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maitreyah uvaca—the great sage Maitreya continued to speak; te—they; atma-yoga-patayah—the masters of self-realization by devotional service; adi-rajena—by the original king (Prthu); pujitah—being worshiped; silam—character; tadiyam—of the King; samsantah—eulogizing; khe—in the sky; abhavan—appeared; misatam—while observing; nrnam—of the people.

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

It is said that the demigods never touch the surface of the earth. They walk and travel in space only. Like the great sage Narada, the Kumaras do not require any machine to travel in space. There are also residents of Siddhaloka who can travel in space without machines. Since they can go from one planet to another, they are called siddhas; that is to say they have acquired all mystic and yogic powers. 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. The Kumaras, however, praised the characteristics of Maharaja Prthu and his great devotional attitude and humility. The Kumaras were greatly satisfied by King Prthu’s method of worship. It was by the grace of Maharaja Prthu that the common citizens in his domain could see the Kumaras flying in outer space.

SB4.22.49

TEXT 49

vainyas tu dhuryo mahatam

samsthityadhyatma-siksaya

apta-kamam ivatmanam

mena atmany avasthitah

vainyah—the son of Vena Maharaja (Prthu); tu—of course; dhuryah—the chief; mahatam—of great personalities; samsthitya—being completely fixed; adhyatma-siksaya—in the matter of self-realization; apta—achieved; kamam—desires; iva—like; atmanam—in self-satisfaction; mene—considered; atmani—in the self; avasthitah—situated.

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

Remaining fixed in devotional service gives one the utmost in self-satisfaction. Actually self-satisfaction can be achieved only by pure devotees, who have no desire other than to serve the Supreme Personality of Godhead. Since the Supreme Personality of Godhead has nothing to desire, He is fully satisfied with Himself. Similarly, a devotee who has no desire other than to serve the Supreme Personality of Godhead is as self-satisfied as the Supreme Lord. Everyone is hankering after peace of mind and self-satisfaction, but these can only be achieved by becoming a pure devotee of the Lord.

King Prthu’s statements in previous verses regarding his vast knowledge and perfect devotional service are justified here, for he is considered best amongst all mahatmas. In Bhagavad-gita (9.13) Sri Krsna speaks of mahatmas in this way:

mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam

“O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.”

The mahatmas are not under the clutches of the illusory energy but are under the protection of the spiritual energy. Because of this, the real mahatma is always engaged in the devotional service of the Lord. Prthu Maharaja exhibited all the symptoms of a mahatma; therefore he is mentioned in this verse as dhuryo mahatam, best of the mahatmas.

SB4.22.50

TEXT 50

karmani ca yatha-kalam

yatha-desam yatha-balam

yathocitam yatha-vittam

akarod brahma-sat-krtam

karmani—activities; ca—also; yatha-kalam—befitting time and circumstances; yatha-desam—befitting the place and situation; yatha-balam—befitting one’s own strength; yatha-ucitam—as far as possible; yatha-vittam—as far as one can spend money in this connection; akarot—performed; brahma-sat—in the Absolute Truth; krtam—did.

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

Maharaja Prthu was a responsible monarch, and he had to execute the duties of a ksatriya, a king and a devotee at the same time. Being perfect in the Lord’s devotional service, he could execute his prescribed duties with complete perfection as befitted the time and circumstance and his financial strength and personal ability. In this regard, the word karmani in this verse is significant. Prthu Maharaja’s activities were not ordinary, for they were in relationship with the Supreme Personality of Godhead. Srila Rupa Gosvami has advised that 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. For example, an ordinary worker conducts business in order to earn money for his sense gratification. A devotee may perform the same work in exactly the same way, but his aim is to satisfy the Supreme Lord. Consequently his activities are not ordinary.

