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vilokya—by observing; anugatam—dying after the husband; sadhvim—the chaste woman; prthum—of King Prthu; vira-varam—the great warrior; patim—husband; tustuvuh—offered prayers; vara-dah—able to give benediction; devaih—by the demigods; deva-patnyah—the wives of the demigods; sahasrasah—in thousands.

After observing this brave act performed by the chaste wife Arci, the wife of the great King Prthu, many thousands of the wives of the demigods, along with their husbands, offered prayers to the Queen, for they were very much satisfied.

SB4.23.24

TEXT 24

kurvatyah kusumasaram

tasmin mandara-sanuni

nadatsv amara-turyesu

grnanti sma parasparam

SYNONYMS

kurvatyah—just showering; kusuma-asaram—showers of flowers; tasmin—in that; mandara—of Mandara Hill; sanuni—on the top; nadatsu—vibrating; amara-turyesu—beating of the drums of the demigods; grnanti sma—they were talking; parasparam—amongst themselves as follows.

TRANSLATION

At that time the demigods were situated on the top of Mandara Hill, and all their wives began to shower flowers on the funeral pyre and began to talk amongst themselves as follows.

SB4.23.25

TEXT 25

devya ucuh

aho iyam vadhur dhanya

ya caivam bhu-bhujam patim

sarvatmana patim bheje

yajnesam srir vadhur iva

SYNONYMS

devyah ucuh—the wives of the demigods said; aho—alas; iyam—this; vadhuh—the wife; dhanya—most glorious; ya—who; ca—also; evam—as; bhu—of the world; bhujam—of all the kings; patim—the king; sarva-atmana—with full understanding; patim—unto the husband; bheje—worshiped; yajna-isam—unto Lord Visnu; srih—the goddess of fortune; vadhuh—wife; iva—like.

TRANSLATION

The wives of the demigods said: All glories to Queen Arci! We can see that this queen of the great King Prthu, the emperor of all the kings of the world, has served her husband with mind, speech and body exactly as the goddess of fortune serves the Supreme Personality of Godhead, Yajnesa, or Visnu.

PURPORT

In this verse the words yajnesam srir vadhur iva indicate that Queen Arci served her husband just as the goddess of fortune serves the Supreme Personality of Godhead Visnu. We can observe that even in the history of this world, when Lord Krsna, the supreme Visnu, was ruling over Dvaraka, Queen Rukmini, who was the chief of all Krsna’s queens, used to serve Lord Krsna personally in spite of having many hundreds of maidservants to assist her. Similarly, the goddess of fortune in the Vaikuntha planets also serves Narayana personally, although there are many thousands of 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. The husband and wife should live in Krsna consciousness and follow in the footsteps of Laksmi-Narayana or Krsna-Rukmini. In this way peace and harmony can be possible within this world.

SB4.23.26

TEXT 26

saisa nunam vrajaty urdhvam

anu vainyam patim sati

pasyatasman atityarcir

durvibhavyena karmana

sa—she; esa—this; nunam—certainly; vrajati—going; urdhvam—upward; anu—following; vainyam—the son of Vena; patim—husband; sati—chaste; pasyata—just see; asman—us; atitya—overpassing; arcih—of the name Arci; durvibhavyena—by inconceivable; karmana—activities.

The wives of the demigods continued: Just see how this chaste lady, Arci, by dint of her inconceivable pious activities, is still following her husband upward, as far as we can see.

Both Prthu Maharaja’s airplane and the airplane carrying Queen Arci were passing out of the vision of the ladies of the higher planetary systems. These ladies were simply astonished to see how Prthu Maharaja and his wife achieved such an exalted position. Although they were the wives of the denizens of the higher planetary system and Prthu Maharaja was an inhabitant of an inferior planetary system (the earth), the King, along with his wife, passed beyond the realms of the demigods and went upward to Vaikunthaloka. The word urdhvam (“upward”) is significant here, for the ladies speaking were from the higher planetary systems, which include the moon, sun and Venus, up to Brahmaloka, or the highest planet. Beyond Brahmaloka is the spiritual sky, and in that spiritual sky there are innumerable Vaikunthalokas. Thus the word urdhvam indicates that the Vaikuntha planets are beyond or above these material planets, and it was to these Vaikuntha planets that Prthu Maharaja and his wife were going. This also indicates that when Prthu Maharaja and his wife, Arci, abandoned their material bodies in the material fire, they immediately developed their spiritual bodies and entered into spiritual airplanes, which could penetrate the material elements and reach the spiritual sky. Since they were carried by two separate airplanes, it may be concluded that even after being burned in the funeral pyre they remained separate, individual persons. In other words, they never lost their identity or became void, as imagined by the impersonalists.

