Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Eight
Dhruva Maharaja Leaves Home for the Forest
SB4.8.1
TEXT 1
maitreya uvaca
sanakadya naradas ca
rbhur hamso ’runir yatih
naite grhan brahma-suta
hy avasann urdhva-retasah
SYNONYMS
maitreyah uvaca—Maitreya said; sanaka-adyah—those headed by Sanaka; naradah—Narada; ca—and; rbhuh—Rbhu; hamsah—Hamsa; arunih—Aruni; yatih—Yati; na—not; ete—all these; grhan—at home; brahma-sutah—sons of Brahma; hi—certainly; avasan—did live; urdhva-retasah—unadulterated celibates.
TRANSLATION
The great sage Maitreya said: The four great Kumara sages headed by Sanaka, as well as Narada, Rbhu, Hamsa, Aruni and Yati, all sons of Brahma did not live at home, but became urdhva-reta, or naisthika-brahmacaris, unadulterated celibates.
PURPORT
The system of brahmacarya has been current since the birth of Brahma. A section of the population, especially male, did not marry at all. Instead of allowing their semen to be driven downwards, they used to lift the semen up to the brain. They are called urdhva-retasah, those who lift up. Semen is so important that if, by the yogic process, one can lift the semen up to the brain, he can perform wonderful work—one’s memory is enabled to act very swiftly, and the duration of life is increased. Yogis can thus perform all kinds of austerity with steadiness and be elevated to the highest perfectional stage, even to the spiritual world. Vivid examples of brahmacaris who accepted this principle of life are the four sages Sanaka, Sanandana, Sanatana and Sanat-kumara, as well as Narada and others.
Another significant phrase here is naite grhan hy avasan, “they did not live at home.” Grha means “home” as well as “wife.” In fact, “home” means wife; “home” does not mean a room or a house. One who lives with a wife lives at home, otherwise a sannyasi or brahmacari, even though he may live in a room or in a house, does not live at home. That they did not live at home means that they did not accept a wife, and so there was no question of their discharging semen. Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen. These principles were followed from the beginning of creation, and such brahmacaris never created progeny. This narration has dealt with the descendants of Lord Brahma from Manu’s daughter Prasuti. prasuti’s daughter was Daksayani, or Sati, in relation to whom the story of the Daksa yajna was narrated. Maitreya is now explaining about the progeny of the sons of Brahma. Out of the many sons of Brahma, the brahmacari sons headed by Sanaka and Narada did not marry at all, and therefore there is no question of narrating the history of their descendants. SB4.8.2 TEXT 2 mrsadharmasya bharyasid dambham mayam ca satru-han asuta mithunam tat tu nirrtir jagrhe ’prajah SYNONYMS mrsa—Mrsa; adharmasya—of Irreligion; bharya—wife; asit—was; dambham—Bluffing; mayam—Cheating; ca—and; satru-han—O slayer of enemies; asuta—produced; mithunam—combination; tat—that; tu—but; nirrtih—Nirrti; jagrhe—took; aprajah—being childless. TRANSLATION Another son of Lord Brahma was Irreligion, whose wife’s name was Falsity. From their combination were born two demons named Dambha, or Bluffing, and Maya, or Cheating. These two demons were taken by a demon named Nirrti, who had no children. PURPORT It is understood herein that Adharma, Irreligion, was also a son of Brahma, and he married his sister Mrsa. This is the beginning of sex life between brother and sister. This unnatural combination of sex life can be possible in human society only where there is Adharma, or Irreligion. It is understood that in the beginning of creation Brahma created not only saintly sons like Sanaka, Sanatana and Narada but also demonic offspring like Nirrti, Adharma, Dambha and Falsity. Everything was created by Brahma in the beginning. Regarding Narada, it is understood that because his previous life was very pious and his association very good, he was born as Narada. Others were also born in their own capacities, according to their backgrounds. The law of karma continues birth after birth, and when there is a new