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su-dhiyah—the most intelligent persons; sadhavah—who are inclined to perform welfare activities; loke—in this world; nara-deva—O King; nara-uttamah—the best of human beings; na abhidruhyanti—never become malicious; bhutebhyah—toward other living beings; yarhi—because; na—never; atma—the self or soul; kalevaram—this body.

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.

In daily life we find that 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 Supreme Personality of Godhead. When he falls into the clutches of material energy, he becomes a victim of the three modes of material nature. Indeed, whatever he does, he does under the influence of material nature. As stated in Bhagavad-gita (5.14):

na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate

“The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.”

Actually the living entity, or soul, does not do anything; everything is done under the influence of the modes of material nature. When a man is diseased, the symptoms of the disease become a source of all kinds of pain. Those who are advanced in transcendental consciousness, or Krsna consciousness, are never envious, neither of the soul nor of the activities of the soul under the influence of material nature. Advanced transcendentalists are called sudhiyah. Sudhi means “intelligence,” sudhi means “highly advanced,” and sudhi means “devotee.” One who is both devoted and highly advanced in intelligence does not take action against the soul or the body. If there is any discrepancy, he forgives. It is said that forgiveness is a quality of those who are advancing in spiritual knowledge.

dirghaya vrddha-sevaya

purusah—persons; yadi—if; muhyanti—become bewildered; tvadrsah—like you; deva—of the Supreme Lord; mayaya—by the energy; sramah—exertion; eva—certainly; param—only; jatah—produced; dirghaya—for a long time; vrddha-sevaya—by serving the superiors.

If a personality like you, who are so much advanced because of executing the instructions of the previous acaryas, is carried away by the influence of My material energy, then all your advancement may be considered simply a waste of time.

In this verse the word vrddha-sevaya is very significant. Vrddha means “old.” Sevaya means “by service.” Perfect knowledge is acquired from the acaryas, or liberated souls. No one can be perfect in knowledge without being trained by the parampara system. Prthu Maharaja was completely trained in that line; therefore he did not deserve to be considered an ordinary man. An ordinary man, who has only a conception of bodily existence, is always bewildered by the modes of material nature.

SB4.20.5

TEXT 5

atah kayam imam vidvan

avidya-kama-karmabhih

arabdha iti naivasmin

pratibuddho ’nusajjate

atah—therefore; kayam—body; imam—this; vidvan—he who has knowledge; avidya—by nescience; kama—desires; karmabhih—and by activities; arabdhah—created; iti—thus; na—never; eva—certainly; asmin—to this body; pratibuddhah—one who knows; anusajjate—becomes addicted.

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.

As stated in a previous verse, those with good intellect (sudhiyah) do not accept themselves to be the body. Being a creation of nescience, the body has two types of activities. In the bodily conception, when we think that sense gratification will help us, we are in illusion. Another kind of illusion is to think that one will become happy by trying to satisfy the desires that arise from the illusory body or by attaining elevation to the higher planetary systems or by performing various types of Vedic rituals. This is all illusion. Similarly, material activities performed for political emancipation and social and humanitarian activities performed with an idea that people of the world will be happy are also illusory because the basic principle is the bodily conception, which is illusory. Whatever we desire or perform under the bodily conception is all illusion. In other words, Lord Visnu informed Prthu Maharaja 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. As confirmed in Bhagavad-gita (2.45):

traigunya-visaya veda
nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan

“The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.”

The ritualistic performances recommended in the Vedas mainly depend on the three modes of material nature. Consequently Arjuna was advised to transcend the Vedic activities. The activities Arjuna was advised to perform were the transcendental activities of devotional service.

SB4.20.6

TEXT 6

asamsaktah sarire ’sminn

amunotpadite grhe

apatye dravine vapi

kah kuryan mamatam budhah

asamsaktah—being unattached; sarire—to the body; asmin—this; amuna—by such a bodily conception; utpadite—produced; grhe—house; apatye—children; dravine—wealth; va—or; api—also; kah—who; kuryat—would do; mamatam—affinity; budhah—learned person.

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?

The Vedic ritualistic ceremonies are certainly meant to please the Supreme Personality of Godhead, Lord Visnu. However, by such activities one does not factually satisfy the Lord. Rather, with the sanction of the Lord, one tries to satisfy one’s own senses. In other words, materialists, who are especially interested in sense gratification, are given permission or license to enjoy sense gratification by executing the Vedic ritualistic ceremonies. That is called traigunya-visaya vedah. The Vedic performances are based on the three modes of material nature. Those who are elevated above the material condition are not at all interested in such Vedic performances. Rather, they are interested in the higher duties of transcendental loving service to the Supreme Personality of Godhead. Such devotional service is called nistraigunya. Devotional service to the Lord has nothing to do with the material conception of bodily comfort.

