sa uttamasloka m a h a n - m u k h a - c y u t o
bhavat-padámbhoja-sudhá kanánílah
smrtim punar v i s m r t a - t a t t v a - v a r t m a n á m
kuyoginárii no v i t a r a t y alam v a r a i h
/
/
7
M y dear Lord, You are glorified by the selected verses uttered by great
personalities. Such glorification of Your lotus feet is just like saffron
particles. When the transcendental vibration from the mouths of great
devotees carries the aroma of the saffron dust of Your lotus feet, the
forgetful living entity gradually remembers his eternal relationship with
You. Devotees thus gradually come to the right conclusion about the value
of life. M y dear Lord, 1 therefore do not need any other benediction but
the opportunity to hear from the mouth of Your pure devotee. [SB 4.20.25]
BHAGAVATA S U B O D H I N I
Have a bird's eye v i e w of the S r i m a d - B h á g a v a t a m C a n t o s
E x p l o r e the I n t e r c o n n e c t i o n s b e t w e e n different S e c t i o n s
F a m i l i a r i z e y o u r s e l f w i t h the F l o w of v e r s e s i n a c h a p t e r
D i v e deep into the A u t h e n t i c i m p o r t s of V i t a i v e r s e s
Delight o n the Thematic perspectives a n d C o m p i l a t i o n s
M a r v e l at the r i c h n e s s of characters, holy n a m e s a n d analogies
This publication is a precious jewel, both adding to the unlimited radiance of
Krishna's presence as Srimad-Bhagavatam and reflecting that splendour. What is
special: the clarity of both the text and its graphic presentation, enahling a full and
penetrating comprehension of the Bhagavatam's structure and profundity.
- HH Devamrita Swami
I am sincerely grateful to the Bhaktivedanta Vidyapitha for their dedicated efforts to
present this publication - Bhagavata Subodhini. I pray that each reader may enter
deeper and deeper into the knowledge and devotional love (Bhakti Ras) of the essence
of all Vedas - Srimad Bhagavatam.
- HH Radhanath Swami
B H A G A V A T A S U B O D H I N I is a praiseworthy project for deepening our
appreciation of the Bhagavatam, particularly from the insight of Srila Visvanatha
Cakravarti. By concisely organizing his analysis of the work, the devotee will he ahle
to relish both the Bhagavatam and Visvanatha's realizations. Caitanya Mahaprabhu
has accepted Bhagavatam as the main pramana since it is the conclusion of all
scriptures. By understanding its import the devotee will he ahle to grasp the theology,
practice and goal of the Vedic tradition in a most compact form.
- HH Bhanu Swami
pibata bhagavatam
rasamalayam
Bhagavata Subodhini is an excellent study guide that makes Srimad Bhagavatam
more relishahle and easier to digest. Drawing strength from the Bhaktivedanta
Purports and Bhagavad commentaries hy Srila Visvanatha Cakravarti Thakura,
Bhagavata Subodhini is a great tool for an in-depth, systematic and scrutinising study
of Srimad Bhagavatam. I strongly recommend this masterpiece for one and all, young
and old, alike. M y hearty congratulations to the Bhaktivedanta Vidyapitha team of
Govardhan Eco-village for this invaluahle publication. I pray that they do not stop till
the goal of puhlishing guides for all the twelve cantos is reached.
- HH Lokanatha Swami
Bhagavata S u l , u c l h i n l | | ^ | J | ^ | f | } ^ ^ ^
Given the importance of the Bhagavata Purana and the increase in generál interest in
its content, study guides such as the present publication are to he enthusiastically
welcomed hy students of the text. The initial two volumes of Bhagavata-Suhodhini,
comprising the first three skandhas of the Bhagavata, offer a chapter-hy-chapter
analysis, with a more detailed focus on the most significant verses. Such volumes will
he most useful for classes and workshops.
- Prof. Paul Sherbow, Rutgers University
I found Bhagavata Subodhini very interesting and useful, for it presents the contents
of Bhagavatam in a systematic and lucid manner. I am very happy that the devotees
in our society are producing such wonderful literature hased on Srila Prabhupada's
hooks and commentaries of other acharyas. I like the fact that in one book I have
access to commentaries of different acaryas, that too presented in an interesting
tahular formát which made it easy and clear to read. This book is like a Bhagavatam
digest. It helps the preachers in their presentations on Bhagavatam. I wish I had
access to such hooks hefore. I encourage devotees to come together, for this kind of
study and contemplation on the Bhagavatam.
- HH Bhakti Purushottama Swami
It is a guide, I use to get a hird's eye view of a Chapter, to spot out Diamond like
sections for deeper contemplation and nectar like slokas for relishing and repeating to
others. It has increased my appetite for Bhagavatam study and gain great spiritual
advantage. Thanks to Bhaktivedanta Vidyapitha for their dedicated efforts in making
Srila Prabhupada's master piece work more easy and accessihle for all. Hare Krishna.