creation, the same karma comes back with the living entities. They are born in different capacities according to karma even though their father is originally Brahma, who is the exalted qualitative incarnation of the Supreme Personality of Godhead. SB4.8.3 TEXT 3 tayoh samabhaval lobho nikrtis ca maha-mate tabhyam krodhas ca himsa ca yad duruktih svasa kalih SYNONYMS tayoh—those two; samabhavat—were born; lobhah—Greed; nikrtih—Cunning; ca—and; maha-mate—O great soul; tabhyam—from both of them; krodhah—Anger; ca—and; himsa—Envy; ca—and; yat—from both of whom; duruktih—Harsh Speech; svasa—sister; kalih—Kali. TRANSLATION Maitreya told Vidura: O great soul, from Dambha and Maya were born Greed and Nikrti, or Cunning. From their combination came children named Krodha (Anger) and Himsa (Envy), and from their combination were born Kali and his sister Durukti (Harsh Speech). SB4.8.4 TEXT 4 duruktau kalir adhatta bhayam mrtyum ca sattama tayos ca mithunam jajne yatana nirayas tatha SYNONYMS duruktau—in Durukti; kalih—Kali; adhatta—produced; bhayam—Fearfulness; mrtyum—Death; ca—and; sat-tama—O greatest of all good men; tayoh—of those two; ca—and; mithunam—by combination; jajne—were produced; yatana—Excessive Pain; nirayah—Hell; tatha—as well. TRANSLATION O greatest of all good men, by the combination of Kali and Harsh Speech were born children named Mrtyu (Death) and Bhiti (Fear). From the combination of Mrtyu and Bhiti came children named Yatana (Excessive Pain) and Niraya (Hell). SB4.8.5 TEXT 5 sangrahena mayakhyatah pratisargas tavanagha trih srutvaitat puman punyam vidhunoty atmano malam SYNONYMS sangrahena—in summary; maya—by me; akhyatah—is explained; pratisargah—cause of devastation; tava—your; anagha—O pure one; trih—three times; srutva—having heard; etat—this description; puman—one who; punyam—piety; vidhunoti—washes off; atmanah—of the soul; malam—contamination. TRANSLATION My dear Vidura, I have summarily explained the causes of devastation. One who hears this description three times attains piety and washes the sinful contamination from his soul. PURPORT The creation takes place on the basis of goodness, but devastation takes place because of irreligion. That is the way of material creation and devastation. Here it is stated that the cause of devastation is Adharma, or Irreligion. The descendants of Irreligion and Falsity, born one after another, are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, Death, Fear, Severe Pain and Hell. All these descendants are described as signs of devastation. If a person is pious and hears about these causes of devastation, he will feel hatred for all these, and that will cause his advancement in a life of piety. Piety refers to the process of cleansing the heart. As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins. Here also the same process is recommended. Malam means: “contamination.” We should learn to despise all the causes of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in a life of piety. The possibility of our attaining Krsna consciousness will be easier, and we shall not be subjected to repeated devastation. The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering. SB4.8.6 TEXT 6 athatah kirtaye vamsam punya-kirteh kurudvaha svayambhuvasyapi manor harer amsamsa-janmanah SYNONYMS atha—now; atah—hereafter; kirtaye—I shall describe; vamsam—dynasty; punya-kirteh—celebrated for virtuous activities; kuru-udvaha—O best of the Kurus; svayambhuvasya—of Svayambhuva; api—even; manoh—of the Manu; hareh—of the Personality of Godhead; amsa—plenary expansion; amsa—part of; janmanah—born of. TRANSLATION Maitreya continued: O best of the Kuru dynasty, I shall now describe before you the descendants of Svayambhuva Manu, who was born of a part of a plenary expansion of the Supreme Personality of Godhead. PURPORT Lord Brahma is a powerful expansion of the Supreme Personality of Godhead. Although Brahma is jiva-tattva, he is empowered by the Lord, and therefore he is considered a plenary expansion of the Supreme Godhead. Sometimes it happens that when there is no suitable