Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Nine

SB4.9.36

TEXT 36

maitreya uvaca

na vai mukundasya padaravindayo

rajo-jusas tata bhavadrsa janah

vanchanti tad-dasyam rte ’rtham atmano

yadrcchaya labdha-manah-samrddhayah

SYNONYMS

maitreyah uvaca—the great sage Maitreya continued; na—never; vai—certainly; mukundasya—of the Lord, who can give liberation; pada-aravindayoh—of the lotus feet; rajah-jusah—persons who are eager to taste the dust; tata—my dear Vidura; bhavadrsah—like yourself; janah—persons; vanchanti—desire; tat—His; dasyam—servitorship; rte—without; artham—interest; atmanah—for themselves; yadrcchaya—automatically; labdha—by what is achieved; manah-samrddhayah—considering themselves very rich.

TRANSLATION

The great sage Maitreya continued: My dear Vidura, persons like you, who are pure devotees of the lotus feet of Mukunda [the Supreme Personality of Godhead, who can offer liberation] and who are always attached to the honey of His lotus feet, are always satisfied in serving at the lotus feet of the Lord. In any condition of life, such persons remain satisfied, and thus they never ask the Lord for material prosperity.

PURPORT

In the Bhagavad-gita the Lord says that He is the supreme enjoyer, the supreme proprietor of everything and anything within this creation, and the supreme friend of everyone. When one knows these things perfectly, he is always satisfied. The pure devotee never hankers after any kind of material prosperity. The karmis, however, or jnanis or yogis endeavor always for their own personal happiness. Karmis work day and night to improve their economic condition, jnanis undergo severe austerities in order to get liberation, and yogis also undergo severe austerities by practicing the yoga system for attainment of wonderful mystic powers. A devotee, however, is not interested in such activities; he does not want mystic powers or liberation or material prosperity. He is satisfied in any condition of life, as long as he is constantly engaged in the service of the Lord. The Lord’s feet are compared to the lotus, wherein there is saffron dust. A devotee is always engaged in drinking the honey from the lotus feet of the Lord. Unless one is freed from all material desires, he cannot actually taste the honey from the Lord’s lotus feet. One has to discharge his devotional duties without being disturbed by the coming and going of material circumstances. This desirelessness for material prosperity is called niskama. One should not mistakenly think that niskama means giving up all desires. That is impossible. A living entity is eternally existent, and he cannot give up desires. A living entity must have desires; that is the symptom of life. When there is a recommendation to become desireless, it is to be understood that this means that we should not desire anything for our sense gratification. For a devotee this state of mind, nihsprha, is the right position. Actually every one of us already has an arrangement for our standard of material comforts. A devotee should always remain satisfied with the standard of comforts offered by the Lord, as stated in the Isopanisad (tena tyaktena bhunjithah). This saves time for executing Krsna consciousness.

SB4.9.37

TEXT 37

akarnyatma-jam ayantam

samparetya yathagatam

raja na sraddadhe bhadram

abhadrasya kuto mama

SYNONYMS

akarnya—having heard; atma-jam—his son; ayantam—coming back; samparetya—after dying; yatha—as if; agatam—coming back; raja—King Uttanapada; na—did not; sraddadhe—have any confidence; bhadram—good fortune; abhadrasya—of the impious; kutah—whence; mama—my.

TRANSLATION

When King Uttanapada heard that his son Dhruva was coming back home, as if coming back to life after death, he could not put his faith in this message, for he was doubtful of how it could happen. He considered himself the most wretched, and therefore he thought that it was not possible for him to attain such good fortune.

PURPORT

Dhruva Maharaja, a five-year-old boy, went to the forest for penance and austerity, and the King could not at all believe that a small boy of such a tender age could live in the forest. He was certain that Dhruva was dead. He therefore could not fix his faith in the message that Dhruva Maharaja was coming back home again. For him this message said that a dead man was coming back home, and so he could not believe it. After Dhruva Maharaja’s departure from home, King Uttanapada thought that he was the cause of Dhruva’s leaving, and thus he considered himself the most wretched. Therefore, even though it was possible that his lost son was coming back from the kingdom of death, he thought that since he was most sinful it was not possible for him to be so fortunate as to get back his lost son.

SB4.9.38

TEXT 38

sraddhaya vakyam devarser

harsa-vegena dharsitah

varta-hartur atiprito

haram pradan maha-dhanam

SYNONYMS

sraddhaya—keeping faith; vakyam—in the words; devarseh—of the great sage Narada; harsa-vegena—by great satisfaction; dharsitah—overwhelmed; varta-hartuh—with the messenger who brought the news; atipritah—being very satisfied; haram—a pearl necklace; pradat—offered; maha-dhanam—very valuable.