- HG Radheshyam Das
B H A G A V A T A
S U B O D H I N I
Ennening
the Experience
of Srimad-Bhagavatam
CANTO 4
HP*-
BHAKTI
T R U T H
•
T R A D I T I O N
EDANTA
IDYAPITHA
•
T R A N s F o R M AT io N
study
Bhagavata Subodhini
¥Xi?.,,7éí
For more details, kindly correspond with:
BHAKTI^/EDANTA
IDYAPITHA
TRADlTfON
•
TRANSFORMATION
Bhaktivedanta Vidyapitha
Govardhan Eco Village
Galtare, Hamrapur (P.O),
Wada (Taluka), Paighar (District),
421303 - Maharashtra, India
www.vidyapitha.in, www.ecovillage.org.in
Email: info@vidyapitha.in
Published and Printed by:
TUÍÍi1
Books
Tulsi Books
(A division of Sri Tulsi Trust)
7. K. M. Munshi marg,
Girgaum Chowpatty
Mumbai - 400007
www.tulsibooks.com
Email: tulsibookssales@gmail.com
© 2016, Sri Tulsi Trust
Copyrigbts for all the content and artwork in this book belong to Sri Tulsi Trust.
No part of this publication may be reproduced, stored in or introduced into a retrieval system
or transmitted in any form, or by any means (electronic, mechanical, photocopying, recording
or otberwise) without the prior written permission of Sri Tulsi Trust.
The images of Prthu Maháraja, Lord Siva, Dhurva Mahárája and the Pracetás on the front
and back covers are the stone carvings on the Garbhagriha (sanctum santorium) of Sri Sri
Radha Vrindaban Behari temple at Govardhan Eco Village
Srimad-Bhágavatam quotes used in the book are the copyright of The Bhaktivedanta
Book Trust, Used with Permission.
BHAGAVATA SUBODHINI CANTO 4
ISBN: 978-93-81283-30-1
First Edition - July 2016: 2,000 Copies
Dedicated
to
HIS DIVINE G R A C E
A.
C.
BHAKTIVEDANTA SWAMI
PRABHUPADA
Founder Acharya: International Society for Krishna Consciousness
yair idrsí bhagavato gatir átma-váda
ekántato nigamíbhih pratípádita nah
tusyantv adabhra-karunáh sva-krtena nityaríi
ko náma tat pratikaroti vinoda-pátram
How can such persons, who have rendered unlimited service by explaining the path of selfrealization in relation to the Supreme Personality of Godhead, and whose explanations are
given for our enlightenment with complete conviction and Vedic evidence, be repaid except
by földed palms containing water for their satisfaction? Such great personalities can be
satisfied only by their own activities, which are distributed amongst humán society out of
their unlimited mercy.
[Srimad-Bhágavatam 4.22.47]
Srimad-Bhágavatam
4.22.47, yair idrsi... describes our disqualification to sufficiently
thank Srila Prabhupada and Srila Visvanátha Cakravarti Thakura for enahling us to
access the wealth of Srimad-Bhágavatam
with their enlightened commentaries; yet
from the core of our hearts, we express our deepest gratitude to all the acaryas. We
also thank His Holiness Bhánu Swami Mahárája who translated
Sárártha-darsini
commentary into English. We thank His Grace Bhürijana Prabhu for his phenomenal
work "Unveiling His Lotus Feet" that provided us the guidelines to systematically
study the first four cantos of
Srimad-Bhágavatam.
We owe a millión thanks to H i s Holiness Rádhánátha Swami Mahárája for
envisaging and guiding the Govardhan Eco Village project that offers a perfect
amhience for sástric study. H i s emphasis on the mood and spirit of studying SrimadBhágavatam as exemplified hy our Gosvámis, has been a great source of inspiration
for U S . Our heartfelt gratitude to Gauránga Prabhu, who euvisioued and directed
Bhaktivedáuta Vidyápitha, and inspired thousands of devotees with his study and
discourses ou Srimad-Bhágavatam.
We thank all the teachers of Bhaktivedáuta
Vidyápitha for their cousisteut efforts in explaining Srimad-Bhágavatam
to the
students. We thank Radhesyám Prabhu not only for all the encouragement he has
given for the making of the book, but also for his valuable presence at Bhaktivedáuta
Vidyápitha for two full years.
Our thanks to the entire Tulsi Books team for puhlishing this book. It is not possible
to name all the devotees at Govardhan Eco Village for supporting our study of
Srimad-Bhágavatam
at Bhaktivedáuta Vidyápitha and thus in the making of
Bhágavata Subodhini. With földed palms we seek the hiessings of all the devotees to
continue our service to Srimad-Bhágavatam,
Srila Prahhupáda and his mission.
- Bhaktivedanta Vidyápitha Team
Contents
^
A b o u t Bhaktivedanta VidyápTtha
About Bhágavata Subodhini
^
A b o u t the Fourth C a n t o
8
12
18
Srimad-Bhágavatam Canto 4
Overview
Verse-by-verse O v e r v i e w with Flowcharts
23
Special Verses
Á c á r y a s ' explanations on Select verses
^
219
Thematic Compilations
Cross sectional O v e r v i e w of Specific T h e m e s
^
229
Appendix
Character portrayals, Kfsna's N a m e s , Analogies
257
A B O U T BHAKTIVEDANTA V I D Y Á P I T H A *
On 21 May 1969, H i s Divine Grace A . C . Bhaktivedanta Swami Prahhupáda arrived
at New Vrindahan, West Virginia, U.S.A, on his first visit to the mountain asrama.
