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aprthak—without differences; dharma—occupation; silanam—whose character; sarvesam—all; vah—of you; su-madhyama—a girl whose waist is slender; aprthak—without differences; dharma—occupation; sila—well-behaved; iyam—this; bhuyat—may she become; patni—wife; arpita-asaya—fully surrendered.

You brothers are all of the same nature, being devotees and obedient sons of your father. Similarly, that girl is also of the same type and is dedicated to all of you. Thus both the girl and you, the sons of Pracinabarhisat, are on the same platform, being united on a common principle.

According to Vedic principles, a woman cannot have many husbands, although a husband can have many wives. In special instances, however, it is found that a woman has more than one husband. Draupadi, for instance, was married to all of the five Pandava brothers. Similarly, the Supreme Personality of Godhead ordered all the sons of Pracinabarhisat to marry the one girl born of the great sage Kandu and Pramloca. In special cases, a girl is allowed to marry more than one man, provided she is able to treat her husbands equally. This is not possible for an ordinary woman. Only one who is especially qualified can be allowed to marry more than one husband. In this age of Kali, to find such an equipoised woman is very difficult. Thus according to scripture, kalau panca vivarjayet. In this age a woman is forbidden to marry her husband’s brother. This system is still practiced in some of the hilly tracts of India. The Lord says: aprthag-dharma-sileyam bhuyat patny arpitasaya. With the blessings of the Lord, all things are possible. The Lord especially blessed the girl to surrender equally to all brothers. Aprthag-dharma, meaning “occupational duty without difference of purpose,” is taught in Bhagavad-gita. Bhagavad-gita is divided into three primary divisions—karma-yoga, jnana-yoga and bhakti-yoga. The word yoga means “acting on behalf of the Supreme Personality of Godhead.” As confirmed by Bhagavad-gita (3.9):

yajnarthat karmano ’nyatra
loko ’yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara

“Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.”

One may act according to his own occupational duty just to satisfy the yajna-purusa, the Supreme Personality of Godhead. That is called aprthag-dharma. Different limbs of the body may act in different ways, but the ultimate objective is to maintain the entire body. Similarly, if we work for the satisfaction of the Supreme Personality of Godhead, we will find that we satisfy everything. We should follow in the footsteps of the Pracetas, whose only aim was to satisfy the Supreme Lord. This is called aprthag-dharma. According to Bhagavad-gita (18.66), sarva-dharman parityajya mam ekam saranam vraja: “Abandon all varieties of religion and just surrender unto Me.” This is the advice of Lord Krsna. Our only aim should be to act in Krsna consciousness for the satisfaction of the Lord. This is oneness, or aprthag-dharma.

SB4.30.17

TEXT 17

divya-varsa-sahasranam

sahasram ahataujasah

bhauman bhoksyatha bhogan vai

divyams canugrahan mama

divya—of the heavenly planets; varsa—years; sahasranam—of thousands; sahasram—a thousand; ahata—without being defeated; ojasah—your power; bhauman—of this world; bhoksyatha—you will enjoy; bhogan—enjoyments; vai—certainly; divyan—of the heavenly world; ca—also; anugrahat—by mercy; mama—My.

The Lord then blessed all the Pracetas, saying: My dear princes, by My mercy, you can enjoy all the facilities of this world as well as the heavenly world. Indeed, you can enjoy all of them without hindrance and with full strength for one million celestial years.

The duration of life prescribed for the Pracetas by the Supreme Personality of Godhead is calculated by the time measurements of higher planetary systems. Our six earth months are said to equal twelve hours in the higher planetary systems. Thirty days equal one month, and twelve months equal one year. In this way, for one million years according to the calculations of the higher planetary system the Pracetas were allowed to enjoy all kinds of material facilities. Although this life-span was so long, the Pracetas were given full bodily strength by the grace of the Lord. In the material world, if one wants to live for many years, he must endure the difficulties of old age, invalidity and many other miserable conditions. The Pracetas, however, were given full bodily strength to enjoy material facilities. This special facility was given to the Pracetas so that they could continue rendering full devotional service. This will be explained in the following verse.