TRANSLATION

Although he could not believe the words of the messenger, he had full faith in the word of the great sage Narada. Thus he was greatly overwhelmed by the news, and he immediately offered the messenger a highly valuable necklace in great satisfaction.

SB4.9.39-40

TEXTS 39–40

sad-asvam ratham aruhya

kartasvara-pariskrtam

brahmanaih kula-vrddhais ca

paryasto ’matya-bandhubhih

sankha-dundubhi-nadena

brahma-ghosena venubhih

niscakrama purat turnam

atmajabhiksanotsukah

SYNONYMS

sat-asvam—drawn by very fine horses; ratham—chariot; aruhya—getting on; kartasvara-pariskrtam—bedecked with golden filigree; brahmanaih—with brahmanas; kula-vrddhaih—along with elderly personalities of the family; ca—also; paryastah—being surrounded; amatya—by officers and ministers; bandhubhih—and friends; sankha—of conchshells; dundubhi—and kettledrums; nadena—with the sound; brahma-ghosena—by the chanting of Vedic mantras; venubhih—by flutes; niscakrama—he came out; purat—from the city; turnam—with great haste; atma-ja—son; abhiksana—to see; utsukah—very eager.

TRANSLATION

Then King Uttanapada, being very eager to see the face of his lost son, mounted a chariot drawn by excellent horses and bedecked with golden filigree. Taking with him many learned brahmanas, all the elderly personalities of his family, his officers, his ministers and his immediate friends, he immediately left the city. As he proceeded in this parade, there were auspicious sounds of conchshells, kettledrums, flutes, and the chanting of Vedic mantras to indicate all good fortune.

SB4.9.41

TEXT 41

sunitih surucis casya

mahisyau rukma-bhusite

aruhya sibikam sardham

uttamenabhijagmatuh

SYNONYMS

sunitih—Queen Suniti; surucih—Queen Suruci; ca—also; asya—of the King; mahisyau—queens; rukma-bhusite—being decorated with golden ornaments; aruhya—getting on; sibikam—a palanquin; sardham—along with; uttamena—the King’s other son, Uttama; abhijagmatuh—all proceeded along.

TRANSLATION

Both the queens of King Uttanapada, namely Suniti and Suruci, along with his other son, Uttama, appeared in the procession. The queens were seated on a palanquin.

PURPORT

After the departure of Dhruva Maharaja from the palace, the King was very afflicted, but by the kind words of Saint Narada he was partially satisfied. He could understand the great fortune of his wife Suniti and the great misfortune of Queen Suruci, for these facts were certainly very open in the palace. But still when the news reached the palace that Dhruva Maharaja was returning, his mother, Suniti, out of her great compassion and due to being the mother of a great Vaisnava, did not hesitate to take the other wife, Suruci, and her son, Uttama, on the same palanquin. That was the greatness of Queen Suniti, the mother of the great Vaisnava Dhruva Maharaja.

SB4.9.42-43

TEXTS 42–43

tam drstvopavanabhyasa

ayantam tarasa rathat

avaruhya nrpas turnam

asadya prema-vihvalah

parirebhe ’ngajam dorbhyam

dirghotkantha-manah svasan

visvaksenanghri-samsparsa-

hatasesagha-bandhanam

SYNONYMS

tam—him (Dhruva Maharaja); drstva—having seen; upavana—the small forest; abhyase—near; ayantam—returning; tarasa—with great haste; rathat—from the chariot; avaruhya—got down; nrpah—the King; turnam—immediately; asadya—coming near; prema—with love; vihvalah—overwhelmed; parirebhe—he embraced; anga-jam—his son; dorbhyam—with his arms; dirgha—for a long time; utkantha—anxious; manah—the King, whose mind; svasan—breathing heavily; visvaksena—of the Lord; anghri—by the lotus feet; samsparsa—being touched; hata—were destroyed; asesa—unlimited; agha—material contamination; bandhanam—whose bondage.

TRANSLATION

Upon seeing Dhruva Maharaja approaching the neighboring small forest, King Uttanapada with great haste got down from his chariot. He had been very anxious for a long time to see his son Dhruva, and therefore with great love and affection he went forward to embrace his long-lost boy. Breathing very heavily, the King embraced him with both arms. But Dhruva Maharaja was not the same as before; he was completely sanctified by spiritual advancement due to having been touched by the lotus feet of the Supreme Personality of Godhead.

SB4.9.44

TEXT 44

athajighran muhur murdhni

sitair nayana-varibhih

snapayam asa tanayam

jatoddama-manorathah

SYNONYMS

atha—thereupon; ajighran—smelling; muhuh—again and again; murdhni—on the head; sitaih—cold; nayana—of his eyes; varibhih—with the water; snapayam asa—he bathed; tanayam—son; jata—fulfilled; uddama—great; manah-rathah—his desire.