This asrama was the first farm community of the International Society for Krsna
Consciousness in the West. Srila Prahhupáda had numerous ideas and desires on how
to develop this community as a replica of Vrndávana in India. Having left Vrndávana
in 1965 to spread the glories of Lord Krsna, Srila Prahhupáda now set forth to
manifest Vrndávana - and the spirit of loving devotional service - in all parts of the
world.
"1 am so glad to learn that one gentleman is going to open an ashram in
the West Virginia, and he has secured a big tract of land, 320 acres, and
I wish that this tract of land may be turnéd into New Vrindaban. You
have New York, New England, and so many "New" duplicates of
European countries in the USA; why not import New Vrindaban in your
countryf
(Letter to Hayagriva, 17 March 1968)
Srila Prahhupáda shared this vision for New Vrindahan with his disciples on various
occasions. I n his letters to Hayagriva, Kirtanánanda and a few others hetween 1968
and 1973, Prahhupáda emphasized several times on the various vitai aspects of farm
communities, namely - Cow protection, Sustainahle Agriculture (producing own
food), Simple Village Life (Plain living, High thinking - saving time for spiritual
advancement), a Place of Pilgrimage (a replica of Vrndávana, with all major temples
and kundas), a Place of Higher learning (Rüpánuga Vidyápitha and Theistic school)
and ultimately a place for people to develop their love for Krsna.
Focusing on the education aspect, Srila Prahhupáda wrote to Aniruddha on 4
Fehruary 1969, ahout his desire for a well-estahlished system of education specifically
dedicated to sástric study or the study of the Vaisnava literatures. "...we can start a
theological school also, along with a boys primary school. Our theological school will
regularly teach our published books, such as Bhagavad-gita As It Is, SrimadBhagavatam, Teachings of Lord Caitanya, Nectar of Devotion, Brahma Samhita, and
Krishna. We wish to hold examinations and award titles such as Bhakti-sastri,
vaibhava, and Bhaktivedanta.
The whole program will continue for seven
Bhakti-
years..."
Desiring to impiement this vision of Srila Prahhupáda, His Holiness Rádhánátha
Swami Mahárája directed I S K C O N Chowpatty to begin a farm community called
Govardhan Eco Village ( G E V ) , focusing on the above-mentioned vitai aspects. Since
its inception in 2003, G E V has made steady progress in the areas of cow protection
and organic farming. In 2009, G E V began its full-scale focus on the deveiopment of a
retreat center which is successfuUy running now. I n recent years, Govardhan Eco
Village replicated Vrndávana forest with its seven main temples, Govardhana Hill
and Yamuna River and gained local as well as International popularity. The
educational aspects at G E V include - the activities of L N H O School for underprivileged rural children and the rural outreach programs conducted in over 30
villages around G E V . I n 2012, Bhaktivedáuta Vidyápitha was established at G E V as
an addition to I S K C O N Chowpatty's training program for the newly joined monks.
BHAKTI
TRUTH
.
TRADITION
EDANTA
IDYÁPlTHA
G O V A R D H A N
.
E
TRANsFoRMATioN
C
O
V
I
L
L
A
G
E
Bhaktivedáuta Vidyápitha is a two-year, full time study course at Govardhan Eco
Village. It covers the systematic study of Srimad-Bhágavatam
and Sri Caitanyacaritámrta
translated and commented by Srila Prahhupáda. I n addition,
commentaries by ácáryas like Srila Visvanátha Cakravarti Thákura are incorporated
in the syllabus to enrich the understanding of the students. The course is based on a
" 5 S " model to help provide a wholesome, all-round deveiopment scheme for a sincere
practitioner of bhakti and the principles of truth, tradition and transformation to
delineate the core values behind the Bhaktivedáuta Vidyápitha's vision and mission.
T R U T H
. T R A D I T I O N . T R A N S F O R M S T I O N
Our philosophy and practice of it is governed by an important fact - we cannot
invent God, a religion and the practices that support it. It must come from the actual
source itself. Thus, we follow a triad to qualify what we speak and practice - sástra
- guru - sádhu: one has to verify all spiritual matters according to the instructions of
the scriptures (sástra), the spiritual master (guru) and the saintly persons (sádhu).
X*i
I"""
WÍMMÍMMÍMMÉM^
This ancient Vedic measure ensures that instructions and practice should not differ at
any point from the above-mentioned three and should always reconcile. Thus, we are
sure that we are following a genuine path. By following such a hona fide path one's
character will be transformed like that of a sadhu, a saintly person. Truth, Tradition
and Transformation are symbolic equivalents for sástra, guru and sádhu respectively.
VISION
Inspiring and inculcating Vaisnava qualities and a mood of selfless service
in the followers of the International Society for Krsna Consciousness, by
creating a strong sástric foundation for their spiritual lives.