SB4.30.18

TEXT 18

atha mayy anapayinya

bhaktya pakva-gunasayah

upayasyatha mad-dhama

nirvidya nirayad atah

atha—therefore; mayi—unto Me; anapayinya—without any deviation; bhaktya—by devotional service; pakva-guna—free from material contamination; asayah—your mind; upayasyatha—you will attain; mat-dhama—My abode; nirvidya—being completely detached; nirayat—from material existence; atah—thus.

Thereafter you will develop unadulterated devotional service unto Me and be freed from all material contamination. At that time, being completely unattached to material enjoyment in the so-called heavenly planets as well as in hellish planets, you will return home, back to Godhead.

By the grace of the Lord, the Pracetas were given special facilities. Although they could live millions of years to enjoy material facilities, they still would not be deviated from the transcendental loving service of the Lord. Being thus fully engaged, the Pracetas would be completely freed from all material attachment. Material attachment is very strong. During one lifetime, a materialist engages in acquiring land, money, friends, society, friendship, love and so on. He also wants to enjoy the heavenly planets after the annihilation of the body. If one is engaged in devotional service, however, he becomes unattached to all kinds of material enjoyment and suffering. In the material world, those who are elevated to the higher planetary systems are supposed to enjoy all material facilities, whereas those degraded to lower planetary systems are supposed to live in a hellish condition. A devotee, however, is transcendental to both heavenly and hellish conditions. According to Bhagavad-gita (14.26), a devotee’s position is described in this way:

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

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.”

A devotee is always situated on the Brahman platform. He has nothing to do with material happiness or distress. When one is strongly fixed in devotional service and free from all material attachment, uncontaminated by the material modes of nature, he becomes fit to return home, back to Godhead. Although by special blessing the Pracetas would enjoy material facilities for millions of years, they would not be attached to them. Thus at the end of their material enjoyment they would be promoted to the spiritual world and return to Godhead.

The word pakva-gunasayah has special significance, for it means that by devotional service one is able to give up the influence of the three modes of material nature. As long as one is influenced by the modes of material nature, he cannot return to Godhead. It is clearly explained that all planets in the material world—beginning from Brahmaloka down to the hellish planets—are unfit places for a devotee. padam padam yad vipadam na tesam. A place where there is danger at every step is certainly not a comfortable place. The Lord therefore says in Bhagavad-gita (8.16):

abrahma-bhuvanal lokah
punar avartino ’rjuna
mam upetya tu kaunteya
punar janma na vidyate

“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.”

Thus there is no profit, even if one is promoted to the highest planet in the material universe, Brahmaloka. However, if one is somehow or other promoted to the abode of the Lord, he never returns to the material world.

SB4.30.19

TEXT 19

grhesv avisatam capi

pumsam kusala-karmanam

mad-varta-yata-yamanam

na bandhaya grha matah

grhesu—in family life; avisatam—who have entered; ca—also; api—even; pumsam—of persons; kusala-karmanam—engaged in auspicious activities; mat-varta—in topics about Me; yata—is expended; yamanam—whose every moment; na—not; bandhaya—for bondage; grhah—household life; matah—considered.

Those who are engaged in auspicious activities in devotional service certainly understand that the ultimate enjoyer or beneficiary of all activities is the Supreme Personality of Godhead. Thus when one acts, he offers the results to the Supreme Personality of Godhead and passes life always engaged in the topics of the Lord. Even though such a person may be participating in family life, he is not affected by the results of his actions.

brahmaitad brahma-vadibhih

Generally a person living in a family becomes overly attached to fruitive activity. In other words, he tries to enjoy the results of his activities. A devotee, however, knows that Krsna is the supreme enjoyer and the supreme proprietor (bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]). Consequently, the devotee does not consider himself the proprietor of any occupation. The devotee always thinks of the Supreme Personality of Godhead as the proprietor; therefore the results of his business are offered to the Supreme Lord. One who thus lives in the material world with his family and children never becomes affected by the contaminations of the material world. This is confirmed in Bhagavad-gita (3.9):

yajnarthat karmano ’nyatra
loko ’yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara

One who tries to enjoy the results of his activities becomes bound by the results. One who offers the results or profits to the Supreme Personality of Godhead, however, does not become entangled in the results. This is the secret of success. Generally people take sannyasa to become free from the reactions of fruitive activity. One who does not receive the results of his actions but offers them instead to the Supreme Personality of Godhead certainly remains in a liberated condition. In Bhakti-rasamrta-sindhu, Sri Rupa Gosvami confirms this:

iha yasya harer dasye
karmana manasa gira
nikhilasv apy avasthasu
jivan-muktah sa ucyate