Prthu Maharaja’s activities were therefore not ordinary but were all spiritual and transcendental, for his aim was to satisfy the Lord. Just as Arjuna, who was a warrior, had to fight to satisfy Krsna, Prthu Maharaja performed his royal duties as king for the satisfaction of Krsna. Indeed, whatever he did as emperor of the whole world was perfectly befitting a pure devotee. It is therefore said by a Vaisnava poet, vaisnavera kriyamudra vijne na bujhaya: no one can understand the activities of a pure devotee. 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 Vaisnava, one has to become very expert. Maharaja Prthu did not allow himself to function outside the institution of four varnas and four asramas, although as a Vaisnava he was a paramahamsa, transcendental to all material activities. He remained at his position as a ksatriya to rule the world and at the same time remained transcendental to such activities by satisfying the Supreme Personality of Godhead. Concealing himself as a pure devotee, he externally manifested himself as a very powerful and dutiful king. In other words, none of his activities were carried out for his own sense gratification; everything he did was meant for the satisfaction of the senses of the Lord. This is clearly explained in the next verse.

SB4.22.51

TEXT 51

phalam brahmani sannyasya

nirvisangah samahitah

karmadhyaksam ca manvana

atmanam prakrteh param

phalam—result; brahmani—in the Absolute Truth; sannyasya—giving up; nirvisangah—without being contaminated; samahitah—completely dedicated; karma—activity; adhyaksam—superintendent; ca—and; manvanah—always thinking of; atmanam—the Supersoul; prakrteh—of material nature; param—transcendental.

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

The life and dedication of Maharaja Prthu in the transcendental loving service of the Supreme Personality of Godhead serve as a good example of karma-yoga. The term karma-yoga is often used in Bhagavad-gita-, and herein Maharaja Prthu is giving a practical example of what karma-yoga actually is. The first requirement for the proper execution of karma-yoga is given herein. phalam brahmani sannyasya (or vinyasya): one must give the fruits of his activities to the Supreme Brahman, Parabrahman, Krsna. By doing so, one actually situates himself in the renounced order of life, sannyasa. As stated in Bhagavad-gita (18.2), giving up the fruits of one’s activities to the Supreme Personality of Godhead is called sannyasa.

kamyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah

“To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.” Although he was living as a householder, Prthu Maharaja was actually in the renounced order of life, sannyasa. This will be clearer in the following verses.

The word nirvisangah (“uncontaminated”) is very significant because Maharaja Prthu was not attached to the results of his activities. In this material world a person is always thinking of the proprietorship of everything he accumulates or works for. When the fruits of one’s activities are rendered to the service of the Lord, one is actually practicing karma-yoga. 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 methods of bhakti-yoga. This method includes nine items: hearing, chanting, remembering, serving, worshiping the Deity, praying, carrying out orders, serving Krsna as friend and sacrificing everything for Him.

sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam

(Bhag. 7.5.23)

These methods of karma-yoga and bhakti-yoga are being broadcast all over the world by the International Society for Krishna Consciousness. Anyone can learn these methods simply by following the examples of the members of the Society.

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. The Lord is transcendental, for He is not part of this material creation. The words prakrteh param are used in this verse because everything within this material world is created by the external, material energy of the Lord, but the Lord Himself is not a creation of this material energy. The Lord is the supreme superintendent of all material creations, as confirmed in Bhagavad-gita (9.10):

mayadhyaksena prakrtih
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate

“This material nature is working under My direction, O son of Kunti, producing all the moving and unmoving beings, and by its rule this manifestation is created and annihilated again and again.”

All material changes and material progress taking place by the wonderful interaction of matter are under the superintendence of the Supreme Personality of Godhead, Krsna. Events in the material world are not taking place blindly. If one always remains a servant of Krsna and engages everything in His service, one is accepted as jivan-mukta, a liberated soul, even during his lifetime within the material world. Generally liberation takes place after one gives up this body, but one who lives according to the example of Prthu Maharaja is liberated even in this lifetime. In Krsna consciousness the results of one’s activities depend on the will of the Supreme Person. Indeed, in all cases the result is not dependent on one’s own personal dexterity but is completely dependent on the will of the Supreme. This is the real significance of phalam brahmani sannyasya. A soul dedicated to the service of the Lord should never think of himself as the personal proprietor or the superintendent. A dedicated devotee should prosecute his work according to the rules and regulations described in devotional service. The results of his activities are completely dependent on the supreme will of the Lord.