TRANSLATION

Reunion with Dhruva Maharaja fulfilled King Uttanapada’s long-cherished desire, and for this reason he smelled Dhruva’s head again and again and bathed him with torrents of very cold tears.

PURPORT

By nature’s way, when a man cries, there may be two causes. When one cries in great happiness upon the fulfillment of some desire, the tears coming forth from the eyes are very cold and pleasing, whereas tears in times of distress are very hot.

SB4.9.45

TEXT 45

abhivandya pituh padav

asirbhis cabhimantritah

nanama matarau sirsna

sat-krtah saj-janagranih

SYNONYMS

abhivandya—worshiping; pituh—of his father; padau—the feet; asirbhih—with benedictions; ca—and; abhimantritah—was addressed; nanama—he bowed; matarau—to his two mothers; sirsna—with his head; sat-krtah—was honored; sat-jana—of the nobles; agranih—the foremost.

TRANSLATION

Then Dhruva Maharaja, the foremost of all nobles, first of all offered his obeisances at the feet of his father and was honored by his father with various questions. He then bowed his head at the feet of his two mothers.

PURPORT

It may be questioned why Dhruva Maharaja offered his respect not only to his mother but also to his stepmother, due to whose insults he had to leave home. The answer is that after achieving perfection by self-realization and seeing the Supreme Personality of Godhead face to face, Dhruva Maharaja was completely freed from all contamination of material desire. Feelings of insult or honor in this material world are never perceived by a devotee. Lord Caitanya therefore says that one has to be humbler than the grass and, He recommends, more tolerant than the tree to execute devotional service. Dhruva Maharaja, therefore, has in this verse been described as saj-janagranih, the foremost of noble men. The pure devotee is the noblest of all, and he has no feelings of animosity towards anyone. Duality due to animosity is a creation of this material world. There is no such thing in the spiritual world, which is the absolute reality.

SB4.9.46

TEXT 46

surucis tam samutthapya

padavanatam arbhakam

parisvajyaha jiveti

baspa-gadgadaya gira

SYNONYMS

surucih—Queen Suruci; tam—him; samutthapya—having picked up; pada-avanatam—fallen at her feet; arbhakam—the innocent boy; parisvajya—embracing; aha—she said; jiva—may you live long; iti—thus; baspa—with tears; gadgadaya—choked up; gira—with words.

TRANSLATION

Suruci, the younger mother of Dhruva Maharaja, seeing that the innocent boy had fallen at her feet, immediately picked him up, embracing him with her hands, and with tears of feeling she blessed him with the words, “My dear boy, long may you live!”

SB4.9.47

TEXT 47

yasya prasanno bhagavan

gunair maitry-adibhir harih

tasmai namanti bhutani

nimnam apa iva svayam

SYNONYMS

yasya—anyone with whom; prasannah—is pleased; bhagavan—the Personality of Godhead; gunaih—by qualities; maitri-adibhih—by friendship, etc.; harih—Lord Hari; tasmai—unto him; namanti—offer respect; bhutani—all living entities; nimnam—to low ground; apah—water; iva—just as; svayam—automatically.

TRANSLATION

Unto one who has transcendental qualities due to friendly behavior with the Supreme Personality of Godhead, all living entities offer honor, just as water automatically flows down by nature.

PURPORT

The question may be raised in this connection why Suruci, who was not at all favorably disposed towards Dhruva, blessed him, “Long may you live,” which means that she also desired good fortune for him. The answer is given in this verse. Since Dhruva Maharaja was blessed by the Lord, due to his transcendental qualities everyone was bound to offer him all respects and benediction, just as water, by its nature, flows downward. A devotee of the Lord does not demand respect from anyone, but wherever he goes he is honored by everyone throughout the whole world with all respect. Srinivasa Acarya said that the six Gosvamis of Vrndavana are respected throughout the entire universe because a devotee, having pleased the Supreme Personality of Godhead, the source of all emanations, automatically pleases everyone, and thus everyone offers him respect.

SB4.9.48

TEXT 48

uttamas ca dhruvas cobhav

anyonyam prema-vihvalau

anga-sangad utpulakav

asraugham muhur uhatuh

SYNONYMS

uttamah ca—also Uttama; dhruvah ca—Dhruva also; ubhau—both; anyonyam—one another; prema-vihvalau—being overwhelmed with affection; anga-sangat—by embracing; utpulakau—their hair stood up; asra—of tears; ogham—torrents; muhuh—again and again; uhatuh—they exchanged.

TRANSLATION

The two brothers Uttama and Dhruva Maharaja also exchanged their tears. They were overwhelmed by the ecstasy of love and affection, and when they embraced one another, the hair on their bodies stood up.