living being to be empowered to act as Brahma, the Supreme Lord Himself appears as Brahma. Brahma is the plenary expansion of the Supreme Personality of Godhead, and Svayambhuva Manu was the direct son of Brahma. The great sage Maitreya is now going to explain about the descendants of this Manu, all of whom are widely celebrated for their pious activities. Before speaking of these pious descendants, Maitreya has already described the descendants of impious activities, representing anger, envy, unpalatable speech, quarrel, fear and death. Purposely, therefore, he is next relating the history of the life of Dhruva Maharaja, the most pious king within this universe. SB4.8.7 TEXT 7 priyavratottanapadau satarupa-pateh sutau vasudevasya kalaya raksayam jagatah sthitau SYNONYMS priyavrata—Priyavrata; uttanapadau—Uttanapada; satarupa-pateh—of Queen Satarupa and her husband, Manu; sutau—the two sons; vasudevasya—of the Supreme Personality of Godhead; kalaya—by plenary expansion; raksayam—for the protection; jagatah—of the world; sthitau—for the maintenance. TRANSLATION Svayambhuva Manu had two sons by his wife, Satarupa, and the names of the sons were Uttanapada and Priyavrata. Because both of them were descendants of a plenary expansion of Vasudeva, the Supreme Personality of Godhead, they were very competent to rule the universe to maintain and protect the citizens. PURPORT It is said that these two kings, Uttanapada and Priyavrata, were specifically empowered by the Supreme Personality of Godhead, unlike the great King Rsabha, who was the Supreme Personality of Godhead Himself. SB4.8.8 TEXT 8 jaye uttanapadasya sunitih surucis tayoh surucih preyasi patyur netara yat-suto dhruvah SYNONYMS jaye—of the two wives; uttanapadasya—of King Uttanapada; sunitih—Suniti; surucih—Suruci; tayoh—of both of them; surucih—Suruci; preyasi—very dear; patyuh—of the husband; na itara—not the other; yat—whose; sutah—son; dhruvah—Dhruva. TRANSLATION King Uttanapada had two queens, named Suniti and Suruci. Suruci was much more dear to the King; Suniti, who had a son named Dhruva, was not his favorite. PURPORT The great sage Maitreya wanted to describe the pious activities of the kings. Priyavrata was the first son of Svayambhuva Manu, and Uttanapada was the second, but the great sage Maitreya immediately began to speak of Dhruva Maharaja, the son of Uttanapada, because Maitreya was very eager to describe pious activities. The incidents in the life of Dhruva Maharaja are very attractive for devotees. From his pious actions, one can learn how one can detach himself from material possessions and how one can enhance one’s devotional service by severe austerities and penances. By hearing the activities of pious Dhruva, one can enhance one’s faith in God and can directly connect with the Supreme Personality of Godhead, and thus one can very soon be elevated to the transcendental platform of devotional service. The example of Dhruva Maharaja’s austerities can immediately generate a feeling of devotional service in the hearts of the hearers. SB4.8.9 TEXT 9 ekada suruceh putram ankam aropya lalayan uttamam naruruksantam dhruvam rajabhyanandata SYNONYMS ekada—once upon a time; suruceh—of Queen Suruci; putram—the son; ankam—on the lap; aropya—placing; lalayan—while patting; uttamam—Uttama; na—did not; aruruksantam—trying to get on; dhruvam—Dhruva; raja—the King; abhyanandata—welcome. TRANSLATION Once upon a time, King Uttanapada was patting the son of Suruci, Uttama, placing him on his lap. Dhruva Maharaja was also trying to get on the King’s lap, but the King did not very much welcome him. SB4.8.10 TEXT 10 tatha cikirsamanam tam sapatnyas tanayam dhruvam surucih srnvato rajnah sersyam ahatigarvita SYNONYMS tatha—thus; cikirsamanam—the child Dhruva, who was trying to get up; tam—unto him; sa-patnyah—of her co-wife (Suniti); tanayam—son; dhruvam—Dhruva; surucih—Queen Suruci; srnvatah—while hearing; rajnah—of the King; sa-irsyam—with envy; aha—said; atigarvita—being too proud. TRANSLATION While the child, Dhruva Maharaja, was trying to get on the lap of his