The ladies in the higher planetary systems were capable of seeing both downward and upward. When they looked down they could see that the body of Prthu Maharaja was being burned and that his wife, Arci, was entering into the fire, and when they looked upward they could see how they were being carried in two airplanes to the Vaikunthalokas. All of this is possible simply by durvibhavyena karmana, inconceivable activity. Prthu Maharaja was a pure devotee, and his wife, Queen Arci, simply followed her husband. Thus they can both be considered pure devotees, and thus they are capable of performing inconceivable activities. Such activities are not possible for ordinary men. Indeed, ordinary men cannot even take to the devotional service of the Lord, nor can ordinary women maintain such vows of chastity and follow their husbands in all respects. 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 Vaikunthalokas. This is evinced by the inconceivable activities of Maharaja Prthu and his wife.

SB4.23.27

TEXT 27

tesam durapam kim tv anyan

martyanam bhagavat-padam

bhuvi lolayuso ye vai

naiskarmyam sadhayanty uta

tesam—of them; durapam—difficult to obtain; kim—what; tu—but; anyat—anything else; martyanam—of the human beings; bhagavat-padam—the kingdom of God; bhuvi—in the world; lola—flickering; ayusah—span of life; ye—those; vai—certainly; naiskarmyam—the path of liberation; sadhayanti—execute; uta—exactly.

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.

labdhvapavargyam manusyam

In Bhagavad-gita (9.33) Lord Krsna says: anityam asukham lokam imam prapya bhajasva mam. The Lord here declares that this material world is full of miseries (asukham) and at the same time is very flickering (anityam). Therefore one’s only duty is to engage himself in devotional service. This is the best end to which human life can be put. Those devotees who are constantly engaged in the service of the lotus feet of the Lord achieve not only all material benefits but also all spiritual benefits, for at the end of life they go back home, back to Godhead. Their destination is described in this verse as bhagavat-padam. The word padam means “abode,” and bhagavat means “the Supreme Personality of Godhead.” Thus the destination of the devotees is the abode of the Supreme Personality of Godhead.

In this verse the word naiskarmyam, which means “transcendental knowledge,” is also significant. Unless one comes to the platform of transcendental knowledge and offers devotional service to the Lord, one is not perfect. Generally the processes of jnana, 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 actually attain liberation. In the context of this narration, the wives of the demigods repented because although they had the opportunity of a birth in a higher planetary system, a lifetime spanning millions of years and all material comforts, they were not as fortunate as Prthu Maharaja and his wife, who were actually surpassing them. In other words, Prthu Maharaja and his wife scorned promotion to the higher planetary systems and even to Brahmaloka because the position which they were attaining was incomparable. In Bhagavad-gita (8.16) the Lord affirms, abrahma-bhuvanal lokah punar avartino ’rjuna: “From the highest planet in the material world to the lowest, all are places of misery wherein repeated birth and death take place.” In other words, even if one goes to the highest planet, Brahmaloka, he has to return to the miseries of birth and death. In the Ninth Chapter of Bhagavad-gita (9.21), Lord Krsna also asserts:

te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam visanti

“When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again.” Thus after exhausting the results of pious activities, one has to come again to the lower planetary systems and begin a new chapter of pious activities. It is therefore said in Srimad-Bhagavatam (1.5.12), naiskarmyam apy acyuta-bhava-varjitam: “The path of liberation is not at all secure unless one attains the devotional service of the Lord.” Even if one is promoted to the impersonal brahmajyoti, he runs every chance of falling down into this material world. If it is possible to fall down from the brahmajyoti, which is beyond the higher planetary systems in this material world, then what can be said of the ordinary yogis and karmis who can only be elevated to the higher material planets? Thus the wives of the denizens of the higher planetary systems did not very much appreciate the results of karma, jnana and yoga.

SB4.23.28

TEXT 28

sa vancito batatma-dhruk

krcchrena mahata bhuvi

visayesu visajjate

sah—he; vancitah—cheated; bata—certainly; atma-dhruk—envious of himself; krcchrena—with great difficulty; mahata—by great activities; bhuvi—in this world; labdhva—by achieving; apavargyam—the path of liberation; manusyam—in the human form of life; visayesu—in the matter of sense gratification; visajjate—becomes engaged.