SB4.9.49

TEXT 49

sunitir asya janani

pranebhyo ’pi priyam sutam

upaguhya jahav adhim

tad-anga-sparsa-nirvrta

SYNONYMS

sunitih—Suniti, the real mother of Dhruva Maharaja; asya—his; janani—mother; pranebhyah—more than life air; api—even; priyam—dear; sutam—son; upaguhya—embracing; jahau—gave up; adhim—all grief; tat-anga—his body; sparsa—touching; nirvrta—being satisfied.

TRANSLATION

Suniti, the real mother of Dhruva Maharaja, embraced the tender body of her son, who was dearer to her than her own life, and thus forgot all material grief, for she was very pleased.

SB4.9.50

TEXT 50

payah stanabhyam susrava

netra-jaih salilaih sivaih

tadabhisicyamanabhyam

vira vira-suvo muhuh

SYNONYMS

payah—milk; stanabhyam—from both breasts; susrava—began to flow down; netra-jaih—from the eyes; salilaih—by tears; sivaih—auspicious; tada—at that time; abhisicyamanabhyam—being wetted; vira—my dear Vidura; vira-suvah—of the mother who gave birth to a hero; muhuh—constantly.

TRANSLATION

My dear Vidura, Suniti was the mother of a great hero. Her tears, together with the milk flowing from her breasts, wet the whole body of Dhruva Maharaja. This was a great, auspicious sign.

PURPORT

When Deities are installed, They are washed with milk, yogurt and water, and this ceremony is called abhiseka. In this verse it has been especially mentioned that the tears which flowed down from the eyes of Suniti were all-auspicious. This auspiciousness of the abhiseka ceremony performed by his beloved mother was an indication that in the very near future Dhruva Maharaja would be installed on the throne of his father. The history of Dhruva Maharaja’s leaving home was that his father refused to give him a place on his lap, and Dhruva Maharaja determined that unless he got the throne of his father he would not come back. Now this abhiseka ceremony performed by his beloved mother was an indication that he would occupy the throne of Maharaja Uttanapada.

It is also significant in this verse that Suniti, mother of Dhruva Maharaja, is described as vira-su, a mother who produced a great hero. There are many heroes in the world, but there is no comparison to Dhruva Maharaja, who was not only a heroic emperor of this planet, but also a great devotee. A devotee is also a great hero because he conquers the influence of maya. When Lord Caitanya inquired from Ramananda Raya about the most famous man in this world, the latter replied that anyone who is known as a great devotee of the Lord is to be accepted as the most famous.

SB4.9.51

TEXT 51

tam sasamsur jana rajnim

distya te putra arti-ha

pratilabdhas ciram nasto

raksita mandalam bhuvah

SYNONYMS

tam—unto Queen Suniti; sasamsuh—offered praise; janah—the people in general; rajnim—unto the Queen; distya—by fortune; te—your; putrah—son; arti-ha—will vanquish all your pains; pratilabdhah—now returned; ciram—since a long time; nastah—lost; raksita—will protect; mandalam—the globe; bhuvah—earthly.

TRANSLATION

The residents of the palace praised the Queen: Dear Queen, your beloved son was lost a long time ago, and it is your great fortune that he now has come back. It appears, therefore, that your son will be able to protect you for a very long time and will put an end to all your material pangs.

SB4.9.52

TEXT 52

abhyarcitas tvaya nunam

bhagavan pranatarti-ha

yad-anudhyayino dhira

mrtyum jigyuh sudurjayam

SYNONYMS

abhyarcitah—worshiped; tvaya—by you; nunam—however; bhagavan—the Supreme Personality of Godhead; pranata-arti-ha—who can deliver His devotees from the greatest danger; yat—whom; anudhyayinah—constantly meditating upon; dhirah—great saintly persons; mrtyum—death; jigyuh—conquered; sudurjayam—which is very, very difficult to overcome.

TRANSLATION

Dear Queen, you must have worshiped the Supreme Personality of Godhead, who delivers His devotees from the greatest danger. Persons who constantly meditate upon Him surpass the course of birth and death. This perfection is very difficult to achieve.

PURPORT

Dhruva Maharaja was the lost child of Queen Suniti, but during his absence she always meditated upon the Supreme Personality of Godhead, who is able to rescue His devotee from all dangers. While Dhruva Maharaja was absent from his home, not only did he undergo severe austerities in the forest of Madhuvana, but at home also his mother prayed to the Supreme Lord for his safety and good fortune. In other words, the Lord was worshiped by both the mother and the son, and both were able to achieve the supreme benediction from the Supreme Lord. The word sudurjayam, an adjective which indicates that no one can conquer death, is very significant. When Dhruva Maharaja was away from his home, his father thought that he was dead. Ordinarily a king’s son only five years old and away from home in the forest would certainly be supposed dead, but by the mercy of the Supreme Personality of Godhead, not only was he saved, but he was blessed with the highest perfection.