father, Suruci, his stepmother, became very envious of the child, and with great pride she began to speak so as to be heard by the King himself. PURPORT The King, of course, was equally affectionate toward both his sons, Uttama and Dhruva, so he had a natural inclination to take Dhruva, as well as Uttama, on his lap. But because of his favoritism towards his queen Suruci, he could not welcome Dhruva Maharaja, despite his feelings. King Uttanapada’s feeling was understood by Suruci, and therefore with great pride she began to speak about the King’s affection for her. This is the nature of woman. If a woman understands that her husband regards her as a favorite and is especially affectionate to her, she takes undue advantage. These symptoms are visible even in such an elevated society as the family of Svayambhuva Manu. Therefore it is concluded that the feminine nature of woman is present everywhere. SB4.8.11 TEXT 11 na vatsa nrpater dhisnyam bhavan arodhum arhati na grhito maya yat tvam kuksav api nrpatmajah SYNONYMS na—not; vatsa—my dear child; nrpateh—of the King; dhisnyam—seat; bhavan—yourself; arodhum—to get on; arhati—deserve; na—not; grhitah—taken; maya—by me; yat—because; tvam—you; kuksau—in the womb; api—although; nrpa-atmajah—son of the King. TRANSLATION Queen Suruci told Dhruva Maharaja: My dear child, you do not deserve to sit on the throne or on the lap of the King. Surely you are also the son of the King, but because you did not take your birth from my womb, you are not qualified to sit on your father’s lap. PURPORT Queen Suruci very proudly informed Dhruva Maharaja that to be the King’s son was not the qualification for sitting on the lap or throne of the King. Rather, this privilege was dependent on one’s having taken birth from her womb. In other words, she indirectly informed Dhruva Maharaja that although he happened to be born of the King, he was considered an illegitimate son because of his birth from the womb of the other queen. SB4.8.12 TEXT 12 balo ’si bata natmanam anya-stri-garbha-sambhrtam nunam veda bhavan yasya durlabhe ’rthe manorathah SYNONYMS balah—child; asi—you are; bata—however; na—not; atmanam—my own; anya—other; stri—woman; garbha—womb; sambhrtam—born by; nunam—however; veda—just try to know; bhavan—yourself; yasya—of which; durlabhe—unapproachable; arthe—matter; manah-rathah—desirous. TRANSLATION My dear child, you are unaware that you were born not of my womb but of another woman. Therefore you should know that your attempt is doomed to failure. You are trying to fulfill a desire which is impossible to fulfill. PURPORT The small child, Dhruva Maharaja, was naturally affectionate toward his father, and he did not know that there was a distinction between his two mothers. This distinction was pointed out by Queen Suruci, who informed him that since he was a child he did not understand the distinction between the two queens. This is another statement of Queen Suruci’s pride. SB4.8.13 TEXT 13 tapasaradhya purusam tasyaivanugrahena me garbhe tvam sadhayatmanam yadicchasi nrpasanam SYNONYMS tapasa—by austerities; aradhya—having satisfied; purusam—the Supreme Personality of Godhead; tasya—by His; eva—only; anugrahena—by the mercy of; me—my; garbhe—in the womb; tvam—you; sadhaya—place; atmanam—yourself; yadi—if; icchasi—you desire; nrpa-asanam—on the throne of the King. TRANSLATION If you at all desire to rise to the throne of the King, then you have to undergo severe austerities. First of all you must satisfy the Supreme Personality of Godhead, Narayana, and then, when you are favored by Him because of such worship, you shall have to take your next birth from my womb. PURPORT Suruci was so envious of Dhruva Maharaja that she indirectly asked him to change his body. According to her, first of all he had to die, then take his next body in her womb, and only then would it be possible for Dhruva Maharaja to ascend the throne of his father. SB4.8.14 TEXT 14 maitreya uvaca matuh sapatnyah sa durukti-viddhah svasan rusa danda-hato yathahih hitva misantam pitaram sanna-vacam jagama matuh prarudan