If one engages himself in the service of the Lord through his life, wealth, words, intelligence and everything he possesses, he will always be liberated in any condition. Such a person is called a jivan-mukta, one who is liberated during this lifetime. Devoid of Krsna consciousness, those who engage in material activities simply become more entangled in material bondage. They have to suffer and enjoy the actions and reactions of all activity. This Krsna consciousness movement is therefore the greatest boon to humanity because it keeps one always engaged in Krsna’s service. The devotees think of Krsna, act for Krsna, eat for Krsna, sleep for Krsna and work for Krsna. Thus everything is engaged in the service of Krsna. A total life in Krsna consciousness saves one from material contamination. As stated by Bhaktisiddhanta Sarasvati Gosvami Maharaja:

krsna-bhajane yaha haya anukula
visaya baliya tyage taha haya bhula

If one is so expert that he can engage everything or dovetail everything in the service of the Lord, to give up the material world would be a great blunder. One should learn how to dovetail everything in the service of the Lord, for everything is connected to Krsna. That is the real purpose of life and secret of success. As reiterated later in the Third Chapter of Bhagavad-gita (3.19):

tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti purusah

“Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.”

The Third Chapter of Bhagavad-gita specifically considers material activities for the purpose of sense gratification and material activities for the purpose of satisfying the Supreme Lord. The conclusion is that these are not one and the same. Material activities for sense gratification are the cause of material bondage, whereas the very same activities for the satisfaction of Krsna are the cause of liberation. How the same activity can be the cause of bondage and liberation can be explained as follows. One may get indigestion due to eating too many milk preparations—condensed milk, sweet rice, and so on. But even though there is indigestion or diarrhea, another milk preparation—yogurt mixed with black pepper and salt—will immediately cure these maladies. In other words, one milk preparation can cause indigestion and diarrhea, and another milk preparation can cure them.

If one is placed in material opulence due to the special mercy of the Supreme Personality of Godhead, he should not consider that opulence a cause for bondage. When a mature devotee is blessed with material opulence, he does not become affected adversely, for he knows how to employ material opulence in the service of the Lord. There are many such examples in the history of the world. There were kings like Prthu Maharaja, Prahlada Maharaja, Janaka, Dhruva, Vaivasvata Manu and Maharaja Iksvaku. All of these were great kings and were especially favored by the Supreme Personality of Godhead. If a devotee is not mature, the Supreme Lord will take away all his opulence. This principle is stated by the Supreme Personality of Godhead—yasyaham anugrhnami harisye tad-dhanam sanaih: “My first mercy shown to My devotee is to take away all his material opulence.” Material opulence detrimental to devotional service is taken away by the Supreme Lord, whereas a person who is mature in devotional service is given all material facilities.

SB4.30.20

TEXT 20

navyavad dhrdaye yaj jno

na muhyanti na socanti

na hrsyanti yato gatah

navya-vat—ever-increasingly fresh; hrdaye—in the heart; yat—as; jnah—the supreme knower, Paramatma; brahma—Brahman; etat—this; brahma-vadibhih—by the advocates of the Absolute Truth; na—never; muhyanti—are bewildered; na—never; socanti—lament; na—never; hrsyanti—are jubilant; yatah—when; gatah—have attained.

Always engaging in the activities of devotional service, devotees feel ever-increasingly fresh and new in all their activities. The all-knower, the Supersoul within the heart of the devotee, makes everything increasingly fresh. This is known as the Brahman position by the advocates of the Absolute Truth. In such a liberated stage [brahma-bhuta], one is never bewildered. Nor does one lament or become unnecessarily jubilant. This is due to the brahma-bhuta situation.

A devotee is inspired by the Supersoul within the heart to advance in devotional service in a variety of ways. The devotee does not feel hackneyed or stereotyped, nor does he feel that he is in a stagnant position. In the material world, if one engages in chanting a material name, he will feel tired after chanting a few times. However, one can chant the Hare Krsna maha-mantra all day and night and never feel tired. As chanting is increased, it will come out new and fresh. Srila Rupa Gosvami said that if he could somehow get millions of ears and tongues, then he could relish spiritual bliss by chanting the Hare Krsna maha-mantra. There is really nothing uninspiring for a highly advanced devotee. In Bhagavad-gita the Lord says that He is situated in everyone’s heart and that He helps the living entity forget and remember. By the grace of the Lord, the devotee gets inspiration.