SB4.9.53

TEXT 53

lalyamanam janair evam

dhruvam sabhrataram nrpah

aropya karinim hrstah

stuyamano ’visat puram

SYNONYMS

lalyamanam—being thus praised; janaih—by the people in general; evam—thus; dhruvam—Maharaja Dhruva; sa-bhrataram—with his brother; nrpah—the King; aropya—placing; karinim—on the back of a she-elephant; hrstah—being so pleased; stuyamanah—and being so praised; avisat—returned; puram—to his capital.

TRANSLATION

The sage Maitreya continued: My dear Vidura, when everyone was thus praising Dhruva Maharaja, the King was very happy, and he had Dhruva and his brother seated on the back of a she-elephant. Thus he returned to his capital, where he was praised by all classes of men.

SB4.9.54

TEXT 54

tatra tatropasanklptair

lasan-makara-toranaih

savrndaih kadali-stambhaih

puga-potais ca tad-vidhaih

SYNONYMS

tatra tatra—here and there; upasanklptaih—set up; lasat—brilliant; makara—shark-shaped; toranaih—with arched gateways; sa-vrndaih—with bunches of fruits and flowers; kadali—of banana trees; stambhaih—with columns; puga-potaih—with young betel nut trees; ca—also; tat-vidhaih—of that kind.

TRANSLATION

The whole city was decorated with columns of banana trees containing bunches of fruits and flowers, and betel nut trees with leaves and branches were seen here and there. There were also many gates set up which were structured to give the appearance of sharks.

PURPORT

Auspicious ceremonies with decorations of the green leaves of palms, coconut trees, betel nut trees and banana trees, and fruits, flowers and leaves are an age-old custom in India. To receive his great son Dhruva Maharaja, King Uttanapada arranged a good reception, and all the citizens very enthusiastically took part with great jubilation.

SB4.9.55

TEXT 55

cuta-pallava-vasah-sran-

mukta-dama-vilambibhih

upaskrtam prati-dvaram

apam kumbhaih sadipakaih

SYNONYMS

cuta-pallava—with mango leaves; vasah—cloth; srak—flower garlands; mukta-dama—strings of pearls; vilambibhih—hanging; upaskrtam—decorated; prati-dvaram—at every gate; apam—full of water; kumbhaih—with waterpots; sa-dipakaih—with burning lamps.

TRANSLATION

At each and every gate there were burning lamps and big waterpots decorated with differently colored cloth, strings of pearls, flower garlands and hanging mango leaves.

SB4.9.56

TEXT 56

prakarair gopuragaraih

satakumbha-paricchadaih

sarvato ’lankrtam srimad-

vimana-sikhara-dyubhih

SYNONYMS

prakaraih—with surrounding walls; gopura—city gates; agaraih—with houses; satakumbha—golden; paricchadaih—with ornamental work; sarvatah—on all sides; alankrtam—decorated; srimat—valuable, beautiful; vimana—airplanes; sikhara—domes; dyubhih—glittering.

TRANSLATION

In the capital city there were many palaces, city gates and surrounding walls, which were already very, very beautiful, and on this occasion all of them were decorated with golden ornaments. The domes of the city palaces glittered, as did the domes of the beautiful airplanes which hovered over the city.

PURPORT

Regarding the mention of airplanes here, it is suggested by Srimad Vijayadhvaja Tirtha that on this occasion the demigods from higher planetary systems also came in their airplanes to bestow their blessings on Dhruva Maharaja on his arrival at the capital of his father. It also appears that all the domes of the city palaces as well as the pinnacles of the airplanes were decorated with ornamental work in gold, and, being reflected by the sunshine, they were all glittering. We can observe a specific distinction between Dhruva Maharaja’s time and modern days, for the airplanes in those days were made of gold, whereas at the present moment airplanes are made of base aluminium. This just gives a hint of the opulence of Dhruva Maharaja’s days and the poverty of modern times.

SB4.9.57

TEXT 57

mrsta-catvara-rathyatta-

margam candana-carcitam

lajaksataih puspa-phalais

tandulair balibhir yutam

SYNONYMS

mrsta—fully cleansed; catvara—quadrangles; rathya—highways; atta—raised sitting places; margam—lanes; candana—with sandalwood; carcitam—sprinkled; laja—with fried rice; aksataih—and barley; puspa—with flowers; phalaih—and fruits; tandulaih—with rice; balibhih—auspicious presentations; yutam—provided with.

TRANSLATION

All the quadrangles, lanes and streets in the city, and the raised sitting places at the crossings, were thoroughly cleansed and sprinkled with sandalwood water; and auspicious grains such as rice and barley, and flowers, fruits and many other auspicious presentations were scattered all over the city.