sakasam SYNONYMS maitreyah uvaca—the great sage Maitreya said; matuh—of his mother; sa-patnyah—of the co-wife; sah—he; durukti—harsh words; viddhah—being pierced by; svasan—breathing very heavily; rusa—out of anger; danda-hatah—struck by a stick; yatha—as much as; ahih—a snake; hitva—giving up; misantam—simply looking over; pitaram—his father; sanna-vacam—silently; jagama—went; matuh—to his mother; prarudan—weeping; sakasam—near. TRANSLATION The sage Maitreya continued: My dear Vidura, as a snake, when struck by a stick, breathes very heavily, Dhruva Maharaja, having been struck by the strong words of his stepmother, began to breathe very heavily because of great anger. When he saw that his father was silent and did not protest, he immediately left the palace and went to his mother. SB4.8.15 TEXT 15 tam nihsvasantam sphuritadharostham sunitir utsanga uduhya balam nisamya tat-paura-mukhan nitantam sa vivyathe yad gaditam sapatnya SYNONYMS tam—him; nihsvasantam—heavily breathing; sphurita—trembling; adhara-ostham—upper and lower lips; sunitih—Queen Suniti; utsange—on her lap; uduhya—lifting; balam—her son; nisamya—after hearing; tat-paura-mukhat—from the mouths of other inhabitants; nitantam—all descriptions; sa—she; vivyathe—became aggrieved; yat—that which; gaditam—spoken; sa-patnya—by her co-wife. TRANSLATION When Dhruva Maharaja reached his mother, his lips were trembling in anger, and he was crying very grievously. Queen Suniti immediately lifted her son onto her lap, while the palace residents who had heard all the harsh words of Suruci related everything in detail. Thus Suniti also became greatly aggrieved. SB4.8.16 TEXT 16 sotsrjya dhairyam vilalapa soka- davagnina dava-lateva bala vakyam sapatnyah smarati saroja- sriya drsa baspa-kalam uvaha SYNONYMS sa—she; utsrjya—giving up; dhairyam—patience; vilalapa—lamented; soka-dava-agnina—by the fire of grief; dava-lata iva—like burnt leaves; bala—the woman; vakyam—words; sa-patnyah—spoken by her co-wife; smarati—remember; saroja-sriya—a face as beautiful as a lotus; drsa—by looking; baspa-kalam—weeping; uvaha—said. TRANSLATION This incident was unbearable to Suniti’s patience. She began to burn as if in a forest fire, and in her grief she became just like a burnt leaf and so lamented. As she remembered the words of her co-wife, her bright, lotuslike face filled with tears, and thus she spoke. PURPORT When a man is aggrieved, he feels exactly like a burnt leaf in a forest fire. Suniti’s position was like that. Although her face was as beautiful as a lotus flower, it dried up because of the burning fire caused by the harsh words of her co-wife. SB4.8.17 TEXT 17 dirgham svasanti vrjinasya param apasyati balakam aha bala mamangalam tata paresu mamstha bhunkte jano yat para-duhkhadas tat SYNONYMS dirgham—heavy; svasanti—breathing; vrjinasya—of the danger; param—limitation; apasyati—without finding; balakam—to her son; aha—said; bala—the lady; ma—let there not be; amangalam—ill fortune; tata—my dear son; paresu—unto others; mamsthah—desire; bhunkte—suffered; janah—person; yat—that which; para-duhkhadah—who is apt to inflict pains upon others; tat—that. TRANSLATION She also was breathing very heavily, and she did not know the factual remedy for the painful situation. Not finding any remedy, she said to her son: My dear son, don’t wish for anything inauspicious for others. Anyone who inflicts pains upon others suffers himself from that pain. SB4.8.18 TEXT 18 satyam surucyabhihitam bhavan me yad durbhagaya udare grhitah stanyena vrddhas ca vilajjate yam bharyeti va vodhum idaspatir mam SYNONYMS satyam—truth; surucya—by Queen Suruci; abhihitam—narrated; bhavan—unto you; me—of me; yat—because; durbhagayah—of the unfortunate; udare—in the womb; grhitah—taken birth; stanyena—fed by the breast milk; vrddhah ca—grown up; vilajjate—becomes ashamed; yam—unto one; bharya—wife; iti—thus; va—or; vodhum—to accept; idah-patih—the King; mam—me. TRANSLATION Suniti said: My dear boy, whatever has been spoken by Suruci is so, because the King, your father, does not consider me his wife or even his