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” (Bg. 10.10)

As stated (kusala-karmanam), those engaged in auspicious activities in devotional service are guided by the Supersoul, described in this verse as jna, one who knows everything, past, present and future. The Supersoul gives instructions to the sincere, unalloyed devotee on how he can progress more and more in approaching the Supreme Personality of Godhead. Srila Jiva Gosvami in this connection says that the Supersoul, the plenary expansion of the Personality of Godhead, exists in everyone’s heart, but in the heart of the devotee He reveals Himself as ever-increasingly new. Being inspired by Him, the devotee experiences increased transcendental bliss in the execution of his devotional service.

SB4.30.21

TEXT 21

maitreya uvaca

evam bruvanam purusartha-bhajanam

janardanam pranjalayah pracetasah

tad-darsana-dhvasta-tamo-rajo-mala

giragrnan gadgadaya suhrttamam

maitreyah uvaca—Maitreya said; evam—thus; bruvanam—speaking; purusa-artha—of the ultimate goal of life; bhajanam—the bestower; jana-ardanam—who takes away all the disadvantages of the devotee; pranjalayah—with folded hands; pracetasah—the Praceta brothers; tat—Him; darsana—by seeing; dhvasta—dissipated; tamah—of darkness; rajah—of passion; malah—whose contamination; gira—with a voice; agrnan—offered prayers; gadgadaya—faltering; suhrt-tamam—unto the greatest of all friends.

The great sage Maitreya said: After the Personality of Godhead spoke thus, the Pracetas began to offer Him prayers. The Lord is the bestower of all success in life and is the supreme benefactor. He is also the supreme friend who takes away all miserable conditions experienced by a devotee. In a faltering voice, due to ecstasy, the Pracetas began to offer prayers. They were purified by the presence of the Lord, who was before them face to face.

The Lord is herein described as purusartha-bhajanam (the bestower of the ultimate goal of life). Whatever success we want in life can be attained by the mercy of the Lord. Since the Pracetas had already attained the Lord’s mercy, they were no longer subject to the contamination of the material modes. The material modes dissipated from them just as the darkness of night immediately dissipates when the sun rises. Because the Lord appeared before them, naturally all the contaminations of the material qualities of rajas and tamas completely disappeared. Similarly, when an unalloyed devotee chants the Hare Krsna maha-mantra, he is also purified of all material contamination because the name of the Lord and the Lord are identical. As stated in Srimad-Bhagavatam (1.2.17):

srnvatam sva-kathah krsnah
punya-sravana-kirtanah
hrdy antah-stho hy abhadrani
vidhunoti suhrt satam

“Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.”

The holy name of the Lord is the Lord Himself. If one chants and hears, he becomes purified. Gradually all material contamination disappears. The Pracetas were already purified due to the Lord’s presence before them, and they could therefore offer the proper prayers with folded hands. In other words, as soon as devotees are engaged in devotional service, they become transcendental to all material contamination immediately, as confirmed in Bhagavad-gita (sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]). Sometimes the devotees are dissatisfied due to their not seeing the Supreme Personality of Godhead personally. When the Pracetas saw the Supreme Lord personally present, their unhappiness vanished.

SB4.30.22

TEXT 22

pracetasa ucuh

namo namah klesa-vinasanaya

nirupitodara-gunahvayaya

mano-vaco-vega-puro-javaya

sarvaksa-margair agatadhvane namah

pracetasah ucuh—the Pracetas said; namah—obeisances; namah—obeisances; klesa—material distress; vinasanaya—unto one who destroys; nirupita—settled; udara—magnanimous; guna—qualities; ahvayaya—whose name; manah—of the mind; vacah—of speech; vega—the speed; purah—before; javaya—whose speed; sarva-aksa—of all material senses; margaih—by the paths; agata—not perceivable; adhvane—whose course; namah—we offer our respects.