SB4.22.52

TEXT 52

grhesu vartamano ’pi

sa samrajya-sriyanvitah

nasajjatendriyarthesu

niraham-matir arkavat

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

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

The word grhesu is significant in this verse. Out of the four asramas—the brahmacarya, grhastha, vanaprastha and sannyasa—only a grhastha, or householder, is allowed to associate with women; therefore the grhastha-asrama is a kind of license for sense gratification given to the devotee. Prthu Maharaja was special in that although he was given license to remain a householder, and although he possessed immense opulences in his kingdom, he never engaged in sense gratification. This was a special sign that indicated him to be a pure devotee of the Lord. A pure devotee is never attracted by sense gratification, and consequently he is liberated. In material life a person engages in sense gratification for his own personal satisfaction, but in the devotional or liberated life one aims to satisfy the senses of the Lord.

In this verse Maharaja Prthu is likened to the sun (arka-vat). Sometimes the sun shines on stool, urine and so many other polluted things, but since the sun is all-powerful, it is never affected by the polluted things with which it associates. On the contrary, the sunshine sterilizes and purifies polluted and dirty places. Similarly, 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. Since a pure devotee knows how to utilize everything for the Lord’s service, he is never affected by material activities. Instead, by his transcendental plans he purifies such activities. This is described in Bhakti-rasamrta-sindhu. Sarvopadhi-vinirmuktam tat-paratvena nirmalam: [Cc. Madhya 19.170] his aim is to become completely purified in the service of the Lord without being affected by material designations.

pancarcisy atma-sammatan

evam—thus; adhyatma-yogena—by the means of bhakti-yoga; karmani—activities; anu—always; samacaran—executing; putran—sons; utpadayam asa—begotten; panca—five; arcisi—in his wife, Arci; atma—own; sammatan—according to his desire.

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

As a householder, Prthu Maharaja had five sons by his wife, Arci, and all these sons were begotten as he desired them. They were not born whimsically or by accident. How one can beget children according to one’s own desire is practically unknown in the present age (Kali-yuga). In this regard the secret of success depends on the parents’ acceptance of the various purificatory methods known as samskaras. The first samskara, the garbhadhana-samskara, or child-begetting samskara, is compulsory, especially for the higher castes, the brahmanas and the ksatriyas. As stated in Bhagavad-gita, sex life which is not against religious principles is Krsna Himself, and according to religious principles, when one wants to beget a child he must perform the garbhadhana-samskara 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 parents desire. As stated in the sastras, yatha yonir yatha bijam. Yatha yonih indicates the mother, and yatha bijam indicates the father. If the mental state of the parents is prepared before they have sex, the child which they will beget will certainly reflect their mental condition. It is therefore understood by the words atma-sammatan that both Prthu Maharaja and Arci underwent the garbhadhana purificatory process before begetting children, and thus they begot all their sons according to their desires and purified mental states. Prthu Maharaja 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 grhastha for the future administration of his government all over the world.

SB4.22.54

TEXT 54

vijitasvam dhumrakesam

haryaksam dravinam vrkam

sarvesam loka-palanam

dadharaikah prthur gunan

vijitasvam—of the name Vijitasva; dhumrakesam—of the name Dhumrakesa; haryaksam—of the name Haryaksa; dravinam—of the name Dravina; vrkam—of the name Vrka; sarvesam—of all; loka-palanam—the governing heads of all planets; dadhara—accepted; ekah—one; prthuh—Prthu Maharaja; gunan—all qualities.

