travelings of the modern hippies. Generally,
hippies are sons of great fathers and great families. It is not that they are always poor.
But some way or another they abandon the shelter of their rich fathers and travel all
over the world.
 When the living entity abandons the shelter of God, Kṛṣṇa, and tries to become a
prabhu independently, he travels all over the creation.
 karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa: "The path of karma-kāṇḍa [fruitive
activities] and the path of jñāna-kāṇḍa [speculation] are just like strong pots of
poison." Amṛta baliyā yebā khāya, nānā yoni sadā phire: "A person who mistakes this
poison to be nectar and drinks it travels in different species of life." Kadarya bhakṣaṇa
kare: "And, according to his body, he eats all types of abominable things." When he
does not become ultimately happy, he becomes morose or takes to the ways of
hippies.
 The King could never find a place suitable for his purposes. This is because in any
form of life and on any planet in the material world, a living entity cannot be happy
because everything in the material world is unsuitable for the spirit soul.
 If, while traveling, a living entity becomes fortunate enough to become blessed by the
association of devotees and to come to Kṛṣṇa consciousness, his real life actually
begins.
 In this material world even Indra is also full of anxiety. If even Lord Brahmā is full of
anxiety, what of these ordinary living entities who are working within this planet?
 SD: He was “as if morose”, since he was not actually morose on getting pleasure in a
pig’s body.
Text 12: King Purañjana had unlimited desires for sense enjoyment; consequently, he traveled
all over the world to find a place where all his desires could be fulfilled. Unfortunately, he
found a feeling of insufficiency everywhere.
 Material sense gratification, with society, friendship, and love, is compared to a drop
of water falling on a desert. A desert requires oceans of water to satisfy it, and if only
a drop of water is supplied, what is its use?
 Being part of the SPG, the living entity is also seeking complete enjoyment. However,
complete enjoyment cannot be achieved separate from the SPG.
 Sense entangles. E.g. deer entangled by hunter’s music, fish by bait, elephant loses his
independence through genitals.
Description of city with 9 gates (Text 13-19)
Text 13: Once, while wandering in this way, he saw on the southern side of the Himālayas, in
a place named Bhārata-varṣa [India], a city that had nine gates all about and was
characterized by all auspicious facilities.
 bhārata-bhūmite haila manuṣya-janma yāra, janma sārthaka kari‘ kara para-upakāra
 Birth in India is extremely fortunate. To take birth in India one must have performed
many pious activities in a past life.
 In India, the climatic condition is such that one can live very peacefully without being
disturbed by material conditions.
 Despite material disturbances, however, the country’s culture is such that one can
easily reach the goal of life - namely salvation, or liberation from material bondage.
 In some countries many material facilities but no facilities for spiritual advancement.
A blind man can walk but not see, and a lame man cannot walk but can see. Andha-
paṅgu-nyāya. The blind man may take the lame man over his shoulder, and as he
walks the lame man may give him directions.
 Kṛṣṇa consciousness movement is there to give all facilities for both material and
spiritual advancement.
 Nine gates are kept clean by rising early in the morning, taking bath, going to the
temple to attend maṅgala-ārati, chant Hare Kṛṣṇa and take prasāda.
 The material advancement of the Western countries and the spiritual assets of India
should combine for the elevation of all human society.
 SD: Purañjana was not blind or born in a low caste.
Text 14: That city was surrounded by walls and parks, and within it were towers, canals,
windows, and outlets. The houses there were decorated with domes made of gold, silver, and
iron.
 walls = skin. Hairs on the body = parks, the nose and head = towers. The wrinkles and
depressions = trenches or canals, the eyes = windows, the eyelids = protective gates.
The three types of metal - gold, silver, and iron - represent either the three modes of
material nature or pitta, kapha and vatta (mucus, bile, and air).
Text 15: The floors of the houses in that city were made of sapphire, crystal, diamonds,
pearls, emeralds, and rubies. Because of the luster of the houses in the capital, the city was
compared to the celestial town named King Purañjana's unlimited material desires (Text 12).
 Heart = capital, building & lustrous place (sapphire, crystal, diamonds, pearls,
emeralds & rubies) = desires and plans for enjoyment
 SD: In palace, places made of ruby = places within heart, throat, and brow. Other
jeweled place = nadis. Bhogavatī (city of the nagas – it seemed to have pleasure, but
actually did not)
Text 16: In that city there were many assembly houses, street crossings, streets, restaurants,
gambling houses, markets, resting places, flags, festoons, and beautiful parks. All these
surrounded the city.
 Heart of the body = assembly houses
 eyes, ears, and nose = places of attraction for sense enjoyment
 airs in the body = streets for going here and there
 body is also considered resting place = when living entity becomes fatigued it rests in
the body
 palms and soles of the feet = flags and festoons
 SD: street crossing = palate where the passage for the mouth, nose, eyes and ears
meet. Main road = uumna, ida and pingaa running down the spine. Market = gross
mind. Flags = aversion to the Lord, Banners = 5 miseries. Beautiful parks = spaces
with the various cakras
Text 17-19: On the outskirts of that city were many beautiful trees and creepers encircling a
nice lake. Also, surounding that lake were many groups of birds and bees that were always
chanting and humming. The branches of the trees standing on the bank of the lake received
particles of water carried by the spring air from the falls coming down from the icy mountain.
In such an atmosphere even the animals of the forest became nonviolent and nonenvious like
great sages. Consequently, the animals did not attack anyone. Over and above everything was
the cooing of the cuckoos. Any passenger passing along that path was invited by that
atmosphere to take rest in that nice garden.
 The favorable conditions surrounding the sex impulse = a garden or a nice solitary
park
 It is said that if a man in a solitary place does not become agitated upon seeing a
woman, he is to be considered a brahmacārī. But this practice is almost impossible.
The sex impulse is so, strong that even by seeing, touching, or talking, coming into
contact with, or even thinking of the opposite sex — even in so, many subtle ways —
one becomes sexually impelled.
 SD: In 17-19, the variety of sense objects are described as the various items in the
grove outside the city, in order to convey how the jīva becomes fixed in his body by
concentrating on sense objects.
 waterfall = a kind of liquid humor or rasa (relationship)
 different types of humor, rasa or mellow. The supreme mellow (relationship) is called
the sexual mellow (ādi-rasa). When this ādi-rasa, or sex desire, comes in contact with
the spring air moved by Cupid, it becomes agitated. Wind = sparśa, or touch.
Waterfall = rasa, or taste. The spring air (kusumākara) = smell
 A peaceful family with wife and children = the peaceful atmosphere of the forest.
 Children = nonviolent animals.
 Wives and children are called svajanākhya-dasyu, burglars in the name of kinsmen. A
man earns his livelihood with hard labor, but the result is that he is plundered by his
wife and children. Nonetheless, in family life the turmoil of wife and children appears
to be like the cooing of the cuckoos in the garden of family life.
 Being invited by such an atmosphere, the person who is passing through such a
blissful family life desires to have his family with him at all costs.
King Purañjana meets a beautiful woman (Text 20-24)

Text 20: While wandering in that wonderful garden, Purañjana met a very beautiful woman
who was walking there without any engagement. She had 10 servants with her, and each
servant had 100s of wives going with him.
 In youth a man or woman is in search of the opposite sex by intelligence or
imagination, if not directly. The intelligence influences the mind, and the mind
controls the ten senses (10 servants). Each sense has many desires to be fulfilled
(wives of the servants). This is the position of the body and the owner of the body,
Purañjana, who is within the body.
 SD: Beautiful woman = intelligence, this means that the first relationship of jīva with
intelligence arises without cause.
 In terms of the story this may be said. “O King! Someone like you should never bring
a beautiful woman in the grove. If you by accident meet, see, or touch her, you will be
condemned.” The intelligence should not be exposed to enjoyable objects like
sound and touch. If by accident one contacts them, one should repent. This rule
is suggested.
Text 21: The woman was protected on all sides by a five-hooded snake. She was very
beautiful and young, and she appeared very anxious to find a suitable husband.
 The vital force of a living entity includes the five kinds of air working within the
body, which are known as prāṇa, apāna, vyāna, samāna and udāna. The vital force is
compared to a serpent because a serpent can live by simply drinking air.
 The woman was searching after a husband.
 This shows that intelligence cannot act without consciousness.
 A beautiful woman is useless unless protected by the proper husband.
 Intelligence must always be very fresh; therefore the word aprauḍhām ("very young")
is used here.
 Material enjoyment means utilizing the intelligence for the sake of rūpa, rasa, gandha,
śabda and sparśa.
 SD: Husband is jīva, the enjoyer of intelligence. Just as she attracted a husband, the
intelligence filled with ignorance attracts the jīva. She was wearing ornaments – she
was filled with impressions.
Text 22: The woman’s nose, teeth and forehead were all very beautiful. Her ears were equally
very beautiful and were bedecked with dazzling earrings.
 sunāsām ("beautiful nose") = organ for getting knowledge by smell. mouth =
instrument for getting knowledge by taste, for by chewing an object and touching it
with the tongue we can understand its taste. sukapolām ("nice forehead") = a clear
brain capable of understanding things as they are. The earrings set upon the two ears
are placed there by the work of the intelligence. Thus, the ways of acquiring
knowledge are described metaphorically.
 SD: Her ears were placed skillfully by the creator, sparkling with earrings, for
understanding the meaning of the scriptures concerning enjoyment and liberation.
Text 23: Dark complexion. The waist and hips of the woman were very beautiful. She was
dressed in a yellow sārī with a golden belt. While she walked, her ankle bells rang. She
appeared exactly like a denizen of the heavens.
 Joyfulness of the mind upon seeing a woman with raised hips and breasts dressed in
an attractive sārī and bedecked with ornaments.
 Yellow sari: intelligence is covered by actions in rajas. The color of intelligence is
blackish. Walking on 2 feet with the sound of ankle bells shows that the intelligence is
unsteady in hearing scriptures.
Text 24: With the end of her sārī the woman was trying to cover her breasts, which were
equally round and well placed side by side. She repeatedly tried to cover them out of shyness
while she walked exactly like a great elephant.
 Two breasts = attachment and envy.
 Śaṅkarācārya has described the breasts of women as nothing but a combination of
muscles and blood, so one should not be attracted by the illusory energy of raised
breasts with nipples. They are agents of māyā meant to victimize the opposite sex.
 The sex impulse stays in an old man’s heart also, even up to the point of death. To be
rid of such agitation, one must be very much advanced in spiritual consciousness
 nirantarau - although the breasts are situated in different locations, the action is the
same. We should not make any distinction between attachment and envy.
 nigūhantīm ("trying to cover") indicates that even if one is tainted by kāma, lobha,
krodha, etc., they can be transfigured by Kṛṣṇa consciousness.
 Being impelled by lust, an ordinary worker will work hard day and night;
similarly a devotee can work hard day and night to satisfy Kṛṣṇa.
 kāma can be utilized to satisfy Kṛṣṇa, and krodha can be utilized to punish the
demons (e.g. Hanuman Ji). When both are used for Kṛṣṇa‘s service, they lose
their material significance and become spiritually important.
King Purañjana addresses the girl (Text 25-28)

Text 25: Purañjana became attracted by the eyebrows and smiling face of the very beautiful
girl and was immediately pierced by the arrows of her lusty desires. When she smiled shyly,
she looked very beautiful to Purañjana, who, although a hero, could not refrain from
addressing her.
 Every living entity is a hero in two ways.
 When he is a victim of the illusory energy, he works as a great hero in the material
world, as a great leader, politician, businessman, industrialist, etc., and his heroic
activities contribute to the material advancement of civilization.
 One can also become a hero by being master of the senses, a gosvāmī. Material
activities are false heroic activities, whereas restraining the senses from material
engagement is great heroism.
 However great a hero one may be in the material world, he can be at once conquered
by the breasts of women. E.g. 1) Roman hero Antony became captivated by the
beauty of Cleopatra. 2) Baji Rao became a victim of a woman during the time of
Māhārashtrian politics, and he was defeated. Formerly politicians used to employ
beautiful girls who were trained as viṣa-kanyā.
 When a living entity wants to enjoy material nature, he is at once victimized by the
material energy. A living entity is not forced to come into the material world. He
makes his own choice, being attracted by beautiful women. Every living entity has the
freedom to be attracted by material nature or to stand as a hero and resist that
attraction.
Text 26: Kindly explain to me where you are coming from, who you are, and whose daughter
you are. You appear very chaste. What is the purpose of your coming here? What are you
trying to do? Please explain all these things to me.
 In the human form of life, one should put many questions to himself and to his
intelligence.
 One should be intelligent enough to ask what he is, why he has come into the world,
what his duty is, who is the supreme controller, what is the difference between dull
matter and the living entity, etc.
 Unless a living entity is inquisitive about self-realization, he is nothing but an animal.
Text 27: Who are those 11 strong bodyguards with you, and who are those 10 specific
servants? Who are those women following the 10 servants, and who is the snake that is
preceding you?
 The mind and the ten senses combine to become eleven strong bodyguards.
 Under the ten senses are innumerable desires to be fulfilled (women).
 The living entity is embarrassed by so much paraphernalia. All this paraphernalia
simply constitutes various sources of anxiety, but one who is surrendered unto the
Supreme Personality of Godhead, and who leaves all business to Him, is freed from
such anxieties.
 Prahlāda Mahārāja - take shelter of the Supreme Personality of Godhead and leave
aside all his so-called responsibilities to get free from all anxieties.
Text 28: You are exactly like the goddess of fortune or the wife of Lord Śiva or the goddess
of learning. Although you must be one of them, I see that you are loitering in this forest.
Indeed, you are as silent as the great sages. Is it that you are searching after your own
husband? Whoever your husband may be, simply by understanding that you are so, faithful to
him, he will come to own all opulences. I think you must be the goddess of fortune, but I do
not see the lotus flower in your hand. Therefore, I am asking you where you have thrown that
lotus.
 Everyone thinks that his intelligence is perfect. Sometimes he worships of Umā to
obtain a beautiful wife. Sometimes, when one wants to become as learned as Lord
Brahmā, he worships Sarasvatī. Sometimes, when one wishes to become as opulent as
Lord Viṣṇu, he worships Lakṣmī.
 Lakṣmī never remains without her husband, Lord Viṣṇu. Consequently, when one
worships Lord Viṣṇu he automatically obtains the favor of the goddess of fortune.
 He was thinking of becoming her husband and hence was asking her whether she was
thinking of her prospective husband or whether she was married.
 The material world cannot be enjoyed by any living entity. If one so, desires to enjoy
it, he becomes a demon like Rāvaṇa, Hiraṇyakaśipu or Kaṁsa.
 SD: The lotus bud is the dicerning power of the jīva. It is under her control though no
one can see this. She has thrown it away.
Purañjana introduces himself as a very brave man (Text 29-31)

Text 29: It appears that you are none of the women I have mentioned because I see that your
feet are touching the ground. But if you are some woman of this planet, you can, like the
goddess of fortune also increase the beauty of this city by associating with me. You should
understand that I am a great hero and a powerful king on this planet.
 Purañjana states that the girl appears to be an ordinary woman. However, since he is
attracted by her, he asks that she become as happy as the goddess of fortune by
associating with him. Thus, he introduces himself as a great king with major influence
so, that she might accept him as her husband and be as happy as the goddess of
fortune.
 To wish to enjoy this material world as a subordinate of the SPG is godly. The demons
want to enjoy this material world without considering the SPG.
 bhuvi-spṛk - When the demigods sometimes come to this planet, they do not touch the
ground.
 Since every woman in this world wants her husband to be very influential, rich and
powerful, Purañjana, to seduce the girl, introduced himself as such a personality.
 In the material world everyone wants to enjoy. A man wants to enjoy a beautiful
woman, and a woman wants to enjoy a powerful, opulent man.
 SD: By a little consideration, one can understand that one’s intelligence is not the
best, but people think that they have the best intelligence.
Text 30: Certainly, your glancing upon me today has very much agitated my mind. Your
smile, which is full of shyness but at the same time lusty, is agitating the most powerful cupid
within me. Therefore, O most beautiful, I ask you to be merciful upon me.
 one is quickly conquered by the eyebrows of a beautiful woman.
 Conditional life means being under the control of a woman
Text 31: Your face is so beautiful with your nice eyebrows and eyes and with your bluish hair
scattered about. Sweet sounds are coming from your mouth. You are so covered with shyness
that you do not see me face to face. I request you to smile and kindly raise your head to see
me.
 Such a speech is typical of a living entity attracted by the opposite sex. When a man
or a woman is attracted by the opposite sex, it does not matter whether the opposite
sex is beautiful or not. The lover sees everything beautiful in the face of the beloved
and thus, becomes attracted. This condition of life is called avidyā.
 Purañjana admits here that he is attracted by avidyā. Now he wishes to see the
complete feature of avidyā and so, requests the girl to raise her head so, that he can
see her face to face.
Woman addresses the king (Text 32-38)
Text 32: When Purañjana became so attracted and impatient to touch the girl and enjoy her,
the girl also became attracted by his words and accepted his request by smiling. By this time,
the King certainly attracted her.
 When a man is aggressive and begins to woo a woman, the woman becomes attracted
to the man.
 In this way a living entity’s original Kṛṣṇa consciousness becomes covered or
converted into material consciousness. Thus, one engages in the business of sense
gratification.
Text 33: The girl said: I do not know who has begotten me. I cannot speak to you perfectly
about this. Nor do I know the names or the origin of the associates with me.
 The living entity is ignorant of his origin. He does not know why this material world
was created, why others are working in this material world and what the ultimate
source of this manifestation is.
 The girl is expressing the actual position of the living entity. She cannot tell her
father’s name because she does not know from where she has come. Nor does she
know why she is present in that place. This is the position of the living entity in the
material world.
 There are so, many scientists, philosophers and big leaders, but they do not know
wherefrom they have come, nor do they know why they are busy within this material
world to obtain a position of so-called happiness.
Text 34: We only know that we are existing in this place. We do not know what will come
after. Indeed, we are so foolish that we do not care to understand who has created this
beautiful place for our residence.
 This lack of Kṛṣṇa consciousness is called ignorance.
 We are all born ignorant within this material world. In our ignorance we may create
nationalism, philanthropy, internationalism, science, philosophy and so many other
things.
 What then is the value of all this advancement of knowledge if the basic principle is
ignorance?
 Unless a person comes to Kṛṣṇa consciousness, all of his activities are defeated.
Text 35: All these men and women with me are known as my friends, and the snake, who
always stays awake, protects this city even during my sleeping hours. So, much I know. I do
not know anything beyond this.
 Purañjana inquired from the woman about those 11 men and their wives and the
snake. The woman gave a brief description of them.
 When the living entity gives up this material body, the vital force stays intact and is
carried to another material body. That is called transmigration, or change of the body,
and we have come to know this process as death. Actually, there is no death. The vital
force always exists with the soul.
 Air is shown in the form of breathing, and if breath is there, one can understand that a
sleeping man is alive. Even when the gross body is asleep the vital force stays active
and alive to protect the body. Thus, the snake is described as living and eating air to
keep the body fit for life.
Text 36: You have somehow or other come here. This is certainly great fortune for me. I wish
all auspicious things for you. You have a great desire to satisfy your senses, and all my
friends and I shall try our best in all respects to fulfill your desires.
 Jīva comes down into this material world for sense gratification, and his intelligence
gives him the proper direction by which he can satisfy his senses to their best ability.
 However, intelligence comes from the Supersoul and He gives full facility to the jīva
who has come down to this material world.
 When a devotee is advancing toward spiritual realization, his only aim is the service
of the Supreme Personality of Godhead. He does not care for any other material or
spiritual activity.
 As soon as he enters the human form, the living entity is entrapped by a family
tradition, nationality, customs, etc. These are all supplied by the māyā of the Supreme
Personality of Godhead. Thus, the living entity, under the bodily conception of life,
utilizes his intelligence to his best capacity in order to satisfy his senses.
Text 37: I have just arranged this city of nine gates for you so, that you can have all kinds of
sense gratification. You may live here for one hundred years, and everything for your sense
gratification will be supplied.
 Wife helps in dharma, artha, kama, mokṣa.
Text 38: How can I expect to unite with others, who are neither conversant about sex nor
capable of knowing how to enjoy life while living or after death? Such foolish persons are
like animals because they do not know the process of sense enjoyment in this life and after
death.
 The Karmīs think the other statuses of life are worse than animal life, for animals also
have sex, whereas the brahmacārī, vānaprastha and sannyasi completely give up sex.
Happiness of family life (Text 39-42)

Text 39: In this material world, a householder’s life brings all kinds of happiness in religion,
economic development, sense gratification and the begetting of children, sons and grandsons.
After that, one may desire liberation as well as material reputation. The householder can
appreciate the results of sacrifices, which enable him to gain promotion to superior planetary
systems. All this material happiness is practically unknown to the transcendentalists. They
cannot even imagine such happiness.
 In the life of animals and demons, there is no conception of nivṛtti-mārga, nor is there
any actual conception of pravṛtti-mārga. pravṛtti-mārga maintains that even though
one has the propensity for sense gratification, he can gratify his senses according to
the directions of the Vedic injunctions.
 In the nivṛtti-mārga, however, on the path of transcendental realization, sex is
completely forbidden.
 A householder who is too much addicted to pravṛtti-mārga is actually called a
gṛhamedhī, not a gṛhastha.
 In this age of Kalī especially, no one is interested in spiritual advancement. Even
though it is sometimes found that one may be interested in spiritual advancement, he
is most likely to accept a bogus method of spiritual life, being misguided by so, many
pretenders.
Text 40: According to authorities, the householder life is pleasing not only to oneself but to
all the forefathers, demigods, great sages, saintly persons and everyone else. A householder
life is thus, beneficial.
 According to the Vedic system, when one is born in this material world he has many
obligations - the demigods of the sun and moon, King Indra, Varuṇa, etc., forefathers,
to the general public for politics and sociology, and we are also indebted to lower
animals such as horses, cows, asses, dogs and cats.
 The gṛhamedhī does not know that if he simply takes shelter at the lotus feet of
Mukunda, he is immediately freed from all obligations to others.
 One who takes sex life to be supreme finds action in Kṛṣṇa consciousness confusing.
Either due to his own personal consideration or due to his having taken instructions
from others or conferring with them, he becomes addicted to sexual indulgence and
cannot act in Kṛṣṇa consciousness.
Text 41: O my dear hero, who in this world will not accept a husband like you? You are so,
famous, so, magnanimous, so, beautiful and so, easily gotten.
 Every husband is certainly a great hero to his wife.
 Not only does the husband become magnanimous by begetting children, but by giving
his wife ornaments, nice food and dresses, he keeps her completely under submission.
 In this regard, the word vikhyātam is very significant. A man is always famous for his
aggression toward a beautiful woman, and such aggression is sometimes considered
rape. Although rape is not legally allowed, it is a fact that a woman likes a man who is
very expert at rape.
Text 42: O mighty-armed, who in this world will not be attracted by your arms, which are just
like the bodies of serpents? Actually you relieve the distress of husbandless women like us by
your attractive smile and your aggressive mercy. We think that you are traveling on the
surface of the earth just to benefit us only.
 When a husbandless woman is attacked by an aggressive man, she takes his action to
be mercy.
 A young woman who has no husband is called anātha, meaning "one who is not
protected." As soon as a woman attains the age of puberty, she immediately becomes
very much agitated by sexual desire. It is therefore, the duty of the father to get his
daughter married before she attains puberty. It is a psychological fact that when a
woman at the age of puberty meets a man and the man satisfies her sexually, she will
love that man for the rest of her life, regardless who he is.
King and woman enter the city (Text 43-44)

Text 43: Those two — the man and the woman — supporting one another through mutual
understanding, entered that city and enjoyed life for one hundred years.
Text 44: Many professional singers used to sing about the glories of King Purañjana and his
glorious activities. When it was too hot in the summer, he used to enter a reservoir of water.
He would surround himself with many women and enjoy their company.
 A living being has different activities in different stages of life. Jāgrata - the life of
awakening, svapna - the life of dream, susupti - life in an unconscious state, and still
another stage occurs after death.
 In the previous verse the life of awakening was described; that is, the man and the
woman were married and enjoyed life for one hundred years. In this verse life in the
dream state is described (represented by summer season). Purañjana used to live with
his wife for sense enjoyment, and at night this very sense enjoyment was appreciated
in different ways (senses weren’t working but actions continue by the impressions of
the senses). Deep river – space in the heart.
 A living entity is never satisfied with a woman unless he is trained in the system of
brahmacarya. Generally a man’s tendency is to enjoy many women, and even at the
very end of life the sex impulse is so, strong that even though one is very old he still
wants to enjoy the company of young girls.
Description of 9 gates (Text 45-53)
Text 45: Of the nine gates in that city, seven were on the surface, and two were subterranean.
A total of nine doors were constructed, and these led to different places. All the gates were
used by the city’s governor.
 The seven gates of the body that are situated upward are the two eyes, two nostrils,
two ears and one mouth. The two subterranean gates are the rectum and the genitals.
The king, or the ruler of the body, who is the living entity, uses all these doors to
enjoy different types of material pleasures.
 the living entity wants to enjoy different types of material opulences, and to this end
nature has given him various holes in his body that he can utilize for sense enjoyment.
 SD: The waking state is now described in detail.
Text 46: My dear King, of the nine doors, five led toward the eastern side, one led toward the
northern side, one led toward the southern side, and two led toward the western side. I shall
try to give the names of these different doors.
 Eyes, nostrils and mouth - the eastern side. Since looking forward means seeing the
sun, these are described as the eastern gates. The northern side and the southern - the
two ears, the western side - the rectum and the genitals.
Gate Sense Destination Meaning of Friend Meaning of

City destination friend
city
Khadyota & Left and right Vibhrajita See things Dyuman Sun
Avirmukhi Eyes
Nalinī and Nostrils Saurabha Aroma Avadhuta Air
Nālinī
Mukhya Mouth Bahūdana and Eating and Rasajña and Tongue and
Āpaṇa speaking Vipaṇa voice
Pitṛhū Right Ear Dakṣiṇa- Hear about Śrutadhara
pancāla karma kanda
Devahū Left year Uttara- Hear about Srutadhara
pancāla spiritual
topics
Asuri Genitals GRāmaka Sex life Drumada Sinful and
mad
Nirrti Rectum Vaisasa excretion Lubdhaka Greed
Text 47: The two gates named Khadyotā and Āvirmukhī were situated facing the eastern side,
but they were constructed in one place. Through those two gates the King used to go to the
city of Vibhrājita accompanied by a friend whose name was Dyumān.
 Khadyotā and Āvirmukhī mean "glowworm" and "torchlight." This indicates that of
the two eyes, the left eye is less powerful in its ability to see.
 The king, or the living entity, uses these two gates to see things properly, but he
cannot see unless accompanied by a friend whose name is Dyumān. This friend is the
sun.
 Although jīva is very much proud of his power to see or hear, he is nonetheless
dependent on the assistance of nature.
Text 48: Similarly in the east there were two sets of gates named Nalinī and Nālinī, and these
were also constructed in one place. Through these gates the King, accompanied by a friend
named Avadhūta, used to go to the city of Saurabha.
 Nalinī and Nālinī - two nostrils. Avadhūtas - airs, which constitute the breathing
process. Saurabha - aroma.
Text 49: The fifth gate situated on the eastern side was named Mukhyā, or the chief. Through
this gate, accompanied by his friends named Rasajña and Vipaṇa, he used to visit two places
named Bahūdana and Āpaṇa.
 The mouth is a very important entrance because it has two functions to conduct -
eating and speaking. Eeating done with the friend Rasajña, the tongue. The tongue is
also used for speaking, and it can speak of either material sense enjoyment or Vedic
knowledge (vipanah is the voice).
Text 50: The southern gate of the city was known as Pitṛhū, and through that gate King
Purañjana used to visit the city named Dakṣiṇa-pancāla, accompanied by his friend
Śrutadhara.
 The right ear is used for karma-kāṇḍīya, or fruitive activities. As long as one is
attached to the enjoyment of material resources, he hears from the right ear and uses
the five senses to elevate himself to the higher planetary systems like Pitṛloka.
Consequently, the right ear is here described as the Pitṛhū gate.
Text 51: On the northern side was the gate named Devahū. Through that gate, King Purañjana
used to go with his friend Śrutadhara to the place known as Uttara-pancāla.
 The ear on the northern side, however, is used for taking initiation from the spiritual
master and for gaining promotion to the spiritual sky.
 SD: By right ear one hears karma kanda. By the left ear one hears jñāna kanda. Since
one first understands about the 5 sense objects through the ear, the sense object sound
is called pancala.
Text 52: On the western side was a gate named Āsurī. Through that gate King Purañjana used
to go to the city of Grāmaka, accompanied by his friend Durmada.
 The gate on the western side of the city was known as Āsurī because it was especially
meant for the asuras. The word asura refers to those who are interested in sense
gratification, specifically in sex life, to which they are overly attracted. Thus,
Purañjana, the living entity, enjoys himself to his greatest satisfaction by means of the
genitals.
 Material sense gratification is also called grāmya, and the place where sex life is
indulged in to a great extent is called Grāmaka.
 The word durmadena may be analyzed in this way: dur means duṣṭa, or "sinful," and
mada means "madness."
 āsurī nāma paścād dvāḥ significant in another sense. The sunrise is first visible from
the eastern side and gradually it progresses toward the west. People in the West are
more addicted to sense gratification. Śrī Caitanya Mahāprabhu Himself has certified:
paścimera loka saba mūḍha anācāra (Cc. Ādi 10.89). Lord Caitanya consequently,
wanted this KC movement to be preached on the western side of the world so, that
people addicted to sense gratification might be benefited by His teachings.
Text 53: Another gate on the western side was known as Nirṛti. Purañjana used to go through
this gate to the place known as Vaiśasa, accompanied by his friend Lubdhaka.
 When an ordinary living entity abandons his present body, he passes through the
rectum. It is therefore, painful. When one is called by nature to evacuate, one also
experiences pain. Lubdhaka - "greed." Due to greed, we eat unnecessarily, and such
gluttony causes pain at the time of evacuation. Nirṛti - the painful gate.
 SD: That organ is called Lubdhaka (greedy) because the pain endured to attain fortune
is similar to the pain of excreting.
King fulifills on the desires of his Queen (Text 54-61)

Text 54: Of the many inhabitants of this city, there are two persons named Nirvāk and
Peśaskṛt. Although King Purañjana was the ruler of citizens who possessed eyes, he
unfortunately used to associate with these blind men. Accompanied by them, he used to go
here and there and perform various activities.
 This is a reference to the arms (Pesaskrt) and legs (Nirvak) of the living entity. The
two legs do not speak, and they are blind. If a person simply trusts his legs to take him
walking, he is likely to fall into a hole or bump into something.
 Although the living entity has many holes in his body, he nonetheless has to work
with his hands and arms. Although the living entity is the master of many other
senses, when he has to go somewhere, do something or touch something, he has to use
his blind legs and hands.
Text 55: Sometimes he used to go to his private home with one of his chief servants [the
mind], who was named Viṣūcīna. At that time, illusion, satisfaction and happiness used to be
produced from his wife and children.
 when one is in goodness, he feels happiness; when one is in passion, he feels
satisfaction through material enjoyment; and when one is in darkness, he feels
bewilderment. All these activities are of the mind, and they function on the platform
of thinking, feeling and willing.
 the living entity’s feeling of security in this life in the midst of society, wife and
friendship is nothing but illusion.
 Everyone who is not in Kṛṣṇa consciousness must be considered to be in illusion.
 To get even one living entity out of the illusory condition is very difficult; therefore,
Lord Kṛṣṇa says in BG(7.14): daivī hy eṣā guṇa-mayī, mama māyā duratyayā, mām
eva ye prapadyante, māyām etāṁ taranti te. Unless one surrenders completely at the
lotus feet of Kṛṣṇa, he cannot get out of the entanglement of the three modes of
material nature.
 Antahpura is the heart. Visuci – mind.
Text 56: Being thus, entangled in different types of mental concoction and engaged in fruitive
activities, King Purañjana came completely under the control of material intelligence and was
thus, cheated. Indeed, he used to fulfill all the desires of his wife, the Queen.
 for material convenience one should keep his wife always satisfied by giving her
ornaments and by following her instructions.
 In Bengal it is said that if one becomes an obedient servant of his wife, he loses all
reputation. However, the difficulty is that unless one becomes a most obedient servant
of his wife, family life becomes disturbed.
 Within the heart, the mind is acting, thinking, feeling and willing, and falling under
the control of one’s wife is the same as falling under the control of material
intelligence.
Text 57: When the Queen drank liquor, King Purañjana also engaged in drinking. When the
Queen dined, he used to dine with her, and when she chewed, King Purañjana used to chew
along with her. When the Queen sang, he also sang. Similarly, when the Queen cried, he also
cried, and when the Queen laughed, he also laughed. When the Queen talked loosely, he also
talked loosely, and when the Queen walked, the King walked behind her. When the Queen
would stand still, the King would also stand still, and when the Queen would lie down in bed,
he would also follow and lie down with her. When the Queen sat, he would also sit, and when
the Queen heard something, he would follow her to hear the same thing. When the Queen
saw something, the King would also look at it, and when the Queen smelled something, the
King would follow her to smell the same thing. When the Queen touched something, the
King would also touch it, and when the dear Queen was lamenting, the poor King also had to
follow her in lamentation. In the same way, when the Queen felt enjoyment, he also enjoyed,
and when the Queen was satisfied, the King also felt satisfaction.
 The soul, under mental control, follows the material intelligence just as the King
follows his wife. Material intelligence is the cause of bondage for the living entity.
One has to take to spiritual intelligence to come out of this entanglement.
 First engage mind on the lotus feet of Kṛṣṇa. In this way intelligence became purified.
Then use other senses in the service of the Lord.
 SD: prakrteh Kriyāmanani........iti manyate BG3.27
King is completely cheated (Text 62)

Text 62: In this way, King Purañjana was captivated by his nice wife and was thus, cheated.
Indeed, he became cheated in his whole existence in the material world. Even against that
poor foolish King’s desire, he remained under the control of his wife, just like a pet animal
that dances according to the order of its master.
 if one associates with a woman or with a person who is too much addicted to a
woman, his path of bondage becomes completely clear.
 Sex life, licit or illicit, is practically the same, but through illicit sex one becomes
more and more captivated. By regulating one’s sex life there is a chance that one
may eventually be able to renounce sex or renounce the association of women. If
this can be done, advancement in spiritual life comes very easily.
 Attraction for one’s wife means attraction for the material qualities.
 Unless one comes to the platform of knowledge, the brahma-bhuta stage, one
cannot advance in devotional service.
 However, if one takes to devotional service directly, knowledge is revealed
without separate endeavor. This is confirmed in Śrīmad-Bhāgavatam (1.2.7):
vasudeve bhagavati, bhakti-yogah prayojitah, janayaty asu vairāgyam, jñānam
ca yad ahaitukam
 As long as we are attached to society, familyand love of the material world, there is no
question of knowledge. Nor is there a question of devotional service. By directly
taking to devotional service, however, one becomes filled with knowledge and
renunciation. In this way one’s life becomes successful.
Discussion Topics
(ThA /PrA) A woman likes a man who is very expert at rape. (41-42)
The duty of the father to get his daughter married before she attains puberty (42)
(Aut) Role of man and woman in marriage (56)
4.26 KING PURAÑJANA GOES TO THE FOREST TO HUNT, AND HIS
QUEEN BECOMES ANGRY
King Departs of Forest (Text 1-4)
King kills innocent animals (Text 5)
Work due to uncontrolled desires cause downfall of a person (Text 6-9)
King is tired after hunting (Text 10-12)
King is attracted by Cupid (Text 13)
Wise wife is giver of good wisdom (Text 14-16)
King praises his wife’s beauty (Text 17-26)

1. List what the following represent (1-3)
2. The chariot / The three flags / Panca-prastha forest / The five horses / Two explosive
weapons / Two chariot wheels / Seven coverings / Revolving axle / Rein / Chariot driver /
Sitting place / Two poles / Five weapons / Five different styles /Five obstacles/Gold
decorations
3. What is Purañjana’s going hunting symbolic of? (1-3)
4. Describe what is the beginning of religious life? (10)
5. What does Purañjana’s coming home, taking bath and eating represent? (11)
6. What does the mother represent? (15)
7. What is the main quality of a dharma patni? (16)
8. Describe Explain the process for coming back to our good intelligence and Kṛṣṇa
consciousness? (19)
9. Explain why brāhmaṇas and Vaiṣṇavas do not break the laws of the state or laws of nature.
(24)
4.27 ATTACK BY CAṆḌAVEGA ON THE CITY OF KING PURAÑJANA;

THE CHARACTER OF KĀLAKANYĀ
10. How can sinful life be counteracted? (1)

11. Define and elaborate on the word “pRāmada”. (3)
12. What is Carvaka’s philosophy? (18)
13. What do the following personalities represent?
14. Kālakanyā, Canḍavega, Canḍavega’s soldiers and female companions Prajvara, Yavan-
raja, Yavan-raja’s soldiers.
15. List one benefit of being a naisthika-brahmacārī? (21)
16. How did Kālakanyā curse Nārada Muni? (22)
17. What two things were accomplished in Nārada’s response to Kālakanyā’s curse? (23)
18. What is the proper and improper understanding of Yavana and Mleccha? ( 24)
19. List seven items Prabhupada associates with the “Vedic way of civilization”? ( 24)
20. Why are all devotees considered to be in Nārada Muni’s disciplic succession? (24)
21. Describe the effect of old age on a devotee. (24)
22. How did Yavan-raja seek to utilize Kālakanyā? (28)
Analogies:
4.26.6: Regulations are meant for human beings, not for animals. The traffic regulations on
the street, telling people to keep to the right or the left, are meant for human beings, not for
animals. If an animal violates such a law, he is never punished, but a human being is
punished.
4.26.10: Those who are not in knowledge, who commit violations of the standard laws, are
subject to be punished under criminal laws. Similarly, the laws of nature are very stringent. If
a child touches fire without knowing the effect, he must be burned, even though he is only a
child.

