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na alam—not able; vayam—we; te—your; mahima—glories; anuvarnane—in describing; yah—you who; deva—the Personality of Godhead; varyah—foremost; avatatara—descended; mayaya—by His internal potencies or causeless mercy; vena-anga—from the body of King Vena; jatasya—who have appeared; ca—and; paurusani—glorious activities; te—of you; vacah-patinam—of great orators; api—although; babhramuh—became bewildered; dhiyah—the minds.

The reciters continued: Dear King, you are a direct incarnation of the Supreme Personality of Godhead, Lord Visnu, and by His causeless mercy you have descended on this earth. Therefore it is not possible for us to actually glorify your exalted activities. Although you have appeared through the body of King Vena, even great orators and speakers like Lord Brahma and other demigods cannot exactly describe the glorious activities of Your Lordship.

In this verse the word mayaya means “by your causeless mercy.” The Mayavadi philosophers explain the word maya as meaning “illusion” or “falseness.” However, there is another meaning of maya—that is, “causeless mercy.” There are two kinds of maya—yogamaya and mahamaya. Mahamaya is an expansion of yogamaya, and both these mayas are different expressions of the Lord’s internal potencies. As stated in Bhagavad-gita, the Lord appears through His internal potencies (atma-mayaya). We should therefore reject the Mayavada explanation that the Lord appears in a body given by the external potency, the material energy. The Lord and His incarnation are fully independent and can appear anywhere and everywhere by virtue of the internal potency. Although born out of the so-called dead body of King Vena, King Prthu was still an incarnation of the Supreme Personality of Godhead by the Lord’s internal potency. The Lord can appear in any family. Sometimes He appears as a fish incarnation (matsya-avatara) or a boar incarnation (varaha-avatara). Thus the Lord is completely free and independent to appear anywhere and everywhere by His internal potency. It is stated that Ananta, an incarnation of the Lord who has unlimited mouths, cannot reach the end of His glorification of the Lord, although Ananta has been describing the Lord since time immemorial. So what to speak of demigods like Lord Brahma, Lord Siva and others? It is said that the Lord is siva-virinci-nutam—always worshiped by demigods like Lord Siva and Lord Brahma. If the demigods cannot find adequate language to express the glories of the Lord, then what to speak of others? Consequently reciters like the suta and magadha felt inadequate to speak about King Prthu.

By glorifying the Lord with exalted verses, one becomes purified. Although we are unable to offer prayers to the Lord in an adequate fashion, our duty is to make the attempt in order to purify ourselves. It is not that we should stop our glorification because demigods like Lord Brahma and Lord Siva cannot adequately glorify the Lord. Rather, as stated by Prahlada Maharaja, everyone should glorify the Lord according to his own ability. If we are serious and sincere devotees, the Lord will give us the intelligence to offer prayers properly.

SB4.16.3

TEXT 3

athapy udara-sravasah prthor hareh

kalavatarasya kathamrtadrtah

yathopadesam munibhih pracoditah

slaghyani karmani vayam vitanmahi

atha api—nevertheless; udara—liberal; sravasah—whose fame; prthoh—of King Prthu; hareh—of Lord Visnu; kala—part of a plenary expansion; avatarasya—incarnation; katha—words; amrta—nectarean; adrtah—attentive to; yatha—according to; upadesam—instruction; munibhih—by the great sages; pracoditah—being encouraged; slaghyani—laudable; karmani—activities; vayam—we; vitanmahi—shall try to spread.

Although we are unable to glorify you adequately, we nonetheless have a transcendental taste for glorifying your activities. We shall try to glorify you according to the instructions received from authoritative sages and scholars. Whatever we speak, however, is always inadequate and very insignificant. Dear King, because you are a direct incarnation of the Supreme Personality of Godhead, all your activities are liberal and ever laudable.

However expert one may be, he can never describe the glories of the Lord adequately. Nonetheless, those engaged in glorifying the activities of the Lord should try to do so as far as possible. Such an attempt will please the Supreme Personality of Godhead. Lord Caitanya has advised all His followers to go everywhere and preach the message of Lord Krsna. Since this message is essentially Bhagavad-gita, the preacher’s duty is to study Bhagavad-gita as it is understood by disciplic succession and explained by great sages and learned devotees. One should speak to the general populace in accordance with one’s predecessors—sadhu, guru and sastras. This simple process is the easiest method by which one can glorify the Lord. Devotional service, however, is the real method, for by devotional service one can satisfy the Supreme Personality of Godhead with just a few words. Without devotional service, volumes of books cannot satisfy the Lord. Even though preachers of the Krsna consciousness movement may be unable to describe the glories of the Lord, they can nonetheless go everywhere and request people to chant Hare Krsna.