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

In each and every planet there is a predominating deity. It is understood from Bhagavad-gita that in the sun there is a predominating deity named Vivasvan. Similarly, there is a predominating deity of the moon and of the various planets. Actually the predominating deities in all the other planets are descendants from the predominating deities of the sun and moon. On this planet earth there are two ksatriya dynasties, and one comes from the predominating deity of the sun and the other from the predominating deity of the moon. These dynasties are known as Surya-vamsa and Candra-vamsa respectively. When monarchy existed on this planet, the chief member was one of the members of the Surya dynasty, or Surya-vamsa, and the subordinate kings belonged to the Candra-vamsa. However, Maharaja Prthu was so powerful that he could exhibit all the qualities of the predominating deities in other planets.

In the modern age, people from earth have tried to go to the moon, but they have not been able to find anyone there, what to speak of meeting the moon’s predominating deity. The Vedic literature, however, repeatedly informs us that the moon is full of highly elevated inhabitants who are counted amongst the demigods. We are therefore always in doubt about what kind of moon adventure the modern scientists of this planet earth have undertaken.

SB4.22.55

TEXT 55

gopithaya jagat-srsteh

kale sve sve ’cyutatmakah

mano-vag-vrttibhih saumyair

gunaih samranjayan prajah

gopithaya—for the protection of; jagat-srsteh—of the supreme creator; kale—in due course of time; sve sve—own; acyuta-atmakah—being Krsna conscious; manah—mind; vak—words; vrttibhih—by occupation; saumyaih—very gentle; gunaih—by qualification; samranjayan—pleasing; prajah—the citizens.

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

As will be explained in the next verse, Prthu Maharaja used to please all kinds of citizens by his extraordinary capacity to understand the mentality of others. Indeed, his dealings were so perfect that every one of the citizens was very much satisfied and lived in complete peace. The word acyutatmakah is significant in this verse, for Maharaja Prthu used to rule this planet as the representative of the Supreme Personality of Godhead. He knew that he was the representative of the Lord and that the Lord’s creation must be protected intelligently. Atheists cannot understand the purpose behind the creation. 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. They try to establish everything by their so-called scientific research, but they do not center anything around the supreme creator. A devotee, however, 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 Krsna consciousness so that they all can ultimately return home, back to Godhead.

With this idea in mind, the king or government head should rule the world. In this way, everyone will be satisfied. How can this be accomplished? There are many examples like Prthu Maharaja, and the history of his regency on this planet is elaborately described in Srimad-Bhagavatam. Even in this fallen age if the rulers, governors and presidents take advantage of Prthu Maharaja’s example, there will certainly be a reign of peace and prosperity throughout the world.

SB4.22.56

TEXT 56

rajety adhan namadheyam

soma-raja ivaparah

suryavad visrjan grhnan

pratapams ca bhuvo vasu

raja—the King; iti—thus; adhat—took up; namadheyam—of the name; soma-rajah—the king of the moon planet; iva—like; aparah—on the other hand; surya-vat—like the sun-god; visrjan—distributing; grhnan—exacting; pratapan—by strong ruling; ca—also; bhuvah—of the world; vasu—revenue.

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

In this verse Maharaja Prthu is compared to the kings of the moon and sun. The king of the moon and the king of the sun serve as examples of how the Lord desires the universe to be ruled. The sun distributes heat and light and at the same time exacts water from all planets. The moon is very pleasing at night, and when one becomes fatigued after a day’s labor in the sun, he can enjoy the moonshine. Like the sun-god, Prthu Maharaja distributed his heat and light to give protection to his kingdom, for without heat and light no one can exist. Similarly, Prthu Maharaja 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. Both the sun and the moon have particular influences by which they maintain order in the universe, and modern scientists and philosophers should become familiar with the Supreme Lord’s perfect plan for universal maintenance.