Verses 26.1-10
Despite being practically inseparable from his Queen, King Purañjana whimsically went
hunting on an elaborately equipped chariot. Influenced by demoniac propensities he
ruthlessly killed many innocent animals. Merciful persons became distressed to see
Purañjana’s cruelty. Nārada stresses the importance of following the Vedic injunctions and the
negative consequences of neglecting them.
Verses 11-26
The fatigued King returned to his palace where he refreshed, decorated, and dined himself.
Agitated by Cupid, the anxious Purañjana inquired from the household ladies as to the
whereabouts of his wife. The women responded that the Queen was lying neglected on the
ground. Seeing his distraught wife, the aggrieved Purañjana began pacifying her. Purañjana
presented himself as the queen’s offending servant who should be mercifully forgiven.
Verses 27.1-12
After bewildering and subjugating King Purañjana, his pacified Queen satisfied and enjoyed
sex with him. Being captivated by her beauty the excessively attached King lost his good
sense and spent his life without spiritual benefit. Purañjana passed half his life begetting
many qualified offspring whose marriages he duly arranged. His city Pancala became
overcrowded with his sons and grandsons who plundered his dear assets. Nārada warns
Prācīnabarhiṣat that like him, Purañjana was also attached to fruitive activities and ghastly
animal sacrifices.
Verses 13-18
Nārada describes a Gandharva King named Canḍavega (time) who with his 360 soldiers and
360 female companions plundered Purañjana’s city for one hundred years. They wore down
the city’s serpent protector placing Purañjana and his associates in deep anxiety. In his
bewilderment Purañjana remained oblivious to his impending death.
Verses 19-30
Nārada relates how he was cursed by the unpopular daughter of time (Kālakanyā) for refusing
to accept her marriage proposal. The frustrated Kālakanyā later proposed to Yavan-raja who
accepted her as his sister. He engaged her, along with his soldiers and younger brother
Prajvara, in attacking people in general.
Very Short Summary

In 26th chapter, Jīva gives up proper intelligence by the influence of tamas and then regains it.
The 27th chapter decribes how Purañjana, endowed with proper intelligence performed pious
acts, but became afflicted by old age and disease.
Important Points
 Some rascals put forward the theory that an animal has no soul or is something like
dead stone. In this way they rationalize that there is no sin in animal-killing. Actually
animals are not dead stone, but the killers of animals are stonehearted. Consequently,
no reason or philosophy appeals to them.
 Religious life and sinful activity cannot parallel one another.
 However sinful a man may be, if he receives knowledge from the proper spiritual master and
repents his past activities in his sinful life and stops them, he immediately becomes eligible to
return home, back to Godhead. This is made possible just by following the rules and
regulations given by the śāstra and following the bona fide spiritual master.
 One cannot return to Kṛṣṇa consciousness unless he is favored by the instructions of a
saintly person. Therefore, Śrīla Narottama dasa Ṭhākura sings: sādhu-śāstra-guru-
vākya, cittete kariya aikya.If we want to become saintly persons, or if we want to
return to our original Kṛṣṇa consciousness, we must associate with sādhu (a saintly
person), śāstra (authoritative Vedic literature) and guru (a bona fide spiritual master).
This is the process.
 Sometimes it is found that an initiated person, in the name of prasāda, eats very
luxurious foodstuffs. Due to his past sinful life he becomes attracted by Cupid and
eats good food voraciously. It is clearly visible that when a neophyte in Kṛṣṇa
consciousness eats too much, he falls down. Instead of being elevated to pure Kṛṣṇa
consciousness, he becomes attracted by Cupid.
 Lord Kṛṣṇa wants everyone to surrender unto Him, and this surrendering process
begins when one touches the lotus feet of a bona fide spiritual master. Touching the
lotus feet of a spiritual master means giving up one’s false prestige and unnecessarily
puffed-up position in the material world.
 When one returns to his original Kṛṣṇa consciousness, he actually becomes steady,
and his life becomes successful.
 Actually Purañjana is saying: Pure consciousness can be revived by the process of
sacrifice, charity, pious activities, etc., but when one pollutes his Kṛṣṇa consciousness
by offending a brāhmaṇa or a Vaiṣṇava, it is very difficult to revive.
Important Verses
Text 8: Otherwise, a person who acts whimsically falls down due to false prestige. Thus, he
becomes involved in the laws of nature, which are composed of the three qualities [goodness,
passion and ignorance]. In this way a living entity becomes devoid of his real intelligence and
becomes perpetually lost in the cycle of birth and death. Thus, he goes up and down from a
microbe in stool to a high position in the Brahmaloka planet.
Text 21: King Purañjana said: My dear beautiful wife, when a master accepts a servant as his
own man, but does not punish him for his offenses, the servant must be considered
unfortunate.
Text 22: When a master chastises his servant, the servant should accept this as great mercy.
One who becomes angry must be very foolish not to know that such is the duty of his friend.
King Departs for Forest (Text 1-4)
Once upon a time Purañjana took up his great bow, and equipped with golden armor and a
quiver of unlimited arrows and accompanied by eleven commanders, he sat on his chariot
driven by five swift horses and went to the forest named Panca-prastha. He took with him in
that chariot two explosive arrows. The chariot itself was situated on two wheels and one
revolving axle. On the chariot were three flags, one rein, one chariot driver, one sitting place,
two poles to which the harness was fixed, five weapons and seven coverings. The chariot
moved in five different styles, and five obstacles lay before it. All the decorations of the
chariot were made of gold.
 These three verses explain how the material body of the living entity is under the
control of the three qualities of the external energy.
 Chariot = body
 Driver = Paramātma
 3 flags = 3 guṇas. By a flag, one can come to know who the owner of the chariot is;
similarly, by the influence of the three qualities of material nature, one can easily
know the direction in which the chariot is moving.
 In these 3 verses the activity of the living entity is described to prove how the body
becomes influenced by the quality of ignorance, even when a person wants to be
religious. Nārada wanted to prove to Prācīnabarhiṣat that the King was being
influenced by the tamo-guṇa, the quality of ignorance, even though the King was
supposed to be very religious.
 Animal sacrifice is meant for persons in the mode of ignorance. When such people
kill animals, they can at least do so, in the name of religion. However, when the
religious system is transcendental, like the Vaiṣṇava religion, there is no place for
animal sacrifice.
 Purañjana’s going to the forest to kill animals is symbolic of the living entity’s being
driven by the mode of ignorance and thus, engaging in different activities for sense
gratification.
 Panca-prastha - the objects of the five working senses.
 Five horses - the five sense organs — namely the eyes, ears, nose, skin and tongue.
Sense organs are very easily attracted by the sense objects = the horses are moving
swiftly. Two explosive weapons = ahaṅkāra, or false ego = "I am this body" (ahantā),
and "Everything in my bodily relationships belongs to me" (mamatā)
 Two wheels = two moving facilities — namely sinful life and religious life. The five
kinds of obstacles, or uneven roads, represent the five kinds of air passing within the
body. Seven coverings = skin, muscle, fat, blood, marrow, bone and semen. The living
entity is covered by three subtle material elements and five gross material elements.
These are actually obstacles placed before the living entity on the path of liberation
from material bondage.
 raśmi ("rope") = mind. Nīḍa (the nest where a bird takes rest) = the heart, where the
living entity is situated. The causes of his bondage are two: namely lamentation and
illusion. In material existence the living entity simply hankers to get something he can
never get. Therefore, he is in illusion. As a result of being in this illusory situation, the
living entity is always lamenting. Thus, lamentation and illusion are described herein
as dvi-kūbara, the two posts of bondage.
 The living entity carries out various desires through five different processes, which
indicate the working of the five working senses.
 The golden ornaments and dress indicate that the living entity is influenced by the
quality of rajo-guṇa, passion.
 The eleven commanders = ten senses and the mind.
 Inexhaustible quiver = infinite desires.
Text 4: It was almost impossible for King Purañjana to give up the company of his Queen
even for a moment. Nonetheless, on that day, being very much inspired by the desire to hunt,
he took up his bow and arrow with great pride and went to the forest, not caring for his wife.
 Purañjana‘s abandoning the company of his religiously married wife is representative
of the conditioned soul’s attempt to hunt for many women for sense gratification.
 bow and arrow = attachment and hatred.
King kills innocent animals (Text 5)

Text 5: At that time King Purañjana was very much influenced by demoniac propensities.
Because of this, his heart became very hard and merciless, and with sharp arrows he killed
many innocent animals in the forest, taking no consideration.
 When a man becomes too proud of his material position, he tries to enjoy his senses in
an unrestricted way.
 In Kalī-yuga, due to the increase of the modes of passion and ignorance, almost all
men are asuric, or demoniac; therefore, they are very much fond of eating flesh, and
for this end they maintain various kinds of animal slaughterhouses.
 reactions brought about by unrestricted animal-killing in the slaughterhouse and by
hunters in the forest – wars, terrorist attacks, concentration camps, etc.
 Kṛṣṇa consciousness movement is the only means by which the sinful activities of
men in this Kalī-yuga can be counteracted.
Work due to uncontrolled desires cause downfall of a person (Text 6-9)

Text 6: If a king is too attracted to eating flesh, he may, according to the directions of the
revealed scriptures on sacrificial performances, go to the forest and kill some animals that are
recommended for killing. One is not allowed to kill animals unnecessarily or without
restrictions. The Vedas regulate animal-killing to stop the extravagance of foolish men
influenced by the modes of passion and ignorance.
 Why a living being should be restricted in sense gratification? If a king, to learn how
to kill, may go to the forest and kill animals, why should a living entity, who has been
given senses, not be allowed unrestricted sense gratification? Text 6-8 answer this.
 At the present moment this argument is put forward even by so-called svāmīs and
yogīs who publicly say that because we have senses we must satisfy them by sense
gratification. Such people either do not know injunction of the śāstra or defy their
injunctions.
 At the present moment, the entire human society has become an assembly of cheaters
and cheated. For this reason, the Vedic scriptures have given us the proper directions
for sense gratification. Everyone is inclined in this age to eat meat and fish, drink
liquor and indulge in sex life, but according to the Vedic injunctions, sex is allowed
only in marriage, meat-eating is allowed only when the animal is killed and offered
before the goddess Kālī, and intoxication is allowed only in a restricted way.
 Regulations are meant for human beings, not for animals.
 If a king, being afraid to meet rogues and thieves, kills poor animals and eats their
flesh comfortably at home, he must lose his position. Because in this age kings have
such demoniac propensities, monarchy is abolished by the laws of nature in every
country.
 on the one hand restrict polygamy and on the other hand hunt for women in so, many
ways. At the present moment, however, debauchery is unrestricted. Nonetheless,
society makes a law that one should not marry more than one wife. This is typical of a
demoniac society.
Text 7: Any person who works according to the directions of the Vedic scriptures does
not become involved in fruitive activities.
 Just as a government may issue trade licenses in order for its citizens to act in a
certain way, the Vedas contain injunctions that restrain and regulate all of our fruitive
activities.
 All living entities have come into this material world to enjoy themselves.
 Consequently, the Vedas are given to regulate sense enjoyment.
 One who enjoys his senses under the Vedic regulative principles does not become
entangled in the actions and reactions of his activities.
 When a person within a state acts according to the laws and licenses of the
government, he does not become involved in criminal activities.
 Action according to Vedic principles is called knowledge.
 Why one is not entangled? Because Vedas are free from 4 defects.
Text 8: One who acts whimsically falls down due to false prestige. He becomes involved
in the laws of nature composed of the three qualities. In this way a living entity becomes
devoid of his real intelligence and becomes perpetually lost in the cycle of birth and
death. Thus, he goes up and down from a microbe in stool to a high position in the
Brahmaloka planet.
 One who does not accept the rules and regulations mentioned in the Vedic scriptures,
and acts whimsically never attains perfection in this life, nor does he attain happiness
or liberation from the material condition.
 mānārūḍhaḥ - Under the pretext of becoming great philosophers and scientists, men
throughout the world are working on the mental platform. Such men are generally
nondevotees, due to not caring for the instructions given by the Lord to Brahmā.
 A person who is a nondevotee has no good qualifications because he acts on the
mental platform. One philosopher disagrees with another philosopher, and one
scientist put forward a theory contradicting another scientist. All of this is due to their
working on the mental platform without a standard of knowledge.
 In the Vedic instructions the standard of knowledge is accepted, even though it may
sometimes appear that the statements are contradictory. Because the Vedas are the
standard of knowledge, even though they may appear contradictory, they should be
accepted.
 Material conditions are described in this verse as guṇa-pravāha, the flowing of the 3
modes of material nature- sometimes we drown, sometimes we come to the surface.
 prajña means "perfect knowledge," and naṣṭa-prajña means "one who has no perfect
knowledge." One who does not have perfect knowledge has only mental speculation.
By such mental speculation one falls into a hellish condition of life.
 By transgressing the laws laid down in the śāstras, one cannot become pure in heart.
When one’s heart is not purified, one acts according to the 3 material modes of nature.
 Ultimately one has to rise above the modes.
Text 9: When King Purañjana was hunting in this way, many animals within the forest lost
their lives with great pain, being pierced by the sharp arrowheads. Upon seeing these
devastating, ghastly activities performed by the King, all the people who were merciful by
nature became very unhappy. Such merciful persons could not tolerate seeing all this
killing
 Being very much compassionate upon the killing of animals in sacrifice, the great
sage Nārada began his instructions to King Prācīnabarhiṣat
 Devotees of the Lord are very much afflicted by this killing and other sinful activities.
Therefore, they keep on propogating KC.
 Not only are saintly persons afflicted by this killing, but even God Himself is afflicted
and therefore, comes down in the incarnation of Lord Buddha.
 Some rascals put forward the theory that an animal has no soul or is something
like dead stone. In this way they rationalize that there is no sin in animal-killing.
Animals are not dead stone, but the killers of animals are stonehearted.
Consequently, no reason or philosophy appeals to them.
 One who does not care for the instructions of saintly persons like Nārada and his
disciplic succession surely falls into the category of naṣṭa-prajña and thus goes to hell.
King is tired after hunting (Text 10-12)

Text 10: Purañjana killed many animals, including rabbits, boars, buffalo, bison, black deer,
porcupines, and other game animals. After killing and killing, the King became very tired.
 A man becomes sinful out of ignorance only. The resultant effect of sinful life is suffering.
Ignorance is no excuse for not being punished.
 The King became tired after killing so many animals. When a man meets a saintly person, he
becomes aware of the stringent laws of nature and thus, becomes a religious person.
 Religious life and sinful activity cannot parallel one another.
 However sinful a man may be, if he receives knowledge from the proper spiritual master
and repents his past activities in his sinful life and stops them, he at once becomes
eligible to return home, back to Godhead. This is made possible just by following the
rules and regulations given by the śāstra and following the bona fide spiritual master.
 At present the entire world is on the verge of retiring from a blind materialistic civilization,
which may be likened to hunting animals in the forest.
 The killers of animals should neither live nor die. If they live only to kill animals and enjoy
women, life is not very prosperous. And as soon as a killer die, he enters the cycle of birth and
death in the lower species of life. That also is not desirable.
 A confused, frustrated man cannot get relief by committing suicide because suicide will
simply lead him to take birth in the lower species of life or to remain a ghost, unable to attain
a gross material body.
 Therefore, the perfect course is to retire altogether from sinful activities and accept Kṛṣṇa
consciousness. In this way one can become completely perfect and go back home, back to
Godhead.
Text 11: After this, the King, very much fatigued, hungry, and thirsty, returned to his royal palace.
After returning, he took a bath and had a proper dinner. Then he took rest and thus, became freed from
all restlessness.
 A materialistic person works throughout the whole week hard. Then, at the end of the week,
he wants to retire from these activities and go to some secluded place to rest.
 When a person comes to his senses and understands how he is engaging in sinful activities, he
returns to his conscience, which is here figuratively described as the palace.
 King Purañjana’s coming home, taking bath, and having an appropriate dinner indicate that a
materialistic person must retire from sinful activities and become purified by accepting a
spiritual master and hearing from him about the values of life.
 After receiving initiation from a bona fide spiritual master, one must abandon all kinds of
sinful activities, namely illicit sex, intoxication, gambling and meat-eating.
 One must eat appropriately. For a human being there are eatables described in Bhagavad-gītā
(17.8) as sāttvika-āhāra. One should eat food in the modes of passion and ignorance.
 If one is restless or fatigued, one cannot understand the science of God.
 Unless one can become free from the influence of passion and ignorance, he cannot be
pacified, and without being pacified, one cannot understand the science of God.
 King Purañjana's returning home is indicative of man's returning to his original
consciousness, known as Kṛṣṇa consciousness.
Text 12: After this, King Purañjana decorated his body with suitable ornaments. He also
smeared scented sandalwood pulp over his body and put on flower garlands. In this way he
became completely refreshed. After this, he began to search out his Queen.
 These decorations may be compared to knowledge of religion and the self.
 When a man comes into good consciousness and accepts a saintly person as a spiritual
master, he hears many Vedic instructions in the form of philosophy, stories, narrations
about great devotees and transactions between God and His devotees. In this way a
man becomes refreshed in mind.
 Just as King Purañjana began to search out the Queen one who is decorated with
knowledge and instructions from saintly persons should try to search out his original
consciousness.
 One cannot return to Kṛṣṇa consciousness unless he is favored by the
instructions of a saintly person. Śrīla Narottama dasa Ṭhākura sings: sādhu-
śāstra-guru-vākya, cittete kariya aikya. If we want to return to our original
Kṛṣṇa consciousness, we must associate with sādhu, śāstra and guru. This is the
process.
Cupid attacks the King (Text 13)

Text 13: After taking his dinner and having his thirst and hunger satisfied, King Purañjana felt
some joy within his heart. Instead of being elevated to a higher consciousness, he became
captivated by Cupid, and was moved by a desire to find his wife, who kept him satisfied in
his household life.
 This verse is significant for those desiring to elevate themselves to a higher level of
Kṛṣṇa consciousness.
 Sometimes it is found that an initiated person, in the name of prasāda, eats very
luxurious foodstuffs. Due to his past sinful life he becomes attracted by Cupid
and eats good food voraciously. It is clearly visible that when a neophyte in
Kṛṣṇa consciousness eats too much, he falls. Instead of being elevated to pure
Kṛṣṇa consciousness, he becomes attracted by Cupid.
 atyāhārah prayasas ca, prajalpo niyamagrahah, jana-saṅgas ca laulyam ca, sadbhir
bhaktir vinasyati
 By mixing with undesirable persons, or jana-saṅga, one becomes tainted with lust and
greed and falls from the path of devotional service.
 SD: “Enamored by cupid” = he became eager to find his young inteliigence fixed in
dharma in his earlier state. But he did not see her. In context of the story-” having
gone to the forest on the pretext of hunting, he enjoyed with some women. He then
thought of her as his wife.
 Because of the disappearance of the last traces of contamination due to committing
some sin, though one wishes one’s previous intelligence in order to act according to
dharma, it does not appear immediately.
Wise wife is giver of good wisdom (Text 14-16)

Text 14: At that time Purañjana was a little anxious, and he inquired from the household
women: My dear beautiful women, are you and your mistress all very happy like before, or
not?
 Vedisat = King Prācīnabarhi
 When a man becomes refreshed by association with devotees and awakes to KC, he
consults the activities of his mind--namely thinking, feeling and willing--and decides
whether he should return to his material activities or stay steady in spiritual
consciousness.
 Kusalam = that which is auspicious. One can make his home perfectly auspicious
when he engages in devotional service to Lord Viṣṇu.
 Proper use of mind: If one always thinks of Kṛṣṇa, feels how to serve Him and wills
to execute the order of Kṛṣṇa, it should be known that he has taken good instruction
from his intelligence, which is called the mother.
 He was consulting, thinking and willing how he could return to his steady good
consciousness.
 One can cease from material activities only when one actually engages in devotional
service.
Text 15: I do not understand why my household paraphernalia does not attract me as before. I
think that if there is neither a mother nor devoted wife at home, the home is like a chariot
without wheels. Where is the fool who will sit down on such an unworkable chariot?
 "If a person has neither a mother nor a pleasing wife at home, he should leave home
and go to the forest, because for him there is no difference between the forest and
home." - Cāṇakya
 The real mata is devotional service to the Lord, and the real patni is a wife who helps
her husband execute religious principles in devotional service.
 A woman is supposed to be the energy of the man. Historically, in the background of
every great man there is either a mother or a wife. One’s household life is successful
if he has both a good wife and mother.
 If a man has a good mother or a good wife, there is no need of his taking sannyāsa
that is, unless it is necessary, as it was for Lord Caitanya Mahaprabhu.
Text 16: Kindly let me know the whereabouts of that beautiful woman who always saves me
when I am drowning in the ocean of danger. By giving me good intelligence at every step,
she always saves me.
 This material world is not actually a place of residence for an intelligent person or a
devotee because here there is danger at every step. Vaikuṇṭha is the real home for the
devotee, for there is no anxiety and no danger.
 If one gets a chaste wife, accepted through a religious marriage ritual, she can be of
great help when one is threatened by the many dangerous situations of life. Actually,
such a wife can become the source of all good intelligence.
King praises his wife’s beauty (Text 17-26)

Text 17: All the women addressed the King: O master of the citizens, we do not know why
your dear wife has taken on this sort of existence. O killer of enemies, kindly look! She is
lying on the ground without bedding. We cannot understand why she is acting this way.
 materialistic people have lost their good intelligence. They must search out their
intelligence within the heart.
 A person who does not have a chaste wife accepted by religious principles always
has a bewildered intelligence.
 The wife of King Purañjana was lying on the ground because she was neglected
by her husband. The woman must always be protected by her husband. The goddess
of fortune is placed on the chest of Nārāyaṇa. In other words, the wife must remain
embraced by her husband.
 Just as one saves his money and places it under his own personal protection, one
should similarly protect his wife by his own personal supervision. Just as intelligence
is always within the heart, so, a beloved chaste wife should always have her place on
the chest of a good husband. This is the proper relationship between husband and
wife.
 SD: His heart is her flower bed. She has given that up. The intelligence endowed with
dharma is lying on the ground.
Text 18: As soon as King Purañjana saw his Queen lying on the ground, appearing like a
mendicant, he immediately became bewildered.
 Due to neglecting one’s good intelligence, or KC, one becomes bewildered and
engages in sinful activities. Upon realizing this, a man becomes repentant.
 Harī Harī Viphale...... - NDT
Text 19: The King, with aggrieved mind, began to speak to his wife with very pleasing words.
Although he was filled with regret and tried to pacify her, he could not see any symptom of
anger caused by love within the heart of his beloved wife.
 When a person regrets his sinful activities, the abandoning of KC and good
intelligence, his path of deliverance from the path of material clutches is opened.
Text 20: Because the King was very expert in flattery, he began to pacify his Queen very
slowly. First, he touched her two feet, then embraced her nicely, seating her on his lap, and
began to speak as follows.
 One has to awaken his Kṛṣṇa consciousness by first regretting his past deeds.
 Just as King Purañjana began to flatter his Queen, one should, by deliberate
consideration, raise himself to the platform of Kṛṣṇa consciousness. To attain such an
end, one must touch the lotus feet of the spiritual master. Kṛṣṇa consciousness cannot
be achieved by self-endeavor.
 Lord Kṛṣṇa wants everyone to surrender unto Him, and this surrendering
process begins when one touches the lotus feet of a bona fide spiritual master.
Touching the lotus feet of a spiritual master means giving up one’s false prestige
and unnecessarily puffed-up position in the material world.
 SD: Touching 2 feet stand for giving up ahaṅkāra and respecting the devotees. Put on
his lap means he put her back in his heart.
Text 21: Purañjana said: When a master accepts a servant as his own man, but does not
punish him for his offenses, the servant must be considered unfortunate.
 Domestic animals and servants are treated exactly like one’s own children. A master
sometimes punishes his servant, not out of vengeance but out of love, to correct him
and bring him to the right point. Purañjana took his punishment dealt by his wife as
mercy upon him.
 When a devotee is put into an awkward position, he takes it as the mercy of the
Supreme Lord.
 the devotee accepts a reversal of his position in life as a benediction by the Lord and
consequently offers the Lord more obeisances and prayers, thinking that the
punishment is due to his past misdeeds and that the Lord is punishing him very
mildly.
 If one accepts punishment as a reward dealt by the master, he becomes intelligent
enough not to commit the same mistake again.
 King is merciful when he awards death sentence to a murderer.
Text 22: When a master chastises his servant, the servant should accept this as great
mercy. One who becomes angry must be very foolish not to know that such is the duty of
his friend.
 When a fool is instructed, he does not rectify himself, but becomes angry.
 Such anger is compared to the poison of a serpent, for when a serpent is fed milk and
bananas, its poison increases.
Text 23: Your teeth are very beautifully set, and your attractive features make you appear
very thoughtful. Kindly give up your anger, be merciful upon me, and please smile upon me
with loving attachment. When I see a smile on your beautiful face, and when I see your hair,
which is as beautiful as the color blue, and see your raised nose and hear your sweet talk, you
will become more beautiful to me and thus, attract me and oblige me. You are my most
respected mistress.
 An effeminate husband, simply being attracted by the external beauty of his wife, tries
to become her most obedient servant. Śaṅkarācārya has recommended that we not
become attracted by a lump of flesh and blood. E.g. liquid beauty story.
 He tried to revive her just as a living entity tries to revive his original Kṛṣṇa
consciousness, which is beautiful. All the beautiful features of the Queen could be
compared to the beautiful features of Kṛṣṇa consciousness.
 When one returns to his original Kṛṣṇa consciousness, he becomes steady, and
his life becomes successful.
Text 24: Kindly tell me if someone has offended you. I am prepared to give such a person
punishment if he does not belong to the brāhmaṇa caste. But for the servant of Muraripu, I
excuse no one within or beyond these three worlds. No one can freely move after offending
you, for I am prepared to punish him.
 Upon breaking the laws of the state, everyone can be punished by the government
except the brāhmaṇas and Vaiṣṇavas.
 Brāhmaṇas and Vaiṣṇavas never transgress the laws of the state or the laws of nature
because they know perfectly well the resultant reactions caused by such law-breaking.
 Nārada Muni was reminding King Prācīnabarhiṣat of his forefather, Mahārāja Pṛthu,
who never chastised a brāhmaṇa or a Vaiṣṇava. (see 4.21.12)
 Actually Purañjana is saying: Pure consciousness can be revived by the process
of sacrifice, charity, pious activities, etc., but when one pollutes his Kṛṣṇa
consciousness by offending a brāhmaṇa or a Vaiṣṇava, it is very difficult to
revive.
 "the mad elephant offense." – e.g. Durvāsā and Ambarīṣa
 If Kṛṣṇa consciousness is covered by material sins, one can eliminate the sins simply
by chanting the Hare Kṛṣṇa mantra, but if one pollutes his Kṛṣṇa consciousness by
offending a brāhmaṇa or a Vaiṣṇava, one cannot revive it until one properly atones for
the sin by pleasing the offended Vaiṣṇava or brāhmaṇa.
Text 25: Until this day I have never seen your face without tilaka decorations, nor have I seen
you so, morose and without luster or affection. Nor have I seen your two nice breasts wet
with tears from your eyes. Nor have I ever before seen your lips, which are ordinarily as red
as the bimba fruit, without their reddish hue.
 SD: Intelligence is not pleased as she was formerly.
 When one's consciousness and intelligence are without any brilliant thoughts about
Kṛṣṇa, they become morose and lusterless, so much so that one cannot derive any
benefit despite sharp intelligence.
Text 26: Due to my sinful desires I went to the forest to hunt without asking you. Therefore, I
must admit that I have offended you. Nonetheless, thinking of me as your most intimate
subordinate, you should still be very much pleased with me. Factually I am very much
bereaved, but being pierced by the arrow of Cupid, I am feeling lusty. But where is the
beautiful woman who would give up her lusty husband and refuse to unite with him?
 Women in general always keep themselves beautiful so that they can be attractive to
their lusty husbands. When a lusty husband comes before his wife, the wife takes
advantage of his aggressive activities and enjoys life.
 In other words, when one’s intelligence is properly used, both the intellect and the
intelligent person enjoy one another with great satisfaction.
 The actual happiness of the Karmīs is sex life. They work hard outside the home, and
to satiate their hard labor, they come home to enjoy sex life.
 Modern human society has improved the materialistic way of life simply by inducing
unrestricted sex life in many ways. This is most prominently visible in the Western
world.
Important Points
 Apparently, a devotee may grow old, but he is not subjected to the symptoms of
defeat experienced by a common man in old age. Consequently, old age does not
make a devotee fearful of death, as a common man is fearful of death. When jarā, or
old age, takes shelter of a devotee, Kālakanyā diminishes the devotee’s fear. A devotee
knows that after death he is going back home, back to Godhead; therefore, he has no
fear of death. Thus, instead of depressing a devotee, advanced age helps him become
fearless and thus, happy.
 One should strictly follow the scriptures if one actually wants an auspicious life.
King Purañjana enjoys with his wife (Text 1-2)

Text 1: After bewildering her husband in different ways and bringing him under her control,
the wife of King Purañjana gave him all satisfaction and enjoyed sex life with him.
 A sinful life can be counteracted by various processes of religion such as yajña, vrata
and dāna
 A household life is better than a sinful life devoid of responsibility, but if in the
household life the husband becomes subordinate to the wife, involvement in
materialistic life again becomes prominent. In this way a man’s material bondage
becomes enhanced. Because of this, according to the Vedic system, after a certain age
a man is recommended to abandon his family life for the stages of vānaprastha and
sannyāsa.
Text 2: The Queen took her bath and dressed herself nicely with all auspicious garments and
ornaments. After taking food and becoming completely satisfied, she returned to the King.
Upon seeing her beautifully decorated attractive face, the King welcomed her with all
devotion.
 the wife is the inspiration of all good intelligence. Upon seeing one’s wife dressed
nicely, one can think very soberly about family business. When a person is too
anxious about family affairs, he cannot discharge his family duties nicely. A wife is
therefore, supposed to be an inspiration and should keep the husband’s intelligence in
good order so, that they can combinedly prosecute the affairs of family life without
obstacle.
King loses his discretion (Text 3-5)