SB4.16.4

TEXT 4

esa dharma-bhrtam srestho

lokam dharme ’nuvartayan

gopta ca dharma-setunam

sasta tat-paripanthinam

esah—this King Prthu; dharma-bhrtam—of persons executing religious activities; sresthah—the best; lokam—the whole world; dharme—in religious activities; anuvartayan—engaging them properly; gopta—the protector; ca—also; dharma-setunam—of the principles of religion; sasta—the chastiser; tat-paripanthinam—of those who are against religious principles.

This King, Maharaja Prthu, is the best amongst those who are following religious principles. As such, he will engage everyone in the pursuit of religious principles and give those principles all protection. He will also be a great chastiser to the irreligious and atheistic.

The duty of the king or the head of the government is described very nicely in this verse. It is the duty of the governmental head to see that people strictly follow a religious life. A king should also be strict in chastising the atheists. In other words, an atheistic or godless government should never be supported by a king or governmental chief. That is the test of good government. In the name of secular government, the king or governmental head remains neutral and allows people to engage in all sorts of irreligious activities. In such a state, people cannot be happy, despite all economic development. However, in this age of Kali there are no pious kings. Instead, rogues and thieves are elected to head the government. But how can the people be happy without religion and God consciousness? The rogues exact taxes from the citizens for their own sense enjoyment, and in the future the people will be so much harassed that according to Srimad-Bhagavatam they will flee from their homes and country and take shelter in the forest. However, in Kali-yuga, democratic government can be captured by Krsna conscious people. If this can be done, the general populace can be made very happy.

SB4.16.5

TEXT 5

esa vai loka-palanam

bibharty ekas tanau tanuh

kale kale yatha-bhagam

lokayor ubhayor hitam

esah—this King; vai—certainly; loka-palanam—of all the demigods; bibharti—bears; ekah—alone; tanau—in his body; tanuh—the bodies; kale kale—in due course of time; yatha—according to; bhagam—proper share; lokayoh—of planetary systems; ubhayoh—both; hitam—welfare.

This King alone, in his own body, will be able in due course of time to maintain all living entities and keep them in a pleasant condition by manifesting himself as different demigods to perform various departmental activities. Thus he will maintain the upper planetary system by inducing the populace to perform Vedic sacrifices. In due course of time he will also maintain this earthly planet by discharging proper rainfall.

The demigods in charge of the various departmental activities that maintain this world are but assistants to the Supreme Personality of Godhead. When an incarnation of Godhead descends on this planet, demigods like the sun-god, the moon-god or the King of heaven, Indra, all join Him. Consequently the incarnation of Godhead is able to act for the departmental demigods to keep the planetary systems in order. The protection of the earthly planet is dependent on proper rainfall, and as stated in Bhagavad-gita and other scriptures, sacrifices are performed to please those demigods who are in charge of rainfall.

annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah

“All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.” (Bg. 3.14)

Thus the proper execution of yajna, sacrifice, is required. As indicated herein, King Prthu alone would induce all the citizens to engage in such sacrificial activities so that there would not be scarcity or distress. In Kali-yuga, however, in the so-called secular state, the executive branch of government is in the charge of so-called kings and presidents who are all fools and rascals, ignorant of the intricacies of nature’s causes and ignorant of the principles of sacrifice. Such rascals simply make various plans, which always fail, and the people subsequently suffer disturbances. To counteract this situation, the sastras advise:

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

[Adi 17.21]

Thus in order to counteract this unfortunate situation in government, the general populace is advised to chant the maha-mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

samah sarvesu bhutesu

pratapan suryavad vibhuh

vasu—riches; kale—in due course of time; upadatte—exacts; kale—in due course of time; ca—also; ayam—this King Prthu; vimuncati—returns; samah—equal; sarvesu—to all; bhutesu—living entities; pratapan—shining; surya-vat—like the sun-god; vibhuh—powerful.

This King Prthu will be as powerful as the sun-god, and just as the sun-god equally distributes his sunshine to everyone, King Prthu will distribute his mercy equally. Similarly, just as the sun-god evaporates water for eight months and, during the rainy season, returns it profusely, this King will also exact taxes from the citizens and return these monies in times of need.

The process of tax exaction is very nicely explained in this verse. Tax exaction is not meant for the sense gratification of the so-called administrative heads. Tax revenues should be distributed to the citizens in times of need, during emergencies such as famine or flood. Tax revenues should never be distributed amongst governmental servants in the form of high salaries and various other allowances. In Kali-yuga, however, the position of the citizens is very horrible because taxes are exacted in so many forms and are spent for the personal comforts of the administrators.

The example of the sun in this verse is very appropriate. The sun is many millions of miles away from the earth, and although the sun does not actually touch the earth, it manages to distribute land all over the planet by exacting water from the oceans and seas, and it also manages to make that land fertile by distributing water during the rainy season. As an ideal king, King Prthu would execute all this business in the village and state as expertly as the sun.