MISSION
Assisting the devotees in understanding the glorious contribution of Srila
Prabhupáda's books, by systematically studying them and contemplating
practical ways for application of their teachings through an effective
educational framework as envisaged by the Caudiya Vaisnava parampará.
T H E
"5S"
M O D E L
rSilírÖHÍÍ'^^^^
Bhaktivedanta Vidyapitha
LIX?Vc53>^Lc35-!l^
The Svádhyáya aspect, involves five elements a.
Sravanam (Hearing) - Daily classes are conducted progressing verse by verse
along with discussions on the purports. Special seminars covering important
topics for character deveiopment such as leadership, Vaisnava dealings, etc.
are organized once a mouth.
b. Mananam (Recollection) - Daily closed book tests are conducted based on
the previous day's coverage of the syllabus to ensure the students' regulát
study. In addition, a weekly review is organized to recap the week's study.
c.
Nididhyásanam (Contemplation) - Vidyápitha studies also include a channel
to express one's gathered learning in the form of open book essays and
assignments. Students are required to sift through the canto looking for
common themes, or elaborating on a notable phrase based on what they have
studied and learnt.
d.
Pathanam (Recitation) - N o Vedic institution is complete without recitation
of scriptural verses. A t Bhaktivedáuta Vidyápitha, students daily recite select
verses from the on-going section of the Bhagavatam.
e.
Kirtanam (Speaking) - The students are also trained in communication skills
and impromptu speech and thought, by asking them to present on various
topics or themes at regular intervals.
Sádhana involves the standard spiritual practices in I S K C O N such as the morning
program, which consists of attending mangala-árati, cbanting japa and attending the
guru-püjá and temple's morning Srimad-Bhágavatam
class.
Sevá consists of voluntary work in various departments at G E V , such as serving
cows, agricultural exposure, maintenance or facilitating the visiting guests.
Sanga is developed by encouraging students to study in groups and work in teams for
projects. This fosters team work and strengthens this element.
Sadácára aspect involves the overall practice of the other four elements, grooming the
student's interpersonal skills, and encouraging one's dealings based on respect,
gratitude and interdependence for mutual growth and sustenance. Special classes on
sadácára are also conducted for the students.
Bhaktivedáuta Vidyápitha has been a dream come true for many devotees who desire
to study the Bhaktivedáuta Purports. I n sight of this, an online Bhágavatam course
[vidyapitha.in)
has been made available, where students can study at their
convenience.
A B O U T BHÁGAVATA SUBODHINÍ
The Srimad-Bhagavatam
is the ripened fruit of the desire tree of the Vedic scriptures.
This transcendental literature is nondifferent from Lord Krsna, who has returned in
the form of this book (sri-krsna
to shed light on the misdirected
parivartitd)
civilization of Kali-yuga. It was compiled by the literary incarnation of Godhead,
Srila Vyásadeva in the maturity of his knowledge. The study of Bhágavatam,
done in
line with the explanations of hona fide ácáryas
gives the
in the Vaisnava parampará,
sincere reader an unparalleled understanding of the Absolute Truth, which is not
possible by one's own speculative efforts. I n fact it is Lord Krsna Himself who speaks
through the disciplic succession to enlighten the serious students of the
Bhágavatam.
The
philosophers,
Bhágavatam
has
gained
its prominence
amongst
modern
theologians and historians due to the unprecedented efforts of H i s Divine Grace A . C .
Bhaktivedanta Swami Prahhupáda, the íounátt-ácárya
of the International Society
for Krsna Consciousness ( I S K C O N ) . He personally undertook the herculean task of
translating and providing an English commentary for this voluminous masterpiece,
which was originally rendered in the Sanskrit language. He unveiled to the Englishspeaking world the secrets of Vedic culture that focused on perfecting the humán
form of life.
Having begun his society in the Bowery, a run-down suburb of New Y o r k City,
Bhaktivedanta Swami delivered daily classes on the Bhágavatam,
where most of his
audiences were the beatniks of the counter culture - fondly known as the hippies.
They took to the illuminating radiance of the Bhágavatam
and while basking in its
splendour, the hippies began to turn a new leaf. Society witnessed their change in
character, appearance and behaviour. Having once been a thorn in the social body of
the New Yorkers, the hippies, now became full-fledged contributing members of
society. Their incredible transformation became the first proof of the
immense potency - something unseen by the study of any other literature.