SB4.9.58-59

TEXTS 58–59

dhruvaya pathi drstaya

tatra tatra pura-striyah

siddharthaksata-dadhy-ambu-

durva-puspa-phalani ca

upajahruh prayunjana

vatsalyad asisah satih

srnvams tad-valgu-gitani

pravisad bhavanam pituh

SYNONYMS

dhruvaya—on Dhruva; pathi—on the road; drstaya—seen; tatra tatra—here and there; pura-striyah—household ladies; siddhartha—white mustard seed; aksata—barley; dadhi—curd; ambu—water; durva—newly grown grass; puspa—flowers; phalani—fruits; ca—also; upajahruh—they showered; prayunjanah—uttering; vatsalyat—out of affection; asisah—blessings; satih—gentle ladies; srnvan—hearing; tat—their; valgu—very pleasing; gitani—songs; pravisat—he entered; bhavanam—the palace; pituh—of his father.

TRANSLATION

Thus as Dhruva Maharaja passed on the road, from every place in the neighborhood all the gentle household ladies assembled to see him, and out of maternal affection they offered their blessings, showering him with white mustard seed, barley, curd, water, newly grown grass, fruits and flowers. In this way Dhruva Maharaja, while hearing the pleasing songs sung by the ladies, entered the palace of his father.

SB4.9.60

TEXT 60

mahamani-vratamaye

sa tasmin bhavanottame

lalito nitaram pitra

nyavasad divi devavat

SYNONYMS

maha-mani—greatly valuable jewels; vrata—groups of; maye—bedecked with; sah—he (Dhruva Maharaja); tasmin—in that; bhavana-uttame—brilliant house; lalitah—being raised; nitaram—always; pitra—by the father; nyavasat—lived there; divi—in the higher planetary systems; deva-vat—like the demigods.

TRANSLATION

Dhruva Maharaja thereafter lived in his father’s palace, which had walls bedecked with highly valuable jewels. His affectionate father took particular care of him, and he dwelled in that house just as the demigods live in their palaces in the higher planetary systems.

SB4.9.61

TEXT 61

payah-phena-nibhah sayya

danta rukma-paricchadah

asanani maharhani

yatra raukma upaskarah

SYNONYMS

payah—milk; phena—foam; nibhah—like; sayyah—bedding; dantah—made of ivory; rukma—golden; paricchadah—with embellishments; asanani—sitting places; maha-arhani—very valuable; yatra—where; raukmah—golden; upaskarah—furniture.

TRANSLATION

The bedding in the palace was as white as the foam of milk and was very soft. The bedsteads were made of ivory with embellishments of gold, and the chairs, benches and other sitting places and furniture were made of gold.

SB4.9.62

TEXT 62

yatra sphatika-kudyesu

maha-marakatesu ca

mani-pradipa abhanti

lalana-ratna-samyutah

SYNONYMS

yatra—where; sphatika—made of marble; kudyesu—on walls; maha-marakatesu—bedecked with valuable jewels like sapphires; ca—also; mani-pradipah—lamps made of jewels; abhanti—shone; lalana—female figures; ratna—made of jewels; samyutah—held by.

TRANSLATION

The palace of the King was surrounded by walls made of marble with many engravings made of valuable jewels like sapphires, which depicted beautiful women with shining jewel lamps in their hands.

PURPORT

The description of King Uttanapada’s palace depicts the state of affairs many hundreds and thousands of years ago, long before Srimad-Bhagavatam was compiled. Since it is described that Maharaja Dhruva ruled for thirty-six thousand years, he must have lived in the Satya-yuga, when people lived for one hundred thousand years. The life durations in the four yugas are also mentioned in the Vedic literature. In the Satya-yuga people used to live for one hundred thousand years, in the Treta-yuga people lived for ten thousand years, in Dvapara-yuga they lived for one thousand years, and in this age, Kali-yuga, people may live up to one hundred years. With the progressive advance of each new yuga, the duration of human life is reduced by ninety percent—from one hundred thousand to ten thousand, from ten thousand to one thousand, and from one thousand to one hundred.

It is said that Dhruva Maharaja was the great-grandson of Lord Brahma. This indicates that Dhruva Maharaja’s time was in the Satya-yuga in the beginning of creation. During one day of Lord Brahma, as stated in the Bhagavad-gita, there are many Satya-yugas. According to the Vedic calculation, at the present moment the twenty-eighth millennium is current. It can be calculated that Dhruva Maharaja lived many millions of years ago, but the description of the palace of Dhruva’s father is so glorious that we cannot accept that advanced human civilization did not exist even forty or fifty thousand years ago. There were walls like those in the palace of Maharaja Uttanapada even very recently, during the Mogul period. Anyone who has seen the Red Fort in Delhi must have marked that the walls are made of marble and were once decorated with jewels. During the British period all these jewels were taken away and dispatched to the British Museum.