SB4.20.7

TEXT 7

ekah suddhah svayam-jyotir

nirguno ’sau gunasrayah

sarva-go ’navrtah saksi

niratmatmatmanah parah

ekah—one; suddhah—pure; svayam—self; jyotih—effulgent; nirgunah—without material qualifications; asau—that; guna-asrayah—the reservoir of good qualities; sarva-gah—able to go everywhere; anavrtah—without being covered by matter; saksi—witness; niratma—without another self; atma-atmanah—to the body and mind; parah—transcendental.

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.

tad-gunaih sa mayi sthitah

SB4.20.8

TEXT 8

ya evam santam atmanam

atma-stham veda purusah

najyate prakrti-stho ’pi

yah—anyone who; evam—thus; santam—existing; atmanam—the individual atma and the Supreme Personality of Godhead, Paramatma; atma-stham—situated within his body; veda—knows; purusah—person; na—never; ajyate—is affected; prakrti—in material nature; sthah—situated; api—although; tat-gunaih—by the material modes of nature; sah—such a person; mayi—in Me; sthitah—situated.

Although within the material nature, one who is thus situated in full knowledge of the Paramatma and atma is never affected by the modes of material nature, for he is always situated in My transcendental loving service.

When the Supreme Personality of Godhead appears in this material world, He is not affected by the modes of material nature. Similarly, those who are always connected with the Supreme Personality of Godhead, even though they be within the material body or the material world, are not affected by the material qualities. That is explained very nicely in Bhagavad-gita (14.26):

mam ca yo ’vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

[Bg. 14.26]

“One who is unflinchingly engaged in the devotional service of the Lord surpasses the material qualities and attains Brahman realization.” In this connection Srila Rupa Gosvami says that if a person is always engaged in the service of the Lord with his body, words and mind, he is to be considered liberated, although living in the material world.

SB4.20.9

TEXT 9

yah sva-dharmena mam nityam

nirasih sraddhayanvitah

bhajate sanakais tasya

mano rajan prasidati

yah—anyone who; sva-dharmena—by his occupational duties; mam—Me; nityam—regularly; nirasih—without any motive; sraddhaya—with faith and devotion; anvitah—endowed; bhajate—worships; sanakaih—gradually; tasya—his; manah—mind; rajan—O King Prthu; prasidati—becomes fully satisfied.

The Supreme Personality of Godhead, Lord Visnu, continued: My dear King Prthu, when one situated in his occupational duty engages in My loving service without motive for material gain, he gradually becomes very satisfied within.

This verse is also confirmed by the Visnu Purana. Occupational duties are known as varnasrama-dharma and apply to the four divisions of material and spiritual life—namely brahmana, ksatriya, vaisya and sudra, and brahmacarya, grhastha, vanaprastha and sannyasa. If one works according to the varnasrama-dharma system and does not desire fruitive results, he gets satisfaction gradually. Discharging one’s occupational duty as a means of rendering devotional service unto the Supreme Personality of Godhead is the ultimate goal of life. Bhagavad-gita confirms this as the process of karma-yoga. In other words, we should act only for the satisfaction and service of the Lord. Otherwise we will be entangled by the resultant actions.

Everyone is situated in his occupational duty, but the purpose of material occupations should not be material gain. Rather, everyone should offer the results of his occupational activities. A brahmana especially should execute his occupational duties not for material gain but to please the Supreme Personality of Godhead. The ksatriya, vaisya and sudra should work in a similar way. In this material world everyone is engaged in various professional and occupational duties, but the purpose of such activities should be to please the Supreme Personality of Godhead. Devotional service is very simple, and anyone can adopt it. Let one remain what he is; he need only install the Deity of the Supreme Lord in his house. The Deity may be Radha-Krsna or Laksmi-Narayana (there are many other forms of the Lord). In this way a brahmana, ksatriya, vaisya or sudra can worship the Deity with the results of his honest labor. Regardless of one’s occupational duty, one should adopt the devotional means of hearing, chanting, remembering, worshiping, offering everything to the Lord and engaging in His service. In this way one can very easily engage himself in the service of the Lord. When the Lord is pleased with one’s service, one’s mission in life is fulfilled.