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.

In this material world people are engaged in different activities simply to achieve a little success in sense gratification. The karmis are engaged in performing very difficult activities, and thus they open gigantic factories, build huge cities, make big scientific discoveries, etc. In other words, they are engaged in performing very costly sacrifices in order to be promoted to the higher planetary systems. Similarly, yogis are engaged in achieving a similar goal by accepting the tedious practices of mystic yoga. Jnanis are engaged in philosophical speculation in order to gain release from the clutches of material nature. In these ways everyone is engaged in performing very difficult tasks simply for the gratification of the senses. All of these are considered to be engaged in sense gratificatory activities (or visaya) because they all demand some facility for material existence. Actually the results of such activities are temporary. As Krsna Himself proclaims in Bhagavad-gita (7.23), antavat tu phalam tesam: “The fruits [of those who worship the demigods] are limited and temporary.” Thus the fruits of the activities of the yogis, karmis and jnanis are ephemeral. Moreover, Krsna says, tad bhavaty alpa-medhasam: “They are simply meant for men of small intelligence.” The word visaya denotes sense gratification. The karmis flatly state that they want sense gratification. The yogis also want sense gratification, but they want it to a higher degree. It is their desire to show some miraculous results through the practice of yoga. Thus they strive very hard to achieve success in becoming smaller than the smallest or greater than the greatest, or in creating a planet like earth or, as scientists, by inventing so many wonderful machines. Similarly, the jnanis are also engaged in sense gratification, for they are simply interested in becoming one with the Supreme. Thus the aim of all these activities is sense gratification to a higher or a lower degree. The bhaktas, however, are not interested in sense gratificatory practices; they are simply satisfied to get an opportunity to serve the Lord. Although they are satisfied in any condition, there is nothing they cannot obtain, because they are purely engaged in the service of the Lord.

The wives of the demigods condemn the performers of sense gratificatory activities as vancita, cheated. Those so engaged are actually killing themselves (atma-ha). As stated in Srimad-Bhagavatam (11.20.17):

nr-deham adyam sulabham sudurlabham
plavam sukalpam guru-karnadharam
mayanukulena nabhasvateritam
puman bhavabdhim na taret sa atma-ha

When one wants to cross a large ocean, he requires a strong boat. It is said that this human form of life is a good boat by which one can cross the ocean of nescience. In the human form of life one can obtain the guidance of a good navigator, the spiritual master. One also gets a favorable wind by the mercy of Krsna, and that wind is the instructions of Krsna. The human body is the boat, the instructions of Lord Krsna are the favorable winds, and the spiritual master is the navigator. The spiritual master knows well how to adjust the sails to catch the winds favorably and steer the boat to its destination. If, however, 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.

The word labdhvapavargyam is significant in this verse, because according to Jiva Gosvami, apavargyam, or the path of liberation, does not refer to merging into the impersonal Brahman but to salokyadi-siddhi, which means attaining the very planet where the Supreme Personality of Godhead resides. There are five kinds of liberation, and one is called sayujya-mukti, or merging into the existence of the Supreme, or the impersonal Brahman effulgence. However, since there is a chance of one’s falling down again into the material sky from the Brahman effulgence, Srila Jiva Gosvami advises that in this human form of life one’s only aim should be to go back home, back to Godhead. The words sa vancitah indicate that once a person has obtained the human form of life, he is actually cheated if he does not make preparations to go back home, back to Godhead. The position of all nondevotees, who are not interested in going back to Godhead, is very much lamentable, for the human form of life is meant for executing devotional service and nothing else.

SB4.23.29

TEXT 29

maitreya uvaca

stuvatisv amara-strisu

pati-lokam gata vadhuh

yam va atma-vidam dhuryo

vainyah prapacyutasrayah

maitreyah uvaca—the great sage Maitreya continued to speak; stuvatisu—while glorifying; amara-strisu—by the wives of the denizens of heaven; pati-lokam—the planet where the husband had gone; gata—reaching; vadhuh—the wife; yam—where; va—or; atma-vidam—of the self-realized souls; dhuryah—the topmost; vainyah—the son of King Vena (Prthu Maharaja); prapa—obtained; acyuta-asrayah—under the protection of the Supreme Personality of Godhead.