SB4.22.57

TEXT 57

durdharsas tejasevagnir

mahendra iva durjayah

titiksaya dharitriva

dyaur ivabhista-do nrnam

durdharsah—unconquerable; tejasa—by prowess; iva—like; agnih—fire; maha-indrah—the King of heaven; iva—likened; durjayah—insuperable; titiksaya—by tolerance; dharitri—the earth; iva—like; dyauh—the heavenly planets; iva—like; abhista-dah—fulfilling desires; nrnam—of human society.

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

It is the duty of a king to give protection to the citizens and to fulfill their desires. At the same time, the citizens must obey the laws of the state. Maharaja Prthu maintained all the standards of good government, and he was so invincible that no one could disobey his orders any more than a person could stop heat and light emanating from a fire. He was so strong and powerful that he was compared to the King of heaven, Indra. In this age modern scientists have been experimenting with nuclear weapons, and in a former age they used to release brahmastras, but all these brahmastras and nuclear weapons are insignificant compared to the thunderbolt of the King of heaven. When Indra releases a thunderbolt, even the biggest hills and mountains crack. On the other hand, Maharaja Prthu was as tolerant as the earth itself, and he fulfilled all the desires of his citizens just like torrents of rain from the sky. Without rainfall, it is not possible to fulfill one’s various desires on this planet. As stated in Bhagavad-gita (3.14), parjanyad anna-sambhavah: food grains are produced only because rain falls from the sky, and without grains, no one on the earth can be satisfied. Consequently an unlimited distribution of mercy is compared to the water falling from the clouds. Maharaja Prthu distributed his mercy incessantly, much like rainfall. In other words, Maharaja Prthu was softer than a rose flower and harder than a thunderbolt. In this way he ruled over his kingdom.

SB4.22.58

TEXT 58

varsati sma yatha-kamam

parjanya iva tarpayan

samudra iva durbodhah

sattvenacala-rad iva

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

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

Maharaja Prthu used to distribute his mercy to suffering humanity, and it was like rainfall after excessive heat. The ocean is wide and expansive, and it is very difficult to measure its length and breadth; similarly, Prthu Maharaja was so deep and grave that no one could fathom his purposes. The hill known as Meru is fixed in the universe as a universal pivot, and no one can move it an inch from its position; similarly, no one could ever dissuade Maharaja Prthu when he was determined.

SB4.22.59

TEXT 59

dharma-rad iva siksayam

ascarye himavan iva

kuvera iva kosadhyo

guptartho varuno yatha

dharma-rat iva—like King Yamaraja (the superintendent of death); siksayam—in education; ascarye—in opulence; himavan iva—like the Himalaya Mountains; kuverah—the treasurer of the heavenly planets; iva—like; kosa-adhyah—in the matter of possessing wealth; gupta-arthah—secrecy; varunah—the demigod named Varuna; yatha—like.

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

Yamaraja, or Dharmaraja, as the superintendent of death, has to judge the criminal living entities who have committed sinful activities throughout their lives. Consequently Yamaraja is expected to be most expert in judicial matters. Prthu Maharaja was also highly learned and exceedingly exact in delivering his judgment upon the citizens. No one could excel him in opulence any more than estimate the stock of minerals and jewels in the Himalaya Mountains; therefore he is compared to Kuvera, the treasurer of the heavenly planets. Nor could anyone discover the secrets of his life any more than learn the secrets of Varuna, the demigod presiding over the water, the night, and the western sky. Varuna 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.

bhagavan bhuta-rad iva

matarisva—the air; iva—like; sarva-atma—all-pervading; balena—by bodily strength; mahasa ojasa—by courage and power; avisahyataya—by intolerance; devah—the demigod; bhagavan—the most powerful; bhuta-rat iva—like Rudra, or Sadasiva.

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

SB4.22.61

TEXT 61

kandarpa iva saundarye

manasvi mrga-rad iva

vatsalye manuvan nrnam

prabhutve bhagavan ajah

SYNONYMS

kandarpah—Cupid; iva—like; saundarye—in beauty; manasvi—in thoughtfulness; mrga-rat iva—like the king of the animals, the lion; vatsalye—in affection; manu-vat—like Svayambhuva Manu; nrnam—of human society; prabhutve—in the matter of controlling; bhagavan—the lord; ajah—Brahma.