SB4.16.7

TEXT 7

titiksaty akramam vainya

upary akramatam api

bhutanam karunah sasvad

artanam ksiti-vrttiman

titiksati—tolerates; akramam—offense; vainyah—the son of King Vena; upari—on his head; akramatam—of those who are trampling; api—also; bhutanam—to all living entities; karunah—very kindhearted; sasvat—always; artanam—to the aggrieved; ksiti-vrtti-man—accepting the profession of the earth.

This King Prthu will be very, very kind to all citizens. Even though a poor person may trample over the King’s head by violating the rules and regulations, the King, out of his causeless mercy, will be forgetful and forgiving. As a protector of the world, he will be as tolerant as the earth itself.

King Prthu is herein compared to the earthly planet as far as his tolerance is concerned. Although the earth is always trampled upon by men and animals, it still gives food to them by producing grains, fruits and vegetables. As an ideal king, Maharaja Prthu is compared to the earthly planet, for even though some citizens might violate the rules and regulations of the state, he would still be tolerant and maintain them with fruits and grains. In other words, it is the duty of the king to look after the comforts of the citizens, even at the cost of his own personal convenience. This is not the case, however, in Kali-yuga, for in Kali-yuga the kings and heads of state enjoy life at the cost of taxes exacted from the citizens. Such unfair taxation makes the people dishonest, and the people try to hide their income in so many ways. Eventually the state will not be able to collect taxes and consequently will not be able to meet its huge military and administrative expenses. Everything will collapse, and there will be chaos and disturbance all over the state.

SB4.16.8

TEXT 8

deve ’varsaty asau devo

naradeva-vapur harih

krcchra-pranah praja hy esa

raksisyaty anjasendravat

deve—when the demigod (Indra); avarsati—does not supply rains; asau—that; devah—Maharaja Prthu; nara-deva—of the king; vapuh—having the body; harih—the Supreme Personality of Godhead; krcchra-pranah—suffering living entities; prajah—the citizens; hi—certainly; esah—this; raksisyati—will protect; anjasa—very easily; indra-vat—like King Indra.

When there is no rainfall and the citizens are in great danger due to the scarcity of water, this royal Personality of Godhead will be able to supply rains exactly like the heavenly King Indra. Thus he will very easily be able to protect the citizens from drought.

King Prthu is very appropriately compared to the sun and the demigod Indra. King Indra of the heavenly planets is in charge of distributing water over the earth and other planetary systems. It is indicated that King Prthu would arrange for the distribution of rainfall personally if Indra failed to discharge his duty properly. Sometimes the King of heaven, Indra, would become angry at the inhabitants of the earth if they did not offer sacrifices to appease him. King Prthu, however, being an incarnation of the Supreme Personality of Godhead, did not depend on the mercy of the heavenly King. It is foretold herein that if there would be a scarcity of rain, King Prthu would manage to counteract the deficiency by virtue of his godly powers. Such powers were also exhibited by Lord Krsna when He was present in Vrndavana. Indeed, when Indra poured incessant water on Vrndavana for seven days, the inhabitants were protected by Krsna, who raised Govardhana Hill over their heads as a great umbrella. Thus Lord Krsna is also known as Govardhana-dhari.

SB4.16.9

TEXT 9

apyayayaty asau lokam

apyayayati—enhances; asau—he; lokam—the whole world; vadana—by his face; amrta-murtina—moonlike; sa-anuraga—affectionate; avalokena—with glances; visada—bright; smita—smiling; caruna—beautiful.

This King, Prthu Maharaja, by virtue of his affectionate glances and beautiful moonlike face, which is always smiling with great affection for the citizens, will enhance everyone’s peaceful life.

SB4.16.10

TEXT 10

avyakta-vartmaisa nigudha-karyo

gambhira-vedha upagupta-vittah

ananta-mahatmya-gunaika-dhama

prthuh praceta iva samvrtatma

SYNONYMS

avyakta—unmanifested; vartma—his policies; esah—this King; nigudha—confidential; karyah—his activities; gambhira—grave, secret; vedhah—his accomplishing; upagupta—secretly kept; vittah—his treasury; ananta—unlimited; mahatmya—of glories; guna—of good qualities; eka-dhama—the only reservoir; prthuh—King Prthu; pracetah—Varuna, the King of the seas; iva—like; samvrta—covered; atma—self.

TRANSLATION

The reciters continued: No one will be able to understand the policies the King will follow. His activities will also be very confidential, and it will not be possible for anyone to know how he will make every activity successful. His treasury will always remain unknown to everyone. He will be the reservoir of unlimited glories and good qualities, and his position will be maintained and covered just as Varuna, the deity of the seas, is covered all around by water.