The great sage Maitreya continued speaking: My dear Vidura, when the wives of the denizens of heaven were thus talking amongst themselves, Queen Arci reached the planet which her husband, Maharaja Prthu, the topmost self-realized soul, had attained.

According to Vedic scriptures, a woman who dies with her husband, or enters into the fire in which her husband is burning, also enters the same planet her husband attains. In this material world there is a planet known as Patiloka, just as there is a planet known as Pitrloka. But in this verse the word pati-loka does not refer to any planet within this material universe, for Prthu Maharaja, being topmost amongst self-realized souls, certainly returned home, back to Godhead, and attained one of the Vaikuntha planets. Queen Arci also entered Patiloka, but this planet is not in the material universe, for she actually entered the planet which her husband attained. In the material world also, when a woman dies with her husband, she again unites with him in the next birth. Similarly, Maharaja Prthu and Queen Arci united in the Vaikuntha planets. In the Vaikuntha planets there are husbands and wives, but there is no question of their giving birth to children or having sex life. In the Vaikuntha planets both husbands and wives are extraordinarily beautiful, and they are attracted to one another, but they do not enjoy sex life. Indeed, they consider sex not to be very relishable because both husband and wife are always absorbed in Krsna consciousness and in glorifying and chanting the glories of the Lord.

According to Bhaktivinoda Thakura also, a husband and wife can turn the home into a place as good as Vaikuntha, even while in this material world. Being absorbed in Krsna consciousness, even in this world husband and wife can live in Vaikuntha simply by installing the Deity of the Lord within the home and serving the Deity according to the directions of the sastras. In this way, they will never feel the sex urge. That is the test of advancement in devotional service. One who is advanced in devotional service is never attracted by sex life, and as soon as one becomes detached from sex life and proportionately attached to the service of the Lord, he actually experiences living in the Vaikuntha planets. In the ultimate issue, there is actually 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.

SB4.23.30

TEXT 30

ittham-bhutanubhavo ’sau

prthuh sa bhagavattamah

kirtitam tasya caritam

uddama-caritasya te

ittham-bhuta—thus; anubhavah—very great, powerful; asau—that; prthuh—King Prthu; sah—he; bhagavat-tamah—the best among the lords; kirtitam—described; tasya—his; caritam—character; uddama—very great; caritasya—one who possesses such qualities; te—to you.

Maitreya continued: The greatest of all devotees, Maharaja Prthu, was very powerful, and his character was liberal, magnificent and magnanimous. Thus I have described him to you as far as possible.

In this verse the word bhagavattamah is very significant, for the word bhagavat is used especially to refer to the Supreme Personality of Godhead, as the word bhagavan (“the Supreme Personality of Godhead”) is derived from the word bhagavat. Sometimes, however, we see that the word bhagavan is used for great personalities like Lord Brahma, Lord Siva and Narada Muni. This is the case with Prthu Maharaja, who is described here as the best of the bhagavans, or the best of the lords. A person can be so addressed 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. In other words, the word bhagavan should not be used for ordinary persons.

SB4.23.31

TEXT 31

ya idam sumahat punyam

sraddhayavahitah pathet

sravayec chrnuyad vapi

sa prthoh padavim iyat

yah—anyone; idam—this; su-mahat—very great; punyam—pious; sraddhaya—with great faith; avahitah—with great attention; pathet—reads; sravayet—explains; srnuyat—hears; va—or; api—certainly; sah—that person; prthoh—of King Prthu; padavim—situation; iyat—attains.

Any person who describes the great characteristics of King Prthu with faith and determination—whether he reads or hears of them himself or helps others to hear of them—is certain to attain the very planet which Maharaja Prthu attained. In other words, such a person also returns home to the Vaikuntha planets, back to Godhead.

vaisyah pathan vit-patih syac

In the execution of devotional service, sravanam kirtanam visnoh [SB 7.5.23] is especially stressed. This means that bhakti, or devotional service, begins by hearing and chanting about Visnu. When we speak of Visnu, we also refer to that which relates to Visnu. In the Siva Purana, Lord Siva recommends Visnu worship to be the topmost worship, and better than Visnu worship is worship of the Vaisnava or anything that is related to Visnu. The fact is explained herein that hearing and chanting about a Vaisnava is as good as hearing and chanting about Visnu, for Maitreya has explained that anyone who hears about Prthu Maharaja with attention also attains the planet which Maharaja Prthu attained. There is no duality between Visnu and the Vaisnava, and this is called advaya-jnana. A Vaisnava is as important as Visnu, and therefore Srila Visvanatha Cakravarti Thakura wrote in his Gurv-astaka:

saksad-dharitvena samasta-sastrair
uktas tatha bhavyata eva sadbhih
kintu prabhor yah priya eva tasya
vande guroh sri-caranaravindam **

“The spiritual master is honored as much as the Supreme Lord because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and is followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of my spiritual master, who is a bona fide representative of Sri Hari.”