Text 3: Queen Puranjanī embraced the King, and the King also responded by embracing her
shoulders. In this way, in a solitary place, they enjoyed joking words. Thus, King Purañjana
became very much captivated by his beautiful wife and deviated from his good sense. He
forgot that the passing of days and nights meant that his span of life was being reduced
without profit.
 pramadā - A beautiful wife is enlivening to her husband, but at the same time is the
cause of degradation. The word pramadā means "enlivening" as well as "maddening."
 The greatest loss in life is passing time without understanding Kṛṣṇa. Every moment
of our lives should be utilized properly, and the proper use of life is to increase
devotional service to the Lord.
 If, after performing one’s occupational duty very perfectly, one does not make
progress in Kṛṣṇa consciousness, it should be understood that he has simply wasted
his time in valueless labor.
Text 4: In this way, increasingly overwhelmed by illusion, King Purañjana, although

advanced in consciousness, remained always lying down with his head on the pillow of his
wife’s arms. In this way he considered woman to be his ultimate life and soul. Becoming
thus, overwhelmed by the mode of ignorance, he could not understand the meaning of self-
realization, of his self or of the SPG.
 when one becomes too much materially attached, he takes a woman to be everything.
This is the basic principle of material attachment. In such a condition, one cannot
realize his own self or the SPG
 If one associates with mahātmās, or devotees, his path of liberation is opened.
 The first step of self-realization is to know oneself as spirit soul apart from the body.
In the second stage of self-realization, one comes to know that every soul, every
individual living entity, is part of the SPG.
 When a man thinks of women and money, he lies down and rests on the arms of his
beloved woman or wife. In this way he overindulges in sex life and thus, becomes
unfit for self-realization.
 SD: Because of association with dharma represnted by his wife, he became attached
to dharma, and that became hi goal of life, rather than liberation. Slept on a valuable
bed: he was engrossed in pious acts. He made a pillow of his wife’s arms: he was
covered by ignorance.
Text 5: My dear King Prācīnabarhiṣat, in this way King Purañjana, with his heart full of lust
and sinful reactions, began to enjoy sex with his wife, and in this way his new life and youth
expired in half a moment.
 ei-dhana, yauvana, putra, parijana, ithekiāche paratīti re, kamala-dala-jala,
jīvanaṭalamala, bhajahuṁHarī-padanītire
 In human society there are restrictions in the enjoyment of the five sense objects. If
one does not follow, he becomes exactly like an animal.
 In youth, one thinks that life will go on and that he will simply continue enjoying his
senses. But youth expires very quickly. One who wastes his life simply by committing
sinful activities in youth at once becomes disappointed and disillusioned when the
brief period of youth is over.
 If one is trained only according to the bodily conception of life, he simply leads a
disappointed life because bodily sense enjoyment finishes within forty years or so.
After forty years, one simply leads a disillusioned life because he has no spiritual
knowledge. For such a person, the end of youth occurs in half a moment.
 Kāma-kaśmala-cetasaḥ - unrestricted sense enjoyment is not allowed in the human
form of life by the laws of nature.
 The animals do not violate the laws of nature. E.g. lion enjoys sex only once in a year.
Similarly, a man is restricted to enjoy sex only once in a month, after the menstrual
period of the wife, and if the wife is pregnant, he is not allowed sex life at all.
 A man can keep more than one wife because he cannot enjoy sex when the wife is
pregnant. If he wants to enjoy sex at such a time, he may go to another wife who is
not pregnant.
 When one violates the laws of the scriptures, he commits sinful activities. One who is
engaged in sinful activities cannot change his consciousness. Our real function is to
change our consciousness from kaśmala, sinful consciousness, to Kṛṣṇa, the supreme
pure.
King begets 1100 sons from his wife (Text 6-7)

Text 6: Purañjana begot 1,100 sons within the womb of Purañjanī. In this business he passed
half of his lifespan.
 We do not find in Vedic literatures that they ever used contraceptive methods,
although they were begetting hundreds of children. Checking population by
contraceptive method is another sinful activity
 According to the Vedic scriptures the contraceptive method should be restraint in sex
life. It is not that one should indulge in unrestricted sex life and avoid children by
using some method to check pregnancy.
 If one is fortunate enough to have a good, conscientious wife, he can decide by
mutual consultation that human life is meant for advancing in KC and not for
begetting many children.
Text 7: Purañjana also begot 110 daughters. All of these were equally glorified like the father
and mother. Their behavior was gentle, and they owned magnanimity and other good
qualities.
 Children begotten under the rules and regulations of the scriptures become as good as
the father and mother.
 The varṇa-saṅkara population is irresponsible to the family, community and even to
themselves. Formerly the varṇa-saṅkara population was checked by the observation of
the reformatory method called garbhādhāna-saṁskāra.
 One has to become a svāmī or gosvāmī at the end of his life. One may beget children
up to the age of fifty, but after fifty, one must stop begetting children and should
accept the vānaprastha order.
 One should not accept the sannyāsa order whimsically; he must be fully confident that
he can restrain his desires for sense gratification.
 Everyone desires to have more sons than daughters, and since the number of
daughters was less than the number of sons, it appears that Purañjana‘s family life
was comfortable and pleasing.
King marries his sons and daughters (Text 8-10)

Text 8: After this, Purañjana, King of the Pancāla country, in order to increase the
descendants of his paternal family, married his sons with qualified wives and married his
daughters with qualified husbands.
 According to the Vedic system, everyone should marry.
 a wife will produce children, and the children in their turn will offer foodstuffs and
funeral ceremonies so that the forefathers, wherever they may live, will be made
happy. The offering of oblations in the name of Lord Viṣṇu is called piṇḍodaka, and it
is necessary that the descendants of a family offer piṇḍa to the forefathers.
 Not only was Purañjana satisfied in his own sex life, but he arranged for the sex life of
his 1,100 sons and 110 daughters.
 It is the duty of a father and mother to arrange for the marriage of their sons and
daughters. That is the obligation in Vedic society. Sons and daughters should not be
allowed freedom to intermingle with the opposite sex unless they are married.
 in this age although the father and mother are anxious to get their children married,
the children refuse to get married by the arrangement of the parents. Consequently,
the number of varṇa-saṅkara has increased throughout the world under different
names.
 SD: Wives were consideration, determination, etc. The grooms were humility,
affection, etc.
Text 9: Of these many sons, each produced hundred and hundreds of grandsons. In this way
the whole city of Pancāla became overcrowded by these sons and grandsons of King
Purañjana.
 Within this material world, covered by the material body of subtle and gross matter,
every living entity creates actions and reactions, which are herein known allegorically
as sons and grandsons.
 thus, the field of action and reactions, by which one’s descendants are increased,
begins with sex life. Purañjana increased his whole family by begetting sons who in
their turn begot grandsons. Thus, the living entity, being inclined toward sexual
gratification, becomes involved in many hundreds and thousands of actions and
reactions.
 Due to a lack of Kṛṣṇa consciousness, all this creation and annihilation is going on
under the name of human civilization. This cycle continues due to man's lack of
knowledge of the soul and the Supreme Personality of Godhead.
Text 10: These sons and grandsons were virtually plunderers of King Purañjana’s riches,
including his home, treasury, servants, secretaries and all other paraphernalia. Purañjana’s
attachment for these things was very deeprooted.
 riktha-hāreṣu: One’s sons, grandsons and other descendants are ultimately plunderers
of one’s accumulated wealth.
 There are many celebrated businessmen and industrialists who produce great wealth
and are highly praised by the public, but all their money is ultimately plundered by
their sons and grandsons.
 Such karmīs are called mūḍhas in the śāstras. They work very hard, accumulate
money, and are satisfied to see that this money is plundered by their sons and
grandsons. Such people do not want to return their wealth to its actual owner – Krsna.
 "The demoniac person thinks: So, much wealth do I have today, and I will gain more
according to my schemes. So, much is mine now, and it will increase in the future,
more and more. He is my enemy, and I have killed him; and my other enemy will also
be killed. I am the lord of everything, I am the enjoyer, I am perfect, powerful and
happy. I am the richest man, surrounded by aristocratic relatives. There is none so,
powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and
thus, I shall rejoice.’ In this way, such persons are deluded by ignorance." In this way
people engage in various laborious activities, and their attachment for body, home,
family, nation and community becomes more and more deep-rooted.
 SD: He became attached to sons such as discrimination, who stole his treasure of
pride, to his life airs and his strength of mind and senses.
King Purañjana worships the demigods (Text 11-12)

Text 11: My dear King Prācīnabarhiṣat, like you King Purañjana also became implicated in
so, many desires. Thus, he worshiped demigods, forefathers and social leaders with various
sacrifices which were all very ghastly because they were inspired by the desire to kill
animals.
 Nārada discloses that the character of Purañjana was being described to give
lessons to King Prācīnabarhiṣat.
 Nārada knew that if hetried to stop the King from performing sacrifices, the King
would not hear him. Therefore, he is describing the life of Purañjana.
 Modern civilization is centered around animal-killing. Karmīs are advertising that
without eating meat, their vitamin value or vitality will be reduced; so, to keep oneself
fit to work hard, one must eat meat, and to digest meat, one must drink liquor, and to
keep the balance of drinking wine and eating meat, one must have sufficient sexual
intercourse to keep fit to work very hard like an ass.
 Persons engaged in animal-killing in the name of religion are certainly becoming
involved in the cycle of birth and death, forgetting the real aim of life: to go home,
BTG. Thus, NM, while instructing SB to Vyasa, condemned karma-kanda.
 Animal sacrifice under the name of religion is conducted by the influence of tamo-
guṇa, as shown in the 18th Chapter of BG.
 Now it is the greatest misfortune that in India many so-called missionary workers are
spreading irreligion in the name of religion. They claim an ordinary human being to
be God and recommend meat-eating for everyone, including so-called sannyasis.
Text 12: thus, King Purañjana, being attached to fruitive activities [karmakandiya] as well as
kith and kin, and being obsessed with polluted consciousness, eventually arrived at that point
not very much liked by those who are overly attached to material things.
 Death is not very much welcome for those who are too much attached to material
enjoyment, which culminates in sex.
 King Purañjana finally arrived at the point of old age.
 Some foolish scientists claim that they are going to make man immortal through
scientific advancement. Under the leadership of such crazy fellows, civilization is
going on. Cruel death, however, comes and takes all of them away despite their desire
to live forever. Hiranyakasipu mentality, but when the time was ripe, the Lord
personally killed him within a second.
King named Canḍavega (Text 13-16)

Text 13: O King! In Gandharvaloka there is a king named Canḍavega. Under him there are
360 very powerful Gandharva soldiers.
 Canḍavega-time. Since time and tide wait for no man, time is herein called
Canḍavega, which means "very swiftly passing away."
 As time passes, it is calculated in terms of years. One year contains 360 days, and the
soldiers of Canḍavega herein mentioned represent these days.
 If one wants to make himself immortal, he should give up sense gratification. By
engaging oneself in devotional service, one can gradually enter into the eternal
kingdom of God.
 Mirages and other illusory things are sometimes called Gandharvas. Our losing our
life-span is taken as advancement of age. This imperceptible passing away of the days
of life is figuratively referred to in this verse as Gandharvas.
Text 14: Along with Canḍavega were as many female Gandharvis as there were soldiers, and
all of them repetitively plundered all the paraphernalia for sense enjoyment.
 The time factor, however, is so, strong that not only is our span of life being
expended, but all the machines and facilities for sense gratification are deteriorating.
 Plundering begins at birth and ends at death in this life to begin a new chapter of
plundering.
 Male gandharvas-days, female gandharvas-nights. The white one were the waxing
phase of the moon, and the black one were the waning phase of the moon.
Text 15: When King Gandharva-raja [Canḍavega] and his followers began to plunder the city
of Purañjana, a snake with five hoods began to defend the city.
 Time attack when one is 50 yrs old. Bodily strenght can check it advancement for 2-3
years (resistance of snake).
Text 16: The five-hooded serpent, the superintendent and protector of the city of King
Purañjana, fought with the Gandharvas for one hundred years. He fought alone, with all of
them, although they numbered 720.
 Actually, the battle began at the time of birth.
King and his friends are worried (Text 17-18)

Text 17: Because he had to fight alone with so, many soldiers, all of whom were great
warriors, the serpent with five hoods became very weak. Seeing that his most intimate friend
was weakening, King Purañjana and his friends and citizens living within the city all became
very anxious.
 limbs of the body - citizens and friends.
 King Purañjana, the living entity, being thus, victimized by the hard struggle for
existence, took to transcendental meditation with his friends and relatives.
 For 53 years the snake could not be defeated. After that gradually he was defeated.
Text 18: King Purañjana collected taxes in the city known as Pancala and thus, was able to
engage in sexual indulgence. Being completely under the control of women, he could not
understand that his life was passing away and that he was reaching the point of death.
 Carvaka - live very opulently by beg, borrow steal. One should not be afraid of death,
the next life, the past life or an impious life because after the body is burnt to ashes,
everything is finished. This is the philosophy of those who are too much materially
addicted. It will not help at the time of death.
Kālakanyā curses Nārada (Text 19-22)

Text 19: At this time the daughter of formidable Time was seeking her husband throughout
the three worlds. Although no one agreed to accept her, she came.
 The invalidity of old age (jarā) - the daughter of Time. No one likes her, but she is
very much anxious to accept anyone as her husband. No one likes to become old and
invalid, but this is inevitable for everyone.
Text 20: The daughter of Time [Jarā] was very unfortunate. Consequently, she was known as
Durbhaga ["ill-fated"]. However, she was once pleased with a great king, and because the
king accepted her, she granted him a great benediction.
 King mentioned here is Puru, son of Yayati, who accepted Yayati’s old age.
 One should not wait for old age in order to become Kṛṣṇa conscious. Due to the
invalidity of old age, one cannot make progress in Kṛṣṇa consciousness, however
opulent he may be materially.
Text 21: When I once came to this earth from Brahmaloka the daughter of Time met me.
Knowing me to be an avowed brahmacārī, she became lusty and proposed that I accept her.
 The great sage Nārada Muni was a naisthika-brahmacārī--that is, he never had sex
life. He was consequently, an ever-green youth. Old age, jarā, could not attack him.
 Taking Nārada Muni to be an ordinary man, the daughter of Time confronted him
with her lusty desire.
 Those who are too much sexually addicted become victims of jarā, and very soon
their life-span is shortened.
Text 22: When I refused to accept her request, she became very angry at me and cursed me
severely. Because I refused her request, she said that I would not be able to stay in one place
for a long time.
 Like Nārada Muni, many other devotees of the Lord are engaged in preaching the
glories of the Lord in different places and in different universes. Such personalities
are beyond the jurisdiction of material laws.
Yavanrāja addresses Kālakanyā (Text 23-30)

Text 23: After she was thus, disappointed by me, with my permission she approached the
King of the Yavanas, whose name was Bhaya, or Fear, and she accepted him as her husband.
 When jarā, or old age, attacks, everyone dwindles and deteriorates. In one stroke
Nārada Muni gave shelter to Kālakanyā and counterattacked the ordinary Karmīs. If
one accepts the instructions of Nārada Muni, the ocean of fear (bhaya) can be very
quickly removed by his grace.
Text 24: Approaching the King of the Yavanas, Kālakanyā addressed him as a great hero,
saying: My dear sir, you are the best of the untouchables. I am in love with you, and I want
you as my husband. I know that no one is baffled if he makes friends with you.
 Vedic principles - rise early in the morning, take bath, chant HareKṛṣṇa, offer
maṅgala-ārati to the Deities, study Vedic literature, take prasāda and engage in
dressing and decorating the Deities. One must also collect money for the temple
expenditures, or if one is a householder he must go to work in accordance with the
prescribed duties of a brāhmaṇa, kṣatriya, vaiśya or śūdra.
 One who does not follow vedic principles is mleccha. It is not country specific.
 If a person is Kṛṣṇa conscious, he can work like a young man even if he is seventy-
five or eighty years old. Thus, the daughter of Kāla (Time) cannot overcome a
Vaiṣṇava. Śrīla Kṛṣṇadasa Kaviraja Gosvāmī engaged in writing Caitanya-caritamrta
when he was very old. Śrīla Rupa Gosvāmī and Sanātana Gosvāmī began their
spiritual lives at a very old age.
 thus jarā, the effect of old age, does not harass a devotee. This is because a devotee
follows the instructions and the determination of Nārada Muni.
 Bhagavata-vidhī includes preaching work—śrāvaṇam kīrtanam viṣṇoh. The
pāñcarātrika-vidhī includes arcanaṁ vandanaṁ dāsyaṁ sakhyam ātmā-nivedanam.
 Apparently, a devotee may grow old, but he is not subjected to the symptoms of
defeat experienced by a common man in old age. Consequently, old age does not
make a devotee fearful of death, as a common man is fearful of death. When
jarā, or old age, takes shelter of a devotee, Kālakanyā diminishes the devotee’s
fear. A devotee knows that after death he is going back home, back to Godhead;
therefore, he has no fear of death. Thus, instead of depressing a devotee,
advanced age helps him become fearless and thus, happy.
 Yavanas: mental and physical diseases.
Text 25: One who does not give charity according to the customs or injunctions of the
scriptures and one who does not accept charity in that way are in the mode of ignorance. Such
persons follow the path of the foolish. Surely, they must lament at the end.
 One should strictly follow the scriptures if one actually wants an auspicious life.
 One sastric injunction holds that a householder, a kṣatriya or an administrative head
should not refuse to accept a woman if she voluntarily requests to become a wife.
Since Kālakanyā, the daughter of Time, was deputed by Nārada Muni to offer herself
to Yavana-rāja, the King of the Yavanas could not refuse her.
 SD: Nārada, being merciful to the people, desired that people’s fear should decrease.
That wish is according to custom and scripture. Therefore, accept me.
Text 26: O gentle one, I am now present before you to serve you. Please accept me and thus,
show me mercy. It is a gentleman’s greatest duty to be compassionate upon a person who is
distressed.
 Yavana-raja could also refuse to accept Kālakanyā, but he considered the request due
to the order of Nārada Muni.
 In other words, the injunctions of Nārada Muni, or the path of devotional service, can
be accepted by anyone within the three worlds, and certainly by the King of the
Yavanas.
Text 27: After hearing the statement of Kālakanyā, the King of the Yavanas began to smile
and devise a means for executing his confidential duty on behalf of providence. He then
addressed Kālakanyā as follows.
 Yavana-raja was also a servant of Kṛṣṇa. Consequently, he wanted to execute the
purpose of Kṛṣṇa through the agency of Kālakanyā.
 For an intelligent person, the appearance of old age is an impetus to spiritual life.
People naturally fear impending death. The King of the Yavanas tried to utilize
Kālakanyā for this purpose.
Text 28: The King of the Yavanas replied: After much consideration, I have arrived at a
husband for you. As far as everyone is concerned, you are inauspicious and mischievous.
Since no one likes you, how can anyone accept you as his wife?
 Kālakanyā was a bad bargain, and no one liked her, but everything can be used for the
service of the Lord. Thus, the King of the Yavanas tried to use her for some purpose.
Text 29: This world is a product of fruitive activities. Therefore, you may imperceptibly
attack people in general. Helped by my soldiers, you can kill them without opposition.
 highways, motorcars, electricity, skyscrapers, industries, businesses, etc appears nice
for those who are simply engaged in sense gratification and who are ignorant of
spiritual identity.
 Materialistic activities are inauspicious because they force one to accept an
abominable body in the next life. Everyone can experience that although we try to
keep the body in a comfortable position, it is always giving pain and is subjected to
the threefold miseries. Otherwise, why are there so, many hospitals, welfare boards
and insurance establishments? In this world there is no happiness. People are simply
engaged trying to counteract unhappiness.
 Foolish people accept unhappiness as happiness; therefore, the King of the Yavanas
decided to attack such foolish people imperceptibly by old age, disease, and death.
Text 30: Here is my brother Prajvara. I now accept you as my sister. I shall employ both of
you, as well as my dangerous soldiers, to act imperceptibly within this world.
 Those who do not follow the Vedic principles are unrestricted as far as sex life is
concerned. Consequently, they sometimes do not hesitate to have sex with their
sisters. In this age of Kalī there are many instances of such incest. Although Yavana-
raja accepted the request of Nārada Muni to show respect to him, he was nonetheless
thinking of illicit sex. This was due to his being the King of the yavanas and
mlecchas.
 prajvarah -"the fever sent by Lord Viṣṇu." Such a fever is always set at 107 degrees,
the temperature at which a man dies.
 There was no need to ask her to become his wife, for the yavanas and mlecchas do not
make distinctions as far as sex life is concerned.
 Yavana-raja’s brother was Prajvara, and Kālakanyā was invalidity itself. Combined
and strengthened by the soldiers of Yavana-raja—namely nonhygienic conditions,
illicit sex and a high degree of temperature to bring on death--they would be able to
smash the materialistic way of life.
 SD: SB 4.2.2-4 fear was born in Adharma’s lineage along with death. Death had 5
children named Vyadhi, Jarā, Soka, Trsna and Krodha according to Agnī Purāṇa.
Discussion Topics
(Und) A person who is a non-devotee has no good qualifications. (26.8)
A woman’s sex desire is nine times stronger than a man’s. (27.1)
(PeA) When a neophyte in Kṛṣṇa consciousness eats too much, he falls down.( 26.13)
The husband should engage in devotional service, and the wife should be faithful and
religious according to the Vedic injunctions. (27.1)
(SC) actually, in this world there is no happiness. (27.29)
4.28 PURAÑJANA BECOMES A WOMAN IN THE NEXT LIFE
Dangerous soldiers attack Purañjana’s city (Text 1-5)

King loses all beauty and wealth (Text 6-9)
Kālakanyā destroys king’s kingdom (Text 10-12)
Snake expresses desire to leave the city (Text 13-15)
King is worried about his relatives (Text 16-21)
Yavanraj comes to bind the King (Text 22-24)
King is unable to remember the Supersoul (Text 25-26)
Purañjana is born as princess (Text 27-29)
Offsprings of King Malayadhvaja (Text 30-32)
Malayadhvaja’s lonely living (Text 33-36)
King Malayadhvaja wins all duels (Text 37-39)
King Malayadhvaja gets complete knowledge (Text 40-42)
Queen Vidarbhi stays engaged in service of her husband (Text 43-45)
Queen laments her husband’s death (Text 46-50)
A brāhmaṇa consoles the queen (Text 51-52)
Supersoul is most initimate friend (Text 53-54)
Soul is hidden within body like city (Text 55-60)
Actual position of soul and Supesoul (Text 61-65)

1. How does Śrīla Prabhupāda define krpana? (7)
2. Explain why does the living entity not want to leave his material body? (10)
3. What roles do the subtle and gross bodies play in material enjoyment? (17)
4. Analyze why Purañjana become a well-placed Princess in his next life.
5. What is the significance of Malayadhvaja and his children? (29)
6. Explain nirjana bhajana. (33)
7. What three ways are mentioned for conquering over the relativities of life? (37)
8. Explain the two types of Māyāvādi philosophies. (40)
9. What is saha-marana and why was it outlawed? (50)
10. Who is the brāhmaṇa friend of Purañjana? (51)
11. Describe how a person can contact the Supersoul? (52)
12. Why does the Lord expand himself? (53)
13. What analogy does the brāhmaṇa use to explain Vaidharbhi’s position?
14. Explain the significance of the personality Vaidharbhi? (65)
Analogies:
None
Verses 1-26
Yavana-raja, Prajvara, Kālakanyā and their soldiers attacked and disabled the citizens of
Purañjana’s city. Being embraced by Kālakanyā, the sex addicted Purañjana lost his beauty,
intelligence, and opulence. In his weakened conditioned he was conquered by the Gandharvas
and Yavanas. The defeated King became perturbed that his family members and associates
had begun opposing him. Being forced to leave his city the confused King remained
concerned for his family. At that time Prajvara set fire to the inhabited city. Seeing this
precarious situation, the wearied serpent unsuccessfully sought to escape. Absorbed in
concerns for his family’s welfare and his lost assets, Purañjana began recalling his many past
dealings with his wife. Yavana-raja and his associates bound the King, his relatives, and the
serpent, leading them away from the city, which was immediately smashed to dust. Despite
his condition the King could not remember his friend, the Supersoul. Taking advantage of this
opportunity the many animals whom the king had sacrificed took revenge by piercing him
with their horns.
Verses 27-50
Leaving his body while remembering his wife Purañjana took his next birth as the beautiful
princess Vaidharbhi. Marrying the powerful King Malayadhvaja, she gave birth to one
blackeyed daughter and seven sons. Marrying his daughter to Agastya Muni and dividing his
kingdom among his sons, Malayadhvaja, followed by his wife, retired to solitary Kulacala to
worship Lord Kṛṣṇa and perform austerities. Through his spiritual practices for one hundred
celestial years he developed perfect knowledge and pure devotional attraction to Lord Kṛṣṇa.
Exhibiting deep renunciation Queen Vaidharbhi faithfully served her husband until he left his
body. Lamenting pitiably, she prepared herself to perish in the funeral pyre along with her
husband.
Verses 51-65
A brāhmaṇa who was an old friend of Purañjana appeared and began questioning and
pacifying the Queen. He explained that he was her eternal, intimate friend. She had rejected
him in favor of being an enjoyer of the world in different bodily forms, including those of
Purañjana and Vaidharbhi. The brāhmaṇa described through an allegory the Queen’s
bewildered condition in material existence. He revealed her actual identity as an eternal spirit
soul one in quality and interest with the Supersoul. Nārada concludes the story of Purañjana
which is an instruction for self-realization.
Important Points
 The more one enjoys sex during youth, the more he suffers in old age.
 Although material existence and the material body are not comfortable, why does the
living entity not want to leave? Ans Jīva works hard to maintain it and has no
knowledge of soul’s transmigration. So, it becomes attached. Because the living entity
does not hope to enter the spiritual kingdom of eternal life, bliss and knowledge, he
wants to stick to his present body, even though it may be useless. Consequently, the
greatest welfare activity in this material world is the furthering of the Kṛṣṇa
consciousness movement.
 A Kṛṣṇa conscious person is not afraid of giving up the body because his position is
always eternal. A Kṛṣṇa conscious person engages in the transcendental loving service
of the Lord eternally; therefore, as long as he lives within the body, he is happy to
engage in the loving service of the Lord, and when he gives up the body, he is also
permanently situated in the service of the Lord.
 Submission, mild behavior and subservience are qualities in a wife which make a
husband very houghtful of her. For family life it is very good for a husband to be
attached to his wife, but it is not very good for spiritual advancement. Thus, Kṛṣṇa
consciousness must be established in every home. If a husband and wife are very
much attached to one another in Kṛṣṇa consciousness, they will both benefit because
Kṛṣṇa is the center of their existence.
 Due to our bad association and great attachment for sense gratification, we do not
remember our best friend, the Supreme Personality of Godhead.
 pRāmadā-saṅga-dūṣitaḥ - apart from all other contamination, if one simply remains
attached to a woman, that single contamination will be sufficient to prolong one’s
miserable material existence. Consequently, in Vedic civilization one is trained from
the beginning to give up attachment for women. The first stage of life is brahmacārī,
the second stage gṛhastha, the third stage vānaprastha, and the fourth stage sannyāsa.
All these stages are devised to enable one to detach himself from the association of
women.
 Unless one is an advanced devotee, he cannot fix his eyes on the Deity in the temple.
 to advance in Kṛṣṇa consciousness one must control his bodily weight. If one
becomes too fat, it is to be assumed that he is not advancing spiritually.
 If a disciple gets a bona fide spiritual master, simply by satisfying him, he can attain a
similar opportunity to serve the SPG.
 When one becomes serious to follow the mission of the spiritual master, his resolution
is tantamount to seeing the SPG. This is called vani-seva.
 If a disciple is very serious to execute the mission of the spiritual master, he
immediately associates with the SPG by vani or vapuh. This is the only secret of
success in seeing the SPG.
Important Verses
None
Very Short Summary

This chapeter describes how, leaving the worn-out city with his wife, Purañjana attained
bhakti by the influence of devotees.
Dangerous soldiers attack Purañjana’s city (Text 1-5)

Text 1: Nārada continued: Afterward, the King of the Yavanas, whose name is fear itself, as
well as Prajvara, Kālakanyā, and his soldiers, began to travel all over the world.
 period of life just prior to death is described.
 Soldiers: diseases
 The more one enjoys sex during youth, the more he suffers in old age.
 The method of giving up the gross body is described until the 24th verse.
Text 2: Once the dangerous soldiers attacked the city of Purañjana with great force. Although
the city was full of paraphernalia for sense gratification, the old serpent was protecting it.
 According to the Vedic system, before coming to such a stage one should leave home
and take sannyāsa to preach the message of God for the duration of life.
 However, if one sits at home and is served by his beloved wife and children, he
certainly becomes weaker and weaker due to sense gratification.
 In this way a man usually thinks of his wife before death. Consequently, in the next
life he gets the body of a woman, and he also gets the results of his pious or impious
activities.
Text 3: Gradually Kālakanyā, with the help of dangerous soldiers, attacked all the inhabitants
of Purañjana’s city and thus, made them useless for all purposes.
 When the invalidity of old age attacks, body becomes useless.So, when a man is in his
boyhood he should be trained in the process of brahmacarya; that is, he should be
completely engaged in the service of the Lord and should not in any way associate
with women.
 he marries between the ages of twenty and twenty-five. When he is married at the
right age, he can at once beget strong, healthy sons. Now female descendants are
increasing because young men are very weak sexually.
 thus, it is essential to practice the system of brahmacarya if one wishes to beget a
male child when one is married. When one reaches the age of fifty, he should give up
family life.
 The husband and wife may then go abroad to live a retired life and travel to various
places of pilgrimage. When both the husband and wife lose their attachment for
family and home, the wife returns home to live under the care of her grown-up
children and to remain aloof from family affairs. The husband then takes sannyāsa to
give some service to the SPG. This is the perfect system of civilization.
Text 4: When Kālakanyā attacked the body, the dangerous soldiers of the King of the Yavanas
entered the city through different gates. They then began to give severe trouble to all the
citizens.
 In old age all the gates of the body are blocked by so many diseases, and one has to
take help from so many medicines and surgical appliances.
Text 5: When the city was thus, endangered by the soldiers and Kālakanyā, King Purañjana,
being overly absorbed in affection for his family, was placed in difficulty by the attack of
Yavana-raja and Kālakanyā.
 In old age these all senses, mind, etc become weak when they are attacked by
different diseases. The proprietor of the body becomes sad at not being able to use the
field of activities properly.
King loses all beauty and wealth (Text 6-9)

Text 6: When King Purañjana was embraced by Kālakanyā, he gradually lost all his beauty.
Having been too much addicted to sex, he became poor in intelligence and lost all his
opulence. Being bereft of all possessions, he was conquered forcibly by the Gandharvas and
the Yavanas.
Text 7: King Purañjana then saw that everything in his town was scattered and that his sons,
grandsons, servants, and ministers were all gradually opposing him. He also noted that his
wife was becoming cold and indifferent.
 When one becomes an invalid, his senses and organs are weakened. In other words,
they are no longer under one’s control.
 We get this facility in the human form of life, but if we do not properly use this
opportunity, we become a krpana, miser. A miser is one who gets money but does not
spend it properly. This human form of life is especially meant for understanding
Brahman, for becoming a brāhmaṇa, and if we do not use it properly, we remain a
krpana.
 SD: Sons – discernment. Grandsons – patience. Followers – senses. Ministers –
controlling deities of mind and senses.
Text 8: When Purañjana saw that all his family members, relatives, followers, servants,
secretaries, and everyone else had turned against him, he certainly became very anxious. But
he could not counteract the situation because he was thoroughly overwhelmed by Kālakanyā.
Text 9: The objects of enjoyment became stale by the influence of Kālakanyā. Due to the
continuance of his lusty desires, Purañjana became poor in everything. Thus, he did not
understand the aim of life. He was still very affectionate toward his wife and children, and he
worried about maintaining them.
 SD: His goal of this life was affection from sons and family. He was miserable
because of losing life’s goal and the affection of his sons.
Kālakanyā destroys king’s kingdom (Text 10-12)

Text 10: The city of Purañjana was overcome by the Gandharva and Yavana soldiers, and
although the King had no desire to leave the city, he was circumstantially forced to do so, for
it was smashed by Kālakanyā.
 every living entity, according to karma, his past desires, and activities, gets a
particular type of body, from that of Brahmā to that of a microbe or germ in stool.
 Due to long association and māyā, one becomes overly attached to a material body,
although it is the abode of pain. Even if one tries to separate a worm from stool, the
worm will be unwilling to leave. It will return to the stool.
 Although material existence and the material body are not comfortable, why
does the living entity not want to leave? Ans Jīva works hard to maintain it and
has no knowledge of soul’s transmigration. So, it becomes attached. Because the
living entity does not hope to enter the spiritual kingdom of eternal life, bliss, and
knowledge, he wants to stick to his present body, even though it may be useless.
Consequently, the greatest welfare activity in this material world is the
furthering of the Kṛṣṇa consciousness movement.
 A Kṛṣṇa conscious person is not afraid of giving up the body because his position
is always eternal. A Kṛṣṇa conscious person engages in the transcendental loving
service of the Lord eternally; therefore, as long as he lives within the body, he is
happy to engage in the loving service of the Lord, and when he gives up the body,
he is also permanently situated in the service of the Lord.
Text 11: Under the circumstances, the elder brother of Yavana-raja, Prajvara, set fire to the
city to please his younger brother, whose other name is fear itself.
 A dead body is set on fire, but before death there is another fire, or fever, which is
called prajvara, or viṣṇu-jvara. Medical science verifies that when one’s temperature
is raised to last stage of life places the living entity amid a blazing fire.
Text 12: When the city was set ablaze, all the citizens and servants of the King, all family
members, sons, grandsons, wives, and other relatives, were within the fire. King Purañjana
thus, became very unhappy.
 very anxious to make provisions for the future petroleum supply, but they do not
make any attempts to improve the conditions of birth, old age, disease, and death.
Snake expresses desire to leave the city (Text 13-15)
Text 13: The city’s superintendent of police, the serpent, saw that the citizens were being
attacked by Kālakanyā, and he became very aggrieved to see his own residence set ablaze
after being attacked by the Yavanas.
 As the life air was ready to leave the gross body, the subtle body also began to
experience pain.
Text 14: As a serpent living within the cavity of a tree wishes to leave when there is a forest
fire, so, the city’s police superintendent, the snake, wished to leave the city due to the fire’s
severe heat.
 At the last stage, the limbs of the body are not as much affected as the life air.
Text 15: The limbs of the serpent’s body were slackened by the Gandharvas and Yavana
soldiers, who had thoroughly defeated his bodily strength. When he tried to leave the body,
he was checked by his enemies. Being thus, baffled in his attempt, he began to cry loudly.
 If, in our healthy condition, we think of the lotus feet of the Lord and die, it is most
fortunate. In old age, at the time of death, the throat sometimes becomes choked with
mucus or blocked by air. At such a time the sound vibration of Hare Kṛṣṇa may not
come out. Thus, one may forget Kṛṣṇa.
King is worried about his relatives (Text 16-21)