The conception of worldly opulence was formerly based mainly on natural resources such as jewels, marble, silk, ivory, gold and silver. The advancement of economic development was not based on big motorcars. Advancement of human civilization depends not on industrial enterprises, but on possession of natural wealth and natural food, which is all supplied by the Supreme Personality of Godhead so that we may save time for self-realization and success in the human form of body.

Another aspect of this verse is that Dhruva Maharaja’s father, Uttanapada, would very soon give up attachment for his palaces and would go to the forest for self-realization. From the description of Srimad-Bhagavatam, therefore, we can make a very thorough comparative study of modern civilization and the civilization of mankind in the other millenniums, Satya-yuga, Treta-yuga and Dvapara-yuga.

SB4.9.63

TEXT 63

udyanani ca ramyani

vicitrair amara-drumaih

kujad-vihanga-mithunair

gayan-matta-madhuvrataih

SYNONYMS

udyanani—gardens; ca—also; ramyani—very beautiful; vicitraih—various; amara-drumaih—with trees brought from the heavenly planets; kujat—singing; vihanga—of birds; mithunaih—with pairs; gayat—humming; matta—mad; madhu-vrataih—with bumblebees.

TRANSLATION

The King’s residence was surrounded by gardens wherein there were varieties of trees brought from the heavenly planets. In those trees there were pairs of sweetly singing birds and almost-mad bumblebees, which made a very relishable buzzing sound.

PURPORT

In this verse the word amara-drumaih, “with trees brought from the heavenly planets,” is very significant. The heavenly planets are known as Amaraloka, the planets where death is very much delayed, because the people there live for ten thousand years according to the calculations of the demigods, in which our six months are equal to one day. The demigods live in the heavenly planets for months, years and ten-thousands of years according to demigod time, and then again, after the results of their pious activities are exhausted, they fall down to this earth. These are the statements that can be collected from Vedic literature. As the people there live for ten thousand years, so also do the trees. Of course, here on this earth there are many trees which live for ten thousand years, so what to speak of the trees on the heavenly planets? They must live for more than many ten-thousands of years, and sometimes, as practiced even now, some valuable trees are taken from one place to another.

It is elsewhere stated that when Lord Krsna went to the heavenly planets with His wife Satyabhama He took a parijata flower tree from heaven and brought it to the earth. There was a fight between Krsna and the demigods due to the parijata tree’s being taken from heaven to this planet. The parijata was planted in the palace of Lord Krsna which was occupied by Queen Satyabhama. The flower and fruit trees in the heavenly planets are superior, for they are very pleasant and tasteful, and it appears that in the palace of Maharaja Uttanapada there were many varieties of such trees.

SB4.9.64

TEXT 64

vapyo vaidurya-sopanah

padmotpala-kumud-vatih

hamsa-karandava-kulair

justas cakrahva-sarasaih

SYNONYMS

vapyah—lakes; vaidurya—emerald; sopanah—with staircases; padma—lotuses; utpala—blue lotuses; kumut-vatih—full of lilies; hamsa—swans; karandava—and ducks; kulaih—by flocks of; justah—inhabited; cakrahva—by cakravakas (geese); sarasaih—and by cranes.

TRANSLATION

There were emerald staircases which led to lakes full of variously colored lotus flowers and lilies, and swans, karandavas, cakravakas, cranes and similar other valuable birds were visible in those lakes.

PURPORT

It appears that not only was the palace surrounded by compounds and gardens with varieties of trees, but there were small man-made lakes also, where the water was full of many-colored lotus flowers and lilies, and to get down to the lakes there were staircases made of valuable jewels such as emeralds. By the beautifully positioned garden houses there were many luxuriant birds, such as swans, cakravakas, karandavas and cranes. These birds generally do not live in filthy places like crows do. The atmosphere of the city was very healthy and beautiful; it can simply be imagined from its description.

SB4.9.65

TEXT 65

uttanapado rajarsih

prabhavam tanayasya tam

srutva drstvadbhutatamam

prapede vismayam param

SYNONYMS

uttanapadah—King Uttanapada; raja-rsih—great saintly king; prabhavam—influence; tanayasya—of his son; tam—that; srutva—hearing; drstva—seeing; adbhuta—wonderful; tamam—in the superlative degree; prapede—happily felt; vismayam—wonder; param—supreme.

TRANSLATION

The saintly King Uttanapada, hearing of the glorious deeds of Dhruva Maharaja and personally seeing also how influential and great he was, felt very satisfied, for Dhruva’s activities were wonderful to the supreme degree.