The supreme Vaisnava is the spiritual master, and he is nondifferent from the Supreme Personality of Godhead. It is said that sometimes Lord Caitanya Mahaprabhu used to chant the names of the gopis. Some of the Lord’s students tried to advise Him to chant the name of Krsna instead, but upon hearing this Caitanya Mahaprabhu became very angry with His students. The controversy on this subject reached a point that after this incident Caitanya Mahaprabhu decided to take sannyasa because He was not taken very seriously in His grhastha-asrama. The point is that since Sri Caitanya Mahaprabhu chanted the names of the gopis, worship of the gopis or the devotees of the Lord is as good as devotional service rendered directly to the Lord. It is also stated by the Lord Himself that devotional service to His devotees is better than service offered directly to Him. Sometimes the sahajiya class of devotees are interested only in Krsna’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.

SB4.23.32

TEXT 32

brahmano brahma-varcasvi

rajanyo jagati-patih

chudrah sattamatam iyat

brahmanah—the brahmanas; brahma-varcasvi—one who has attained the power of spiritual success; rajanyah—the royal order; jagati-patih—the king of the world; vaisyah—the mercantile class of men; pathan—by reading; vit-patih—becomes master of animals; syat—becomes; sudrah—the laborer class of men; sattama-tam—the position of a great devotee; iyat—attains.

If one hears of the characteristics of Prthu Maharaja and is a brahmana, he becomes perfectly qualified with brahminical powers; if he is a ksatriya, he becomes a king of the world; if he is a vaisya, he becomes a master of other vaisyas and many animals; and if he is a sudra, he becomes the topmost devotee.

In Srimad-Bhagavatam it is recommended that one should become a devotee regardless of one’s condition. Whether one is without desire (akama) or with desire (sakama), or whether one desires liberation (moksa-kama), he is advised to worship the Supreme Lord and execute devotional service unto Him. By so doing, one attains all perfection in any field of life. The process of devotional service—especially hearing and chanting—is so powerful that it can bring a person to the perfectional stage. In this verse brahmanas, ksatriyas, vaisyas and sudras are mentioned, but here it should be understood that that reference is to the brahmana who is born in a brahminical family, the ksatriya who is born in a ksatriya family, the vaisya who is born in a vaisya family and the sudra in a sudra family. But whether one is a brahmana, ksatriya, vaisya or sudra, he can attain perfection simply by hearing and chanting.

To take birth in a family of brahmanas is not the ultimate finishing touch; one must have the power of a brahmana, which is called brahma-tejas. Similarly, taking birth in a royal family is not the all in all; one must possess the power to rule the world. Similarly, taking birth as a vaisya is not all; one must possess hundreds or thousands of animals (specifically cows) and rule over other vaisyas as Nanda Maharaja did in Vrndavana. Nanda Maharaja was a vaisya who possessed nine hundred thousand cows and ruled over many cowherd men and boys. A person who is born in a sudra family can become greater than a brahmana simply by accepting devotional service and giving aural reception to the pastimes of the Lord and His devotees.

SB4.23.33

TEXT 33

trih krtva idam akarnya

naro nary athavadrta

aprajah suprajatamo

nirdhano dhanavattamah

trih—thrice; krtvah—repeating; idam—this; akarnya—hearing; narah—man; nari—woman; athava—or; adrta—in great respect; aprajah—one who has no children; su-praja-tamah—surrounded by many children; nirdhanah—without any money; dhana-vat—rich; tamah—the greatest.

It does not matter whether one is a man or woman. Anyone who, with great respect, hears this narration of Maharaja Prthu will become the father of many children if he is without children and will become the richest of men if he is without money.