Text 16: Purañjana then began to think of his daughters, sons, grandsons, daughters-in-law,
sons-in-law, servants, and other associates as well as his house, his household paraphernalia,
and his little accumulation of wealth.
Text 17: King Purañjana was overly attached to his family and conceptions of "I" and "mine."
Because he was overly attracted to his wife, he was already quite poverty-stricken. At the
time of separation, he became sorry.
 at the time of death thoughts of material enjoyment do not go away. This shows that
the living entity is carried by the subtle body--mind, intelligence, and ego.
 The Sanskrit word stri means “expansion”. Through the wife one expands his various
objects of attraction--sons, daughters, grandsons and so, on. Attachment to family
members becomes very prominent at the time of death. One often sees that just before
leaving his body a man may call for his beloved son to give him charge of his wife
and other paraphernalia.
Text 18: Purañjana was anxiously thinking, “Alas, my wife is encumbered by so, many
children. When I pass from this body, how will she be able to support all these family
members? Alas, she will be greatly harassed by thoughts of family maintenance”.
 All these thoughts of one's wife indicate that the king was overly engrossed with the
thoughts of woman.
 If one thinks of his wife instead of Kṛṣṇa at the time of death, he will certainly not
return home, back to Godhead, but will be forced to accept the body of a woman and
thus begin another chapter of material existence.
Text 19: Purañjana then began to think of his past dealings with his wife. He recalled that his
wife would not take her dinner until he had finished his, that she would not take her bath until
he had finished his, and that she was always very much attached to him, so, much so, that if
he would sometimes become angry and chastise her, she would simply remain silent and
tolerate his misbehavior.
 Submission, mild behavior, and subservience are qualities in a wife which make a
husband very thoughtful of her. For family life it is very good for a husband to be
attached to his wife, but it is not very good for spiritual advancement. Thus,
Kṛṣṇa consciousness must be set up in every home. If a husband and wife are
very much attached to one another in Kṛṣṇa consciousness, they will both benefit
because Kṛṣṇa is the center of their existence.
 if the husband is too much attached to his wife, he becomes a woman in his next
life. The woman, being overly attached to her husband, becomes a man in her
next life. Of course, it is an advantage for a woman to become a man, but it is not
at all helpful for the man to become a woman.
Text 20: Purañjana continued thinking how, when he was in a state of bewilderment, his wife
would give him good counsel and how she would become aggrieved when he was away from
home. Although she was the mother of so, many sons and heroes, the King still feared that
she would not be able to keep the responsibility of household affairs.
 At the time of death King Purañjana was thinking of his wife, and this is called
polluted consciousness.
 As part and parcel of the Supreme Lord, a living entity is supposed to think of Kṛṣṇa,
but here we see that King Purañjana (the living entity) is thinking of a woman. Such
mental absorption with some sense object brings about the living entity's struggle for
existence in this material world.
 Since King Purañjana is thinking of his wife, his struggle for existence in the material
world will not be ended by death.
 During one's lifetime one has to change his activities in order to attain release from
bondage.
 Actually no one in this material world is happy, but the struggle gives a false sense of
happiness. A person must work very hard, and when he attains the result of his hard
work, he thinks himself happy.
 If the wind passes over a garden of roses, it will carry the aroma of roses, and if it
passes over a filthy place, it will carry the stench of obnoxious things. Similarly, King
Purañjana, the living entity, now passes the air of his life over his wife, a woman;
therefore he has to accept the body of a woman in his next life.
Text 21: Purañjana continued worrying: "After I pass from this world, how will my sons and
daughters, who are now fully dependent on me, live and continue their lives? Their position
will be like that of passengers aboard a shipwrecked amid the ocean."
 A politician or so-called nationalist who is inordinately attached to the land of his
birth will certainly be reborn in the same land after ending his political career.
 This science of transmigration is completely unknown to modern scientists. They do
not like to bother with these things because if they would at all consider this subtle
subject matter and the problems of life, they would see that their future is very dark.
Thus, they try to avoid considering the future and continue committing all kinds of
sinful activities in the name of social, political, and national necessity.
Yavanrāj comes to bind the King (Text 22-24)

Text 22: Although King Purañjana should not have lamented over the fate of his wife and
children, he nonetheless did so, due to his miserly intelligence. In the meantime, Yavana-rāja,
whose name was fear itself, at once drew near to arrest him.
 Foolish people do not know that every individual soul is responsible for his own
actions and reactions in life.
 Till a living entity in the form of a child or boy is innocent, it is the duty of the father
and mother to lead him into a proper understanding of the values of life. When a child
is grown, it should be left up to him to execute the duties of life properly.
 The disease of the conditioned soul - Not only does he commit sinful activities for his
own sense gratification, but he accumulates great wealth to leave behind so that his
children may also gorgeously arrange for sense gratification.
 Since death must take away the living entity without hesitation, it is the ultimate God
realization of the atheists, who spoil their lives thinking of country, society and
relatives, to the neglect of God consciousness.
 atad-arhaṇam: one should not be overly engaged in welfare activities for one's family
members, countrymen, society, and community. None of these will help a person to
advance spiritually. One's actual duty is to learn how to conquer death.
o How? – janma karma ca me divyam…
 This Kṛṣṇa consciousness movement is educating people throughout the world and
informing them how to conquer death. Hariṁ vinā na mṛtim taranti. One cannot
conquer death without taking shelter of the Supreme Personality of Godhead.
Text 23: When the Yavanas were taking Purañjana away to their place, binding him like an
animal, the King’s followers became greatly aggrieved. While they lamented, they were
forced to go along with him.
 When Yamarāja and his assistants take a living entity away to the place of judgment,
the life, life air and desires, being followers of the living entity, also go with him.
 Although the gross material body is left, the living entity and his desires, as well as
the resultant reactions of his past activities, go on. It is Yamarāja who decides what
kind of body one gets next as per one's past actions.
Text 24: The serpent, who had already been arrested by the soldiers of Yavana-rāja and was
out of the city, began to follow his master along with the others. As soon as they all left the
city, it was at once dismantled and smashed to dust.
 It is a foolish person who engages in improving the condition of a city without caring
for the citizens. Similarly, a living entity who is not properly enlightened in spiritual
knowledge simply takes care of the external body, not knowing that the spirit soul is
the principal factor within the body.
 those who are attached to their bodies are like cows and asses.
 Human civilization devoid of Kṛṣṇa consciousness is simply a civilization of lower
animals.
 Sometimes such a civilization may study the dead body and consider the brain or the
heart. However, no part of the body is important unless the spirit soul is present.
King is unable to remember the Supersoul (Text 25-26)

Text 25: When Purañjana was being dragged with great force by the powerful Yavana, out of
his gross ignorance he still could not remember his friend and well-wisher, the Supersoul.
 Bhoktaram yajña ….....santi mrchhati
 sakhāyam (“friend”) - God is eternally present beside the living entity. suḥrdam ("ever
well-wisher") - Despite all the offenses of a son, the father and mother are always the
son’s well-wisher. Similarly, despite all our offenses and defiance of the desires of the
SPG, the Lord will give us immediate relief from all the hardships offered by material
nature if we simply surrender unto Him.
 Due to our bad association and great attachment for sense gratification, we do
not remember our best friend, the Supreme Personality of Godhead.
Text 26: Purañjana had killed many animals in various sacrifices. Now, taking advantage of
this opportunity, all these animals began to pierce him with their horns. It was as though he
were being cut to pieces by axes.
 Those who are very enthusiastic about killing animals in the name of religion or for
food must await similar punishment after death.The word māṁsa ("meat") indicates
that those animals whom we kill will be given an opportunity to kill us.
 Those who are a little religious kill animal in temples, mosques or synagogues, and
those who are more fallen maintain various slaughterhouses.
 Just as in civilized human society the law is a life for a life, no living entity can
encroach upon another living entity as far as the Supreme Lord is concerned.
 The animal-killers (dviṣataḥ), envying other living entities and the Supreme
Personality of Godhead, are placed in darkness and cannot understand the theme and
goal of life.
Purañjana is born as princess (Text 27-29)

Text 27: Due to his contaminated association with women, a living entity like Purañjana
eternally suffers all the pangs of material existence and remains in the dark region of material
life, bereft of all remembrance for many years.
 The main purpose of the KC movement is to enlighten the forgetful living entity and
remind him of his original KC. In this way the living entity can be saved from the
catastrophe of ignorance as well as bodily transmigration.
 Material existence is always full of anxiety. People are always trying to find many
ways to mitigate anxiety, but because a real leader does not guide them, they try to
forget material anxiety through drink and sex indulgence.
 pramadā-saṅga-dūṣitaḥ - apart from all other contamination, if one simply
remains attached to a woman, that single contamination will be sufficient to
prolong one’s miserable material existence.
 So, in Vedic civilization one is trained from the beginning to give up attachment
for women. brahmacārī, gṛhastha, vānaprastha, and sannyāsa - All these stages are
devised to enable one to detach himself from the association of women.
Text 28: Purañjana gave up his body while remembering his wife, and consequently, in his
next life he became a very beautiful and well-situated woman. He took his next birth as the
daughter of King Vidarbha in the very house of the King.
 yaṁ yaṁ vāpi smaran bhāvaṁ, tyajaty ante kalevaram, taṁ tam evaiti kaunteya, sadā
tad-bhāva-bhāvitaḥ
 Although Purañjana was overly attached to his wife, he nonetheless performed many
pious fruitive activities. Consequently, although he took the form of a woman, he was
given a chance to be the daughter of a powerful king.
 If a person falls from the path of bhakti-yoga he is given a chance to take birth in a
high and rich family.
 SD: actually, due to performing many sacrifices, Purañjana also enjoyed Svarga for
many years. This is not mentioned to create a sense of renunciation in Prācīnabarhi.
 Because one faints from the extreme pain at the time of death, the loss of dharmīc
intelligence is temporary. After exhaustion of the pious deeds, he regains his dharmīc
intelligence and is born in the house of a person following dharma.
Text 29: It was fixed that Vaidarbhī was to be married to a very powerful man, Malayadhvaja,
an inhabitant of the Pāṇḍu country. After conquering other princes, he married her.
 Malayadhvaja - a great devotee who stands as firm as Malaya Hill and, through his
propaganda, makes other devotees similarly as firm. Such a mahā-bhāgavata can
prevail over the opinions of all others.
 A strong devotee makes propaganda against all other spiritual conceptions — namely
jñāna, karma and yoga. Whenever there is an argument between a devotee and a
nondevotee, the pure, strong devotee comes out victorious.
 Jīva can be delivered only by association of devotees.
 Defeated other princes - uprooted all sin, offenses, time, and karma.
Offsprings of King Malayadhvaja (Text 30-32)

Text 30: Malayadhvaja fathered one daughter, who had very black eyes. He also had seven
sons, who later became rulers of that tract of land known as Dravida. Thus, there were seven
kings in that land.
 the daughter of Malayadhvaja was also bestowed with devotional service, for her eyes
were always fixed on Kṛṣṇa.
 The 7 sons - the seven processes of devotional service--hearing, chanting,
remembering, offering worship, offering prayers, giving transcendental loving service
and serving the lotus feet of the Lord. Of the nine types of devotional service, only
seven were at once given (vidhī mārga). The balance (rāga mārga) - friendship and
surrendering everything--were to be developed later.
 Generally, the great ācāryas who preach devotional service all over the world belong
to the category of sākhyam ātma-nivedanam. A neophyte devotee cannot actually
become a preacher. The neophyte is recommended executing devotional service in the
seven other fields (śrāvaṇam Kīrtanam, etc.). If one can successfully execute the
preliminary seven items, he can in the future be situated on the platform of sākhyam
ātma-nivedanam.
 Draviḍa-deśa - the 5 Draviḍa-deśas in South India. All are strong in giving the
preliminary devotional processes (śrāvaṇam Kīrtanam). Some great ācāryas, like
Rāmanujācārya and Madhvācārya, also came from Draviḍa-deśa and became great
preachers. They were all situated on the platform of sākhyam ātmanivedanam.
Text 31: the sons of Malayadhvaja gave birth to many thousands and thousands of sons, and
all of these have been protecting the entire world up to the end of one Manu’s lifespan and
even afterward.
 No one should think that this KC movement is a new movement. As confirmed by BG
and SB, it is an incredibly old movement, for it has been passing down from one
Manu to another.
 Among Vaiṣṇavas there may be some difference of opinion due to everyone’s
personal identity, but despite all personal differences, the cult of KC must go on. E.g.
Srila Prabhupada’s godbrothers all preaching as per their capacity.
 Bhokṣyate - Just as a king gives protection to his citizens, these devotees, following
the principles of devotional service, will give protection to all the people of the world.
 SD: sons and grandsons – processes like hearing can be subdivided into hearing the
name, the pastimes, or the qualities. The descendants are the different sampradāyas.
Text 32: The great sage named Agastya married the first-born daughter of Malayadhvaja, the
avowed devotee of Lord Kṛṣṇa. From her one son was born, whose name was Drdhacyuta,
and from him another son was born, whose name was Idhmavaha.
 Agastya Muni stands for the mind. The word agastya indicates that the senses do not
act independently, and the word muni means “mind”.
 One cannot render bhakti to any demigod. Bhakti can be rendered only to Viṣṇu
(śrāvaṇam Kīrtanam viṣṇoh).
 therefore bhakti-latā is dṛḍha-vrata, the great vow, for when the mind is completely
engaged in devotional service, the mind does not fall.
 idhma-vaha - one who carries wood for burning in a sacrifice when approaching a
spiritual master. The point is that bhakti-latā, the cult of devotion, fixes one in his
spiritual position. One so, fixed never comes down, and he begets children who are
strict followers of the sastric injunctions.
Malayadhvaja’s lonely living (Text 33-36)

Text 33: The great saintly Malayadhvaja divided his entire kingdom among his sons. Then, to
worship Lord Kṛṣṇa with full attention, he went to a solitary place known as Kulācala.
 when disciples are grown up and are able to preach, the spiritual master should retire
and sit down in a solitary place to write and execute nirjana-bhajana.
 SBSST advocated that every devotee, under the guidance of an expert spiritual master,
preach the bhakti cult, Kṛṣṇa consciousness, all over the world. Only when one is
mature can he sit in a solitary place and retire from preaching all over the world.
Text 34: Just as the moonshine follows the moon at night, immediately after Malayadhvaja
departed for Kulācala, his devoted wife, whose eyes were very enchanting, followed him,
giving up all homely happiness, despite family and children.
 when the guru retires for nirjana-bhajana, some of his advanced devotees follow him
and engage in his personal service.
 Yasya prasādad …......na gati kutopi
 If one’s eyes become intoxicated upon seeing the Deity, he may be called
madirekṣaṇa. Unless one is an advanced devotee, he cannot fix his eyes on the
Deity in the temple.
 SD: Just as the wife serves the husband by giving her enjoyment, the disciple engages
in service to guru by hearing and chanting.
Text 35-36: In the province of Kulācala, there were rivers named Candravasā, Tāmraparṇī
and Vaṭodakā. King Malayadhvaja used to go to those pious rivers regularly and take his bath
there. Thus, he purified himself externally and internally. He took his bath and ate bulbs,
seeds, leaves, flowers, roots, fruits, and grasses and drank water. In this way he underwent
severe austerities. Eventually he became very skinny.
 to advance in Kṛṣṇa consciousness one must control his bodily weight. If one
becomes too fat, it is to be assumed that he is not advancing spiritually.
 There are many fasts. All of these are meant to decrease the fat within the body so,
that one will not sleep more than desired and will not become inactive and lazy. This
human form of life is meant for austerity, and austerity means controlling sex, food
intake, etc. In this way time can be saved for spiritual activity, and one can purify
himself both externally and internally.
King Malayadhvaja wins all duels (Text 37-39)

Text 37: Through austerity, Malayadhvaja in body and mind gradually became equal to the
dualities of cold and heat, happiness and distress, wind and rain, hunger, and thirst, the
pleasant and the unpleasant. In this way he conquered all relativities.
 Liberation means becoming free from the relativities of the world.
 One who becomes agitated by the relativities of life has accepted a relative position
and must therefore, undergo the austerities prescribed in the śāstras to transcend the
material body and put an end to material existence.
 Such acts of renunciation are not possible in this age; therefore, Lord Kṛṣṇa has
advised us to accept the bhakti-yoga process.
 māṁ ca yo ‘vyabhicāreṇa, bhakti-yogena sevate, sa guṇān samatītyaitān, brahma-
bhūyāya kalpate
Text 38: By worshiping, executing austerities, and following the regulative principles,
Malayadhvaja conquered his senses, his life, and his consciousness. Thus, he fixed everything
on the central point of the Supreme Brahman [Kṛṣṇa].
 vāsudevaḥ sarvam iti: Vāsudeva extends everywhere as the impersonal Brahman.
 One cannot fix one's mind upon an impersonal "something."
 Bhagavad-gītā (12.5) therefore says, kleśo 'dhikataras teṣām avyaktāsakta-cetasām:
"For those whose minds are attached to the unmanifested, impersonal feature of the
Supreme, advancement is very troublesome."
Text 39: In this way he stayed immovable in one place for one hundred years by the
calculations of the demigods. After this time, he developed pure devotional attraction for
Kṛṣṇa and remained fixed in that position.
 bahūnāṁ janmanāmante, jñānavān māṁ prapadyate, vāsudevaḥ sarvam iti, sa
mahātmā sudurlabhaḥ
 Malayadhvaja executed austerities and penances for 36,000 years. After this time, he
became fixed in the devotional service of the Lord. To live on earth for so, many
years, one has to take birth many times. This confirms the conclusion of Kṛṣṇa. To
come to the conclusion of KC and remain fixed in the realization that Kṛṣṇa is
everything, as well as render service unto Kṛṣṇa, are characteristics of the perfectional
stage.
King Malayadhvaja gets complete knowledge (Text 40-42)

Text 40: Malayadhvaja attained perfect knowledge by being able to distinguish the Supersoul
from the individual soul. The individual soul is localized, while the Supersoul is all-
pervasive. He became perfect in knowledge that the material body is not the soul but that the
soul is the witness of the material body.
 Buddhists - do not recognize that there is anything beyond the body;
 Śaṅkarites - there is no separate existence of the Paramātmā. The individual soul is
identical with the Paramātmā in the ultimate analysis.
 Vaiṣṇava - perfect in knowledge, the body is made of the external energy and that the
Paramātmā is sitting with the individual soul and is distinct from him.
o The individual soul works and enjoys the fruits of the body, whereas the
Supersoul simply witnesses the activities of the individual soul but does not
enjoy the fruits of those activities.
o The Supersoul is present in every field of activity, whereas the individual soul
is present in his one localized body.
 Malayadhvaja attained this perfection of knowledge and was able to distinguish
between the soul and the Supersoul and the soul and the material body.
Text 41: In this way Malayadhvaja attained perfect knowledge because in his pure state he
was directly instructed by SPG. With such enlightening transcendental knowledge, he could
understand everything from all angles of vision.
 In the beginning, when a devotee is serious and sincere, the Lord gives him directions
from within to approach a bona fide spiritual master.
 When the spiritual master trains one according to the regulative principles of
devotional service and is situated on the platform of rāga-bhakti, the Lord also gives
instructions from within.
 Having attained this stage, Malayadhvaja was directly in touch with the Supreme
Lord and was receiving instructions from Him directly.
Text 42: Malayadhvaja could thus, see that the Supersoul was sitting by his side, and that he,
as the individual soul, was sitting by the side of the Supersoul. Since both were together,
there was no need for separate interests; thus, he ceased from such activities.
 In perfect vision, the material world becomes the spiritual world due to its being the
external energy of the Supreme Lord. For the perfect devotee, the energy and the
energetic are nondifferent.
 If a so-called material thing is dovetailed in the service of the Lord, it is no longer to
be considered material. Thus, the pure devotee, in his perfect vision, sees from all
angles.
Queen Vaidarbhi remains engaged in service of her husband (Text 43-45)

Text 43: The daughter of King Vidarbha accepted her husband all in all as the Supreme. She
gave up all sensual enjoyment and in complete renunciation followed the principles of her
husband, who was so advanced. Thus, she remained engaged in his service.
 SD: Disciple remains serving the guru until attaining perfection. That is shown in
4 verses.
 Figuratively, Malayadhvaja is the spiritual master, and his wife, Vaidarbhi, is the
disciple.
 Since the spiritual master is the most confidential servant of the Lord, he should be
treated exactly like the Supreme Personality of Godhead. The spiritual master should
never be neglected or disobeyed, like an ordinary person.
 If a woman is fortunate enough to be the wife of a pure devotee, she can serve her
husband without any desire for sense gratification. If she stays engaged in the service
of her exalted husband, she will automatically attain the spiritual perfections of her
husband.
 If a disciple gets a bona fide spiritual master, simply by satisfying him, he can
attain a similar opportunity to serve the SPG.
Text 44: The daughter of King Vidarbha wore old garments, and she was lean and thin
because of her vows of austerity. Since she did not arrange her hair, it became entangled and
twisted in locks. Although she remained always near her husband, she was as silent and
unagitated as the flame of an undisturbed fire.
 When one begins to burn firewood, there is smoke and agitation in the beginning.
Although there are so, many disturbances in the beginning, once the fire is completely
set, the firewood burns steadily. Similarly, when both husband and wife follow the
regulative principles of austerity, they remain silent and are not agitated by sex
impulses. At such a time both husband and wife are benefited spiritually. One can
attain this stage of life by completely giving up a luxurious mode of life.
 The wife especially should remain austere, not desiring luxurious dresses and living
standards. She should accept only the bare necessities of life and minimize her eating
and sleeping. There should be no question of mating. Simply by engaging in the
service of her exalted husband, who must be a pure devotee, the wife will never be
agitated by sex impulses. The vānaprastha stage is exactly like this.
 Being a man, the husband is generally more advanced than his wife. Nonetheless, the
wife is expected to give up all luxurious habits.
Text 45: The daughter of King Vidarbha continued as usual to serve her husband, who was
seated in a steady posture, until she could ascertain that he had passed away from the body.
Queen laments her husband’s death (Text 46-50)
Text 46: While she was serving her husband by massaging his legs, she could feel that his
feet were no longer warm and could thus, understand that he had already passed from the
body. She felt great anxiety upon being left alone. Bereft of her husband’s company, she felt
exactly as the deer feels upon being separated from its mate.
Text 47: Being now alone and a widow in that forest, she began to lament, incessantly
shedding tears, which soaked her breasts, and crying very loudly.
 When the mortal body of the spiritual master expires, his disciples should cry exactly
as the queen cries when the king leaves his body. However, the disciple and spiritual
master are never separated because the spiritual master always keeps company with
the disciple as long as the disciple follows strictly the instructions of the spiritual
master.
 As long as the spiritual master is physically present, the disciple should serve the
physical body of the spiritual master, and when the spiritual master is no longer
physically existing, the disciple should serve the instructions of the spiritual master.
Text 48: O best of kings, please get up! Get up! Just see this world surrounded by water and
infested with rogues and so-called kings. This world is very much afraid, and it is your duty
to protect her.
 Whenever an ācārya comes, following the superior orders of the Supreme Personality
of Godhead or His representative, he establishes the principles of religion, as
enunciated in Bhagavad-gītā.
 Unfortunately, when the ācārya disappears, rogues and nondevotees take advantage
and at once begin to introduce unauthorized principles in the name of so-called
svāmīs, yogīs, philanthropists, welfare workers and so, on.
 Human life is meant for mam mana, mad bhatyo, …...
 The perfect disciples of the ācārya try to relieve the situation by sincerely following
the instructions of the spiritual master.
Text 49: That most obedient wife thus, fell at the feet of her dead husband and began to cry
pitifully in that solitary forest. Thus, the tears rolled down from her eyes.
 When a spiritual master passes away, the disciple becomes similarly bereaved.
Text 50: She then prepared a blazing fire with firewood and placed the dead body of her
husband upon it. When this was finished, she lamented severely and prepared herself to
perish in the fire with her husband.
 a devoted disciple of the spiritual master would rather die with the spiritual master
than fail to execute the spiritual master’s mission.
A brāhmaṇa consoles the queen (Text 51-52)

Text 51: One brāhmaṇa, who was an old friend of Purañjana, came to that place and began to
pacify the Queen with sweet words.
 Paramātma is the old friend of everyone.
 Sitting with the living entity as witness, the Lord gives him all chances to enjoy
himself materially, but whenever there is an opportunity, the Lord gives good counsel
and advises the living entity to abandon trying to become happy through material
adjustment and instead turn his face toward the SPG and surrender unto Him.
 When one becomes serious to follow the mission of the spiritual master, his
resolution is tantamount to seeing the SPG. This is called vāṇī-sevā.
 Paramātma appeared before the Queen as a brāhmaṇa, but why didn’t He appear in
His original form as Śrī Kṛṣṇa? Śrīla VCT remarks that unless one is very highly
elevated in loving the SPG, one cannot see Him as He is. Nonetheless, if one sticks to
the principles enunciated by the spiritual master, somehow or other he is in
association with SPG.
 If a disciple is very serious to execute the mission of the spiritual master, he at
once associates with the SPG by vāṇī or vapuh. This is the only secret of success
in seeing the SPG.
 Liberation is no problem for the pure devotee, and all material conveniences are
simply awaiting him at all stages of life.
Text 52: The brāhmaṇa inquired: Who are you? Whose wife or daughter are you? Who is the
man lying here? It appears you are lamenting for this dead body. Do not you recognize Me? I
am your eternal friend. You may remember that many times in the past you have consulted
Me.
 One who is sincere and pure gets an opportunity to consult with the Supreme
Personality of Godhead in His Paramātma feature sitting within everyone’s heart.
 The Lord can live within the heart, and He can also come out before a person and give
him instructions. Thus, the spiritual master is not different from the Supersoul sitting
within the heart.
 When the brāhmaṇa asked the woman who the man lying on the floor was, she
answered that he was her spiritual master and that she was perplexed about what to do
in his absence. At such a time the Supersoul at once appears, provided the devotee is
purified in heart by following the directions of the spiritual master. A sincere devotee
who follows the instructions of the spiritual master certainly gets direct instructions
from his heart from the Supersoul.
 yenagre vicacartha – The Supersoul has been going with the living entity since before
the creation.
Supersoul is most initimate friend (Text 53-54)

Text 53: Even though you cannot recognize Me, cannot you remember that in the past you
had a very intimate friend? Unfortunately, you gave up My company and accepted a position
as enjoyer of this material world.
 Iccha-dvesa-samutthena dvandva-mohena bharata sarva-bhutani sammoham sarge
yanti parantapa "O scion of Bharata [Arjuna], O conqueror of the foe, all living
entities are born into delusion, overcome by the dualities of desire and hate." This is
an explanation of how the living entity falls down into this material world. In the
spiritual world there is no duality, nor is there hate. The SPG expands Himself into
many. To enjoy bliss more and more, the Supreme Lord expands Himself in different
categories - Viṣṇu-tattva (the svāṁśa expansion) and in His marginal potency (the
vibhinnāṁśa, or the living entity). When the living entities desire to enjoy themselves,
they develop a consciousness of duality and come to hate the service of the Lord. In
this way the living entities fall into the material world.
 By misusing his independence, the living entity falls down from the service of the
Lord and takes a position in this material world as an enjoyer.
 The Supreme Lord is the supreme friend of everyone; however, no one can take
advantage of the supreme friend’s instructions while making his own plans to become
happy and entangling himself in the modes of material nature.
Text 54: Both you and I are exactly like two swans. We live together in the same heart, which
is just like the Manasa Lake. Although we have been living together for many thousands of
years, we are still far away from our original home.
 The original home of the living entity and the Supreme Personality of Godhead is the
spiritual world. In the spiritual world both the Lord and the living entities live
together very peacefully. Since the living entity stays engaged in the service of the
Lord, they both share a blissful life in the spiritual world. However, when the living
entity wants to enjoy himself, he falls down into the material world. Even while he is
in that position, the Lord stays with him as the Supersoul, his intimate friend. Because
of his forgetfulness, the living entity does not know that the Supreme Lord is going
with him as the Supersoul. In this way the living entity stays conditioned in each and
every millennium. Although the Lord follows him as a friend, the living entity,
because of forgetful material existence, does not recognize Him.
Soul is hidden within body like city (Text 55-60)

Text 55: My dear friend, you are now My very same friend. Since you left Me, you have
become more and more materialistic, and not seeing Me, you have been traveling in different
forms throughout this material world, which was created by some woman.
Text 56-58: In that city [the material body] there are five gardens, nine gates, one protector,
three apartments, six families, five stores, five material elements, and one woman who is lord
of the house. My dear friend, the five gardens are the five objects of sense enjoyment, and the
protector is the life air, which passes through the nine gates. The three apartments are the
chief ingredients--fire, water, and earth. The six families are the aggregate total of the mind
and five senses. The five stores are the five working sensory organs. They transact their
business through the joint forces of the five elements, which are eternal. Behind all this
activity is the soul. The soul is a person and an enjoyer in reality. However, because he is now
hidden within the city of the body, he is devoid of knowledge.
 the digested foods are ultimately divided into three. The solid part becomes stool, and
the semiliquid portion turns into flesh. The liquid part turns yellow and is again
divided into three. One of these liquid portions is called urine. Similarly, the fiery part
is divided into three, and one is called bone.
Text 59: When you enter such a body along with the woman of material desires, you become
overly absorbed in sense enjoyment. Because of this, you have forgotten your spiritual life.
Due to your material conceptions, you are placed in various miserable conditions.
Text 60: When you enter such a body along with the woman of material desires, you become
overly absorbed in sense enjoyment. Because of this, you have forgotten your spiritual life.
Due to your material conceptions, you are placed in various miserable conditions.
 When a person becomes materially engrossed, he has no ability to hear about spiritual
existence.
 False bodies create various associations in the name of family, community, society,
and nationality.
 One’s so-called husband, relative, son, father or whatever cannot actually be a well-
wisher. The only actual well-wisher is Kṛṣṇa Himself
 SD: 2 meanings have been explained in the story. The meaning of the story line is
clear.
Actual position of soul and Supersoul (Text 61-65)

Text 61: Sometimes you think yourself a man, sometimes a chaste woman and sometimes a
neutral eunuch. This is all because of the body, which is created by the illusory energy. This
illusory energy is My potency, and actually both of us--you and I--are pure spiritual identities.
Now just try to understand this. I am trying to explain our factual position.
 Both the Lord and the living entity are Sanātana (eternal), and there is also a place
known as Sanātana, beyond this material nature. The real residence of both the living
entity and God is the domain of Sanātana, not this material world. The material world
is the temporary, external energy of the Lord, and the living entity is placed in this
material world because he wanted to imitate the position of the Supreme personality
of Godhead.
 The process by which one can return home, back to Godhead, is bhakti-yoga,
sometimes called Sanātana dharma.
 As long as human society works based on false material identification, all the so-
called advancements of science and philosophy are simply useless. They only serve to
mislead human society.
Text 62: My dear friend, I, the Supersoul, and you, the individual soul, are not different in
quality, for we are both spiritual. In fact, My dear friend, you are qualitatively not different
from Me in your constitutional position. Just try to consider this subject. Those who are
actually advanced scholars, who are in knowledge, do not find any qualitative difference
between you and Me.
Text 63: As a person sees the reflection of his body in a mirror to be one with himself and not
different, whereas others actually see two bodies, so, in our material condition, in which the
living being is affected and yet not affected, there is a difference between God and the living
entity.
 the living entity is simply a small sample of the original SPG. Qualitatively, God and
the living entities are one, but quantitatively the living entities are small fragments of
the SPG.
 the living entity is prone to forget his spiritual identity, whereas the Supreme
Personality never forgets.
 For the Supreme Personality of Godhead, however, there is no difference between the
body and the soul.
 The Supersoul is present in everyone’s body, whereas the individual soul is
conditioned in one particular type of body.
 The living entity becomes conditioned, but the Supreme personality of Godhead is
different because He does not become conditioned at any point.
 SD: demons can take another meaning of these 2 verses, which shows different faces
to the demons and devotees like Mohini. This is wrong since Lord Himself rejects the
philosophy of one ātmā. See SB 3.28.40-41- “Fire has different features. There is
flame, the sparks and the smoke. Although these are one in quality, there is still a
difference between the fire, the flame, the spark and the smoke.” In Bhagavad-gītā
(9.4) Lord Kṛṣṇa says, mat-sthani sarva-bhutani na caham tesv avasthitah: "All beings
are in Me, but I am not in them." Although all living beings are resting in Him, as
small fiery sparks rest on a large flame, both are differently situated. Similarly, in the
Viṣṇu Purāṇa it is said: eka-desa-sthitasyagner, jyotsna vistarini yathā, parasya
brāhmaṇah saktis, tathedam akhilam jagat, "Fire is situated in one place, but it
distributes heat and light. Similarly, the Supreme Personality of Godhead is
distributing His energies in different ways." The living entity is but one of these
energies (marginal energy). The energy and the energetic are one in one sense, but
they are differently situated as energy and the energetic.
Text 64: In this way both swans live together in the heart. When the one swan is instructed by
the other, he is situated in his constitutional position. This means he regains his original
Kṛṣṇa consciousness, which was lost because of his material attraction.
 The individual soul and the Supersoul are both compared to swans (haṁsa) because
they are white, or uncontaminated.
 One swan, however, is superior and is the instructor of the other. When the inferior
swan is separated from the other swan, he is attracted to material enjoyment. This is
the cause of his falldown.
 When he hears the instructions of the other swan, he understands his real position and
is again revived to his original consciousness.
 Kṛṣṇa comes down (avatāra) to deliver His devotees and kill the demons. He also
gives His sublime instructions in the form of Bhagavad-gītā.
 The individual soul has to understand his position by the grace of the Lord and the
spiritual master because the text of Bhagavad-gītā cannot be understood simply by
academic qualifications. One has to learn Bhagavad-gītā from a realized soul.
 One has to select a bona fide spiritual master and become enlightened to his original
consciousness.
Text 65: The Supreme Personality of Godhead, the cause of all causes, is celebrated to be
known indirectly. Thus, I have described the story of Purañjana to you. Actually, it is an
instruction for self-realization.
 There are many stories in the Purāṇas that are intended to interest ordinary men in
transcendental subjects, but actually these refer to real facts.
 Factually the path of bhakti-yoga is the path of hearing directly about the pastimes of
the Supreme Personality of Godhead (śravaṇam Kīrtanam visnoh), but those who are
not interested in hearing directly about the activities of the Lord, or who cannot
understand them, can very effectively hear such stories and fables as this one narrated
by Nārada Muni.
Discussion Topics
(PeA) The more one enjoys sex during youth, the more he suffers in old age. (1)
(PrA) ...it is an advantage for a woman to become a man, but it is not at all advantageous for
the man to become a woman. (19)
(ThA) Darwin’s theory... is simply a nonsensical theory. (53)
(M&M) when the ācārya disappears....( ISKCON - as it was, is and should be) (48)
4.29 TALKS BETWEEN NĀRADA AND KING PRĀCĪNABARHI
Transmigration of soul (Text 1-4)
Description of senses (Text 5-15)
Modes of nature affect the mind (Text 16-20)
Gradual decline in body’s age (Text 21-25)
Living entity gets various bodies (Text 26-29)
Living entity is like dog (Text 30-32)
Ultimate solution to all problems (Text 33-35)

Following Kṛṣṇa Consciousness (Text 36-41)
Lord cannot be understood by worshipping demigods (Text 42-45)
Vedic sacrifices are not the aim of life (Text 46-48)
The only way to please the Lord: Devotional service (Text 49-50)
Guru is non-different from God (Text 51)
Lamentable position of household life (Text 52-55)
Even sages are bewildered about goal of life (Text 56-57)
Subtle body always exists (Text 58-60)
Living entity always fulfills his desires (Text 61-62)
Mind indicates past and future bodies (Text 63-68)
Devotee sees Lord everywhere (Text 69)
Conditioned soul bound as prisoner (Text 76-79)
King Prācīnabarhi leaves home (Text 80-82)
This story purifies the material world (Text 83-85)

1. What does avadhuta mean and how does it relate to smell? (11)
2. How do sahajiyās view sex?
3. How does Vrndavana rectify sinful persons? (14)
4. What contemporary example does Prabhupāda cite of trying to solve problems but
subsequently creating other problems? (33)
5. What is nirjana-bhajana and why cannot a neophyte devotee practice it? (41)
6. Explain the mistake of the Arya-samajists? (48)
7. Why did Nārada Muni tell a second allegory to the King? (52)
8. In the deer allegory what do the following represent: (53 & 54)
9. Deer / Flower garden / Humming of bumblebees / Tiger / Hunter?
10. Who are the karma jada-smartas and why do not they like devotional service? (57)
11. Briefly explain the process of transmigration with reference to the Supersoul and the
subtle and gross bodies. (62)
12. Give three examples of the connection between the mental condition and the gross body
in both material life and Kṛṣṇa Consciousness. (63)
13. Explain the relation between mental condition, the material modes and future life. (66)
14. Explain dreams according to text 67.
15. At which times does the soul not identify with his gross body? (71)
16. How does Viraraghava Acarya define protection of citizenry? (81)
Analogies:
4.29.10: Sometimes we find that little insects are attracted by the brightness of fire and thus,
enter into it. Similarly, the two eyes of the living entity are attracted by bright and beautiful
forms. They are entangled in these forms, exactly as the insect becomes attracted to fire.
4.29.27: A servant may desire to start his own business and imitate his master, and when he
chooses to do so, he may leave the protection of his master. Sometimes he is a failure, and
sometimes he is successful. Similarly, the living entity, part and parcel of Kṛṣṇa, starts his
own business to compete with the Lord.
4.29.33: When one gets tired of keeping a burden on his head, he will place it on his shoulder.
This does not mean that he has become freed from the strains of carrying the burden.
Similarly, human society in the name of civilization is creating one kind of trouble to avoid
another kind of trouble.