SB4.20.10

TEXT 10

parityakta-gunah samyag

darsano visadasayah

santim me samavasthanam

brahma kaivalyam asnute

parityakta-gunah—one who is disassociated from the material modes of nature; samyak—equal; darsanah—whose vision; visada—uncontaminated; asayah—whose mind or heart; santim—peace; me—My; samavasthanam—equal situation; brahma—spirit; kaivalyam—freedom from material contamination; asnute—achieves.

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 [Bs. 5.1].

PURPORT

The Mayavada conception of kaivalya and that of the Vaisnava community is different. The Mayavadi thinks that as soon as one is free from all material contamination, he is merged into the existence of the Supreme. The Vaisnava philosopher’s conception of kaivalya is different. He understands both his position and the position of the Supreme Personality of Godhead. In the uncontaminated condition, the living entity understands that he is the eternal servitor of the Supreme, and that is called Brahman realization, the spiritual perfection of the living entity. This rapport is very easily achieved. As stated in Bhagavad-gita, when one is engaged in the transcendental loving service of the Lord, he is immediately situated on the transcendental platform of kaivalya, or Brahman.

SB4.20.11

TEXT 11

udasinam ivadhyaksam

dravya-jnana-kriyatmanam

kuta-stham imam atmanam

yo vedapnoti sobhanam

udasinam—indifferent; iva—simply; adhyaksam—the superintendent; dravya—of the physical elements; jnana—knowledge-acquiring senses; kriya—working senses; atmanam—and of the mind; kuta-stham—fixed; imam—this; atmanam—soul; yah—anyone who; veda—knows; apnoti—gets; sobhanam—all good fortune.

Anyone who knows that this material body, made of the five gross elements, the sense organs, the working senses and the mind, is simply supervised by the fixed soul is eligible to be liberated from material bondage.

This verse describes how one can become liberated from material bondage. The first point is that one must know that the soul is different from his body. The soul is called dehi, or one who possesses the body, and the material body is called deha, or the embodiment of the soul. The body is changing at every moment, but the soul is fixed; therefore the soul is called kuta-stham. The change of body is enacted by the reactions of the three modes of nature. One who has understood the fixed position of the soul should not be disturbed by the incoming and outgoing interactions of the modes of material nature in the form of happiness and distress. In Bhagavad-gita also, Lord Krsna recommends that since happiness and distress come and go due to the interaction of the modes of nature on the body, one should not be disturbed by such external movements. Even though one is sometimes absorbed in such external movements, he has to learn to tolerate them. The living entity should be always indifferent to the action and reaction of the external body.

Lord Krsna says in Bhagavad-gita that the body, made of the gross physical elements (earth, water, fire, air and sky) and the subtle elements (mind, intelligence and ego), is completely different from the soul proper. One should therefore not be disturbed by the action and reaction of these eight gross and subtle material elements. The practical process to attain this stage of indifference is to execute devotional service. Only one who constantly engages in devotional service twenty-four hours a day can be indifferent to the action and reaction of the external body. When a man is absorbed in a particular thought, he does not hear or see any external activities, even though they are enacted in his presence. Similarly, those who are fully absorbed in devotional service do not care what is going on with the external body. That status is called samadhi. One who is actually situated in samadhi is understood to be a first-class yogi.

SB4.20.12

TEXT 12

bhinnasya lingasya guna-pravaho

dravya-kriya-karaka-cetanatmanah

drstasu sampatsu vipatsu surayo

na vikriyante mayi baddha-sauhrdah

bhinnasya—different; lingasya—of the body; guna—of the three modes of material nature; pravahah—the constant change; dravya—physical elements; kriya—activities of the senses; karaka—demigods; cetana—and the mind; atmanah—consisting of; drstasu—when experienced; sampatsu—happiness; vipatsu—distress; surayah—those who are advanced in knowledge; na—never; vikriyante—become disturbed; mayi—unto Me; baddha-sauhrdah—bound in friendship.

Lord Visnu told King Prthu: My dear King, the constant change of this material world is due to the interaction of the three modes of material nature. The five 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 who is connected with Me in intense friendship and affection, being completely in knowledge, is never agitated by material happiness and distress.

The question may be raised that 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? The answer is given here: these activities are completely different from the activities of the spirit soul of the living entity. A crude example can be given in this connection. 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. Then it will be possible to remain separate from the activities of the material body. This position of neutrality can be possible only for a devotee.