PURPORT

There is a predominating deity for all the material elements, and Varuna, or Praceta, is the predominating deity of the seas and the oceans. From outward appearances the seas and oceans are devoid of life, but a person acquainted with the sea knows that within the water exist many varieties of life. The king of that underwater kingdom is Varuna. Just as no one can understand what is going on beneath the sea, no one could understand what policy King Prthu was following to make everything successful. Indeed, King Prthu’s path of diplomacy was very grave. His success was made possible because he was a reservoir of unlimited glorified qualities.

The word upagupta-vittah is very significant in this verse. It indicates that no one would know the extent of the riches King Prthu would confidentially keep. The idea is that not only the king but everyone should keep his hard-earned money confidentially and secretly so that in due course of time the money can be spent for good, practical purposes. In Kali-yuga, however, the king or government has no well-protected treasury, and the only means of circulation is currency notes made of paper. Thus in times of distress the government artificially inflates the currency by simply printing papers, and this artificially raises the price of commodities, and the general condition of the citizens becomes very precarious. Thus keeping one’s money very secretly is an old practice, for we find this practice present even during the reign of Maharaja Prthu. Just as the king has the right to keep his treasury confidential and secret, the people should also keep their individual earnings a secret. There is no fault in such dealings. The main point is that everyone should be trained in the system of varnasrama-dharma so that the money is spent only for good causes and nothing else.

naivabhibhavitum sakyo

venarany-utthito ’nalah

durasadah—unapproachable; durvisahah—unbearable; asannah—being approached; api—although; vidura-vat—as if far away; na—never; eva—certainly; abhibhavitum—to be overcome; sakyah—able; vena—King Vena; arani—the wood that produces fire; utthitah—being born of; analah—fire.

King Prthu was born of the dead body of King Vena as fire is produced from arani wood. Thus King Prthu will always remain just like fire, and his enemies will not be able to approach him. Indeed, he will be unbearable to his enemies, for although staying very near him, they will never be able to approach him but will have to remain as if far away. No one will be able to overcome the strength of King Prthu.

Arani wood is a kind of fuel used to ignite fire by friction. At the time of performing sacrifices, one can ignite a fire from arani wood. Although born of his dead father, King Prthu would still remain just like fire. Just as fire is not easily approached, King Prthu would be unapproachable by his enemies, even though they would appear to be very near him.

SB4.16.12

TEXT 12

antar bahis ca bhutanam

pasyan karmani caranaih

udasina ivadhyakso

vayur atmeva dehinam

antah—internally; bahih—externally; ca—and; bhutanam—of living entities; pasyan—seeing; karmani—activities; caranaih—by spies; udasinah—neutral; iva—like; adhyaksah—the witness; vayuh—the air of life; atma—the living force; iva—like; dehinam—of all the embodied.

King Prthu will be able to see all the internal and external activities of every one of his citizens. Still no one will be able to know his system of espionage, and he himself will remain neutral regarding all matters of glorification or vilification paid to him. He will be exactly like air, the life force within the body, which is exhibited internally and externally but is always neutral to all affairs.

SB4.16.13

TEXT 13

nadandyam dandayaty esa

sutam atma-dvisam api

dandayaty atmajam api

dandyam dharma-pathe sthitah

SYNONYMS

na—not; adandyam—not punishable; dandayati—punishes; esah—this King; sutam—the son; atma-dvisam—of his enemies; api—even; dandayati—he punishes; atma-jam—his own son; api—even; dandyam—punishable; dharma-pathe—on the path of piety; sthitah—being situated.

TRANSLATION

Since this King will always remain on the path of piety, he will be neutral to both his son and the son of his enemy. If the son of his enemy is not punishable, he will not punish him, but if his own son is punishable, he will immediately punish him.

PURPORT

These are the characteristics of an impartial ruler. It is the duty of a ruler to punish the criminal and give protection to the innocent. King Prthu was so neutral that if his own son were punishable, he would not hesitate to punish him. On the other hand, if the son of his enemy were innocent, he would not engage in some intrigue in order to punish him.

SB4.16.14

TEXT 14

asyapratihatam cakram

prthor amanasacalat

vartate bhagavan arko

yavat tapati go-ganaih

asya—of this King; apratihatam—not being impeded; cakram—the circle of influence; prthoh—of King Prthu; a-manasa-acalat—up to Manasa Mountain; vartate—remains; bhagavan—the most powerful; arkah—sun-god; yavat—just as; tapati—shines; go-ganaih—with rays of light.

Just as the sun-god expands his shining rays up to the Arctic region without impedance, the influence of King Prthu will cover all tracts of land up to the Arctic region and will remain undisturbed as long as he lives.