TRANSLATION

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

SB4.22.62

TEXT 62

brhaspatir brahma-vade

atmavattve svayam harih

bhaktya go-guru-vipresu

visvaksenanuvartisu

hriya prasraya-silabhyam

atma-tulyah parodyame

SYNONYMS

brhaspatih—the priest of the heavenly planets; brahma-vade—in the matter of spiritual understanding; atma-vattve—in the matter of self-control; svayam—personally; harih—the Supreme Personality of Godhead; bhaktya—in devotion; go—cow; guru—spiritual master; vipresu—unto the brahmanas; visvaksena—the Personality of Godhead; anuvartisu—followers; hriya—by shyness; prasraya-silabhyam—by most gentle behavior; atma-tulyah—exactly like his personal interest; para-udyame—in the matter of philanthropic work.

TRANSLATION

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

PURPORT

When Lord Caitanya talked to Sarvabhauma Bhattacarya, the Lord honored him as the incarnation of Brhaspati. Brhaspati is the chief priest of the heavenly kingdom, and he is a follower of the philosophy known as brahma-vada, or Mayavada. Brhaspati is also a great logician. It appears from this statement that Maharaja Prthu, although a great devotee constantly engaged in the loving service of the Lord, could defeat all kinds of impersonalists and Mayavadis by his profound knowledge of Vedic scriptures. We should learn from Maharaja Prthu that a Vaisnava, or devotee, must not only be fixed in the service of the Lord, but, if required, must be prepared to argue with the impersonalist Mayavadis with all logic and philosophy and defeat their contention that the Absolute Truth is impersonal.

The Supreme Personality of Godhead is the ideal self-controller or brahmacari. When Krsna was elected to be president of the Rajasuya yajna performed by Maharaja Yudhisthira, Grandfather Bhismadeva praised Lord Krsna as the greatest brahmacari. Because Grandfather Bhismadeva was a brahmacari, he was quite fit to distinguish a brahmacari from a vyabhicari. Although Prthu Maharaja was a householder and father of five children, he was still considered to be most controlled. One who begets Krsna conscious children for the benefit of humanity is actually a brahmacari. One who simply begets children like cats and dogs is not a proper father. The word brahmacari also refers to one who acts on the platform of Brahman, or devotional service. In the impersonal Brahman conception, there is no activity, yet when one performs activities in connection with the Supreme Personality of Godhead, he is to be known as brahmacari. Thus Prthu Maharaja was an ideal brahmacari and grhastha simultaneously. Visvaksenanuvartisu refers to those devotees who are constantly engaged in the service of the Lord. Other devotees must follow in their footsteps. Srila Narottama dasa Thakura said, ei chaya gosani yara, mui tara dasa. He is prepared to become the disciple of anyone who follows in the footsteps of the six Gosvamis.

Also, like all Vaisnavas, Maharaja Prthu was devoted to cow protection, spiritual masters and qualified brahmanas. Prthu Maharaja was also very humble, meek and gentle, and whenever he performed any philanthropic work or welfare activity for the general public, he would labor exactly as if he were tending to his own personal necessities. In other words, his philanthropic activities were not for the sake of show but were performed out of personal feeling and commitment. All philanthropic activities should be thus performed.

SB4.22.63

TEXT 63

kirtyordhva-gitaya pumbhis

trailokye tatra tatra ha

pravistah karna-randhresu

strinam ramah satam iva

kirtya—by reputation; urdhva-gitaya—by loud declaration; pumbhih—by the general public; trai-lokye—all over the universe; tatra tatra—here and there; ha—certainly; pravistah—entering; karna-randhresu—in the aural holes; strinam—of the women; ramah—Lord Ramacandra; satam—of the devotees; iva—like.

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