Bhágavatam's
'''iíhtf'áv''jt7
üli
About Bhágavata Subodhini
BHÁGAVATAM C O M P A R E D T G THE L O R D ' S B O D Y
The Srimad-Bhagavatam is a classic that is ahle to churn out endless lessons on life,
personal inspirations, philosophical knowledge and most importantly the meaning of
life. Its glories are limitless and it presents the rarest knowledge about the identity,
nature and character of the Supreme Creator, the Supreme Lord Sri Krsna. The
Srimad-Bhagavatam has twelve cantos, which represent the different limbs of the
transcendental body of the Supreme Lord.
pádau yadiyau prathama-dvitiyau
trtiya-türyau kathitau yad-ürü
nábhis tathd pancama eva sastho
bhujántaram dor-yugalam tathdnyau
kanthas tu rdjan navamo yadiyo
mukháravindam
ekddaso yasya laldta-pattam
tam ádidevarh karuná-nidhdnarh
apdra-samsdra-samudra-setum
dasamah praphullam
siro'pi tu dvádasa eva bháti
tamála-varnarh
bhajámahe
suhitávatáram
bhágavata-svarüpam
"The First and Second Cantos of the Bhagavatam are Sri Krsna's lotus feet.
The Third and Fourth Cantos are His thighs. The Fifth Canto is His navel. The
Sixth Canto is His chest. The Seventh and Eighth Cantos are His arms. The
Ninth Canto is His throat. The Tenth Canto is His beautiful lotus-face. The
Eleventh Canto is His forehead. The Twelfth Canto is His bead. I bow down
to that Lord, the ocean of mercy whose colour is like that of a tamala tree and
who appears in this world for the welfare of all. I worship Him as the bridge
for Crossing the unfathomable ocean of matériái existence. The Bhagavatam
has appeared as His very Self." [Padma Purdna]
SRTLA P R A B H U P A D A ' S E M P H A S I S O N S Y S T E M A T I C S T U D Y
Srila Prahhupáda compared Bhagavatam study with taking darsana of the deity of
Lord Krsna, which is done gradually from His lotus feet to the lotus face. He
emphasizes a step~by-step study of the Bhagavatam in his preface to SrimadBhagavatam: "Srimad-Bhagavatam begins with the definition of the ultimate source.
It is a bona fide commentary on the Veddnta-sütra
by the same author, Srila
Vyásadeva, and gradually it develops into nine cantos up to the highest state of God
realization. The only qualification
one needs to study this great book of
transcendental knowledge is to proceed step by step cautiously and not jump forward
haphazardly as with an ordinary book. It should be gone through chapter by chapter,
one after another. The reading matter is so arranged with its originál Sanskrit text, its
English transliteration,
synonyms, translation and purports so that one is sure to
become a God-realized soul at the end of finishing the first nine cantos."
I
Bhágavata Subodhini
^^^^MM^^^M^^^M^t
•'
T H E ÁCÁRYAS' UNPARALLELED CONTRIBUTION
The Vedic Encyclopedia, Srimad-Bhagavatam
is like an ocean. Its expansive
noumenal and phenomenal subject matters with deep spiritual and philosophical
insights, make it a text for both researchers and relishers alike. Srila Prabhupada
mentions in his purport to the first verse of Bhágavatam:
the authority of the Bhágavatam.
Within the past five hundred years, many erudite
scholars and ácáryas like Jiva Gosvámi,
Vallabhácárya,
"...there is no doubt about
Sanátana
Gosvámi,
Visvanátha
Cakravarti,
and many other distinguished scholars even after the time of
Caitanya made elaborate commentaries on the Bhágavatam.
Lord
And the serious student
would do well to attempt to go through them to better relish the
transcendental
messages."
Most verses of the Bhágavatam
Gaudiya Vaisnava ácáryas.
are given descriptive commentaries by various
Amongst them is the esteemed commentator
Srila
Visvanátha Cakravarti Thákura. His explanations are devotional, relishing, logical,
highly regarded in the scholarly circles of Bhágavatam
and are often quoted in the
Bhaktivedáuta purports. He is well-known for giving connections between verses and
chapters, presenting the conversations and prayers in an interesting dialogue manner
and giving positive interpretations for the blasphemous speech of demons in their
various encounters with the Lord and His devotees. Unsurprisingly therefore,
Cakravarti Thákura's commentaries have been used for many of the supplementary
links and notes provided in Bhágavata
Subodhini for enhanced clarity.
B H Á G A V A T A S U B O D H I N I alms at helplng the reader to relish studying or reading
through the Srimad-Bhágavatam.
Lven regular readers of the Bhágavatam
might find
themselves sometimes lost in the multitudes of conversations and flashbacks,
struggling to keep track of the various personalities and episodes or understanding
the complicated technical aspects of creation, universal form, time, etc. Because of
this, readers tend to read selective sections or pastimes from the Bhágavatam
rather
than endeavouring for a systematic approach. Having taken into consideration all
these academic anomalies that inhibit one from fully delighting in the splendour of
the Bhágavatam,
the Bhaktivedáuta Vidyápitha designed a systematic framework to
present the Bhágavatam
in a lucid manner - Bhágavata
Subodhini.
About Bhágavata Subodhini
Bhágavata Subodhini simplifies the apparent complexity i n
understanding the Bhágavatam, by uncovering and integrating the
explanations of Srila Prahhupáda and the previous ácáryas, thus
catering for the taste and the needs of avid readers, scholars and even
newcomers to the Srimad-Bhágavatam.