maidservant. He feels ashamed to accept me. Therefore it is a fact that you have taken birth from the womb of an unfortunate woman, and by being fed from her breast you have grown up. SB4.8.19 TEXT 19 atistha tat tata vimatsaras tvam uktam samatrapi yad avyalikam aradhayadhoksaja-pada-padmam yadicchase ’dhyasanam uttamo yatha SYNONYMS atistha—just execute; tat—that; tata—my dear son; vimatsarah—without being envious; tvam—unto you; uktam—said; samatra api—by your stepmother; yat—whatever; avyalikam—they are all factual; aradhaya—just begin worshiping; adhoksaja—the Transcendence; pada-padmam—lotus feet; yadi—if; icchase—desire; adhyasanam—to be seated along with; uttamah—your stepbrother; yatha—as much as. TRANSLATION My dear boy, whatever has been spoken by Suruci, your stepmother, although very harsh to hear, is factual. Therefore, if you desire at all to sit on the same throne as your stepbrother, Uttama, then give up your envious attitude and immediately try to execute the instructions of your stepmother. Without further delay, you must engage yourself in worshiping the lotus feet of the Supreme Personality of Godhead. PURPORT The harsh words used by Suruci to her stepson were true because unless one is favored by the Supreme Personality of Godhead one cannot achieve any success in life. Man proposes, God disposes. Suniti, the mother of Dhruva Maharaja, agreed with her co-wife’s advice that Dhruva engage himself in the worship of the Supreme Personality of Godhead. Indirectly, the words of Suruci were a benediction for Dhruva Maharaja, for because of the influence of his stepmother’s words, he became a great devotee. SB4.8.20 TEXT 20 yasyanghri-padmam paricarya visva- vibhavanayatta-gunabhipatteh ajo ’dhyatisthat khalu paramesthyam padam jitatma-svasanabhivandyam SYNONYMS yasya—whose; anghri—leg; padmam—lotus feet; paricarya—worshiping; visva—universe; vibhavanaya—for creating; atta—received; guna-abhipatteh—for acquiring the required qualifications; ajah—the unborn (Lord Brahma); adhyatisthat—became situated; khalu—undoubtedly; paramesthyam—the supreme position within the universe; padam—position; jita-atma—one who has conquered his mind; svasana—by controlling the life air; abhivandyam—worshipable. TRANSLATION Suniti continued: The Supreme Personality of Godhead is so great that simply by worshiping His lotus feet, your great-grandfather, Lord Brahma, acquired the necessary qualifications to create this universe. Although he is unborn and is the chief of all living creatures, he is situated in that exalted post because of the mercy of the Supreme Personality of Godhead, whom even great yogis worship by controlling the mind and regulating the life air [prana]. PURPORT Suniti cited the example of Lord Brahma, who was Dhruva Maharaja’s great-grandfather. Although Lord Brahma is also a living being, by his penance and austerity he acquired the exalted position of creator of this universe by the mercy of the Supreme Lord. To become successful in any attempt, one not only has to undergo severe penances and austerities, but also must be dependent on the mercy of the Supreme Personality of Godhead. This indication had been given to Dhruva Maharaja by his stepmother and was now confirmed by his own mother, Suniti. SB4.8.21 TEXT 21 tatha manur vo bhagavan pitamaho yam eka-matya puru-daksinair makhaih istvabhipede duravapam anyato bhaumam sukham divyam athapavargyam SYNONYMS tatha—similarly; manuh—Svayambhuva Manu; vah—your; bhagavan—worshipable; pitamahah—grandfather; yam—unto whom; eka-matya—with unflinching devotion; puru—great; daksinaih—charity; makhaih—by executing sacrifices; istva—worshiping; abhipede—achieved; duravapam—difficult to achieve; anyatah—by any other means; bhaumam—material; sukham—happiness; divyam—celestial; atha—thereafter; apavargyam—liberation. TRANSLATION Suniti informed her son: Your grandfather Svayambhuva Manu executed great sacrifices with distribution of charity, and thereby, with unflinching faith and devotion, he worshiped and satisfied the Supreme Personality of Godhead. By acting in that