The word baddha-sauhrdah—“bound in friendship”—is particularly used here. Karmis, jnanis and yogis cannot be bound in devotional service. Karmis fully engage in the activities of the body. Their aim of life is to give comfort to the body only. Jnanis try to get out of entanglement by philosophical speculation, but they have no standing in the liberated position. Because they do not take shelter under the lotus feet of the Lord, they fall down from the exalted position of Brahman realization. Yogis also have a bodily concept of life—they think that they can achieve something spiritual by exercising the body through dharana, asana, pranayama, etc. A devotee’s position is always transcendental because of his intimate relationship with the Supreme Personality of Godhead. Therefore, to remain always aloof from the actions and reactions of the body and engage in one’s real occupation, namely rendering service to the Lord, can be possible only for devotees.

SB4.20.13

TEXT 13

samah samanottama-madhyamadhamah

sukhe ca duhkhe ca jitendriyasayah

mayopaklptakhila-loka-samyuto

vidhatsva virakhila-loka-raksanam

samah—equipoised; samana—all equal; uttama—one who is greater; madhyama—one who is in an intermediate position; adhamah—one who is in a lower standard of life; sukhe—in happiness; ca—and; duhkhe—in distress; ca—also; jita-indriya—having controlled the senses; asayah—and mind; maya—by Me; upaklpta—arranged; akhila—all; loka—by people; samyutah—being accompanied; vidhatsva—give; vira—O hero; akhila—all; loka—to the citizens; raksanam—protection.

My dear heroic King, 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.

Here is an example of receiving direct instruction from the Supreme Personality of Godhead, Lord Visnu. One has to execute the order of Lord Visnu, whether receiving it directly from Him or from His bona fide representative, the spiritual master. Arjuna fought the Battle of Kuruksetra under the direct order of the Supreme Personality of Godhead, Krsna. Similarly, here Prthu Maharaja is also being given orders by Lord Visnu regarding the execution of his duty. We have to stick to the principles stated in the Bhagavad-gita. Vyavasayatmika buddhih: every man’s duty is to receive orders from Lord Krsna or from His bona fide representative and take these orders as his life and soul, without personal considerations. Srila Visvanatha Cakravarti Thakura states that one should not care very much whether he is going to be liberated or not, but he should simply execute the direct order received from the spiritual master. If one sticks to the principle of abiding by the order of the spiritual master, he will always remain in a liberated position. A common man must execute the rules and regulations of varnasrama-dharma by working in his prescribed duty according to the caste system (brahmana, ksatriya, vaisya and sudra) and the spiritual-order system (brahmacarya, grhastha, vanaprastha and sannyasa). If one simply executes regularly and strictly the injunctions given for the different divisions of life, then one satisfies Lord Visnu.

As a king, Prthu Maharaja was ordered by Lord Visnu to keep himself always aloof from the activities of the bodily situation and to engage always in the service of the Lord and thus keep himself in the liberated stage. The word baddha-sauhrdah in the previous verse is explained herewith. One can fully remain in intimate connection with the Supreme Lord directly or receive orders from His bona fide representative the spiritual master and execute the orders sincerely when one keeps aloof from the activities of the body. The Lord helps us by giving us directions how to act in devotional service and thus advance on the path back home, back to Godhead. He instructs us outwardly in the form of the spiritual master. Therefore, one should not accept the spiritual master as an ordinary human being. The Lord says, acaryam mam vijaniyan nava-manyeta karhicit: one should not treat the spiritual master as an ordinary human being, for he is the substitute for the Supreme Personality of Godhead (Bhag. 11.17.27). One should treat the spiritual master as the Supreme Personality of Godhead and never be envious of him or consider him to be an ordinary human being. If we follow the instruction of the spiritual master and execute devotional service to the Lord, we will remain always free from the contamination of bodily and material activities, and our life will be successful.

SB4.20.14

TEXT 14

sreyah praja-palanam eva rajno

yat samparaye sukrtat sastham amsam

hartanyatha hrta-punyah prajanam

araksita kara-haro ’gham atti

sreyah—auspicious; praja-palanam—ruling over the general mass of people; eva—certainly; rajnah—for the king; yat—because; samparaye—in the next birth; su-krtat—from the pious activities; sastham amsam—one-sixth part; harta—collector; anyatha—otherwise; hrta-punyah—being bereft of the results of pious activities; prajanam—of the citizens; araksita—one who does not protect; kara-harah—tax collector; agham—sin; atti—receives or suffers.

To give protection to the general mass of people who are citizens of the state is the prescribed occupational duty for a king. By acting in that way, the king in his next life shares one sixth of the result of the pious activities of the citizens. But a king or executive head of state who simply collects taxes from the 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.