The Pracetas spoke as follows: Dear Lord, You relieve all kinds of material distress. Your magnanimous transcendental qualities and holy name are all-auspicious. This conclusion is already settled. You can go faster than the speed of mind and words. You cannot be perceived by material senses. We therefore offer You respectful obeisances again and again.

suddhaya santaya namah sva-nisthaya

The word nirupita, meaning “concluded,” is very significant in this verse. No one has to conduct research work to find God or make progress in spiritual knowledge. Everything is conclusively there in the Vedas. Therefore the Lord says in Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyah: understanding the Supreme Personality of Godhead through the process of the Vedas is perfect and conclusive. The Vedas state, atah sri-krsna-namadi na bhaved grahyam indriyaih: [BRS. 1.2.234] the transcendental names, forms, qualities, paraphernalia and pastimes of the Lord cannot be understood by our blunt material senses. Sevonmukhe hi jihvadau svayam eva sphuraty adah: when a devotee engages his senses favorably in devotional service, the Lord, through His causeless mercy, reveals Himself to the devotee. This is the conclusive Vedic process. The Vedas also indicate that simply by chanting the holy names of the Lord one can without a doubt become spiritually advanced. We cannot approach the Supreme Personality of Godhead by the speed of mind or words, but if we stick to devotional service we can easily and quickly approach Him. In other words, the Supreme Lord is attracted by devotional service, and He can approach us more swiftly than we can approach Him with our mental speculation. The Lord has stated that He is beyond the range of mental speculation and the speed of thought, yet He can be approached easily by His causeless mercy. Thus only by His causeless mercy can He be attained. Other methods will not be effective.

SB4.30.23

TEXT 23

manasy apartham vilasad-dvayaya

namo jagat-sthana-layodayesu

grhita-maya-guna-vigrahaya

suddhaya—unto the unadulterated; santaya—unto the most peaceful; namah—we offer our obeisances; sva-nisthaya—by being situated in one’s position; manasi—in the mind; apartham—without any meaning; vilasat—appearing; dvayaya—in whom the dual world; namah—obeisances; jagat—of the cosmic manifestation; sthana—maintenance; laya—annihilation; udayesu—and for creation; grhita—accepted; maya—material; guna—of the modes of nature; vigrahaya—the forms.

Dear Lord, we beg to offer our obeisances unto You. When the mind is fixed upon You, the world of duality, although a place for material enjoyment, appears meaningless. Your transcendental form is full of transcendental bliss. We therefore offer our respects unto You. Your appearances as Lord Brahma, Lord Visnu and Lord Siva are meant for the purpose of creating, maintaining and annihilating this cosmic manifestation.

A pure devotee, whose mind is always engaged in the service of the Lord, can certainly appreciate the impermanence of this material world. Although such a devotee may be engaged in executing material activities, this stage is called anasakti. As explained by Srila Rupa Gosvami, anasaktasya visayan yatharham upayunjatah. A devotee is always unattached to material activities because in the liberated stage his mind is always fixed on the lotus feet of the Lord.

This material world is called dvaita, the world of duality. A devotee knows very well that everything within this material world is but a manifestation of the Supreme Lord’s energy. To maintain the three modes of material nature, the Supreme Lord takes on different forms as Lord Brahma, Lord Visnu and Lord Siva. Unaffected by the modes of material nature, the Lord takes on different forms to create, maintain and annihilate this cosmic manifestation. The conclusion is that although the pure devotee appears to engage in material activities in the service of the Lord, he knows very well that material enjoyment for sense gratification has no use whatsoever.

SB4.30.24

TEXT 24

namo visuddha-sattvaya

haraye hari-medhase

vasudevaya krsnaya

prabhave sarva-satvatam

namah—obeisances; visuddha-sattvaya—unto You, whose existence is free from all material influence; haraye—who takes away all miserable conditions of devotees; hari-medhase—whose brain works only for the deliverance of the conditioned soul; vasudevaya—the all-pervading Supreme Personality of Godhead; krsnaya—unto Krsna; prabhave—who increases the influence; sarva-satvatam—of all kinds of devotees.

Dear Lord, we offer our respectful obeisances unto You because Your existence is completely independent of all material influences. Your Lordship always takes away the devotee’s miserable conditions, for Your brain plans how to do so. You live everywhere as Paramatma; therefore You are known as Vasudeva. You also accept Vasudeva as Your father, and You are celebrated by the name Krsna. You are so kind that You always increase the influence of all kinds of devotees.