Verses 1-25
King Prācīnabarhi expresses his inability to completely grasp the Purañjana allegory.
Nārada responds by describing:
_ The transmigration and entanglement of the living entity (Purañjana) in different bodies.
_ The human form (city) with it’s various sense organs (nine gates) and their related objects.
_ The mysterious identity of the Supreme Lord (unknown friend).
_ Material intelligence (Queen), the ten senses (male friends), sensual engagements (girl
friends), the life air (five-headed serpent), the mind (eleventh attendant) and the arena for
sense enjoyment (Pancala kingdom). / The chariot of the body and it’s different parts.
_ The influence of death (Yamarāja), bodily and mental disturbances (Yamarāja’s soldiers),
old age (Kālakanyā) and extreme fever (Prajvara) on the living entity.
Verses 26-55
Nārada describes the troublesome existence of the conditioned soul and presents Kṛṣṇa
consciousness as the sole remedy. Nārada elucidates on the immense benefits of hearing the
Lord’s glories in the association of devotees. He strongly urges Prācīnabarhi to reject material
religiosity and embrace Kṛṣṇa consciousness which makes one fearless, perfectly educated
and qualified to become a bona fide spiritual master. Nārada next instructs Prācīnabarhi
through a narration comparing family entanglement to a deer enjoying in a nice garden while
oblivious to imminent dangers. He urges the King to renounce household life and the desire
for heavenly promotion in favor of taking shelter of the Supreme Lord.
Verses 56-85
Appreciating Nārada’s instructions the King compares them to the inferior fruitive path he
had previously been taught. Nārada elaborately responds to the King’s inquiry about the
soul’s transmigration into different bodies under the laws of karma. Nārada then explains the
workings of the five sense objects, five sense organs, five knowledge-acquiring senses and
the mind in relation to the conditioned soul. He concludes that one can be enlightened by
serving the Supreme Lord. Śrī Maitreya glorifies Nārada who explained transcendental
knowledge to King Prācīnabarhi. Nārada departs for Siddhaloka and the King retires to
Kapilāśrama where he achieves spiritual perfection in pure devotional service to the Supreme
Lord. Śrī Maitreya lists the outstanding benefits of hearing and chanting the allegorical
narration of Purañjana.
Important Points
 SD: There is no separation from even one of the three types of suffering, even if there
is remedy for the suffering. This means that the remedy is also a cause of suffering.
 Anything that is done which does not lead to KC is a sinful activity, and any
education that does not lead one to understand Kṛṣṇa is false education.
 One cannot become a spiritual master unless he is a pure devotee of the Lord. Such a
spiritual master is to be understood as the SPG personally present. Consulting a bona
fide spiritual master means consulting the SPG personally. One should therefore, take
shelter of such a bona fide spiritual master. Success in life means accepting a spiritual
master who knows Kṛṣṇa as the only supreme beloved personality. One should
worship such a confidential devotee of the Lord.
 a living entity must be merciful to other living entities if he wishes to make progress
in self-realization.
 This means he must preach this knowledge after perfecting himself and understanding
his own position as an eternal servant of Kṛṣṇa.
 If one realizes that he is an eternal servant of Kṛṣṇa but does not preach it, his
realization is imperfect.
Important Verses
Very Short Summary

In this chapter, the spiritual explanation of the story of Purañjana is given, along with
questions of the King about the karma and a story to illustrate renunciation.

Text 1: King Prācīnabarhi replied: My dear lord, we could not appreciate completely the
purport of your allegorical story of King Purañjana. Actually, those who are perfect in
spiritual knowledge can understand, but for us, who are overly attached to fruitive activities,
to realize the purpose of your story is very difficult.
 Generally, people are enchanted by the three modes of material nature and therefore
practically unable to understand that behind all materialistic activities in the cosmic
manifestation is the Supreme Personality of Godhead, Kṛṣṇa.
 The entire story, narrated allegorically, is easily understood by a person in devotional
service, but those who are engaged not in devotional service but in sense gratification
cannot perfectly understand it.
 This Twenty-ninth Chapter describes that by too much attachment for women one
becomes a woman in the next life, but a person who associates with the Supreme
Personality of Godhead or His representative becomes free from all material
attachments and is thus liberated.
Text 2: Nārada Muni: You must understand that Purañjana, the living entity, transmigrates
according to his own work into different types of bodies, which may be one-legged, two-
legged, three-legged, four-legged, many-legged or simply legless. Transmigrating into these
various types of bodies, the living entity, as the so-called enjoyer, is known as Purañjana.
 Eka-pāda - ghosts, for it is said that ghosts walk on one leg. Dvi-pāda - human
beings. When he is old and invalid, the human being is supposed to be a triped, or
three-legged, because he walks with the help of a stick or some kind of cane. catuṣ-
pāda - animals. bahu-pāda - those creatures who have more than four legs (many
insects, such as the centipede, and also many aquatic animals). Apādaka - serpents.
Purañjana indicates one who enjoys possessing different types of bodies.
Text 3: The person I have described as unknown is the Supreme Personality of Godhead, the
master and eternal friend of the living entity. Since the living entities cannot realize the
Supreme Personality of Godhead by material names, activities or qualities, He remains
everlastingly unknown to the conditioned soul.
 Supreme Personality of Godhead cannot be perceived by material senses as far as His
form, name, quality, pastimes or paraphernalia are concerned. However, when one is
spiritually advanced, one can understand the name, form, qualities, pastimes, and
paraphernalia of the Supreme Lord. This is confirmed in Bhagavad-gītā (18.55).
Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
 Because the Lord’s form and activities cannot be understood by materialistic people,
He is described by the śāstras as nirākāra, that is, one whose form cannot be
ascertained by a materialistic person.
Text 4: When the living entity wants to enjoy the modes of material nature in their totality, he
prefers, out of many bodily forms, to accept that body which has nine gates, two hands and
two legs. Thus, he prefers to become a human being or a demigod.
 Originally the living entity is a spiritual being, but when he actually desires to enjoy
this material world, he comes down. From this verse we can understand that the living
entity first accepts a body that is human in form, but gradually, due to his degraded
activities, he falls into lower forms of life—into the animal, plant and aquatic forms.
 By the gradual process of evolution, the living entity again attains the body of a
human being and is given another chance to get out of the process of transmigration.
If he again misses his chance in the human form to understand his position, he is
again placed in the cycle of birth and death in various types of bodies.
 The desire of the living entity to come into the material world is not very difficult to
understand. All these propensities are already within the hearts of the living entities
(loke vyavayamisa-madya-seva nitya hi jantor). Some living entities can check the
desire to enjoy these abominable activities, but others cannot and consequently, fall
down to a degraded platform.
 A particular type of animal may have a strong tendency to enjoy one kind of sense
enjoyment, but in the human form one can enjoy all the senses. The human form has
the facility to utilize all the senses for gratification. Unless one is properly trained, he
becomes a victim of the modes of material nature.
Description of senses (Text 5-15)

Text 5: The word pramadā mentioned in this regard refers to material intelligence, or
ignorance. It is to be understood as such. When one takes shelter of this kind of intelligence,
he identifies himself with the material body. Influenced by the material consciousness of "I"
and "mine," he begins to enjoy and suffer through his senses. Thus, the living entity is
entrapped.
 In material existence so-called intelligence is actually ignorance.
 When intelligence is cleared up, it is called buddhi-yoga.
 Tesam satat yuktanam....
 “me and mine” - illusion
 As long as one thinks that everything belongs to him, he is in material consciousness,
and when he knows perfectly that everything belongs to Kṛṣṇa, he is in KC.
Text 6: The five working senses and the five senses that acquire knowledge are all male
friends of Puranjanī. The living entity is assisted by these senses in acquiring knowledge and
engaging in activity. The engagements of the senses are known as girl friends, and the
serpent, which was described as having five heads, is the life air acting within the five
circulatory processes.
 The senses are the instruments for enjoying the material world; so, the senses have
been described as friends.
 The soul passes through the kuṇḍalinī-cakra like a serpent crawling on the ground.
The life air is compared to uraga, the serpent.
Text 7: The eleventh attendant, who is the commander of the others, is known as the mind.
He is the leader of the senses both in the acquisition of knowledge and in the performance of
work. The Pancāla kingdom is that atmosphere in which the five sense objects are enjoyed.
Within that Pancāla kingdom is the city of the body, which has nine gates.
 If one gets a good manager, his estate is very nicely managed, but if the manager is a
thief, his estate is spoiled. Similarly, in his material, conditional existence, the living
entity gives power of attorney to his mind. As such, he is liable to be misdirected by
his mind into enjoying sense objects.
Text 8: The eyes, nostrils and ears are pairs of gates situated in one place. The mouth, genital
and rectum are also different gates. Being placed into a body having these nine gates, the
living entity acts externally in the material world and enjoys sense objects like form and taste.
Text 9: Two eyes, two nostrils and a mouth—all together five—are situated in the front. The
right ear is accepted as the southern gate, and the left ear is the northern gate. The two holes,
or gates, situated in the west are known as the rectum and genital.
Text 10: The two gates named Khadyotā and Āvirmukhī, which have been spoken of, are the
two eyes side by side in one place. The town named Vibhrājita should be understood as form.
In this way the two eyes are always engaged in seeing different kinds of forms.
 the two eyes of the living entity are attracted by bright and beautiful forms. They are
entangled in these forms, exactly as the insect becomes attracted to fire.
Text 11-15: The two doors named Nalinī and Nālinī should be known as the two nostrils, and
the city named Saurabha represents aroma. The companion spoken of as Avadhūta is the
sense of smell. The door called Mukhyā is the mouth, and Vipaṇa is the faculty of speech.
Rasajña is the sense of taste. The city called Āpaṇa represents engagement of the tongue in
speech, and Bahūdana is the variety of foodstuffs. The right ear is called the gate of Pitṛhū,
and the left ear is called the gate of Devahū. The city spoken of as Dakṣiṇa-pancāla represents
the scriptures meant for directing pravṛtti, the process of sense enjoyment in fruitive
activities. The other city, named Uttara-pancāla, represents the scriptures meant for
decreasing fruitive activities and increasing knowledge. The living entity receives different
kinds of knowledge by means of two ears, and some living entities are promoted to Pitṛloka
and some to Devaloka. All this is made possible by the two ears. The city called Grāmaka,
which is approached through the lower gate of Āsurī [the genital], is meant for sex, which is
very pleasing to common men who are simply fools and rascals. The faculty of procreation is
called Durmada, and the rectum is called Nirṛti. When it is said that Purañjana goes to
Vaiśasa, it is meant that he goes to hell. He is accompanied by Lubdhaka, which is the
working sense in the rectum. Formerly I have also spoken of two blind associates. These
associates should be understood to be the hands and legs. Being helped by the hands and legs,
the living entity performs all kinds of work and moves hither and thither.
 avadhūta means "most free." A person is not under the rules and regulations of any
injunction when he has attained the stage of avadhūta. He can act as he likes. This
avadhūta stage is exactly like air, which does not care for any obstruction.
 The Vedas are known as śruti, and the knowledge received from them through aural
reception is called śruta-dhara.
 One can be promoted to the planets of the demigods or to the planets of the Pitās
(forefathers), or even to the Vaikuṇṭha planets, simply through the process of hearing.
 Even in such a sacred place as Vṛndāvana, India, unintelligent men pass off this rectal
and genital business as spiritual activity. Such people are called sahajiyā. According
to their philosophy, through sexual indulgence one can elevate oneself to the spiritual
platform. From these verses of Śrīmad-Bhāgavatam, however, we understand that the
desires for sexual satisfaction are meant for the arvāk, the lowest among men
Modes of nature affect the mind (Text 16-20)

Text 16: Antaḥ-pura refers to the heart. The word viṣūcīna, meaning "going everywhere,"
indicates the mind. Within the mind the living entity enjoys the effects of the modes of
material nature. These effects sometimes cause illusion, sometimes satisfaction and
sometimes jubilation.
 Actually, the living entity in his material condition remains inert. It is the modes of
material nature that act on the mind and heart. The results are enjoyed or suffered by
the living entity.
Text 17: The Queen is one’s intelligence. While one is awake or asleep, that intelligence
creates different situations. Being influenced by contaminated intelligence, the living entity
envisions something and simply imitates the actions and reactions of his intelligence.
 SD: ātmā is simply a witness, and acts by the force of the intelligence. The
intelligence is the cause of the jīva acting.
 Intelligence acts both in the dream state and in the waking state, but it is contaminated
by the three modes of material nature. Since the intelligence is contaminated, the
living entity is also contaminated.
Text 18-20: What I referred to as the chariot was in actuality the body. The senses are the
horses that pull that chariot. As time passes, year after year, these horses run without
obstruction, but in fact they make no progress. Pious and impious activities are the two
wheels of the chariot. The three modes of material nature are the chariot’s flags. The five
types of life air constitute the living entity’s bondage, and the mind is considered to be the
rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the
dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the
coverings of the chariot, and the working senses are the five external processes. The eleven
senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the
chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after
life.
 transmigration into different bodies should not be taken as progress. Real progress is
explained in Bhagavad-gītā (4.9). Tyaktvā dehaṁ punar janma naiti: one makes real
progress when he does not have to take on another material body.
 Everyone is planning for future happiness, thinking that somehow or other, if he can
reach a certain point, he will be happy. In actuality, however, when he comes to that
point, he sees that there is no happiness. He then plans to go further and further to
another point. This is called mṛga-tṛṣṇā, and its basis is sense enjoyment in this
material world.
Gradual decline in body’s age (Text 21-25)

What was previously explained as Caṇḍavega, powerful time, is covered by days and nights,
named Gandharvas and Gandharvīs. The body’s life-span is gradually reduced by the passage
of days and nights, which number 360. What was described as Kālakanyā should be
understood as old age. No one wants to accept old age, but Yavaneśvara [Yavana-rāja], who is
death, accepts Jarā [old age] as his sister. The followers of Yavaneśvara [Yamarāja] are called
the soldiers of death, and they are known as the various types of disturbances that pertain to
the body and mind. Prajvāra represents the two types of fever: extreme heat and extreme cold
— typhoid and pneumonia. The living entity lying down within the body is disturbed by
many tribulations pertaining to providence, to other living entities and to his own body and
mind. Despite all kinds of tribulations, the living entity, subjected to the necessities of the
body, mind and senses and suffering from various types of disease, is carried away by many
plan s due to his lust to enjoy the world. Although transcendental to this material existence,
the living entity, out of ignorance, accepts all these material miseries under the pretext of
false egoism ("I" and "mine"). In this way he lives for a hundred years within this body.
 One is subjected to the influence of Yavana-rāja and his sister due to impious activity.
Those who are in Kṛṣṇa consciousness and are engaged in devotional service under
the instructions of NāradaMuni are not subjected to the influence of Yamarāja and his
sister Jarā.
 Knowing the basic misery of material existence, one should be induced to get out of
the material clutches and return home, back to Godhead. If he simply withdraws from
activities of sense gratification and applies his senses in the service of the Lord, all the
problems of material existence will immediately diminish, and with the advancement
of Kṛṣṇa consciousness, he will be freed from all tribulation and, after giving up the
body, will return home, back to Godhead.
Living entity gets various bodies (Text 26-29)

The living entity by nature has minute independence to choose his own good or bad fortune,
but when he forgets his supreme master, the Personality of Godhead, he gives himself up unto
the modes of material nature. Being influenced by the modes of material nature, he identifies
himself with the body and, for the interest of the body, becomes attached to various activities.
Sometimes he is under the influence of the mode of ignorance, sometimes the mode of
passion and sometimes the mode of goodness. The living entity thus, gets different types of
bodies under the modes of material nature. Those who are situated in the mode of goodness
act piously according to Vedic injunctions. Thus, they are elevated to the higher planetary
systems where the demigods live. Those who are influenced by the mode of passion engage
in various types of productive activities in the planetary systems where human beings live.
Similarly, those influenced by the mode of darkness are subjected to various types of misery
and live in the animal kingdom. Covered by the mode of ignorance in material nature, the
living entity is sometimes a male, sometimes a female, sometimes a eunuch, sometimes a
human being, sometimes a demigod, sometimes a bird, an animal, and so, on. In this way he
is wandering within the material world. His acceptance of different types of bodies is brought
about by his activities under the influence of the modes of nature.
 Material bondage is caused by deviation from the service of the Lord and attempts to
imitate Him. The Lord is imitated by Māyāvādī philosophers who try to become one
with the Lord in an artificial way. When the Māyāvādī philosophers think of
themselves as liberated, they are under the delusion of mental concoction. No one can
become one with or equal to God. To imagine this is to continue one’s bondage in
material existence.
 SD: Why did Purañjana become a woman? That is answered here. One attains the
birth according to one’s guṇas and karma.
Living entity is like dog (Text 30-32)

The living entity is exactly like a dog, who, overcome with hunger, goes from door to door
for some food. According to his destiny, he sometimes receives punishment and is driven out
and at other times receives a little food to eat. Similarly, the living entity, being influenced by
so, many desires, wanders in different species of life according to destiny. Sometimes he is
high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell,
sometimes to the middle planets, and so, on. The living entities are trying to counteract
different miserable conditions pertaining to providence, other living entities or the body and
mind. Still, they must remain conditioned by the laws of nature, despite all attempts to
counter these laws.
 Rich man’s dog vs street dog.
 An intelligent human being can understand that if he has to live the life of a dog, he
had best become Kṛṣṇa’s dog.
 vaiṣṇava ṭhākura tomāra kukkura baliyā jānaha more. In this way Bhaktivinoda
Ṭhākura offers to become a Vaiṣṇava's dog.
 A dog always keeps himself at his master's door and does not allow any person
unfavorable to the master to enter. Similarly, one should engage in the service of a
Vaiṣṇava and try to please him in every respect. Unless one does so, he does not make
spiritual advancement. If developing mode of good ness wont help.
 If one is in goodness, he is promoted to the higher systems; if in passion, he remains
in the middle systems; and if in ignorance, he is pushed down to the lower species of
life.
 SD: There is no separation from even one of the three types of suffering, even if
there is remedy for the suffering. This means that the remedy is also a cause of
suffering.
Ultimate solution to all problems (Text 33-35)

A man may carry a burden on his head, and when he feels it to be too heavy, he sometimes
gives relief to his head by putting the burden on his shoulder. In this way he tries to relieve
himself of the burden. However, whatever process he devises to counteract the burden does
nothing more than put the same burden from one place to another. No one can counteract the
effects of fruitive activity simply by manufacturing a different activity devoid of K. All such
activity is due to our ignorance. When we have a troublesome dream, we cannot relieve it
with a troublesome hallucination. One can counteract a dream only by awaking. Similarly,
our material existence is due to our ignorance and illusion. Unless we awaken to KC, we
cannot be relieved of such dreams. For the ultimate solution to all problems, we must awaken
to KC. Sometimes we suffer because we see a tiger in a dream or a snake in a vision, but
actually there is neither a tiger nor a snake. Thus, we create some situation in a subtle form
and suffer the consequences. These sufferings cannot be mitigated unless we are awakened
from our dream.
 Human society in the name of civilization is creating one kind of trouble to avoid
another kind of trouble. e.g. automobiles – traffic congestion, fuel shortage, pollution,
etc.
 Only real way we can minimize our problems is to surrender unto the SPG and give
ourselves up to His protection. The Lord, being all-powerful, can make arrangements
to mitigate our painful life in material existence.
 SD: “We can counteract miseries by performing atonement” No, miseries cannot be
ended by atonement, sacrifices, etc. Both areinfluenced by passion and ignorance.
Following Kṛṣṇa Consciousness (Text 36-41)
Text 36-37: The real interest of the living entity is to get out of the nescience that causes him
to endure repeated birth and death. The only remedy is to surrender unto the SPG through
His representative. Unless one renders devotional service unto the Vāsudeva one cannot
possibly become completely detached from this material world, nor can he possibly manifest
real knowledge.
 SD: By sādhanā bhakti, one attains prema bhakti. This is explained in 37-38.
 Material existence begins with the illusioned bodily conception of life, and on the
basis of this conception there ensues a series of unwanted things (anarthas). These
unwanted things are actually mental desires for various types of sense gratification. In
this way one accepts different types of bodies within this material world. One first has
to control the mind so, that the desires of the mind can be purified.
 Anarthas come down from one bodily life to another. To get out of this entanglement,
one has to take to the devotional service of Lord Vāsudeva
 When one is perfectly advanced in the devotional service of Vāsudeva, one becomes
completely detached from the service of the body, that is, his designated position in
material existence. After becoming so, detached, one becomes actually perfect in
knowledge and engages perfectly in the service of Lord Vāsudeva.
 SD: Cessation of saṁsāra will take place by devotion to guru. There should be bhakti
to guru and to the Lord, since guru is a person who teaches about bhakti to the Lord.
Gurur na sa syat........samupeta mrtyum.
Text 38: One who is faithful, who is always hearing the glories of the SPG, who is always
engaged in the culture of KC and in hearing of the Lord’s activities, very soon becomes
eligible to see the SPG face to face.
 The principles of bhakti-yoga — śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23] — are the only
means by which perfection can be attained.
 SD: “Hearing” in this verse means the 3 principal activities of bhakti – śravaṇa,
Kīrtana and smaraṇa.
Text 39-40: In the place where pure devotees live, following the rules and regulations and
thus, purely conscious and engaged with great eagerness in hearing and chanting the glories
of the SPG, in that place if one gets a chance to hear their constant flow of nectar, which is
exactly like the waves of a river, one will forget the necessities of life — namely hunger and
thirst — and become immune to all kinds of fear, lamentation and illusion.
 Link: Where will bhakti take place?
 The cultivation of KC is possible where great devotees live together and constantly
engage in hearing and chanting the glories of the Lord.
 A businessman is always very eager to go to a place where business is transacted.
Similarly, a devotee is very eager to hear from the lips of liberated devotees.
 Why? In the association of pure devotees, one becomes attached to hearing and
chanting the glories of the Lord. In this way one can cultivate Kṛṣṇa consciousness,
and as soon as this cultivation is advanced, one can become faithful to the Lord,
devoted to the Lord and attached to the Lord, and thus, one can very quickly attain
full KC. The secret of success in the cultivation of Kṛṣṇa consciousness is hearing
from the right person.
Text 41: Because the conditioned soul is always disturbed by the bodily necessities such as
hunger and thirst, he has very little time to cultivate attachment to hearing the nectarean
words of the Supreme Personality of Godhead.
 Unless one is associated with devotees, he cannot cultivate Kṛṣṇa consciousness, for
he will be disturbed by the bodily necessities (eating, sleeping, mating and
defending).
 A person addicted to sinful life cannot develop Kṛṣṇa consciousness.
Lord cannot be understood by worshipping demigods (Text 42-45)

Text 42-44: The most powerful Lord Brahmā; Lord Śiva; Manu, Dakṣa and the other rulers of
humankind; the four saints headed by Sanaka and Sanātana; Marīci, Atri, Aṅgirā, Pulastya,
Pulaha, Kratu, Bhṛgu and Vasiṣṭha; and my humble self [Nārada] are all stalwart brāhmaṇas
who can speak authoritatively on Vedic literature. We are very powerful because of
austerities, meditation and education. Nonetheless, even after inquiring about the Supreme
Personality of Godhead, whom we always see, we do not know perfectly about Him.
 Darwinian theory that homo sapiens appeared only 40,000 years ago is foolish.
Purāṇas give history for millions of years.
 In the beginning of creation there was Lord Brahmā and from him emanated all the
Manus, and the brahmacārīs like Sanaka and Sanātana, as well as Lord Śiva, the great
sages and Nārada.
 The Supreme Personality of Godhead can be understood not by advanced knowledge,
but by pure devotional service.
 So-called scientists and philosophical speculators are unable to understand the
Supreme Lord by virtue of their knowledge. Knowledge is not perfect unless one
comes to the platform of devotional service.
 All the great sages mentioned in this verse have their planets near Brahmaloka. These
sages reside in different stars known as the southern stars, which circle the polestar.
The polestar is the pivot of this universe, and all planets move around this polestar.
 According to Western theory, all the stars are different suns, but according to Vedic
information, there is only one sun within this universe. All the so-called stars are but
different planets.
 Besides this universe, there are many millions of other universes, and each of them
contains similar innumerable stars and planets.
Text 45: Despite the cultivation of Vedic knowledge, which is unlimited, and the worship of
different demigods by the symptoms of Vedic mantras, demigod worship does not help one to
understand the supreme powerful Personality of Godhead.
 "Those whose minds are distorted by material desires surrender unto demigods and
follow the particular rules and regulations of worship according to their own natures."
 By such worship, karmīs may obtain the benediction of material opulence in the form
of animals, riches, beautiful wives, many followers, and so on. By such material
opulence, however, one cannot understand the Supreme Personality of Godhead.
According to Vijayadhvaja Tirtha, who belongs to the Madhvācārya-sampradaya, the

following verses appear after verse 45:
Text 1a-2a: A desire to maintain body, wife and children is also observed in animal society.
The animals have full intelligence to manage such affairs. If a human being is simply
advanced in this respect, what is the difference between him and an animal? One should be
very careful to understand that this human life is attained after many, many births in the
evolutionary process. A learned man who gives up the bodily conception of life, both gross
and subtle, will, by the enlightenment of spiritual knowledge, become a prominent individual
spirit soul, as the Supreme Lord is also.
 That the animals are not rational is untrue; their rationality, however, is not very
advanced.
 One should use one's reason to understand the Supreme Personality of Godhead, for
that is the perfection of human life.
Vedic sacrifices are not the aim of life (Text 46-48)

Text 46: When a person is fully engaged in devotional service, he is favored by the Lord, who
bestows His causeless mercy. At such a time, the awakened devotee gives up all material
activities and ritualistic performances mentioned in the Vedas.
 In these two verses both the karmīs and jñānīs are described as unfit to understand
Him.
 ātma-bhāvitaḥ: the Lord is awakened in one’s mind if one constantly thinks of Him.
 A pure devotee cannot remain a moment without being absorbed in thoughts of the
Supreme Personality of Godhead.
 Because the Supreme Personality of Godhead dictates to the pure devotee from
within, the devotee is saved from all material activities.
 Even the Vedic ritualistic ceremonies are considered material activities because by
such activities one is simply elevated to other planetary systems, the residential
abodes of the demigods.
 ātma-bhāvitaḥ: a devotee is always engaged in preaching to deliver conditioned souls.
E.g. 6 goswamis
 The general populace is engaged in material activities, and when people are a little
advanced, they become attracted by the ritualistic ceremonies mentioned in the Vedas.
However, when one is frustrated in the performance of these ritualistic ceremonies, he
again comes to material activities.
 These people get the seed of devotional service only by the good will of the guru and
Kṛṣṇa. Guru Kṛṣṇa prasāde pāya bhakti latā bīja.
 When one is engaged in devotional service, he is no longer attracted to material
activities. sarvopādhi-vinirmuktam... Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate
 The sincere devotee is always helped by the Supersoul, who resides within the heart
of every living entity. teṣāṁ satata-yuktānāṁ….
 At this time one becomes free from contamination  makes friends with devotees 
material activies ceases.  loses faith in material civilization, highest point of which
is varnasrama.
 "I am not a brāhmaṇa, kṣatriya, vaiśya or śūdra. I am not a brahmacārī, gṛhastha,
vānaprastha or sannyāsī. What am I? I am the eternal servant of the servant of the
servant of Lord Kṛṣṇa [Cc. Madhya 13.80]."
 Through the disciplic succession, one can attain this conclusion, which is perfect
elevation to the transcendental platform.
Text 47: you should never out of ignorance take to the Vedic rituals, which may be pleasing
to hear about or which may appear to be the goal of self-interest. You should never take
these to be the ultimate goal of life.
 "Men of small knowledge are very much attached to the flowery words of the Vedas,
which recommend various fruitive activities for elevation to heavenly planets,
resultant good birth, power, and so forth. Being desirous of sense gratification and
opulent life, they say that there is nothing more than this." BG 2.42-43
 Śrī Nārada Muni wanted to stop King Barhiṣmān from engaging in such fruitive
activities.
 In modern civilization people are very much interested in exploiting the resources of
material nature through the methods of science. Indeed, this is considered
advancement. This is not actually advancement, however, but is simply pleasing to
hear.
 Bhaktivinoda Ṭhākura - jaḍa-vidyā yata māyāra vaibhava tomāra bhajane bādhā:
"Materialistic studies are the glare of māyā only, for they are an obstacle to spiritual
progress."
 The temporary comforts of life experienced either on this planet or on other planets
are all to be taken as illusory because they do not touch the real purpose of life i.e. to
go back home, back to Godhead.
 Ārya-samājists lay too much stress on the sacrificial portion of the Vedas. This verse
indicates, however, that such sacrifices are to be taken as illusory.
 The Vedic performances are, of course, very glittering and pleasing to hear about, but
they do not serve the real purpose of life.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 48 mentions Indications of Evidence