PURPORT

When Dhruva Maharaja was in the forest executing his austerities, his father, Uttanapada, heard everything about his very wonderful activities. Although Dhruva Maharaja was the son of a king and was only five years old, he went to the forest and executed devotional service under strict austerity. Therefore his acts were all wonderful, and when he came back home, naturally, because of his spiritual qualifications, he became very popular amongst the citizens. He must have performed many wonderful activities by the grace of the Lord. No one is more satisfied than the father of a person who is credited with glorious activities. Maharaja Uttanapada was not an ordinary king; he was a rajarsi, a saintly king. Formerly this earth was ruled by one saintly king only. Kings were trained to become saintly; therefore they had no other concern than the welfare of the citizens. These saintly kings were properly trained, and as mentioned in Bhagavad-gita also, the science of God, or the yoga system of devotional service known as Bhagavad-gita, was spoken to the saintly king of the sun planet, and gradually it descended through the ksatriya kings who were generated from the sun and the moon. If the head of the government is saintly, certainly the citizens become saintly, and they are very happy because both their spiritual and physical needs and hankerings are satisfied.

SB4.9.66

TEXT 66

viksyodha-vayasam tam ca

prakrtinam ca sammatam

anurakta-prajam raja

dhruvam cakre bhuvah patim

SYNONYMS

viksya—after seeing; udha-vayasam—mature in age; tam—Dhruva; ca—and; prakrtinam—by the ministers; ca—also; sammatam—approved of; anurakta—beloved; prajam—by his subjects; raja—the King; dhruvam—Dhruva Maharaja; cakre—made; bhuvah—of the earth; patim—master.

TRANSLATION

When, after concentration, King Uttanapada saw that Dhruva Maharaja was suitably mature to take charge of the kingdom and that his ministers were agreeable and the citizens were also very fond of him, he enthroned Dhruva as emperor of this planet.

PURPORT

Although it is misconceived that formerly the monarchial government was autocratic, from the description of this verse it appears that not only was King Uttanapada a rajarsi, but before installing his beloved son Dhruva on the throne of the empire of the world, he consulted his ministerial officers, considered the opinion of the public, and also personally examined Dhruva’s character. Then the King installed him on the throne to take charge of the affairs of the world.

When a Vaisnava king like Dhruva Maharaja is the head of the government of the entire world, the world is so happy that it is not possible to imagine or describe. Even now, if people would all become Krsna conscious, the democratic government of the present day would be exactly like the kingdom of heaven. If all people became Krsna conscious they would vote for persons of the category of Dhruva Maharaja. If the post of chief executive were occupied by such a Vaisnava, all the problems of satanic government would be solved. The youthful generation of the present day is very enthusiastic in trying to overthrow the government in different parts of the world. But unless people are Krsna conscious like Dhruva Maharaja, there will be no appreciable changes in government because people who hanker to attain political position by hook or by crook cannot think of the welfare of the people. They are only busy to keep their position of prestige and monetary gain. They have very little time to think of the welfare of the citizens.

SB4.9.67

TEXT 67

atmanam ca pravayasam

akalayya visampatih

vanam viraktah pratisthad

vimrsann atmano gatim

SYNONYMS

atmanam—himself; ca—also; pravayasam—advanced in age; akalayya—considering; visampatih—King Uttanapada; vanam—to the forest; viraktah—detached; pratisthat—departed; vimrsan—deliberating on; atmanah—of the self; gatim—salvation.

TRANSLATION

After considering his advanced age and deliberating on the welfare of his spiritual self, King Uttanapada detached himself from worldly affairs and entered the forest.

PURPORT

This is the sign of a rajarsi. King Uttanapada was very opulent and was emperor of the world, and these attachments were certainly very great. Modern politicians are not as great as kings like Maharaja Uttanapada, but because they get some political power for some days, they become so much attached to their positions that they never retire unless they are removed from their posts by cruel death or killed by some opposing political party. It is within our experience that the politicians in India do not quit their positions until death. This was not the practice in olden days, as it is evident from the behavior of King Uttanapada. Immediately after installing his worthy son Dhruva Maharaja on the throne, he left his home and palace. There are hundreds and thousands of instances like this in which kings, in their mature age, would give up their kingdoms and go to the forest to practice austerity. Practice of austerity is the main business of human life. As Maharaja Dhruva practiced austerity in his early age, his father, Maharaja Uttanapada, in his old age also practiced austerity in the forest. In modern days however, it is not possible to give up one’s home and go to the forest to practice austerity, but if people of all ages would take shelter of the Krsna consciousness movement and practice the simple austerities of no illicit sex, no intoxication, no gambling and no meat-eating, and chant the Hare Krsna mantra regularly (sixteen rounds), by this practical method it would be a very easy task to get salvation from this material world.

Thus end the Bhaktivedanta purports of the Fourth Canto, Ninth Chapter, of the Srimad-Bhagavatam, entitled “Dhruva Maharaja Returns Home.”

Next chapter (SB 4.10)