Materialistic persons who are very fond of money and great families worship different demigods to attain their desires, especially goddess Durga, Lord Siva and Lord Brahma. Such materialistic persons are called sriyaisvarya-prajepsavah. Sri means “beauty,” aisvarya means “riches,” praja means “children,” and ipsavah means “desiring.” As described in the Second Canto of Srimad-Bhagavatam, one has to worship various demigods for different types of benedictions. However, here it is indicated that simply by hearing of the life and character of Maharaja Prthu, one can have both riches and children in enormous quantities. One simply has to read and understand the history, the life and activities of Prthu Maharaja. It is advised that one read them at least three times. Those who are materially afflicted will so benefit by hearing of the Supreme Lord and His devotees that they need not go to any demigod. The word suprajatamah (“surrounded by many children”) is very significant in this verse, for one may have many children but may not have any qualified children. Here, however, it is stated (su-prajatamah) that all the children thus attained would be qualified in education, wealth, beauty and strength—everything complete.

SB4.23.34

TEXT 34

aspasta-kirtih suyasa

murkho bhavati panditah

idam svasty-ayanam pumsam

amangalya-nivaranam

aspasta-kirtih—unmanifested reputation; su-yasah—very famous; murkhah—illiterate; bhavati—becomes; panditah—learned; idam—this; svasti-ayanam—auspiciousness; pumsam—of the men; amangalya—inauspiciousness; nivaranam—prohibiting.

Also, one who hears this narration three times will become very reputable if he is not recognized in society, and he will become a great scholar if he is illiterate. In other words, hearing of the narrations of Prthu Maharaja is so auspicious that it drives away all bad luck.

In the material world, everyone wants some profit, some adoration and some reputation. 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. As far as education is concerned, one can become recognized in society as a great learned scholar simply by hearing Srimad-Bhagavatam and Bhagavad-gita, wherein the pastimes of the Lord and His devotees are described. 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 Prthu Maharaja is one of the items of devotional service (sravanam), naturally hearing about him brings all good fortune.

SB4.23.35

TEXT 35

dhanyam yasasyam ayusyam

svargyam kali-malapaham

dharmartha-kama-moksanam

samyak siddhim abhipsubhih

sraddhayaitad anusravyam

caturnam karanam param

dhanyam—the source of riches; yasasyam—the source of reputation; ayusyam—the source of an increased span of life; svargyam—the source of elevation to the heavenly planets; kali—of the age of Kali; mala-apaham—decreasing the contamination; dharma—religion; artha—economic development; kama—sense gratification; moksanam—of liberation; samyak—completely; siddhim—perfection; abhipsubhih—by those desiring; sraddhaya—with great respect; etat—this narration; anusravyam—must one hear; caturnam—of the four; karanam—cause; param—ultimate.

By hearing the narration of Prthu Maharaja, one can become great, increase his duration of life, gain promotion to the heavenly planets and counteract the contaminations of this age of Kali. 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 Prthu Maharaja.

By reading and hearing the narrations of the life and character of Prthu Maharaja, one naturally becomes a devotee, and as soon as one becomes a devotee, his material desires automatically become fulfilled. Therefore it is recommended in Srimad-Bhagavatam (2.3.10):

akamah sarva-kamo va
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta purusam param

If a person wants to return home, back to Godhead, or wants to become a pure devotee (akama), or wants some material prosperity (sakama or sarva-kama), or wants to merge into the existence of the Supreme Brahman effulgence (moksa-kama), he is recommended to take to the path of devotional service and hear and chant of Lord Visnu or of His devotee. This is the sum and substance of all Vedic literatures. Vedais ca sarvair aham eva vedyah (Bg. 15.15). The purpose of Vedic knowledge is to understand Krsna and His devotees. Whenever we speak of Krsna, we refer to His devotees also, for He is not alone. He is never nirvisesa or sunya, without variety, or zero. Krsna is full of variety, and as soon as Krsna is present, there cannot be any question of void.

SB4.23.36

TEXT 36

vijayabhimukho raja

srutvaitad abhiyati yan

balim tasmai haranty agre

rajanah prthave yatha

vijaya-abhimukhah—one who is about to start for victory; raja—king; srutva—hearing; etat—this; abhiyati—starts; yan—on the chariot; balim—taxes; tasmai—unto him; haranti—present; agre—before; rajanah—other kings; prthave—unto King Prthu; yatha—as it was done.

If a king, who is desirous of attaining victory and ruling power, chants the narration of Prthu Maharaja three times before going forth on his chariot, all subordinate kings will automatically render all kinds of taxes unto him—as they rendered them unto Maharaja Prthu—simply upon his order.