(pramāṇa nirdeshah)
Text 48: Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all.
They do not know that the purpose of the Vedas is to understand one’s own home, where the
Supreme Personality of Godhead lives. Not being interested in their real home, they are
illusioned and search after other homes.
 If one goes to the highest planetary system within this universe he still has to return
after the effects of pious activities are finished.
 Human life is very valuable, and one should not waste it in vain exploration of other
planets. One should be intelligent enough to return to Godhead.
 One can go to the supreme planet (paraṁ vrajet) simply by chanting the Hare Kṛṣṇa
mantra. This is especially meant for the people of this age (kaler doṣa-nidhe). It is the
special advantage of this age that simply by chanting the Hare Kṛṣṇa mahā-mantra
one can become purified of all material contamination and return home, back to
Godhead. There is no doubt about this.
 SD: “Then why do my priests and sages make me do karmas such as sacrifices?”
They do not know Vaikuṇṭha where the Lord resides. They do not know the meaning
of the Vedas.
The only way to please the Lord: Devotional service (Text 49-50)
Conditioned Soul (baddha-jīva lakśhaṇam)
Text 49: The entire world is covered with the sharp points of kuśa grass, and on the strength
of this you have become proud because you have killed various types of animals in sacrifices.
Because of your foolishness, you do not know that devotional service is the only way one can
please the Supreme Personality of Godhead. You cannot understand this fact. Your only
activities should be those that can please the Personality of Godhead. Our education should
be such that we can become elevated to Kṛṣṇa consciousness.
 NM directly insults the king.
 Anything that is done which does not lead to KC is a sinful activity, and any
education that does not lead one to understand Kṛṣṇa is false education.
Text 50: Śrī Harī is the Supersoul and guide of all living entities who have accepted material
bodies within this world. He is the supreme controller of all material activities in material
nature. He is also our best friend, and everyone should take shelter at His lotus feet. In doing
so, one’s life will be auspicious.
 Although the Supersoul is in everyone’s heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe
‘rjuna tiṣṭhati [Bg. 18.61]), He talks only to the pure devotees who constantly engage
in His service.
 Everyone has dormant love for Kṛṣṇa, and by culture and education that has to be
awakened. That is the purpose of this Kṛṣṇa consciousness movement.
Guru is non-different from God (Text 51)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 51 mentions Analysis of the Goal of
Devotional Service (prayojana vicāraḥ)
One who is engaged in devotional service has not the least fear in material existence. This is
because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One
who knows this secret is actually educated, and one thus, educated can become the spiritual
master of the world. One who is an actually bona fide spiritual master, representative of
Kṛṣṇa, is not different from Kṛṣṇa.
 One cannot become a spiritual master unless he is a pure devotee of the Lord.
Such a spiritual master is to be understood as the SPG personally present.
Consulting a bona fide spiritual master means consulting the SPG personally.
One should, therefore, take shelter of such a bona fide spiritual master. Success
in life means accepting a spiritual master who knows Kṛṣṇa as the only supreme
beloved personality. One should worship such a confidential devotee of the Lord.
Lamentable position of household life (Text 52-55)

Text 52: I have replied properly about all that you have asked me. Now hear another narration
that is accepted by saintly persons and is very confidential.
 It was Nārada Muni’s intention that through his instructions the King would
immediately give up all engagement in fruitive activity and take to devotional service.
However, although the King understood everything, he was still not prepared to give
up his engagements.
 This is the position of most people. They accept a bona fide spiritual master and listen
to him, but when the spiritual master indicates that they should leave home and fully
engage in devotional service, they hesitate.
 The duty of the spiritual master is to instruct the disciple as long as he does not come
to the understanding that this materialistic way of life, fruitive activity, is not at all
beneficial.
 King was considering calling his sons first and handing over the kingdom and then
retiring. NM is inducing him to retire at once.
 Nārada Muni therefore, decided to relate another allegory to the King so, that he
might be induced to give up family life within material existence.
Text 53: Please search out that deer who is engaged in eating grass in a very nice flower
garden along with his wife. That deer is very much attached to his business, and he is
enjoying the sweet singing of the bumblebees in his garden. Just try to understand his
position. He is unaware that before him is a tiger, which is accustomed to living at the cost of
another’s flesh. Behind the deer is a hunter, who is threatening to pierce him with sharp
arrows. Thus, the deer’s death is imminent.
 Bumblebees – children, tiger – time factor
 Hunter – death, deer – man
Text 54: woman, who is very attractive in the beginning but in the end very disturbing, is
exactly like the flower, which is attractive in the beginning and detestable at the end. With
woman, the living entity is entangled with lusty desires, and he enjoys sex, just as one enjoys
the aroma of a flower. He thus, enjoys a life of sense gratification — from his tongue to his
genitals — and in this way the living entity considers himself very happy in family life.
United with his wife, he always remains absorbed in such thoughts. He feels great pleasure in
hearing the talks of his wife and children, which are like the sweet humming of bumblebees
that collect honey from flower to flower. He forgets that before him is time, which is taking
away his lifespan with the passing of day and night. He does not see the gradual diminishing
of his life, nor does he care about the superintendent of death, who is trying to kill him from
behind. Just try to understand this. You are in a precarious position and are threatened from
all sides.
 One becomes attached to the gṛhastha-āśrama for two reasons only — the wife cooks
palatable dishes for the satisfaction of her husband’s tongue, and she gives him sexual
pleasure at night. The talks of the wife, which are enjoyed as a family recreation, and
the talks of the children both attract the living entity. He thus, forgets that he has to die
someday and has to prepare for the next life if he wants to be put into a congenial
body.
 When one takes sannyāsa after enjoying family life, he pleases the Supreme Lord
Viṣṇu.
Text 55: Just try to understand the allegorical position of the deer. Be fully conscious of
yourself and give up the pleasure of hearing about promotion to heavenly planets by fruitive
activity. Give up household life, which is full of sex, as well as stories about such things, and
take shelter of the Supreme Personality of Godhead through the mercy of the liberated souls.
In this way, please give up your attraction for material existence.
 One has to give up all this and put himself under the control of the spiritual master.
The symptoms of the bona fide spiritual master are stated in Śrīmad-Bhāgavatam
(11.3.21):
tasmād guruṁ prapadyeta
jijñāsuḥ śreya uttamam
śābde parecaniṣṇātaṁ
brahmaṇy upaśamāśrayam
"Any person who is seriously desirous of achieving real happiness must seek out a bona fide
spiritual master and take shelter of him by initiation. The qualification of a spiritual master is
that he must have realized the conclusion of the scriptures by deliberation and arguments and
thus, be able to convince others of these conclusions. Such great personalities, who have
taken complete shelter of the Supreme Godhead, leaving aside all material considerations, are
to be understood as bona fide spiritual masters."
 One cannot give up this abominable association through one’s own effort, but if one
takes shelter of a bona fide spiritual master who is a paramahaṁsa, he will gradually
be elevated to the platform of spiritual life.
 Generally, a saintly person lives in a remote place in the forest or in a humble cottage.
However, we should note that the times have changed. It may be beneficial for a
saintly person’s own interest to go to the forest and live in a cottage, but if one
becomes a preacher, especially in Western countries, he has to invite many classes of
men who are accustomed to living in comfortable apartments. Therefore, in this age a
saintly person has to make proper arrangements to receive people and attract them to
the message of Kṛṣṇa consciousness. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura,
perhaps for the first time, introduced motorcars and palatial buildings for the
residence of saintly persons just to attract the general public in big cities.
 One should not be attached to material opulence, but material opulence may be
accepted in the Kṛṣṇa consciousness movement to facilitate the propagation of the
movement.
Even sages are bewildered about goal of life (Text 56-57)

Text 56: The King replied: whatever you have said I have heard with great attention and,
considering all of it, have come to the conclusion that the ācāryas who engaged me in fruitive
activity did not know this confidential knowledge. If they were aware of it, why did they not
explain it to me?
 the so-called teachers or leaders of material society do not really know the goal of life.
They are māyayāpahṛta jñānāḥ.
 Vedaiś ca sarvair aham eva vedyaḥ. Why? Because Janmādy asya yataḥ and
Bhagavad-gītā (10.2) Kṛṣṇa says, aham ādir hi devānāṁ: "I am the source of the
demigods." So, Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
 After hearing the instructions of Nārada, King Barhiṣmān came to his senses. He
decided to reject the so-called priestly orders that simply engage their followers in the
ritualistic ceremonies without giving effective instructions about the goal of life.
 Now the churches, temples, and mosques all over the world are not attracting people
because foolish priests cannot elevate their followers to the platform of knowledge.
 Following in the footsteps of Mahārāja Barhiṣmān, everyone should take advantage of
this Kṛṣṇa consciousness movement and abandon the stereotyped ritualistic
ceremonies that go under the garb of so many religions.
 The Gosvāmīs from the very beginning differed from the priestly class that was
engaged in ritualistic ceremonies. Indeed, Śrīla Sanātana Gosvāmī compiled his Hari-
bhakti-vilāsa for the guidance of the Vaiṣṇavas.
 The Vaiṣṇavas, not caring for the lifeless activities of the priestly classes, take to full
Kṛṣṇa consciousness and become perfect in this very life.
Text 57: There are contradictions between your instructions and those of my spiritual teachers
who engaged me in fruitive activities. I now can understand the distinction between
devotional service, knowledge, and renunciation. I had some doubts about them, but you have
now very kindly dissipated all these doubts. I can now understand how even the great sages
are bewildered by the real purpose of life. Of course, there is no question of sense
gratification.
 People generally are attracted by fruitive activities.
 Unless one is very fortunate, he does not take to devotional service. Even the so-
called learned Vedic scholars are bewildered by devotional service.
 Vedic rituals – for sense gratification. Bhakti – no sense gratification, but service of
Lord.
 The so-called priests engaged in sense gratification do not very much like devotional
service. E.g. priests complaining to Kazi.
 To save oneself from the hands of these bewildered karma jaḍa-smārtas, one should
strictly follow sarva dharmān parityajya…
Subtle body always exists (Text 58-60)

Text 58-59: The results of whatever a living entity does in this life are enjoyed in the next
life. The expert knowers of the Vedic conclusions say that one enjoys or suffers the results of
his past activities. But practically it is seen that the body that performed the work in the last
birth is already lost. So, how is it possible to enjoy or suffer the reactions of that work in a
different body?
 As we experience, every individual soul has an individual body, and one person’s
activities or one body’s activities are not enjoyed or suffered by another body or
another person. The question is how the activities of one body are suffered or
enjoyed in the next. This is a question the king wants Nārada Muni to answer.
 Atheists - “Where is the proof that I am suffering and enjoying the resultant actions of
past karma?” They have no idea how the subtle body carries the results of the present
body's actions down to the next gross body. The soul is carried by the subtle body
continuously until liberated from gross material bondage.
Text 60: Nārada: The living entity acts in a gross body in this life. This body is forced to act
by the subtle body, composed of mind, intelligence, and ego. After the gross body is lost, the
subtle body is still there to enjoy or suffer. Thus, there is no change.
 He enjoys through the subtle body, which is composed of mind, intelligence, and ego.
The gross body is the instrumental outer covering. When the gross body is lost the
root of the gross body - the mind, intelligence, and ego - continues and brings about
another gross body.
 Because the SPG as Supersoul is always guiding the individual soul, the individual
soul always knows how to act according to the reactions of his past karma. Therefore,
although there is apparently a change in the gross body, there is a continuation
between the lives of an individual soul.
 Since modern scientists and philosophers are too materialistic, and since their
knowledge is taken away by the illusory energy, they cannot explain how the gross
body is changing.
Living entity always fulfills his desires (Text 61-62)

The living entity, while dreaming, gives up the actual living body. Through the activities of
his mind and intelligence, he acts in another body, either as a god or a dog. After giving up
this gross body, the living entity enters either an animal body or a demigod’s body on this
planet or on another planet. He thus, enjoys the results of the actions of his past life.
 Although the root of distress and happiness is the mind, intelligence and ego, a gross
body is still required as an instrument for enjoyment.
 One becomes a ghost when the subtle body acts without the help of the instrumental
gross body.
 The gross body may lie on a bed and rest, and even though the machinery of the gross
body is working, the living entity may leave, go into a dream, and return to the gross
body.
 All the activities performed by the living entity in the subtle body are called illusory
because they are not permanent. Liberation means getting out of the clutches of the
subtle body. Liberation from the gross body simply involves the transmigration of the
soul from one gross body to another.
 If we train the subtle body in this life by always thinking about Kṛṣṇa, we will transfer
to Kṛṣṇaloka after leaving the gross body.
 The Kṛṣṇa consciousness movement is educating people to enlighten the subtle body.
The perfect example in this regard is Ambarīṣa Mahārāja who always engaged his
mind on the lotus feet of Lord Kṛṣṇa.
 Similarly, in this life we should always fix our mind on the lotus feet of Kṛṣṇa, who is
present in His arcā-vigraha, the incarnation of the Deity in the temple. We should also
always engage in His worship. If we engage our speech in describing the activities of
the Lord and our ears in hearing about His pastimes, and if we follow the regulative
principles to keep the mind intact for advancing in Kṛṣṇa consciousness, we shall
certainly be elevated to the spiritual platform.
Text 62: The living entity labors under the bodily conception of "I am this, I am that. My duty
is this, and therefore, I shall do it." These are all mental impressions, and all these activities
are temporary; nonetheless, by the grace of the Supreme Personality of Godhead, the living
entity gets a chance to execute all his mental concoctions. Thus, he gets another body.
 When the gross body is finished, the plans of the living entity are taken by the mind,
and by the grace of the Lord, the living entity gets a chance to give these plans shape
in the next life. This is known as the law of karma.
 As long as the mind is absorbed in the laws of karma, a certain type of body must be
accepted in the next life.
 Karma is the aggregate of fruitive activities conducted to make this body comfortable
or uncomfortable.
 In the next birth, one acquires remembrance from the Supersoul and begins to execute
the plans begun in the previous life.
Mind indicates past and future bodies (Text 63-68)

Text 63: One can understand the mental or conscious position of a living entity by the
activities of two kinds of senses — the knowledge-acquiring senses and the executive senses.
Similarly, by the mental condition or consciousness of a person, one can understand his
position in the previous life.
 Face is the index of mind.
 Mind of angry person – tongue: abuse, hand: fight, legs: kick. Mind of KC person –
tongue: chant, hand: raised in ecstasy, legs: dance.
 SD: “Since action disappears the moment it is performed, how can one enjoy its
results in the next life?” One can infer the citta by the knowledge senses or action
senses, which are not operating at the same time. Knowledge does not arise from
simultaneous action of the different senses. When mind unites with a particular sense
there is knowledge for the sense object of the particular sense. Similarly, by the
present functions of citta, which do not arise simultaneously, the actions generated
from previous bodies can be inferred. When the operation of citta unite with a certain
action, the citta then appears to be auspicious or inauspicious. Though an action
disappears the moment it is performed, its impression stays in the citta.
Text 64-65: Sometimes we suddenly experience something that was never experienced in the
present body by sight or hearing. Sometimes we see such things suddenly in dreams.
Therefore, my dear King, the living entity, who has a subtle mental covering, develops all
kinds of thoughts and images because of his previous body. Take this from me as certain.
There is no possibility of concocting anything mentally without having perceived it in the
previous body.
 SD: “How we perceive the subtle body which is not destroyed when the gross body is
destroyed?” Explained in 64 and 65.
 The mind is the storehouse of our past desires, and we have this present body due to
our past desires. Similarly, whatever we wish in this present body will be expressed in
a future body. Thus, the mind is the source of various kinds of bodies.
 If a person is engaged in the devotional service of the Lord, he is to be considered a
liberated soul even in this life.
 The devotee is therefore, above the three modes of material nature and is even
transcendental to the brāhmaṇa platform. A brāhmaṇa may be infected by the two
baser modes — namely rajo-guṇa and tamo-guṇa.
Text 66: The mind is the cause of the living entity’s attaining a certain type of body as per his
association with material nature. According to one’s mental composition, one can understand
what the living entity was in his past life as well as what kind of body he will have in the
future. Thus, the mind indicates the past and future bodies.
 Goodness - higher planets. Passion – earthly planets. Ignorance – hellish planets.
 Nārada Muni is herein offering the King blessings of all good fortune so that the King
will not desire anything or make plans for sense gratification. The King was engaged
in fruitive ritualistic ceremonies because he hoped to get a better life in the future.
Nārada Muni desired him to give up all mental concoctions.
 all bodies in heavenly planets and hellish planets arise from mental concoctions, and
the sufferings and enjoyments of material life are simply on the mental platform. All
qualities that are considered good according to the material estimation actually have
no value because these so-called good qualities will not save a person from the cycle
of birth and death.
 Best course for a human being is to favorably accept the transcendental devotional
service of the Lord.
Text 67-68: Sometimes in a dream we see something never experienced or heard of in this
life, but all these incidents have been experienced at different times, in different places and in
different conditions. The mind of the living entity continues to exist in various gross bodies,
and according to one’s desires for sense gratification, the mind records different thoughts. In
the mind these appear together in different combinations; therefore, these images sometimes
appear as things never seen or never heard before.
 Why is it that we sometimes in our dreams see what we have never heard of or seen at
any time during this life? Even though such events may not be experienced in this life,
they were experienced in previous lives. According to time and circumstance, they
combine so, that in dreams we see something wonderful that we have never
experienced. For instance, we may see an ocean on the peak of a mountain. Or we
may see that the ocean has dried up. These are simply combinations of different
experiences in time and space. Sometimes we may see a golden mountain, and this is
due to our having experienced gold and mountains separately. In the dream, under
illusion, we combine these separate factors.
 The mind plans material enjoyment, and the gross body serves as the instrument to
realize such desires and plans. The mind is the platform onto which all desires come
and go. Śrīla Narottama dāsa Ṭhākura therefore, sings:
guru-mukha-padma-vākya, cittete kariyā aikya, āra nā kariha mane āśā
Narottama dāsa Ṭhākura advises everyone to stick to the principle of carrying out the
orders of the spiritual master. One should not desire anything else. If the regulative
principles ordered by the spiritual master are followed rigidly, the mind will gradually
be trained to desire nothing but the service of Kṛṣṇa. Such training is the perfection of
life.
Devotee sees Lord everywhere (Text 69)

Text 69: Kṛṣṇa consciousness means constantly associating with the Supreme Personality of
Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly
as the Supreme Personality of Godhead does. Such observation is not always possible, but it
becomes manifest exactly like the dark planet known as Rāhu, which is observed in the
presence of the full moon.
 It has been explained in the previous verse that all desires on the mental platform
become visible one after another. Sometimes, however, by the supreme will of the
SPG, the whole stockpile can be visible all at one time. When a person is fully
absorbed in KC, his stockpile of material desires is minimized. Indeed, the desires no
longer fructify in the form of gross bodies. Instead, the stockpile of desires becomes
visible on the mental platform by the grace of the SPG. They are cleared in one
stroke. E.g. Yaśodā saw the whole universe in Kṛṣṇa’s mouth.
 According to Vedic astronomy, the Rāhu planet, which is not visible, is accepted.
Sometimes the Rāhu planet is visible in the presence of full moonlight.
 Astronauts went to Rahu, not moon.
 Why we see things not experienced in this life is explained herein. That which we see
is the future expression of a gross body or is already stocked in our mental stockpile.
Because a Kṛṣṇa conscious person does not have to accept a future gross body, his
recorded desires are fulfilled in a dream. We, therefore, sometimes find things in a
dream never experienced in our present life.

Text 70: As long as there exists the subtle material body composed of intelligence, mind,
senses, sense objects, and the reactions of the material qualities, the consciousness of false
identification and its relative objective, the gross body, exist as well.
 SD: “Through the gross body, the subtle body acts as a doer and enjoyer. But the
subtle body never acts alone. In the absence of the gross body, the jīva is no longer a
doer. Hw should then get liberation.” This verse answers this question.
Text 71-72: When the living entity is in deep sleep, when he faints, when there is some great
shock on account of severe loss, at the time of death, or when the body temperature is very
high, the movement of the life air is arrested. At that time the living entity loses knowledge of
identifying the body with the self. When one is a youth, all the ten senses and the mind are
completely visible. However, in the mother’s womb or in the boyhood state, the sense organs
and the mind remain covered, just as the full moon is covered by the darkness of the dark-
moon night.
Text 73: When the living entity dreams, the sense objects are not actually present. However,
because one has associated with the sense objects, they become manifest. Similarly, the living
entity with undeveloped senses does not cease to exist materially, even though he may not be
exactly in contact with the sense objects.
 A child may be innocent, but this does not mean that he is a liberated soul. Everything
is held in reservation, and everything will become manifest in due course of time.
Text 74: The five sense objects, the five sense organs, the five knowledge-acquiring senses
and the mind are the sixteen material expansions. These combine with the living entity and
are influenced by the three modes of material nature. Thus, the existence of the conditioned
soul is understood.
 mamaivāṁśo jīva-loke….prakṛti-sthāni karṣati
Text 75: By virtue of the processes of the subtle body, the living entity develops and gives up
gross bodies. This is known as the transmigration of the soul. Thus, the soul becomes
subjected to different types of so-called enjoyment, lamentation, fear, happiness and
unhappiness.
 Modern psychologists can study the actions of the mind--thinking, feeling and willing
- but they are unable to go deep into the matter. This is due to their lack of knowledge
and to their not being associated with a liberated ācārya.
 dehino ‘smin yathā dehe......Unless all human society understands this important verse
in Bhagavad-gītā, civilization will advance in ignorance, not in knowledge.
Conditioned soul bound as prisoner (Text 76-79)
Text 76-77: The caterpillar transports itself from one leaf to another by capturing one leaf
before giving up the other. Similarly, according to his previous work, the living entity must
capture another body before giving up the one he has. This is because the mind is the
reservoir of all kinds of desires.
 By superior arrangement a living entity is offered another body, but because of his
attraction to the present body, he does not like to transfer himself to another body.
Thus, he is forced to accept another body by the laws of nature.
 The root cause of one’s association is the mind. This great Kṛṣṇa consciousness
movement is the greatest boon to human society because it is teaching everyone to
think always of Kṛṣṇa by executing devotional service. This is technically called
nitya-lila-pravista.
Text 78: As long as we desire to enjoy sense gratification, we create material activities. When
the living entity acts in the material field, he enjoys the senses, and while enjoying the senses,
he creates another series of material activities. In this way the living entity becomes
entrapped as a conditioned soul.
 if we act only for the satisfaction of Viṣṇu, there is no bondage due to material
activity, but if we act otherwise, we become entrapped by one material activity after
another.
 Instead of plunging oneself into the ocean of material activity, one should accept
material activity only to maintain body and soul together. The rest of one’s time
should be devoted to engaging in the transcendental loving service of the Lord. In this
way one can attain relief from the reactions of material activity.
Text 79: You should always know that this cosmic manifestation is created, maintained and
annihilated by the will of the Supreme Personality of Godhead. Consequently, everything
within this cosmic manifestation is under the control of the Lord. To be enlightened by this
perfect knowledge, one should always engage himself in the devotional service of the Lord.
 Self-realization is very difficult in the material condition. However, if we accept the
devotional service of the Lord, the Lord will gradually reveal Himself.
 Through Kṛṣṇa consciousness we can understand not only Kṛṣṇa and the cosmic
manifestation but also our constitutional position.
According to Vijayadhvaja Tirtha, who belongs to the Madhvācārya-sampradaya, the

following two verses appear after verse 79.
Text 1b: If a living entity is developed in Kṛṣṇa consciousness and is merciful to others, and
if his spiritual knowledge of self-realization is perfect, he will immediately attain liberation
from the bondage of material existence.
 a living entity must be merciful to other living entities if he wishes to make
progress in self-realization.
 This means he must preach this knowledge after perfecting himself and
understanding his own position as an eternal servant of Kṛṣṇa.
 If one realizes that he is an eternal servant of Kṛṣṇa but does not preach it, his
realization is imperfect.
Text 2b: Everything happening within time, which consists of past, present, and future, is
merely a dream. That is the secret understanding in all Vedic literature.
 People working for past, present or future happiness are in dream.
 The actual reality is Kṛṣṇa and service to Kṛṣṇa, which can save us from the clutches
of māyā
King Prācīnabarhi leaves home (Text 80-82)

Text 80: Maitreya continued: The supreme devotee, the great saint Nārada, thus, explained to
Prācīnabarhi the constitutional position of the Supreme Personality of Godhead and the living
entity. After giving an invitation to the King, Nārada Muni left to return to Siddhaloka.
 Brahmaloka – highest planet, siddhaloka - its satellite.
 It appears that Nārada is an inhabitant of Siddhaloka, although he travels to all the
planetary systems.
 All the residents of Siddhaloka are spacemen, and they can travel in space without
mechanical help, by virtue of their yogic perfection.
Text 81: In the presence of his ministers, the saintly King Prācīnabarhi left orders for his sons
to protect the citizens. He then left home and went off to undergo austerities in a holy place
known as Kapilāśrama.
 protection means organizing the citizens into the specific divisions of the four varṇas
and four āśramas. It was the responsibility of the royal order to see that the citizens
were following the regulative principles of the four varṇas and the āśramas.
 Simply laws will not help. Varnāśrama is essential.
 when Mahārāja Prācīnabarhi was convinced of the goal of life through the instructions
of Nārada, he did not wait even a moment to see his sons return but left immediately.
There were many things to be done upon the return of his sons, but he simply left
them a message. He knew what his prime duty was. He simply left instructions for his
sons and went off for the purpose of spiritual advancement. This is the system of
Vedic civilization.
 Kapilāśrama is at Gaṅgā-Sāgara.
Text 82: Having undergone austerities and penances at Kapilāśrama, Prācīnabarhi attained
full liberation from all material designations. He constantly engaged in the transcendental
loving service of the Lord and attained a spiritual position qualitatively equal to that of the
SPG.
 tat-samyatam agat - The King attained the position of possessing the same status or
the same form as that of the Lord. This definitely proves that the SPG is always a
person. In His impersonal feature, He is the rays of His transcendental body. When a
living entity attains spiritual perfection, he also attains the same type of body, known
as sac-cidananda-vigraha.
 the living entity can be liberated from the material condition at any moment if he
wishes to do so.
 As soon as the living entity engages in the transcendental loving service of the Lord,
he at once attains freedom from all material conditions.
This story purifies the material world (Text 83-85)

Text 83: One who hears this narration concerning the understanding of the living entity’s
spiritual existence or who relates it to others, will be liberated from the bodily conception of
life.
 This material world is created by the dreaming of Mahā-Viṣṇu. The real, factual
platform is the spiritual world, but when the spirit soul wants to imitate the SPG, he is
put into this dreamland of material creation. After being in contact with the material
modes of nature, the living entity develops the subtle and gross bodies.
 When the living entity is fortunate enough to associate with Śrī Nārada Mahamuni or
his servants, he is liberated from this dreamland of material creation and the bodily
conception of life.
Text 84: This narration is full of the transcendental fame of the Supreme Personality of
Godhead. Consequently, this narration, when described, certainly sanctifies this material
world. It purifies the heart of the living entity and helps him attain his spiritual identity. One
who relates this transcendental narration will be liberated from all material bondage and will
no longer have to wander within this material world.
 Because these narrations are full of the glory of the Supreme Personality of Godhead,
they constitute the most effective process for the purification of the mind.
 Pārameṣṭhyaṁ - Brahmaloka; The inhabitants of Brahmaloka always discuss such
narrations so, that after the annihilation of the material world, they can be directly
transferred to the spiritual world.
Text 85: The allegory of Purañjana, described herein according to authority, was heard by me
from my spiritual master, and it is full of spiritual knowledge. If one can understand the
purpose of this allegory, he will certainly be relieved from the bodily conception and will
clearly understand life after death. Although one may not understand what transmigration of
the soul actually is, one can fully understand it by studying this narration.
 Everyone comes to this material world attracted to sense gratification, and the hard
knot of sense gratification is the attraction between male and female. By this
attraction, one becomes overly attached to the material world in terms of gṛha-kśetra-
suta-apta-vitta--that is, home, land, children, friends, money and so, forth. Thus, one
becomes entangled in the bodily conception of "I" and "mine." However, if one
understands the story of King Purañjana and understands how, by sexual attraction,
Purañjana became a female in his next life, one will also understand the process of
transmigration.
Discussion Topics
(Und) The mechanics of the subtle body (74)
(PeA) “one has to give up family life at a certain age (the age of fifty), take vānaprastha” (54)
(ThA) the foolish Darwinian theory of the anthropologists (42)
(Eva) Actually the material condition cannot be improved. (32)
4.30 THE ACTIVITIES OF THE PRACETĀS
Pracetās please Lord Viṣṇu (Text 1-3)
Description of Lord’s body (Text 4-7)
Lord addressed the Pracetās (Text 8-12)
Girls born of Pramlocā and Kaṇḍu (Text 13-16)
Special facilities given to Pracetās (Text 17-18)
Lord existence is completely independent (Text 19)
Devotees feel freshness and newness in their work (Text 20)

Pracetās offer prayers (Text 21-23)
Lord existence is completely independent (Text 24-25)
Lord is witness to all activities (Text 26)
Lord expands as deity (Text 27-30)
Lord is famous by unlimited names (Text 31-32)
Association of pure devotees (Text 33-36)
Devotees purify places of pilgrimage (Text 37-41)
Lord is famous as Vāsudeva (Text 42)
Pracetās desire to make earth treeless (Text 43-45)
Birth of Dakṣa (Text 46-51)

1. How is Lord Śiva able to offer all kinds of material happiness? (2)
2. Why is the Supreme Lord described as Purañjana? (3)
3. Describe some characteristics of Kinnaras (6)
4. What is a mature devotee’s attitude towards material opulence? (19)
5. Define Harī-medhāse (24)
6. What is the most valuable benediction the Lord gives to neophyte devotees? (27)
7. What is the best benediction a devotee can ask of the Lord? (33)
8. Describe the results achieved by an audience that hears transcendental topics. (35)
9. Which two types of people are able to take advantage of the traveling preacher? (37)
10. List four qualities of Aryans. (40)
11. Cite two examples of the Lord’s renunciation. (43)
12. Why were the Pracetās angry to see the tall trees? (44)
13. Explain why swamis are sometimes addressed as Mahārāja. (45)
14. Briefly sketch the story of the Pracetās’ wife Marisa. (47)
15. For what two reasons did Dakṣa have to take birth from Marisa’s womb? (48)
Analogies:
4.30.12: A good tree within a garden or forest, its flowers will fill the forest with their
fragrance. Similarly, a good son within a family makes the whole family famous all over the
world.
4.30.19: How the same activity can be the cause of bondage and liberation can be explained
as follows. One may get indigestion due to eating too many milk preparations--condensed
milk, sweet rice, and so, on. But even though there is indigestion or diarrhea, another milk
preparation—yogurt mixed with black pepper and salt--will at once cure these maladies. In
other words, one milk preparation can cause indigestion and diarrhea, and another milk
preparation can cure them.
4.30.30: One has to approach the Supreme Personality of Godhead through the impersonal
Brahman effulgence just as one has to approach the sun through the sunshine.
4.30.32: When a bee approaches the parijata tree, it gets unlimited supplies of honey. There is
no need to go to another tree. If one is fixed in the service of the lotus feet of the Lord, there
is unlimited transcendental bliss, and as such there is no need to ask for further benediction.