Even one who hasn't heard of the Bhágavatam,
can read through
Bhágavata
Subodhini and develop an interest in the originál manuscript. Nevertheless, this book
is not meant to be a replacement for a detailed study of the Bhágavatam
itself, but a
complement for devotees, students and curious readers. It is therefore advised that
one simultaneously refer to the Bhágavatam
Bhágavatam
while going through this book and study
with the assistance of Bhágavata
Subodhini. We hope that this attempt
to sérve the Vaisnava community will be pleasing to all Vaisnavas. The following is a
brief description of the various features of Bhágavata
Subodhini.
OVERVIEW
This is the main section of Bhágavata
Subodhini and gives an overview of the First
and Second Cantos, while the other sections sérve as auxiliary contents that enhance
one's appreciation of the subject matter. The following are the various features in this
section:
•
Canto A t a Glancé: Overview of the entire canto, presented in a flowchart.
•
Chapter Overview chart: Provides a bird's eye view of the major sections and
subsections of a chapter.
Section: A group of verses that fali under the same heading.
•
•
Subsection: A sub-group of verses within a section
•
Verse synopsis: A brief summary of a verse that highlights its import (a
condensed version of its translation by Srila Prahhupáda and Srila Visvanátha
Cakravarti Thákura). A l l the verses are duly numbered and important keywords
of the Sanskrit verse are given in brackets.
L i n k : The connection between two verses, sections or subsections, which is often
taken from Srila Visvanátha Cakravarti Tháküra's Sárártha-darsini commentary.
•
•
•
•
Sanskrit Verse: A most vitai verse of the chapter presented in the flow, which is
worth memorizing.
Table: A list of items under a section
Flow C h a r t : Gives a bird's eye view of a sequence of events or the flow of a set
of prayers.
I
W
•
Bhágavata Subodhini
% t$* í í t 2 í ' | Í « $ f ^ / í ^ ^ ^
'^ll:±i£22?Z?-7?;Z^2t^Z2l!^^
Note: A vitai comment or explanation on a verse or section, mainly related to
the flow of the chapter, taken from the purports of Srila Prabhupada and/or Srila
Visvanátha Cakravarti Tháküra for enhancing the understanding of those verses
or sections, their context and philosophical depth. [However, when Srila
Visvanátha Cakravarti Tháküra gives a unique and different perspective other
than the one given by Srila Prahhupáda, his name is mentioned in that Note.]
SPECIAL V E R S E S
This section contains selected verses from a canto that carry a deep and extraordinary
significance in terms of philosophy (siddhánta)
and emotion (bhdva), which would
increasingly enhance the reader's appreciation. These verses can be considered as
jewels that are found in the depths of the ocean and the ácáryas,
our guides, help us
in accessing them. We've provided a list of a few citations by the various
ácáryas
(wherever possible), focusing on the numerous ways one can understand a single
verse. These different angles of vision, in relishing the verses of the Bhágavatam,
the glory of the Vaisnava ácáryas
are
who in this way exhibit their astounding
realizations and scholarly flare. The list of citations is not exhaustive and surely all
verses of the Bhágavatam
are equally important. Nevertheless, from these few pearls
of special verses, one can get a glimpse of the vast treasures hidden in the ocean of
the
Bhágavatam.
THEMATIC COMPILATIONS
This section consists of various prominent themes that are present in a specific canto
of the Srimad-Bhágavatam.
Each compilation contains a comprehensive list of verses
on a particular theme. The objective of this section is to make the reader appreciate
the cross-sectional prominence of a specific theme revealed in various chapters of a
canto, in addition to inspiring one to study the Bhágavatam
from various angles.
These compilations are based on the analysis and research of many devotees as part
of their study in the Bhaktivedáuta Vidyápitha course.
APPENDIX
The extensive lists of reference matériái from the Bhágavatam cantos are presented in
this section. Unlike the Thematic Compilations, these materials are more or less
direct in nature with little or no analysis, such as, names of Lord Krsna, saintly
qualities and analogies. A quick overview of the main characters that appear
throughout the canto(s) are also presented. This section aims at providing an
interesting, quick, yet extensive reference guide.
About Bhágavata Subodhini
NOMENCLATURE
To keep the reading of Bhágavata
Subodhini
relatively simple, we've used the
referencing for verses in the standard "Canto, Chapter and Verse Number" formát.
The following short forms represent their equivalent expanded forms given against
them:
•
•
•
•
•
•
•
•
SB Srimad-Bhágavatam
C C - Sri
Caitanya-caritámrta
BRS Bhakti-rasámrta-sindhu
Q l - Question number 1
A l - Answer to Q l
4.2.6 - SB Canto Four, Chapter T w o , Verse Six
4.2.6 P - Srila Prabhupáda's purport on 4.2.6
4.2.6 V - Srila Vis'vanátha Cakravarti Tháküra's commentary on 4.2.6
•
'+' - indicates marriage ties.
References to other books are explicitly stated.