way, he achieved the greatest success in material happiness and afterwards achieved liberation, which is impossible to obtain by worshiping the demigods. PURPORT The success of one’s life is measured by one’s material happiness in this life and liberation in the next. Such success can be achieved only by the grace of the Supreme Personality of Godhead. The words eka-matya mean concentrating one’s mind on the Lord without deviation. This process of undeviating worship of the Supreme Lord is also expressed in Bhagavad-gita as ananya-bhak. “That which is impossible to obtain from any other source” is also mentioned here. “Other source” refers to worship of the demigods. It is especially stressed here that the opulence of Manu was due to his undeviating faithfulness in the transcendental service of the Lord. One who diverts his mind to worshiping many demigods to obtain material happiness is considered bereft of intelligence. If anyone wants even material happiness, he can worship the Supreme Lord without deviation, and persons who are desirous of liberation can also worship the Supreme Lord and achieve their goal of life. SB4.8.22 TEXT 22 tam eva vatsasraya bhrtya-vatsalam mumuksubhir mrgya-padabja-paddhatim ananya-bhave nija-dharma-bhavite manasy avasthapya bhajasva purusam SYNONYMS tam—Him; eva—also; vatsa—my dear boy; asraya—take shelter; bhrtya-vatsalam—of the Supreme Personality of Godhead, who is very kind to His devotees; mumuksubhih—also by persons desiring liberation; mrgya—to be sought; pada-abja—lotus feet; paddhatim—system; ananya-bhave—in an unflinching situation; nija-dharma-bhavite—being situated in one’s original constitutional position; manasi—unto the mind; avasthapya—placing; bhajasva—go on executing devotional service; purusam—the Supreme Person. TRANSLATION My dear boy, you also should take shelter of the Supreme Personality of Godhead, who is very kind to His devotees. Persons seeking liberation from the cycle of birth and death always take shelter of the lotus feet of the Lord in devotional service. Becoming purified by executing your allotted occupation, just situate the Supreme Personality of Godhead in your heart, and without deviating for a moment, engage always in His service. PURPORT The system of bhakti-yoga described by Queen Suniti to her son is the standard way of God realization. Everyone can continue in his constitutional occupational duties and at the same time keep the Supreme Personality of Godhead within his heart. This was also instructed by the Lord Himself to Arjuna in Bhagavad-gita: “Go on fighting, but keep Me within your mind.” That should be the motto of every honest person seeking perfection in Krsna consciousness. In this connection, Queen Suniti advised her son that the Supreme Personality of Godhead is known as bhrtya-vatsala, which indicates that He is very kind to His devotees. She said, “You came to me crying, having been insulted by your stepmother, but I am unable to do any good for you. But Krsna is so kind to His devotees that if you go to Him, then the combined kindness of millions of mothers like me will be surpassed by His affectionate and tender dealings. When everyone else fails to mitigate one’s misery, Krsna is able to help the devotee.” Queen Suniti also stressed that the process of approaching the Supreme Personality of Godhead is not easy, but is sought after by great sages who are very advanced in spiritual realization. Queen Suniti also indicated by her instruction that Dhruva Maharaja was only a small child, five years old, and it was not possible for him to purify himself by the way of karma-kanda. But by the process of bhakti-yoga, even a child less than five years old, or anyone of any age, can be purified. That is the special significance of bhakti-yoga. Therefore she advised him not to accept worship of the demigods or any other process, but simply to take to the Supreme Personality of Godhead, and the result would be all perfection. As soon as one places the Supreme Personality of Godhead within one’s heart, everything becomes easy and successful.