Verses 1-20
Vidura asks Maitreya for details of the Pracetās’ (sons of Prācīnabarhi) achievements through
chanting the song composed by Lord Śiva. Maitreya responds by elaborately describing the
beautiful audience that Lord Vishnu grants the Pracetās in response to their spiritual practices.
The satisfied Lord praises the devoted and obedient Pracetās for their brotherly dealings. He
lists the benefits achieved by remembering the Pracetās and reciting Lord Śiva’s song. Lord
Viṣṇu blesses the brothers with worldwide fame. He promises them an extremely exalted son
through Marisa, the qualified daughter of Kaṇḍu Muni and Apsara Pramlocā. Marisa was left
by her mother to be raised by the trees. The Lord further grants the Pracetās prolonged
facility for earthly and celestial enjoyment followed by liberation from material existence.
The Supreme Lord explains that his selfless and detached devotees are not adversely affected
by family life. On that enlightened platform they experience equanimity and freshness in all
their activities.
Verses 21-42
The Pracetās ecstatically offer the Lord respectful prayers counting his glories while
especially appreciating his compassion. Though fully satisfied by his audience they request
the incomparable benediction of always having his devotees’ association. The brothers exalt
the process of hearing and chanting spiritual narrations which neutralizes material
contamination and invokes the Lord’s presence. The liberated devotees who constantly chant
the Lord’s names benefit the world by their travels. The Pracetās praise Lord Śiva by whose
grace they were blessed with the Supreme Lord’s shelter. Offering their various spiritual
achievements for the Lord’s satisfaction they humbly conclude their prayer.
Verses 43-51
Having accepted their prayers Lord Viṣṇu departs and the Pracetās come out of the water.
Seeing the Earth’s surface covered by tall trees the angered brothers begin burning down the
trees with fire and air emitted from their mouths. Lord Brahmā stops the devastation by
pacifying the angry princes. The surviving trees deliver Marisa to be their wife. The brothers
marry Marisa and through her give birth to the previously cursed Dakṣa who resumes his role
as a Prajāpatī [progenitor].
Very Important Points

 Disunity between individual souls is so, strong within this material world that even in
a society of Kṛṣṇa consciousness, members sometimes appear disunited due to their
having different opinions and leaning toward material things. Actually, in Kṛṣṇa
consciousness there cannot be two opinions. There is only one goal: to serve Kṛṣṇa to
one’s best ability. If there is some disagreement over service, such disagreement is to
be taken as spiritual. Those who are actually engaged in the service of the Supreme
Personality of Godhead cannot be disunited in any circumstance. This makes the
Supreme Personality of Godhead very happy and willing to award all kinds of
benediction to His devotees.
 Why one is put into a miserable condition, even though everyone is under the control
of the Supreme Personality of Godhead? Because of his minute independence, the
living entity can obey or disobey the orders of the Supreme Lord. If he obeys the
Supreme Lord’s orders, he becomes happy. If he does not, he becomes unhappy.
Therefore, the living entity creates his own happiness or unhappiness. The Supreme
Lord does not enforce these on anyone.
 If one is so, expert that he can engage everything or dovetail everything in the service
of the Lord, to give up the material world would be a great blunder. One should learn
how to dovetail everything in the service of the Lord, for everything is connected to
Kṛṣṇa. That is the real purpose of life and secret of success.
 If one is placed in material opulence due to the special mercy of the Supreme
Personality of Godhead, he should not consider that opulence a cause for bondage.
When a mature devotee is blessed with material opulence, he does not become
affected adversely, for he knows how to employ material opulence in the service of
the Lord. Material opulence detrimental to devotional service is taken away by the
Supreme Lord, while a person who is mature in devotional service is given all
material facilities.
 This saṅkīrtana movement started by the Society for Kṛṣṇa Consciousness is meant
for creating Vaikuṇṭha, the transcendental world that is without anxiety, even in this
material world. The method is the propagation of the śravaṇaṁkīrtanam process
throughout the world.
Important Verses
Text 19: Those who are engaged in auspicious activities in devotional service certainly
understand that the ultimate enjoyer or beneficiary of all activities is the Supreme Personality
of Godhead. Thus, when one acts, he offers the results to the Supreme Personality of
Godhead and passes life always engaged in the topics of the Lord. Even though such a person
may be taking part in family life, he is not affected by the results of his actions.
Text 33: Dear Lord, as long as we have to remain within this material world due to our
material contamination and wander from one type of body to another and from one planet to
another, we pray that we may associate with those who are engaged in discussing Your
pastimes. We pray for this benediction life after life, in different bodily forms and on different
planets.
Text 34: Even a moment’s association with a pure devotee cannot be compared to being
transferred to heavenly planets or even merging into the Brahman effulgence in complete
liberation. For living entities who are destined to give up the body and die, association with
pure devotees is the highest benediction.
Very short summary

In this chapter, the Pracetās, by praising the Lord, obtain a boon from Him. They leave the
water, burn the trees, marry the daughter of the trees, and then rule the kingdom happily.
Pracetās please Lord Viṣṇu (Text 1-3)

Text 1: Vidura inquired from Maitreya: You formerly spoke about the sons of Prācīnabarhi
and informed me that they satisfied the Supreme Personality of Godhead by chanting a song
composed by Lord Śiva. What did they achieve in this way?
 siddhim apuh, or "achieved perfection,": manusyanam sahastresu, kascid yatati
siddhaye. Supreme perfection – mamupetya punarjanme........paramāṁ gatāḥ.
 The highest perfection is to return home, back to Godhead, so that one will not have
to return to this material world and transmigrate from one body to another in the
dream of material existence.
 By the grace of Lord Śiva, the Pracetās actually attained perfection and returned
home, back to Godhead, after enjoying material facilities to the highest extent.
Maitreya will now narrate that to Vidura.
Text 2: What did the the Pracetās, obtain after meeting Lord Śiva, who is very dear to the
Lord Mukunda? Certainly, they were transferred to the spiritual world, but apart from that,
what did they obtain within this material world, either in this life or in other lives?
 The distress and happiness obtained during the span of life are called iha, and the
distress and happiness obtained in the next life are called paratra.
 Sometimes devotees desire to enjoy material happiness also; therefore, by the
arrangement of the Supreme Personality of Godhead, the devotee is given a chance to
enjoy the material world before his final entrance into the spiritual world. Sometimes
a devotee is transferred to a heavenly planet—to Janaloka, Maharloka, Tapoloka,
Siddhaloka and so on.
 However, a pure devotee never aspires for any kind of material happiness. The pure
devotee is consequently transferred directly to Vaikuṇṭhaloka.
Text 3: Maitreya: The Pracetās underwent severe austerities within the seawater to carry out
the order of their father. By chanting and repeating the mantras given by Lord Śiva, they were
able to satisfy Lord Viṣṇu.
 One can offer prayers to the Supreme Personality of Godhead directly, but if one
repeats the prayers offered by great devotees like Lord Śiva and Lord Brahmā, or if
one follows in the footsteps of great personalities, one can please the Supreme
Personality of Godhead very easily.
 The pure devotee never tries to reach the Supreme Lord directly. The most important
way to worship the Lord is to go through the disciplic succession of devotees.
 The Lord enters within the heart of the living entity and within the atom; therefore,
both the living entity and the Lord are called Purañjana. One Purañjana, the living
entity, is subordinate to the supreme Purañjana; therefore, the duty of the subordinate
Purañjana is to satisfy the supreme Purañjana.
Description of Lord’s body (Text 4-7)

Text 4: At the end of 10,000 years of severe austerities performed by the Pracetās, the
Supreme Personality of Godhead, to reward their austerities, appeared before them in His
very pleasing form. This appealed to the Pracetās and satisfied the labor of their austerities.
 Performing ten thousand years of severe austerities is not a happy endeavor. Yet the
devotees undergo such austerities to attain the favor of the Supreme Personality of
Godhead. E.g. Vālmīki performed for 60,000 years.
 In the material world, if one is successful after hard labor, he is very pleased.
Similarly, the devotee forgets all his labors and austerities as soon as he contacts the
 In this Kalīyuga, one can attain the same results simply by chanting the Hare Kṛṣṇa
mahā-mantra. Because the people of this age are fallen, the Lord is kind enough to
give them the easiest method.
Text 5: The Personality of Godhead, appearing on the shoulder of Garuda, seemed like a
cloud resting on the summit of the mountain known as Meru. The transcendental body of the
Personality of Godhead was covered by attractive yellow garments, and His neck was
decorated with the jewel known as Kaustubha-mani. The bodily effulgence of the Lord
dissipated all the darkness of the universe.
 The Lord is just like the effulgent sun. Consequently, whenever the Supreme
Personality of Godhead is present, there cannot be darkness or ignorance.
 This dark universe is illuminated by the sun, but the sun and moon simply reflect the
bodily effulgence of the Supreme Lord.
 BG (7.8) – “prabhāsmi śaśi-sūryayoḥ” Brahma-saṁhitā: yasya prabhā prabhavato
jagad-aṇḍa-koṭi [Bs. 5.40].
Text 6: The Lord’s face was very beautiful, and His head was decorated with a shining helmet
and golden ornaments. The helmet was dazzling and was very beautifully situated on His
head. The Lord had eight arms, which each held a particular weapon. Demigods, great sages
and other associates surrounded the Lord. These were all engaged in His service. Garuda
glorified the Lord with Vedic hymns by flapping his wings. Garuda appeared to be an
inhabitant of the planet known as Kinnaraloka.
 Eight arms - conch-shell, disc, club, lotus, arrow, bow, trident and snake. Śrī
Viraraghava Acarya describes the eight weapons as sankha, cakra, gada, padma,
sarnga, sara, trishul and sarpa.
 Lord is never alone. Always with His associates. So, there is no question of Him being
impersonal.
 Kinnaraloka - inhabitants fly with wing. Siddhaloka – inhabitants fly without wing.
That is the beauty of the varied creation of the Supreme Personality of Godhead.
Text 7: Around the neck of the Personality of Godhead hung a flower garland that reached to
His knees. His eight stout and elongated arms were decorated with that garland, which
challenged the beauty of the goddess of fortune. With a merciful glance and a voice like
thunder, the Lord addressed the sons of King Prācīnabarhiṣat, who were very much
surrendered unto Him.
 ādyaḥ - Krsna is the origin even of Paramātmā and Brahman.
 BG (14.27), brahmaṇo hi pratiṣṭhāham BG 10.12 paraṁ brahma paraṁ dhāma
 Brahma-saṁhitā - anādir ādir govindaḥ sarva-kāraṇa-kāraṇam: [Bs. 5.1]. The
Vedānta-sūtra says, janmādy asya yataḥ: [SB 1.1.1]
 The Absolute Truth is described as ādi-puruṣa. The Absolute Truth is therefore a
person and is not impersonal.
Lord addressed the Pracetās (Text 8-12)
Text 8: The Supreme Personality of Godhead said: I am very much pleased by the friendly
relationships among you. All of you are engaged in one occupation - devotional service. I am
so pleased with your mutual friendship that I wish you all good fortune. Now you may ask a
benediction of Me.
 The unity of the individual souls trying to satisfy the Supreme Lord or giving service
to the Lord is real unity.
 Disunity between individual souls is so strong within this material world that
even in a society of Kṛṣṇa consciousness, members sometimes appear disunited
due to their having different opinions and leaning toward material things.
Actually, in Kṛṣṇa consciousness there cannot be two opinions. There is only one
goal: to serve Kṛṣṇa to one’s best ability. If there is some disagreement over
service, such disagreement is to be taken as spiritual. Those who are actually
engaged in the service of the Supreme Personality of Godhead cannot be
disunited in any circumstance. This makes the Supreme Personality of Godhead
very happy and willing to award all kinds of benediction to His devotees.
Text 9: Those who remember you every evening of every day will become friendly with their
brothers and with all other living entities.
Text 10: Those who will offer Me the prayers composed by Lord Śiva, both in the morning
and in the evening, will be given benedictions by Me. In this way they can both fulfill their
desires and attain good intelligence.
 Good intelligence means going back home, back to Godhead. teṣāṁ satata-yuktānāṁ
 Those who remember the activities of the Pracetās will be delivered and blessed. So
what to speak of the sons of King Prācīnabarhiṣat, who are directly connected with
the Supreme Personality of Godhead?
 If we follow the ācāryas, we attain the same benefit as our predecessors.
 There is no difference between hearing Bhagavad-gītā directly from the Supreme
Lord and following a personality like Arjuna, who formerly heard Bhagavad-gītā
directly from the Lord.
 Sometimes foolish people argue that since Kṛṣṇa is not present at the moment, one
cannot take direct instructions from Him. Such foolish people do not know that there
is no difference between directly hearing Bhagavad-gītā and reading it, as long as one
accepts Bhagavad-gītā as it is, spoken by the Lord.
 if one wants to understand Bhagavad-gītā by his imperfect interpretations, one cannot
possibly understand the mysteries of Bhagavad-gītā, even though one may be a great
scholar according to mundane estimation.
Text 11: Because you have with pleasure accepted within your hearts the orders of your father
and have executed those orders very faithfully, your attractive qualities will be celebrated all
over the world.
 Why one is put into a miserable condition, even though everyone is under the
control of the Supreme Personality of Godhead? Because of his minute
independence, the living entity can obey or disobey the orders of the Supreme
Lord. If he obeys the Supreme Lord’s orders, he becomes happy. If he does not,
he becomes unhappy. Therefore, the living entity creates his own happiness or
unhappiness. The Supreme Lord does not enforce these on anyone.
Text 12: You will have a nice son, who will be in no way inferior to Lord Brahmā.
Consequently, he will be very famous all over the universe, and the sons and grandsons
generated by him will fill the three worlds.
 A good son within a family makes the whole family famous all over the world. E.g.
Krsna in yaduvamsa.
Girls born of Pramlocā and Kaṇḍu (Text 13-16)

Text 13-15: The heavenly society girl named Pramlocā kept the lotus-eyed daughter of Kaṇḍu
in the care of the forest trees. Then she went back to the heavenly planet. This daughter was
born by the coupling of the Apsarā named Pramlocā with the sage Kaṇḍu. Thereafter the
child, who was left to the care of the trees, began to cry in hunger. At that time, the king of
the forest, namely the king of the moon planet, out of compassion placed his finger, which
poured forth nectar, within the child’s mouth. Thus, the child was raised by the mercy of the
king of the moon. Since all of you are very much obedient to My orders, I ask you to at once
marry that girl, who is so, well-qualified with beauty and good qualities. According to the
order of your father, create progeny through her.
 SD: “Who will be the wife that bears us the son?” 13-15 answer this.
 Whenever a great sage undergoes severe austerities for material power, the king of
heaven, Indra, becomes very envious.
 Indra was very much afraid of the severe austerities performed by the great sage
Kaṇḍu, and he sent Pramlocā to break his vows and austerities.
 Indra became successful in breaking the vow of the great sage Kaṇḍu, who became
attracted by the beauty of Pramlocā and begot a female child.
 Pramlocā returned to the heavenly planets, leaving the newborn child to the care of
the trees.
 The trees could not take care of the child properly; therefore, the trees handed the
child over to the king of the moon.
 The Pracetās not only were great devotees of the Supreme Personality of Godhead but
were very obedient to the orders of their father. Therefore the Lord asked them to
marry the daughter of Pramlocā.
Text 16: You brothers are all the same nature, being devotees and obedient sons of your
father. Similarly, that girl is also of the same type and is dedicated to all of you. Thus, both
the girl and you are on the same platform, being united on a common principle.
 A woman cannot have many husbands. In exceptional cases, a girl can marry more
than one man, provided she is able to treat her husbands equally. This is not possible
for an ordinary woman. Only one who is especially qualified can be allowed to marry
more than one husband.
 kalau pañca vivarjayet. In this age a woman is forbidden to marry her husband's
brother. This system is still practiced in some of the hilly tracts of India.
 With the blessings of the Lord, all things are possible. The Lord especially blessed the
girl to surrender equally to all brothers.
 apṛthag-dharma: "occupational duty without difference of purpose". One may act
according to his own occupational duty just to satisfy the yajña-puruṣa, the Supreme
Personality of Godhead. Different limbs of the body may act in diverse ways, but the
ultimate aim is to maintain the entire body. Similarly, if we work for the satisfaction
of the Supreme Personality of Godhead, we will find that we satisfy everything.
Special facilities given to Pracetās (Text 17-18)

Text 17: The Lord then blessed all the Pracetās, saying: By My mercy, you can enjoy all the
facilities of this world as well as the heavenly world. Indeed, you can enjoy all of them
without hindrance and with full strength for one million celestial years.
 Our six earth months are said to equal twelve hours in the higher planetary systems.
Thirty days equal one month, and twelve months equal one year.
 In the material world, if one wants to live for many years, he must endure the
difficulties of old age, invalidity, and many other miserable conditions. The Pracetās,
however, were given full bodily strength to enjoy material facilities.
 This special facility was given to the Pracetās so, that they could continue rendering
full devotional service.
Text 18: Thereafter you will develop unadulterated devotional service unto Me and be freed
from all material contamination. At that time, being completely unattached to material
enjoyment in the so-called heavenly planets as well as in hellish planets, you will return back
to Godhead.
 Although they could live millions of years to enjoy material facilities, they still would
not be deviated from the transcendental loving service of the Lord.
 During one lifetime, a materialist engages in acquiring land, money, friends, society,
friendship, love and so on. He also wants to enjoy the heavenly planets after the
annihilation of the body.
 A devotee, however, is transcendental to both heavenly and hellish conditions.
 When one is strongly fixed in devotional service and free from all material
attachment, uncontaminated by the material modes of nature, he becomes fit to return
back to Godhead.
 akva-guṇāśayāḥ: by devotional service one is able to give up the influence of the three
modes of material nature.
 Nature of material world - Padaṁ padaṁ yad vipadāṁ na teṣām. So, there is no profit,
even if one is promoted to the highest planet in the material universe, Brahmaloka.
Real benefit – when one return to spiritual world.
Lord existence is completely independent (Text 19)

Text 19: Those who are engaged in auspicious activities in devotional service certainly
understand that the ultimate enjoyer or beneficiary of all activities is the Supreme
Personality of Godhead. Thus, when one acts, he offers the results to the Supreme
Personality of Godhead and passes life always engaged in the topics of the Lord. Even
though such a person may be taking part in family life, he is not affected by the results
of his actions.
 SD: “You have told them to enjoy the earthly pleasures. Since this pleasure is
equivalent to hell andunfavorable for bhakti to you, why do you force it on us?”
 The devotee does not consider himself the proprietor of any occupation. The devotee
always thinks of the Supreme Personality of Godhead as the proprietor; therefore, the
results of his business are offered to the Supreme Lord. This is the secret of success.
 If one engages himself in the service of the Lord through his life, wealth, words,
intelligence, and everything he possesses, he will always be liberated in any
condition. Such a person is called a jīvan-mukta.
 This Kṛṣṇa consciousness movement is the greatest boon to humanity because it keeps
one always engaged in Kṛṣṇa’s service.
 If one is so, expert that he can engage everything or dovetail everything in the
service of the Lord, to give up the material world would be a great blunder. One
should learn how to dovetail everything in the service of the Lord, for everything
is connected to Kṛṣṇa. That is the real purpose of life and secret of success.
 How the same activity can be the cause of bondage and liberation can be explained as
follows. One may get indigestion due to eating too many milk preparations--
condensed milk, sweet rice, and so, on. But even though there is indigestion or
diarrhea, another milk preparation--yogurt mixed with black pepper and salt--will
immediately cure these maladies.
 If one is placed in material opulence due to the special mercy of the Supreme
Personality of Godhead, he should not consider that opulence a cause for
bondage. When a mature devotee is blessed with material opulence, he does not
become affected adversely, for he knows how to employ material opulence in the
service of the Lord.
 Material opulence detrimental to devotional service is taken away by the
Supreme Lord, while a person who is mature in devotional service is given all
material facilities.
 Enjoyment ordered by Lord increases bhakti. This enjoyment arises by His mercy.
Lord’s mercy towards persons who have not burned up material impurities is to take
away their enjoyment.
Devotees feel freshness and newness in their work (Text 20)

Text 20: Always engaging in the activities of devotional service, devotees feel ever-
increasingly fresh and new in all their activities. The Supersoul within the heart of the
devotee, makes everything increasingly fresh. This is Brahman position. In such a liberated
stage, one is never bewildered. Nor does one lament or become unnecessarily jubilant. This is
due to the brahma-bhuta situation.
 kuśala-karmaṇām: A devotee is inspired by the Supersoul within the heart to advance
in devotional service in a variety of ways.
 If one engages in chanting a material name, he will feel tired after chanting a few
times. However, one can chant the Hare Kṛṣṇa mahā-mantra all day and night and
never feel tired.
 Śrīla Rūpa Gosvāmī said that if he could somehow get millions of ears and tongues,
then he could relish spiritual bliss by chanting the Hare Kṛṣṇa mahā-mantra.
 Śrīla Jīva Gosvāmī says that the Supersoul exists in everyone's heart, but in the heart
of the devotee He reveals Himself as ever-increasingly new. Being inspired by Him,
the devotee experiences increased transcendental bliss in the execution of his
devotional service.
Pracetās offer prayers (Text 21-23)

Text 21: Maitreya said: After the Personality of Godhead spoke thus, the Pracetās began to
offer Him prayers. The Lord is the bestower of all success in life and is the supreme
benefactor. He is also the supreme friend who takes away all miserable conditions
experienced by a devotee. In a faltering voice, due to ecstasy, the Pracetās began to offer
prayers. They were purified by the presence of the Lord, who was before them face to face.
 puruṣārtha-bhājanam (the bestower of the ultimate goal of life). Whatever success we
want in life can be attained by the mercy of the Lord. Since the Pracetās had already
attained the Lord's mercy, they were no longer subject to the contamination of the
material modes.
 Because the Lord appeared before them, naturally all the contaminations of the
material qualities of rajas and tamas completely disappeared. Similarly, when an
unalloyed devotee chants the Hare Kṛṣṇa mahā-mantra, he is also purified of all
material contamination because the name of the Lord and the Lord are identical.
 Sometimes the devotees are dissatisfied due to their not seeing the Supreme
Personality of Godhead personally. When the Pracetās saw the Supreme Lord
personally present, their unhappiness vanished.
Text 22: The Pracetās spoke: Four qualities of the Lord: (1) You relieve all kinds of
material distress. (2) Your magnanimous transcendental qualities and holy name are all-
auspicious. This conclusion is already settled. (3) You can go faster than the speed of mind
and words. (4) You cannot be perceived by material senses. We, therefore, offer You
respectful obeisances again and again.
 nirūpita - "concluded" No one has to conduct research work to find God or make
progress in spiritual knowledge. Everything is conclusively there in the Vedas. vedaiś
ca sarvair aham eva vedyaḥ
 Atah Śrī Kṛṣṇa...... Simply by chanting one can advance.
 We cannot approach the Supreme Personality of Godhead by the speed of mind or
words, but if we stick to devotional service we can easily and quickly approach Him.
Text 23: Lord’s interaction with the material world: We beg to offer our obeisances unto
You. When the mind is fixed upon You, the world of duality, although a place for material
enjoyment, appears meaningless. Your transcendental form is full of transcendental bliss. We,
therefore, offer our respects unto You. Your appearances as Brahmā, Viṣṇu and Śiva are
meant for the purpose of creating, maintaining and annihilating this cosmic manifestation.
 although the pure devotee appears to engage in material activities in the service of the
Lord, he knows very well that material enjoyment for sense gratification has no use
whatsoever.
Lord existence is completely independent (Text 24-25)

Text 24: Your existence is completely independent of all material influences. Your Lordship
always takes away the devotee’s miserable conditions, for Your brain plans how to do so. You
live everywhere as Paramātmā; therefore, You are known as Vāsudeva. You also accept
Vasudeva as Your father, and You are celebrated by the name Kṛṣṇa. You are so kind that You
always increase the influence of all kinds of devotees.
 namo viśuddha-sattvāya: Viṣṇu not on same level as Śiva and Brahmā. Thinking them
to be equal is an offence.
 Although a living entity like us, Lord Brahmā is exalted due to his pious activities;
therefore he is given the high post of Brahmā.
 Lord Śiva is not actually like a living entity, but he is not the Supreme Personality of
Godhead. His position is somewhere between Viṣṇu, the Supreme Personality of
Godhead, and Brahmā, the living entity.
 vāsudevāya kṛṣṇāya. Kṛṣṇa is the original Supreme Personality of Godhead, and all
Viṣṇu expansions are His plenary portions or portions of His plenary portions (known
as svāṁśa and kalā). The svāṁśa, or direct expansion, is also called aṁśa. All viṣṇu-
tattvas are svāṁśa, direct parts and parcels of the Supreme Personality of Godhead,
Kṛṣṇa. Kṛṣṇa is known as Vāsudeva because He appeared in this material world as the
son of Vasudeva. Similarly, He is known as Devakī-nandana, Yaśodā-nandana, Nanda-
nandana and so on.
 The Supreme Personality of Godhead has unlimited powers, and He wants to see that
His devotees are also entrusted with unlimited powers. A devotee of the Lord is
always, therefore, distinguished from all other living entities.
 Hari means "one who takes away all miserable conditions," and hari-medhase means
that the Lord is always planning ways to deliver the conditioned soul from the
clutches of māyā
 Kṛṣṇa, the original Personality of Godhead, appears in this material world when the
demigods, who are devotees of the Lord, are disturbed by the demons.
Text 25: From Your abdomen sprouts the lotus flower, the origin of all living entities. You are
always decorated with a lotus garland, and Your feet resemble the lotus flower with all its
fragrance. Your eyes are also like the petals of a lotus flower.
 kamala-nābhāya : Lord Viṣṇu is the origin of the material creation. From the abdomen
of Garbhodakaśāyī Viṣṇu, a lotus flower sprouts. Lord Brahmā, the first creature of
the universe, is born from this lotus flower, and subsequently, Lord Brahmā creates
the whole universe. The origin of all creation is therefore Lord Viṣṇu, and the origin
of all the viṣṇu-tattvas is Lord Kṛṣṇa. Consequently, Kṛṣṇa is the origin of everything.
 This is also confirmed in the Vedānta-sūtra. Janmādy asya yataḥ: [SB 1.1.1] "The
Absolute Truth is He from whom everything emanates."
Lord is witness to all activities (Text 26)

Text 26: The garment You have put on is yellowish in color, like the saffron of a lotus flower,
but it is not made of anything material. Since You live in everyone’s heart, You are the direct
witness of all the activities of all living entities. We offer our respectful obeisances unto You
again and again.
 The Lord puts on a dress that is yellow, but such a garment is never to be considered
material. The garments of the Lord are also the Lord. They are nondifferent from the
Lord because they are spiritual in nature.
 sarva-bhūta-nivāsāya further clarifies how Lord Viṣṇu lives in everyone's heart and
acts as the direct witness of all the activities of the conditioned soul.
 The Lord directly witnesses our activities and experiences our desires. The Supreme
Lord gives us the facilities to act in the way we wish.
Lord expands as deity (Text 27-30)

Text 27: We conditioned souls are always covered by ignorance in the bodily conception of
life. We, therefore, always prefer the miserable conditions of material existence. To deliver us
from these miserable conditions, You have advented Yourself in this transcendental form.
This is evidence of Your unlimited causeless mercy upon those of us who are suffering in this
way. What, then, to speak of the devotees to whom You are always so, favorably disposed?
 When the Lord appears in His original form, He acts to deliver the pious and
annihilate the miscreants (Bg. 4.8).
 On the Battlefield of Kurukṣetra, superficially two things were going on—the demons
were being killed, and the devotee, Arjuna, was being protected. However, the results
were the same for everyone - attained their original constitutional position (svarūpa).
 The Lord shows all mercy not only to conditioned souls but also to the devotees, who
are already liberated due to their devotional service.
 arca-vigraha - This facility is offered to neophyte devotees so that they can see the
real form of the Lord face to face and offer their respectful obeisances and sacrifices
in the form of arcā.
Text 28: You are the killer of all inauspicious things. You are compassionate upon Your poor
devotees through the expansion of Your arcā-vigraha. You should certainly think of us as
Your eternal servants.
 arcā-vigraha is an expansion of His unlimited potencies.
 By nature, the Lord is very compassionate; therefore, the service of neophyte devotees
is accepted by the Lord.
 Atheists may think that the devotees are engaged in idol worship, but the fact is
different. Janārdana accepts bhāva, the attitude of service.
 The neophyte devotee engaged in the worship of the Lord may not understand the
value of such worship, but the Supreme Lord, being bhakta-vatsala, accepts His
devotee and in due course of time takes him home.
 a brāhmaṇa who was offering sweet rice to the Lord within his mind.
 it is the duty of every sincere devotee to accept the arcā-vigraha at home or in the
temple and worship the form of the Lord as advised in authorized scriptures and
directed by the spiritual master.
Text 29: Paramatma: When the Lord, out of His natural compassion, thinks of His devotee,
by that process only are all desires of the neophyte devotee fulfilled. The Lord is situated in
every living entity’s heart, although the living entity may be very insignificant. The Lord
knows everything about the living entity, including all his desires. Although we are very
insignificant, why should the Lord not know our desires?
 A very advanced devotee does not think himself advanced. He is always very humble.
 The Lord also gives opportunity to the nondevotees to fulfill their desires
 If the desires of the nondevotees are fulfilled, why not those of the devotee?
 If a sincere devotee renders service to the Lord or to the arcā-vigraha, the form of the
Lord, all his activities prove successful because the Lord is present within his heart
and understands his sincerity.
Text 30: O Lord of the universe, You are the actual teacher of the science of devotional
service. We are satisfied that Your Lordship is the ultimate goal of our lives, and we pray that
You will be satisfied with us. That is our benediction. We do not want anything other
than Your full satisfaction.
 When a devotee understands that the Lord is satisfied, liberation, or merging into the
effulgence of the Lord, is not very difficult.
Lord is famous by unlimited names (Text 31-32)

Text 31: We shall, therefore, pray for Your benediction because You are the Supreme, beyond
all transcendence, and because there is no end to Your opulences. Consequently, You are
celebrated by the name Ananta.
 There is no need for devotees to ask any benediction from the Lord because they are
simply satisfied by the presence of the SPG.
 The Lord asked the Pracetās to pray for some benediction, and they said, “What kind
of benediction should we pray for? The Lord is unlimited, and there are unlimited
benedictions”. The purport is that if one must ask for benediction, he must ask for
unlimited benediction.
 As will be explained in the next verses, the Pracetās planned to ask the Lord for
something that has no limit. The Lord’s pastimes, qualities, forms and names are all
unlimited.
`
Text 32: When the bee approaches the celestial tree called the pārijāta, it certainly does not
leave the tree, because there is no need for such action. Similarly, when we have approached
Your lotus feet and taken shelter of them, what further benediction may we ask of You?
 SD: “So then, ask for many boons, as much as you want”. No, we want only your
lotus feet.
 When a devotee is actually engaged in the service of the lotus feet of the Lord, his
engagement in itself is so perfect that there is no need to ask for further benediction.
 The pārijāta tree is not commonly found within this material world. The pārijāta tree
is also known as kalpa-vṛkṣa, or the wish-fulfilling tree. One can get anything he
desires from such a tree.
 The lotus feet of the Lord are exactly like the pārijāta trees, or wish-fulfilling trees,
and the devotees are like bumblebees. They are always attracted by the lotus feet of
the Lord.
Association of pure devotees (Text 33-36)
Text 33: As long as we have to remain within this material world due to our material
contamination and wander from one type of body to another and from one planet to
another, we pray that we may associate with those who are engaged in discussing Your
pastimes. We pray for this benediction life after life, in different bodily forms and on
different planets.
 This is the best benediction that a devotee can ask of the Supreme Lord.
 For the devotee there is no need to pray to the Lord for transferal to the Vaikuṇṭha
world. A pure devotee can create Vaikuṇṭha or Vṛndāvana anywhere simply by
chanting the glories of the Lord without offense.
 Why a devotee wants this benediction? Out of humility, a devotee considers himself
unfit to be transferred to the spiritual world. He always thinks himself contaminated
by the modes of material nature.
Text 34: Even a moment’s association with a pure devotee cannot be compared to being
transferred to heavenly planets or even merging into the Brahman effulgence in
complete liberation. For living entities who are destined to give up the body and die,
association with pure devotees is the highest benediction.
 SD: “You said you were contaminated by māyā. You pray for devotee association to
conquer māyā. Then, why do not you just directly take liberation?” Devotee
association is better than svarga or liberation because with devotee association one
can experience the sweetness of talks about your form and qualities. Though you give
all happiness to others, the devotee gives you the highest happiness. Thus, we pray for
devotee association.
 a pure devotee does not place much value in the destination of the karmīs (the
heavenly planets) or in the destination of the jñānīs (merging into the Brahman
effulgence).
 A pure devotee considers a moment's association with another pure devotee to be far
superior
 The topmost benediction for those who are living in this material world and are
subjected to the repetition of birth and death (transmigration) is association with pure
devotees.
 This Kṛṣṇa consciousness movement is started for that purpose. A person who is
overly affected materially may take advantage of this movement and become
intimately associated with it. In this way the confused and frustrated inhabitants of
this material world may find the highest happiness in association with devotees.
Text 35: Whenever pure topics of the transcendental world are discussed, the members of the
audience forget all kinds of material hankerings, at least for the time being. Not only that, but
they are no longer envious of one another, nor do they suffer from anxiety or fear.
 Vaikuṇṭha means "without anxiety," and the material world means full of anxiety.
 A place immediately becomes Vaikuṇṭha whenever the holy topics of the Personality
of Godhead are discussed by pure devotees.
 How? (1) Because of the presence of the Lord in the form of the transcendental
vibration, the Vaikuṇṭha atmosphere is evoked. This atmosphere is without fear and
anxiety. One living entity does not fear another. (2) By hearing the holy names and
glories of the Lord, a person executes pious activities. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). Thus his material hankerings immediately stop.
 This saṅkīrtana movement started by the Society for Kṛṣṇa Consciousness is
meant for creating Vaikuṇṭha, the transcendental world that is without anxiety,
even in this material world. The method is the propagation of the śravaṇaṁ
kīrtanam process throughout the world.
Text 36: Nārāyaṇa is present among devotees who are engaged in hearing and chanting the
holy name of the Supreme Personality of Godhead. Nārāyaṇa is the ultimate goal of
sannyāsīs, those in the renounced order of life, and Nārāyaṇa is worshiped through this
saṅkīrtana movement by those who are liberated from material contamination. Indeed, they
recite the holy name again and again.
 The Māyāvādī sannyāsīs are missing the real presence of Nārāyaṇa. To say that
everyone is a temple of Nārāyaṇa is correct, but to accept another human being as
Nārāyaṇa is a great offense. The conception of daridra-nārāyaṇa (poor Nārāyaṇa), an
attempt to identify the poor with Nārāyaṇa, is also a great offense. Even to identify
Nārāyaṇa with demigods like Lord Brahmā and Lord Śiva is an offense.
 In this age of Kalī, Nārāyaṇa is immediately present in the form of Lord Caitanya.
 Instead of becoming nirvaira (nonenvious of other living entities), one who tries to
become Nārāyaṇa becomes envious of the Supreme Lord.
Devotees purify places of pilgrimage (Text 37-41)

Text 37: Your devotees wander all over the world to purify even the holy places of
pilgrimage. Is not such activity pleasing to those who are actually afraid of material
existence?
 There are two kinds of devotees. One is called goṣṭhyānandī and the other
bhajanānandī.
 Devotee travel all over places to preach.
 Frustrated and intelligent both can take advantage.
 Many sinful men bathe in the holy waters of the places of pilgrimage. They take their
baths in the waters of the Ganges and Yamunā. In this way the sinful men are purified,
but their sinful actions and reactions remain at the holy places of pilgrimage. When a
devotee comes to take his bath at those places of pilgrimage, the sinful reactions left
by the sinful men are neutralized by the devotee.
Text 38: By virtue of a moment’s association with Lord Śiva, who is very dear to You and
who is Your most intimate friend, we were fortunate to attain You. You are the most expert
physician, capable of treating the incurable disease of material existence. On account of our
great fortune, we have been able to take shelter at Your lotus feet
 My comment: we are example of previoys verse. See our benefit of meeting Lord
Siva
 the most exalted Vaiṣṇava is Lord Śiva, and those who are actually devotees of Lord
Śiva follow Lord Śiva‘s advice and take shelter at the lotus feet of Lord Viṣṇu. The
so-called devotees of Lord Śiva, who are simply after material prosperity, are in a way
deceived by Lord Śiva.
 There is no harm in worshiping the demigods, provided that one’s aim is to return
home, back to Godhead. Generally people go to the demigods for material benefit, as
indicated in Bhagavad-gītā
 sometimes in revealed scriptures Lord Śiva is described as being nondifferent from
the Supreme Personality of Godhead. The point is that Lord Śiva and Lord Viṣṇu are
so intimately connected that there is no difference in opinion.
 Nowhere in revealed scripture does Lord Śiva claim to be equal to Lord Viṣṇu. This is
simply the creation of the so-called devotees of Lord Śiva, who claim that Lord Śiva
and Lord Viṣṇu are one.
Text 39-40: We have studied the Vedas, accepted a spiritual master and offered respect to
brāhmaṇas, advanced devotees and aged personalities who are spiritually very advanced. We
have offered our respects to them, and we have not been envious of any brother, friends or
anyone else. We have also undergone severe austerities within the water and have not taken
food for a long time. All these spiritual assets of ours are simply offered for Your
satisfaction. We pray for this benediction only, and nothing more.
 One may engage in any business - material or spiritual - but the purpose should be the
satisfaction of the Supreme Personality of Godhead.
 This verse presents a perfect picture of Vedic civilization. People training to become
devotees should be respectful not only to the Supreme Personality of Godhead but
also to those who are elderly in knowledge, who are Āryans and actual devotees of the
Lord.
 An Āryan is one who does not boast but is an actual devotee of the Lord. Āryan
means "advanced."
 Anyone who is advanced in the devotional service of the Lord certainly knows his
duty. It does not matter whether his duty is violent or nonviolent. If it is sanctioned
and ordered by the Supreme Lord, it must be performed.
 Accepting austerities and penances is the avowed business of those interested in
advanced civilization.
 Devotees should not eat voraciously. They should eat only prescribed eatables.
Text 41: Even great yogīs and mystics who are very much advanced by virtue of austerities
and knowledge and who have completely situated themselves in pure existence, as well as
great personalities like Manu, Lord Brahmā and Lord Śiva, cannot fully understand Your
glories and potencies. Nonetheless they have offered their prayers according to their own
capacities. In the same way, we, although much lower than these personalities, also offer our
prayers according to our own capability.
 Even Ananta, or Śeṣa, cannot describe His own glories. It is not possible to estimate
the complete potencies and glories of the Supreme Lord.
 We are all situated in relative positions according to our own karma. Yet every one of
us can offer prayers with heart and soul as far as we can appreciate the Lord’s glories.
That is our perfection.
 One who is brought under the lotus feet of the Lord by the endeavor of the spiritual
master is certainly immediately purified, however lowborn he may be. He becomes
eligible to return home, back to Godhead.
Lord is famous as Vāsudeva (Text 42)