Since a ksatriya king naturally desires to rule the world, he wishes to make all other kings subordinate to him. This was also the position many years ago when Prthu Maharaja was ruling over the earth. At that time he was the only emperor on this planet. Even five thousand years ago, Maharaja Yudhisthira and Maharaja Pariksit were the sole emperors of this planet. Sometimes the subordinate kings rebelled, and it was necessary for the emperor to go and chastise them. This process of chanting the narrations of the life and character of Prthu Maharaja is recommended for conquering kings if they want to fulfill their desire to rule the world.

SB4.23.37

TEXT 37

muktanya-sango bhagavaty

amalam bhaktim udvahan

vainyasya caritam punyam

srnuyac chravayet pathet

mukta-anya-sangah—being freed from all material contamination; bhagavati—unto the Supreme Personality of Godhead; amalam—unalloyed; bhaktim—devotional service; udvahan—carrying out; vainyasya—of the son of Maharaja Vena; caritam—character; punyam—pious; srnuyat—must hear; sravayet—must induce others to hear; pathet—and go on reading.

A pure devotee who is executing the different processes of devotional service may be situated in the transcendental position, being completely absorbed in Krsna consciousness, but even he, while discharging devotional service, must hear, read and induce others to hear about the character and life of Prthu Maharaja.

There is a type of neophyte devotee who is very anxious to hear about the pastimes of the Lord, especially the rasa-lila chapters in Srimad-Bhagavatam. Such a devotee should know by this instruction that the pastimes of Prthu Maharaja are nondifferent from the pastimes of the Supreme Personality of Godhead. An ideal king, Prthu Maharaja exhibited all talents in showing how to rule the citizens, how to educate them, how to develop the state economically, how to fight enemies, how to perform great sacrifices (yajnas), etc. Thus it is recommended for the sahajiya, or the neophyte devotee, to hear, chant and get others to hear about the activities of Prthu Maharaja, even though one may think himself to be in the transcendental position of advanced devotional service.

SB4.23.38

TEXT 38

vaicitraviryabhihitam

mahan-mahatmya-sucakam

asmin krtam atimartyam

parthavim gatim apnuyat

vaicitravirya—O son of Vicitravirya (Vidura); abhihitam—explained; mahat—great; mahatmya—greatness; sucakam—awakening; asmin—in this; krtam—performed; ati-martyam—uncommon; parthavim—in connection with Prthu Maharaja; gatim—advancement, destination; apnuyat—one should achieve.

The great sage Maitreya continued: My dear Vidura, I have as far as possible spoken the narrations about Prthu Maharaja, which enrich one’s devotional attitude. Whoever takes advantage of these benefits also goes back home, back to Godhead, like Maharaja Prthu.

anudinam idam adarena srnvan

The word sravayet, mentioned in a previous verse, indicates that one should not only read for himself, but should also induce others to read and hear. That is called preaching. Caitanya Mahaprabhu recommended this practice: yare dekha, tare kaha ‘krsna’-upadesa (Cc. Madhya 7.128). “Whomever you meet, simply talk with him about the instructions given by Krsna or tell him of narrations about Krsna.” Prthu Maharaja’s history of devotional service is as potent as narrations about the activities of the Supreme Personality of Godhead. One should not make distinctions between the pastimes of the Lord and the activities of Prthu Maharaja, and whenever it is possible a devotee should attempt to induce others to hear about Prthu Maharaja. One should not only read of his pastimes for one’s own benefit but should induce others to read and hear about them also. In this way everyone can be benefited.

SB4.23.39

TEXT 39

prthu-caritam prathayan vimukta-sangah

bhagavati bhava-sindhu-pota-pade

sa ca nipunam labhate ratim manusyah

anu-dinam—day after day; idam—this; adarena—with great respect; srnvan—hearing; prthu-caritam—the narration of Prthu Maharaja; prathayan—chanting; vimukta—liberated; sangah—association; bhagavati—unto the Supreme Personality of Godhead; bhava-sindhu—the ocean of nescience; pota—the boat; pade—whose lotus feet; sah—he; ca—also; nipunam—complete; labhate—achieves; ratim—attachment; manusyah—the person.

Whoever, with great reverence and adoration, regularly reads, chants and describes the history of Maharaja Prthu’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.