We humbly bow down to all the Vaisnavas and seek their blessings that this book with all its faults in presentation, language and grammar - is ahle to inspire one to
study the Srimad-Bhágavatam.
introduction to the Bhágavatam,
Srila Prahhupáda quoted the following verse in his
which we cite here with the faith that this book-
form of Lord Krsna will bring light into the darkness of Kali-yuga and dissipate the
ignorance in our hearts.
tad-vág-visargo
janatágha-viplavo
yasmín prati-slokam abaddhavaty api
námány anantasya yaso 'nkitáni yac
chrnvanti gáyanti grnanti sádhavah
"On the other hand, that literature which is full of descriptions of the
transcendental glories of the name, fame, forms, pastimes, etc, of the unlimited
Supreme Lord is a different creation, full of transcendental words directed toward
bringing about a revolntion in the impions lives of this world's misdirected
civilization. Such transcendental literatures, even though imperfectly composed,
are heard, sung and accepted by purified men who are thoronghly honest." {1.5.11)
We pray that our humble attempt in presenting this Bhágavata
Subodhini pleases
Srila Prahhupáda, the ácáryas and the Vaisnava community.
- Bhaktivedánta
Vidyápitha
Team
A B O U T T H E FOURTH C A N T O
T h e first two cantos of the Srimad-Bhagavatam are considered the Supreme Lord's
lotus feet and form a perfect prelude to the rest of the Bhágavatam by introducing
the reader to its key philosophical concepts and prominent characters. These cantos
also establish bhakti-yoga as the topmost spiritual path and Lord Krsna as the
Supreme Personality of Godhead, the fountainhead of all incarnations. Many
wonderful prayers by devotees and the Lord's reciprocation with them, the birth of
Pariksit Mahárája and his activities of chastising Kall, the history of Bhágavatam and
the circumstances in which this granthávatara
made its appearance are wonderfully
described. Furthermore, there are explanations of the process of creation, the virátrüpa, the catuh-sloki Bhágavatam and finally the definitions of the ten topics of the
Bhágavatam.
T h e T h i r d and the Fourth Cantos correspond to the Supreme Lord's thighs and
predominantly discuss the topics of sárga and visarga through the conversation of
Vidura and Maitreya. The Third Canto describes a variegated rangé of topics that
include creation by the Supreme Lord, subcreation by Brahmá and his sons, time,
emhryology, family life, Sánkhya, bhakti-yoga, astánga-yoga,
jitána-yoga,
karma,
culture, the spiritual world, the matériái world and hell. I n the Third Canto we find
prominent Bhágavatam episodes like the pastimes of Lord Varába, the description of
Vaikunthaloka, the household life of Kardama Muni and Devahüti, and the teachings
of Lord Kapila.
Highlights of the Fourth Canto
The Fourth Canto of Srimad-Bhágavatam
is very rich in its content. It unveils the
stories of admired personalities like Lord Siva, Suniti, Dhruva, Nárada, Ahga, Prthu
and the Pracetás, who all showed extraordinary examples of devotional service. One
can also learn about the unfavourable attitudes in devotional service from the
mistakes of characters like Daksa, Suruci, Vena, Indra and Prácinabarhi. The positive
transformation undergone by many of these personalities, mainly due the intervention
riJjTií'gjTájíT^^
About The Fourth Canto
of devotees, add to the glory of bhakti. Furthermore, the prayers of pure devotees like
Dhruva, Prthu and the Pracetás in this canto disclose to the reader the foremost
aspiration of a devotee - to hear krsna-kathá
in the association of devotees. By
rejecting heavenly enjoyment and impersonal liberation, which are the results of the
processes of karma and jnána respectively, such prayers once again establish the
superiority of bhakti-yoga.
This canto is fiiled with the examples of many rájarsis like - Uttánapáda, Dhruva,
Ahga, Prthu, Prácinabarhi and the Pracetás - who ruled the citizens with full
responsibility, while practising devotional service and retiring in an exemplary way at
the right time for spiritual advancement. This canto also gives glorious examples of
ladies like Anasüya, Sati, Suniti, Arci and Vaidarbhi who were devoted to their
husbands with faith. Their activities also teach lessons to disciples in serving their
spiritual masters.
The transmigration of the conditioned soul due to the subtle body is wonderfully
described through the allegorical story of King Puranjana. Embedded in various
episodes of this canto are wonderful lessons for devotees in regard to positive and
negatíve qualities: pride and anger (Daksa), tolerance (Siva), disobedience (Sati),
responsibility (Brahmá), harsh speech (Suruci), patience (Suniti), determination
(Dhruva), inspiration (Nárada), regret (Uttánapáda), envy (Indra), forgiveness
(Prthu), dedication (Arci), detachment (Ahga), attachment (Prácinabarhi) and
cooperation (the Pracetás).^
The Lineage of Manu's daughters
In the Fourth Canto Maitreya continues to describe the family lines of Sváyambhuva
Manu's descendants. Manu had three daughters - Devahüti (3.21-4.1), Aküti (4.1)
and Prasüti (4.1-7) - and two sons - Uttánapáda (4.8-4.31) and Priyavrata (5.1-15).