(1) You have no enemies or friends. You are equal to everyone. (2) You cannot be
contaminated by sinful activities, and (3) Your transcendental form is always (4) beyond
the material creation. (5) You are the Supreme Personality of Godhead because (6) You
remain everywhere within all existence. You are consequently, known as Vāsudeva. We
offer You our respectful obeisances.
Pracetās desire to make earth treeless (Text 43-45)

Text 43: Maitreya continued: The Supreme Personality of Godhead, who is the protector of
surrendered souls, being thus, addressed by the Pracetās and worshiped by them, replied,
"May whatever you have prayed for be fulfilled." After saying this, the Supreme Personality
of Godhead, whose prowess is never defeated, left. The Pracetās were unwilling to be
separated from Him because they had not seen Him to their full satisfaction.
 This is an example of His renunciation. The conclusion is that although the Supreme
Lord has unlimited kindness for His devotees, He is not attached to anyone. He is
equally kind to His innumerable devotees all over the creation. E.g. Mahaprabhu
leaving Advaita prabhu house even though devotees asked for.
Text 44: Thereafter all the Pracetās emerged from the waters of the sea. They then saw that all
the trees on land had grown very tall, as if to obstruct the path to the heavenly planets. These
trees had covered the entire surface of the world. At this time the Pracetās became very angry.
 when they came out, they saw that everything had been neglected due to the King’s
absence. There were no agricultural activities.
 It is not a fact that jungles and trees attract clouds and rain, because we find rainfall
over the sea. Human beings can inhabit any place on the surface of the earth by
clearing jungles and converting land for agricultural purposes. People can keep cows,
and all economic problems can be solved in that way. One need only work to produce
grains and take care of the cows.
Text 45: O king, at the time of devastation, Lord Śiva emits fire and air from his mouth out of
anger. To make the surface of the earth completely treeless, the Pracetās also emitted fire and
air from their mouths.
 A dhīra never becomes angry because he is always situated in devotional service.
Advanced devotees can control their senses; therefore, a devotee can be addressed as
rājan.
Birth of Dakṣa (Text 46-51)

Text 46: After seeing that all the trees on the surface of the earth were being turned to ashes,
Lord Brahmā immediately came to the sons of King Barhiṣmān and pacified them with words
of logic.
Text 47: The remaining trees, being very much afraid of the Pracetās, immediately delivered
their daughter at the advice of Lord Brahmā.
 The daughter of the trees is referred to in text 13 of this chapter. This daughter was
born of Kaṇḍu and Pramlocā.
Text 48: Following the order of Lord Brahmā, all the Pracetās accepted the girl as their wife.
From the womb of this girl, the son of Lord Brahmā named Dakṣa took birth. Dakṣa had to
take birth from the womb of Māriṣā due to his disobeying and disrespecting Lord Mahādeva
[Śiva]. Consequently, he had to give up his body twice.
Text 49: His previous body had been destroyed, but he, the same Dakṣa, inspired by the
supreme will, created all the desired living entities in the Cākṣuṣa manvantara.
 The various Manus existing in one day of Lord Brahmā are as follows: (1)
Svāyambhuva, (2) Svārociṣa, (3) Uttama, (4) Tāmasa, (5) Raivata, (6) Cākṣuṣa, (7)
Vaivasvata, (8) Sāvarṇi, (9) Dakṣasāvarṇi, (10) Brahma-sāvarṇi, ( 11) Dharma-
sāvarṇi, (12) Rudra-sāvarṇi, (13) Deva-sāvarṇi and (14) Indra-sāvarṇi
 The present age is under the control of Vaivasvata Manu. Each Manu lives 4,320,000
years multiplied by 71. The present Manu has already lived for 4,320,000 years
multiplied by 28.
 The controversy of the Dakṣa-yajña took place in the Svāyambhuva manvantara
period. As a result, Dakṣa was punished by Lord Śiva. Dakṣa underwent severe
penances up to the fifth manvantara. Thus, at the beginning of the sixth manvantara,
known as the Cākṣuṣa manvantara, Dakṣa regained his former opulence by the
blessings of Lord Śiva.
Text 50-51: After being born, Dakṣa, by the superexcellence of his bodily luster, covered all
others’ bodily opulence. Because he was very expert in performing fruitive activity, he was
called by the name Dakṣa, meaning "the very expert." Lord Brahmā therefore, engaged Dakṣa
in the work of generating living entities and maintaining them. In due course of time, Dakṣa
also engaged other Prajāpatīs [progenitors] in the process of generation and maintenance.
Discussion Topics
(Aut, PrA) leaving the newborn child to the care of the trees. (13)
(ThA) A woman cannot have many husbands, although a husband can have many wives. (16)
(M&M) One need only work to produce grains and take care of the cows. (44)
4.31 NĀRADA INSTRUCTS THE PRACETĀS
Pracetās leave home (Text 1-2)
Nārada comes to see the Pracetās (Text (3-7)
Nārada instructs the Pracetās (Text 8-9)
3 types of human birth (Text 10-12)
Aim of auspicious activities (Text 13)
Supreme Lord is source of everything (Text 14-17)
Supreme Lord is Supersoul of all living entities (Text 18-19)
Lord enjoys tastes of devotees’ activities (Text 20-22)
Pracetās return back to Godhead (Text 23-31)

1. What is a life based on the “Vedic principles” (1)
2. Describe the proper and improper way to approach a saintly person. (7)
3. Lit the three kinds of births of a civilized human being. (10)
4. Briefly explain the analogy given in text 17.
5. What are the immediate and remote causes of the cosmic manifestation. What example is
cited to clarify this concept? (17)
6. What are three ways to quickly satisfy the Lord and how are they connected? (19)
7. Explain what impels a saintly person to associate with his relatives. (30)
Analogies:
4.31.5: Just as the sun disperses darkness, the appearance of a great sage like Nārada
disperses ignorance.
4.31.15: During the rainy season, the rain, by rejuvenating the production of vegetables on
earth, enables man and animals to obtain living energy. When there is no rain, food is scarce,
and man and animal simply die. All vegetables, as well as moving living entities, are
originally products of the earth. They come from the earth, and again they merge into the
earth. Similarly, the total material energy is generated from the body of Kṛṣṇa, and at such a
time the entire cosmic manifestation is visible. When Kṛṣṇa winds up His energy, everything
is finished.
4.31.16: When one sleeps, the senses are inactive, but this does not mean that the senses are
absent. When one is awakened, the senses become active again. Similarly, this cosmic
creation is sometimes manifest and sometimes unmanifest...When the cosmic manifestation is
dissolved, it is in a kind of sleeping condition, an inactive state. Whether the cosmic
manifestation is active or inactive, the energy of the Supreme Lord is always existing.
4.31.20: Sometimes a king may engage a joker, and in the process of joking, the king is
sometimes insulted. The king, however, enjoys these activities. Everyone worships the
Supreme Lord with greatreverence; therefore, the Lord sometimes wants to enjoy the
chastisement of His devotees.

Verses 1-13
The Pracetās lived at home for thousands of years and developed perfect knowledge. Retiring
from family life they went to the seashore where they perfected their Kṛṣṇa consciousness.
While practicing yoga the brothers are visited by Nārada Muni whom they request for
enligthenment. Nārada explains the following:
_ The perfections achieved by a person born to engage in devotional service.
_ The three kinds of births for civilized humans and their uselessness if not engaged in
devotional service.
_ The worthlessness of various processes, spiritual practices and personal qualifications when
devoid of devotional service.
_ The goal of all auspicious activities (karma, jñāna,yoga) is the Supreme Personality of
Godhead.
Verses 14-17
Nārada presents a series of analogies which illustrate that:
_ By satisfying the Lord all demigods are automatically satisfied.
_ Everything emanates from and returns to the Supreme Lord.
_ The cosmos is one and different from the Supreme Lord.
_ The Lord is the source of material nature but is unaffected by it.
Verses 18-25
Nārada instructs the Pracetās to serve the Supreme Lord and reveals the means for satisfying
Him. Nārada describes how the independent Supreme Lord relishes and is controlled by the
love of his pure devotees. That Supreme Lord never accepts a proud person who derides his
devotees. Nārada departs and by his instructions the brothers advance to the ultimate
destination.
Verses 26-31
Having concluded his narration of the descendants of Mahārāja Uttanapada, Sukadeva
Goswami prepares to describe the descendants of Mahārāja Priyavrata. Elated by the
transcendental narration Vidura offers obeisances to Śrī Maitreya and departs for
Hastinapura.
Sukadeva Goswami explains the benefits of hearing these topics.
Very Important Points

 When one meets Nārada or his representative, a spiritual master, one is freed from all
anxiety brought about by ignorance.
 One cannot become a perfect devotee of the Lord without having touched the lotus
feet of a great devotee. One who has nothing to do with this material world is called
niṣkincana. The process of self-realization and the path home, back to Godhead,
means surrendering to the bona fide spiritual master and taking the dust of his lotus
feet on one’s head.
 When a saintly person wants to see his kinsmen, he has no material desire to see them.
He simply wants to give them some instructions so, that they can benefit.
Very Important Verses

Text 11: Without devotional service, what is the meaning of severe austerities, the process of
hearing, the power of speech, the power of mental speculation, elevated intelligence, strength,
and the power of the senses?
Text 14: As pouring water on the root of a tree energizes the trunk, branches, twigs and
everything else, and as supplying food to the stomach enlivens the senses and limbs of the
body, simply worshiping the Supreme Personality of Godhead through devotional service
automatically satisfies the demigods, who are parts of that Supreme Personality.
Text 16: Just as the sunshine is nondifferent from the sun, the cosmic manifestation is also
nondifferent from the Supreme Personality of Godhead. The Supreme Personality is
therefore, all-pervasive within this material creation. When the senses are active, they appear
to be part and parcel of the body, but when the body is asleep, their activities are unmanifest.
Similarly, the whole cosmic creation appears different and yet nondifferent from the Supreme
Person.
Text 17: My dear Kings, sometimes in the sky there are clouds, sometimes there is darkness,
and sometimes there is illumination. The appearance of all these takes place consecutively.
Similarly, in the Supreme Absolute, the modes of passion, darkness and goodness appear as
consecutive energies. Sometimes they appear, and sometimes they disappear.
Very Short Summary

In this chapter, the Pracetās, becoming detached from the kingdom, leave for the forest and
attain Kṛṣṇa by performing bhakti as described by Nārada.
Pracetās leave home (Text 1-2)
Text 1: Maitreya continued: After that, the Pracetās lived at home for thousands of years and
developed perfect knowledge in spiritual consciousness. At last they remembered the
blessings of the Supreme Personality of Godhead and left home, putting their wife in charge
of a perfect son.
 The Lord blessed them by telling them that after finishing their family life they would
return home, back to Godhead, in due course of time.
 human civilization should be based on the Vedic principles. This means that in the
beginning of life boys and girls should undergo penances and austerities. When they
are grown, they should get married, live for some time at home and beget children.
When the children are grown up, the man should leave home and search for Kṛṣṇa
 As soon as the time is ripe, or as soon as one has developed perfect Kṛṣṇa
consciousness, he should leave home, even though all his duties may not be fulfilled.
E.g. Prācīnabarhi
 Giving up a comfortable home life is absolutely necessary for human beings.
Text 2: The Pracetās went to the seashore in the west where the great liberated sage Jajali was
residing. After perfecting the spiritual knowledge by which one becomes equal toward all
living entities, the Pracetās became perfect in Kṛṣṇa consciousness.
Nārada comes to see the Pracetās (Text (3-7)

Text 3-4: After practicing the yogasana for mystic yoga, the Pracetās managed to control their
life air, mind, words and external vision. Thus, by the prāṇāyāma process they were
completely relieved of material attachment. By remaining perpendicular, they could
concentrate their minds on the uppermost Brahman. While they were practicing this
prāṇāyāma, the great sage Nārada, who is worshiped both by demons and by demigods, came
to see them. As soon as the Pracetās saw that the great sage Nārada had appeared, they
immediately got up even from their asanas. As required, they immediately offered obeisances
and worshiped him, and when they saw that Nārada Muni was properly seated, they began to
ask him questions.
 not even the demons envy Nārada Muni; therefore, he is equally worshiped both by
demons and by demigods. A perfect Vaiṣṇava’s position should be just like Nārada
Muni’s, completely independent and unbiased.
Text 5: Pracetās: We hope you met with no disturbances while coming here. It is due to our
great fortune that we are now able to see you. By the traveling of the sun, people are relieved
from the fear of the darkness of night--a fear brought about by thieves and rogues. Similarly,
your traveling is like the sun’s, for you drive away all kinds of fear.
 When one meets Nārada or his representative, a spiritual master, one is freed
from all anxiety brought about by ignorance.
Text 6-7: May we inform you that because of our being overly attached to family affairs, we
almost forgot the instructions we received from Lord Śiva and Lord Viṣṇu. Kindly enlighten
us in transcendental knowledge, which may act as a torchlight by which we may cross the
dark nescience of material existence.
 Everyone should be interested in getting out of these material clutches. Everyone
should approach a saintly person in order to be enlightened in this connection. One
should not bother a saintly person to get blessings for material enjoyment.
Nārada instructs the Pracetās (Text 8-9)
Text 8: Maitreya: Being thus petitioned by the Pracetās, the supreme devotee Nārada, who is
always absorbed in thoughts of the Supreme Personality of Godhead, began to reply.
 Nārada has no other business than thinking of Kṛṣṇa, talking of Kṛṣṇa and preaching
about Kṛṣṇa; therefore, he is sometimes called bhagavān.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 9-12 mentions Executed Exclusively by
Taking Shelter of the Holy Name (aikantiki namasraya sadhana-bhakti)
Text 9: Nārada said: When a living entity is born to engage in the devotional service of the
Supreme Personality of Godhead, who is the supreme controller, his birth, all his fruitive
activities, his life-span, his mind and his words are all factually perfect.
 In perfect human society everyone should engage in the devotional service of the
Lord.
 Activity is successful if it results in serving the Lord.
 Whatever things jīva obtains while in the body should be engaged in the service of the
Lord. This is explained in 13 verses.
3 types of human birth (Text 10-12)

Text 10: A civilized human being has three kinds of births. The first birth is by a pure father
and mother, and this birth is called birth by semen. The next birth takes place when one is
initiated by the spiritual master, and this birth is called sāvitra. The third birth, called yājñika,
takes place when one is given the opportunity to worship Lord Viṣṇu. Despite the
opportunities for attaining such births, even if one gets the lifespan of a demigod, if one does
not actually engage in the service of the Lord, everything is useless. Similarly, one’s activities
may be mundane or spiritual, but they are useless if they are not meant for satisfying the
Lord.
 Birth by semen – both human beings and animals. Human beings’ birth purified by
garbadhan-samskara. Without it one is Śūdra. So, everyone is kalīyuga is born Śūdra.
This is vedic system.
 According to the pāncarātrika system, however, even though everyone is a śūdra due
to the absence of the garbhādhāna-saṁskāra, if a person has but a little tendency to
become Kṛṣṇa conscious, he should be given the chance to elevate himself to the
transcendental platform of devotional service.
 "As bell metal, when mixed with mercury, is transformed to gold, a person, even
though not golden pure, can be transformed into a brāhmaṇa, or dvija, simply by the
initiation process." (Harī-bhakti-vilāsa 2.12)
 Even if one is a brāhmaṇa and is qualified with all the brāhmiṇical qualifications, he
is considered degraded if he is averse to worshiping the Supreme Personality of
Godhead. But if a person is attached to the service of the Lord, he becomes glorified
even if he is born in a caṇḍāla family.
 A living entity is the eternal servitor of the Supreme Lord, and unless he comes to the
platform of devotional service, his lifespan, good birth, glorious activities, and
everything else are null and void.
Text 11: Without devotional service, what is the meaning of severe austerities, the
process of hearing, the power of speech, the power of mental speculation, elevated
intelligence, strength, and the power of the senses?
 Our relationship with the Supreme Lord is never advanced by simple study of the
Vedas. Māyāvādi sannyasis fully engaged in studying the Vedas but cannot grasp the
real essence of knowledge.
 many religious systems wherein penances, and austerities are greatly stressed, but at
the end no one understands Kṛṣṇa. There is, therefore, no point in such penance.
 SPG understood by devotional service, not austerities.
 Professional readers manifest very good scholarship and exhibit word jugglery.
Unfortunately, they are never devotees of the Supreme Lord.
 Consequently, they cannot impress upon the audience the real essence of knowledge,
Kṛṣṇa. There are also many thoughtful writers and creative philosophers, but despite
all their learning, if they cannot approach the Supreme Personality of Godhead, they
are simply useless mental speculators.
 There are many sharply intelligent people in this material world, and they discover so,
many things for sense gratification. They also analytically study all the material
elements, but despite their expert knowledge and expert scientific analysis of the
whole cosmic manifestation, their endeavors are useless because they cannot
understand the Supreme Personality of Godhead.
 there are many animals, both beasts and birds, who are very expert in exercising their
senses more keenly than human beings.
Text 12: Transcendental practices that do not ultimately help one realize the Supreme
Personality of Godhead are useless, be they mystic yoga practices, the analytical study of
matter, severe austerity, the acceptance of sannyāsa, or the study of Vedic literature. All these
may be very important aspects of spiritual advancement, but unless one understands the
Supreme Personality of Godhead, Harī, all these processes are useless.
 Without a touch of devotional service, jñāna, yoga and Sānkhya philosophy cannot
give one the desired results.
 Māyāvādis also chant the Hare Kṛṣṇa maha-mantra, although their motive is to merge
into the Brahman effulgence of the Absolute. The yogīs also at times take to chanting
the Hare Kṛṣṇa mahamantra, but their purpose is different from that of the bhaktas. In
all processes--karma, jñāna or yoga--bhakti is required. Other processes are not
successful on their own. They need a touch of bhakti.
Aim of auspicious activities (Text 13)

Factually the Supreme Personality of Godhead is the original source of all self-realization.
Consequently, the goal of all auspicious activities--karma, jñāna, yoga and bhakti--is the
 SD: This verse gives logic for saying that all processes are useless without bhakti.
 the Supreme Personality of Godhead is factually the original source of both matter
and spirit.
 The duty of the living entity is to understand his real identity. When he does, Kṛṣṇa
gives him all the facilities to come to the platform of devotional service.
 one must come to the platform of bhakti-yoga, even though one may begin with
karma-yoga, jñāna-yoga or astaṅga-yoga.
Supreme Lord is source of everything (Text 14-17)

Śrīla Bhaktivinoda Ṭhākura mentions that verse 14 mentions Sadhana Bhakti Executed
Exclusively by Taking Shelter of the Holy Name (aikantiki namasraya sadhana-bhakti)
Text 14: As pouring water on the root of a tree energizes the trunk, branches, twigs and
everything else, and as supplying food to the stomach enlivens the senses and limbs of
the body, simply worshiping the Supreme Personality of Godhead through devotional
service automatically satisfies the demigods, who are parts of that Supreme Personality.
 Why this Kṛṣṇa consciousness movement simply advocates worship of Kṛṣṇa to the
exclusion of the demigods? The answer is given in this verse.
 sometimes it is argued that bhakti also requires karma and jñāna for its successful
termination. The fact is, however, that although karma and jñāna cannot be successful
without bhakti, bhakti does not require the help of karma and jñāna.
 One may ask what harm there is in worshiping Kṛṣṇa and the different parts of His
body, the demigods, and the answer is also given in this verse. The point is that by
supplying food to the stomach, the indriyas, the senses, are automatically satisfied. If
one tries to feed his eyes or ears independently, the result is only havoc.
Text 15: During the rainy season, water is generated from the sun, and in due course of time,
during the summer season, the very same water is again absorbed by the sun. Similarly, all
living entities, moving and inert, are generated from the earth, and again, after some time,
they all return to the earth as dust. Similarly, everything emanates from the Supreme
Personality of Godhead, and in due course of time everything enters into Him again.
Text 16: Just as the sunshine is nondifferent from the sun, the cosmic manifestation is
also nondifferent from the Supreme Personality of Godhead. The Supreme Personality
is, therefore, all-pervasive within this material creation. When the senses are active, they
appear to be part and parcel of the body, but when the body is asleep, their activities are
unmanifest. Similarly, the whole cosmic creation appears different and yet nondifferent
from the Supreme Person.
 Confirms acintya bhedabheda tattva philosophy.
Text 17: Sometimes in the sky there are clouds, sometimes there is darkness, and
sometimes there is illumination. The appearance of all these takes place consecutively.
Similarly, in the Supreme Absolute, the modes of passion, darkness and goodness
appear as consecutive energies. Sometimes they appear, and sometimes they disappear.
 SD: “How can Lord who is beyond the guṇas of the universe be the cause of the cause
of the universe made of guṇas? The material cause of the pot cannot be something
which is not earth. And how can the Lord be without change as the material cause of
the universe?”
 Darkness, illumination and clouds sometimes appear and sometimes disappear, but
even when they have disappeared, the potency is still there, always existing. In the
sky sometimes we see clouds, sometimes rainfall and sometimes snow. Sometimes we
see night, sometimes day, sometimes illumination and sometimes darkness. All these
exist due to the sun, but the sun is unaffected by all these changes. Similarly, although
the Supreme Personality of Godhead is the original cause of the total cosmic
manifestation, He is unaffected by the material existence.
 Material nature may be a helping factor in the creation of this cosmic manifestation,
but it is not the ultimate cause. The original cause is Nārāyaṇa, Kṛṣṇa.
Supreme Lord is Supersoul of all living entities (Text 18-19)

Text 18: Because the Supreme Lord is the cause of all causes, He is the Supersoul of all
individual living entities, and He exists as both the remote and immediate cause. Since He is
aloof from the material emanations, He is free from their interactions and is Lord of material
nature. You should, therefore, engage in His devotional service, thinking yourself
qualitatively one with Him.
 According to Vedic calculations, there are three causes of creation—time, the
ingredient, and the creator. Combined, these are called tritayātmaka, the three causes.
Everything in this material world is created by these three causes. All of these causes
are found in the Personality of Godhead.
 Nārada Muni, therefore, advises the Pracetās to worship the direct cause, the Supreme
Personality of Godhead.
 Those who are really conversant with this knowledge can utilize everything for the
service of the Lord because nothing in this material world is unconnected with the
Text 19: By showing mercy to all living entities, being satisfied somehow or other and
controlling the senses from sense enjoyment, one can very quickly satisfy the Supreme
Personality of Godhead, Janārdana.
 The best way to show mercy is to spread Kṛṣṇa consciousness.
 One should be merciful to all 84,00,000 species.
 To spread the Kṛṣṇa consciousness movement throughout the world, the devotees
should be satisfied in all conditions.
 To attain this state, one has to control his senses. The senses are automatically
controlled when one’s mind is engaged in the service of the Lord.
Lord enjoys tastes of devotees’ activities (Text 20-22)

Text 20: Being completely cleansed of all material desires, the devotees are freed from all
mental contamination. Thus, they can always think of the Lord constantly and address Him
very feelingly. The Supreme Personality of Godhead, knowing Himself to be controlled by
His devotees, does not leave them for a second, just as the sky overhead never becomes
invisible.
 SD: Lord’s nature is to be controlled by the devotees, to preserve His own conviction
He stays with them.
Śrīla Bhaktivinoda Ṭhākura mentions that verse 21 mentions Analysis of Unfavorable

Conditions for Bhakti (bhakti pratikulya vicāraḥ)
Text 21: The Supreme Personality of Godhead becomes very dear to those devotees who have
no material possessions but are fully happy in possessing the devotional service of the Lord.
Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up
with material education, wealth, aristocracy and fruitive activity are very proud of possessing
material things, and they often deride the devotees. Even if such people offer the Lord
worship, the Lord never accepts them.
 The Supreme Personality of Godhead is dependent on His pure devotees. He does not
even accept the offerings of those who are not devotees.
 A pure devotee is one who feels He does not possess anything material. A devotee is
always happy in possessing the devotional service of the Lord.
 If a person derides a pure devotee, he is never recognized by the Supreme Personality
of Godhead. E.g. Durvasa and Ambarisa.
Text 22: Although the Supreme Personality of Godhead is self-sufficient, He becomes

dependent on His devotees. He does not care for the goddess of fortune, nor for the kings and
demigods who are after the favors of the goddess of fortune. Where is that person who is
actually grateful and will not worship the Personality of Godhead?
 Materialitic men after Laxmi Devi. Lord can create millions of Laxmi. This Lord
becomes dependent on the devotee. How fortunate then that devotee is.
 Attachment between Lord and devotee is spiritual. It is a fact, not a show.
Pracetās return back to Godhead (Text 23-31)

Text 23-25: Maitreya continued: Nārada Muni, thus described all these relationships with the
Supreme Personality of Godhead to the Pracetās. Afterward, he returned to Brahmaloka.
Hearing from Nārada’s mouth the glories of the Lord, which vanquish all the ill fortune of the
world, the Pracetās also became attached to the Supreme Personality of Godhead. Meditating
on His lotus feet, they advanced to the ultimate destination. I have told you everything you
wanted to know about the conversation between Nārada and the Pracetās, the conversation
describing the glories of the Lord. I have related this as far as possible.
 Śrīmad-Bhāgavatam describes the glories of the Lord and His devotees. Because the
whole subject matter is the glorification of the Lord, naturally the glorification of His
devotees automatically follows.
Text 26-29: Śukadeva Gosvāmī: I have now finished telling about the descendants of
Uttānapāda. I shall now try to relate the activities of the descendants of Priyavrata, the second
son of Svāyambhuva Manu. Please hear them attentively. Although Mahārāja Priyavrata
received instructions from the great sage Nārada, he still engaged in ruling the earth. After
fully enjoying material possessions, he divided his property among his sons. He then attained
a position by which he could return home, back to Godhead. In this way, after hearing the
transcendental messages of the Supreme Personality of Godhead and His devotees from
Maitreya, Vidura was overwhelmed with ecstasy. With tears in his eyes, he immediately fell
down at the lotus feet of his guru. He then fixed the Supreme Personality of Godhead within
the core of his heart.
 One cannot become a perfect devotee of the Lord without having touched the
lotus feet of a great devotee. One who has nothing to do with this material world
is called niṣkincana.
 The process of self-realization and the path home, back to Godhead, means
surrendering to the bona fide spiritual master and taking the dust of his lotus
feet on one’s head. Thus, one advances on the path of transcendental realization.
Vidura had this relationship with Maitreya, and he attained the results.
Text 30: Śukadeva Gosvāmī: Vidura offered obeisances unto Maitreya and taking his
permission, started for the city of Hastināpura to see his own kinsmen, although he had no
material desires.
 When a saintly person wants to see his kinsmen, he has no material desire to see
them. He simply wants to give them some instructions so, that they can benefit.
Text 31: Those who hear these topics about kings who are completely surrendered to the
Supreme Personality of Godhead obtain without difficulty a long life, wealth, good
reputation, good fortune and, ultimately, the opportunity to return home, back to Godhead.
Discussion Topics
(Und) There are three causes of creation--time, the ingredient and the creator (18)
(SC) The basic flaw in modern civilization is that boys and girls are given freedom during
school to enjoy sex life. (1)
(ThA) Nature is not the cause of the material manifestation (17)
Bhaktivaibhava Canto Four Assessment Overview
Closed Book Assessment

Closed book tests will be given at the end of each section assessing student’s knowledge and
memory of that unit. No additional summative closed book tests will be given. Closed book
tests will comprise of approximately ten questions drawn from Pūrva-svādhyāya (Preliminary
Self Study questions & analogies) and Adhyāya-kathā-sāra (Chapter Overviews) for each
unit.
Open Book Assessment
Open book questions, assessing the course aims, will be handed out by the course facilitator
at the beginning of each section. These open book questions will be based upon the Paṭhana-
prayojanam (educational goals or learning objectives) for each unit, which are provided in the
Student Handbook. Student’s answers to the open book questions must be submitted before
the commencement of the subsequent unit. Late submissions may incur a penalty of 5% at the
discretion of the facilitator.
Presentations
Students will make an oral presentation at the end of each section.
Grades
Your overall grade for the module will be the aggregate of the following:
Closed Book Tests & Ślokas 34%
Open Book Questions 33%
Oral Presentations 33%

SELECTED VERSES FOR MEMORIZATION
FOR VTE BHAKTIVAIBHAVA COURSE MODULE 2
Canto 4
4.3.23
4.22.39
4.30.19
4.30.35
4.31.14
Brahma-saàhitä
1.1
5.29
5.30
5.31
5.32
5.33
5.34
5.38
5.39
5.40
5.43
5.44
5.45
5.47
5.48
5.49
5.50
5.52
Total 18

Canto 4

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Canto 4

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Dedicated to His Divine Grace A.C.

Bhaktivedanta Swami Prabhupada

Canto 4: The Creation of the Fourth Order

Chapter 1-7 Lord Śiva and Dakṣa 300 verses

Total 31 chapters with 1449 verses

The brahmacārī sons of Brahmā (Text 1).........................................................................77

Kuvera speaks to Dhruva Mahārāja (Text 1-6)...............................................................119

Very Short Summary......................................................................................................144

King Vena condemned by the sages (Text 29-34)............................................................146

Unwanted desires even amongst the demigods (Text 35-38)............................................179

Very Short Summary......................................................................................................213

Very short summary.......................................................................................................231

Very Short Summary......................................................................................................245

Description of city with 9 gates (Text 13-19)...................................................................278

Very Short Summary......................................................................................................292

Very Important Points....................................................................................................350

Very Important Points....................................................................................................367

Aim of auspicious activities (Text 13).............................................................................370

UNIT 13: Lord Śiva and Dakṣa

Chapter 1: The Genealogical Table of the Daughters of Manu

Three Daughters of Svāyambhuva Manu (Text 1-3)

Yajña Born of Ākūti (Text 4-5)

Twelve Boys Born of Yajña and Dakṣiṇā (text 6-12)

Purṇimā’s Descendents Described (text 13-14)

The Severe Austerities of Atri Muni and Anasuya (Text 15-21)

Brahmā, Viṣṇu and Śiva Visits Atri Muni (text 22-28)

Atri Muni Benedicted by the Three Deities (text 29-32)

Birth of the great mystic Dattātreya (text 33)

Descendents of Aṅgirā, Pulastya, Pulaha and Kratu (Text 34-39)

Seven Spotless Sages Born of Vasiṣṭha (text 40-41)

The Universe Populated by Descendents of Kardama (Text 42-48)

Forty-Nine Fire-gods Generated (Text 60-66)

4.1 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEW)

Yajña Born of Ākūti (Text 4-5)

Twelve Boys Born of Yajña and Dakṣiṇā (text 6-12)

The Severe Austerities of Atri Muni and Anasuya (Text 15-21)

Atri Muni Benedicted by the Three Deities (text 29-32)

Birth of the great mystic Dattātreya (text 33)

Descendents of Aṅgirā, Pulastya, Pulaha and Kratu (Text 34-39)

Pulastya & HaviṚbhu Agastya & Visrava.

Pulaha & Gati three sons (Karmaśreṣṭha, Varīyān and Sahiṣṇu).

Seven Spotless Sages Born of Vasiṣṭha (text 40-41)

The Universe Populated by Descendents of Kardama (Text 42-48)

Forty-Nine Fire-gods Generated (Text 60-66)

Pūrva-svādhyāya (Preliminary Self Study)

Lord Śiva, Spiritual Master of the World (Text 1-3)

Dakṣa Offended by Lord Śiva (Text 4-8)

Dakṣa Speaks Against Lord Śiva (Text 9-16)

Lord Śiva Cursed by Dakṣa (Text 17-19)

Dakṣa Cursed by Nandiśvara (Text 20-26)

The Followers of Lord Śiva Cursed by Bhṛgu (Text 27-32)

Lord Śiva Leaves the Arena of Sacrifice (Text 33)

The Demigods Depart for Their Abodes (Text 34-35)

4.2 ADHYĀYA-KATHĀ-SĀRA (CHAPTER OVERVIEW)

Lord Śiva, Spiritual Master of the World (Text 1-3)

Dakṣa Offended by Lord Śiva (Text 4-8)

Dakṣa Speaks Against Lord Śiva (Text 9-16)

Dakṣa Cursed by Nandiśvara (Text 20-26)

The Followers of Lord Śiva Cursed by Bhṛgu (Text 27-32)

Lord Śiva Leaves the Arena of Sacrifice (Text 33)

The Demigods Depart for Their Abodes (Text 34-35)

Pūrva-svādhyāya (Preliminary Self Study)

Tension Between Dakṣa and Lord Śiva (Text 1)

The Grand Sacrifice Planned by Dakṣa (Text 2-4)