Aküti married Prajápati Ruci and they begot Yajna and Daksina. Devahüti's nine
daughters were married to nine powerful sages. One of these nine daughters,
Anasüya, married Atri and they begot Dattátreya, Soma and Durvásá, the partial
expansions of Visnu, Brahmá and Siva respectively. Prasüti married Prajápati Daksa
and begot sixteen daughters, thirteen of which were given to Dharma and one each to
Agni, the Pitrs and Lord Siva. Sati married Lord Siva but she had no children, as she
gave up her body prematurely due to a conflict between her husband and her father
(4.1).
' Only one prominent quality of each personality is mentioned here. A detailed study would
reveal many more such qualities and lessons.
Bhágavata subodhini
f
Lord Siva - Daksa - Satí
On explaining Sati's death, Maitreya narrated the very instructive episode of Daksa's
Yajna (4.2-7). The pride, envy and resultant anger of Daksa made him blaspheme and
offend an exalted personality. Lord Siva, who in this provoking situation exemplified
the quality of tolerance (4.2). Daksa later began a sacrifice without inviting Siva, but
Sati wanted to attend. Her disobedience to her husband's good advice led to her
being dishonoured by Daksa and finally her death (4.3-4). T o rectify the perpetrators
by appropriate punishment. Lord Siva sent Virabhadra, who disrupted Daksa's
sacrifice and killed him (4.5). Such is the resuit of being proud, hard-hearted and
offensive to great souls.
Daksa's priests approached Lord Brahmá who then responsibly approached Lord Siva
to appease him (4.6). Being pleased, noble Siva, in his mood of forgiveness, restored
the destruction at the sacrifice and brought Daksa back to life, albeit with a goat's
bead. Daksa felt grateful and continued his incomplete sacrifice, in which Lord Visnu
appeared and warned Daksa to respect everyone (4.7).
Lineage of Adharma
Having completed the description of the descendants of the daughters of Manu,
Maitreya briefly describes the lineage of Adharma (Irreligion), a son of Brahmá. The
members of Adbarma's family represent unfavourable attitudes in bhakti.
The rest of the Fourth Canto describes the lineage of Uttánapáda, a son of Manu
(4.8-31).
Dhruva Mahárája
Due to attachment to his wife, Uttánapáda neither welcomed little Dhruva on his lap
nor corrected his wife, Suruci, who insulted Dhruva with harsh words. Heartstricken Dhruva approached his mother Suniti who immediately tried to pacify his
negatíve feelings and directed him to worship the Supreme Lord. Under Nárada's
expert direction, Dhruva performed severe austerities to attain the highest position in
the world. Obtaining the Lord's darsana, Dhruva became ecstatic, but regretted his
matériái ambitions. Such is the purifying effect of bhakti.
Lventually Uttánapáda retired and gave Dhruva the rule (4.8-9). Then his hrother
Uttama was killed by a Yaksa and Dhruva, although a great devotee, became
excessively angry and tried to annihilate all the Yaksas. However, Manu cautioned
him and Dhruva sought blessings from Kuvera, the king of the Yaksas (4.10-11).
After ruling for 36,000 years, Dhruva retired and ascended to the Lord's abode, along
with his great mother Suniti (4.12).
About The Fourth Canto
King Ahga and King Vena
Dhruva's dynasty continues with King Ahga (4.13). His wife was the daughter of
Mrtyu, and thus they begot a very cruel son, Vena. Failing to reform his son, King
Ahga saw it as the will of the Lord and renounced the kingdom. The dutiful sages
who always think of the welfare of all people enthroned Vena. But mean Vena
claimed himself to be the Supreme Lord and obstructed the worship of Lord Visnu.
Thus the sages killed him (4.13-14). Later they churned his dead body to separate out
the contamination in the form of Bahuka. From the pure portion of Vena's body,
Mahárája Prthu and Arci made their appearance.
Mahárája Prthu
Prthu and Arci are partial expansions of the Supreme Lord and H i s eternal consort
Laksmi, respectively. Various demigods offered their presentations to Prthu Mahárája
and various bards glorified him despite his humble objections (4.15-16). Prthu
becomes angry at the earth who had hidden her grains due to unrighteous rulers like
Vena. Taking her advice, Prthu milked her to extract many essential resources and
thus saw to the welfare of his hungry citizens (4.17-18). Next, Prthu initiated many
horse sacrifices and in the ninety-ninth one, envious Indra stole the sacrificiai horse
and inaugurated numerous irreligious paths. Brahmá advised King Prthu to be mature
and thus Prthu relented and gave up his ambition of performing one hundred
sacrifices (4.19). Such a submissive attitűdé is very pleasing to Lord Visnu, who then
appeared at Prthu's sacrifice and instructed him. Prthu forgave Indra wholeheartedly
and offers heartfelt prayers to the Lord (4.20). Blessed by the Lord, Prthu instructed
his citizens (dharma-siksa) about devotional service, working for the pleasure of the
Lord, and respecting the bráhmanas (4.21). Then the Kumáras descended and Prthu
received them in an exemplary manner, gratefuUy receiving their instructions (4.22).
Finally, Prthu and Arci went back to Godhead, applauded even by the demigods
(4.23).
King Prácinabarhi and the Pracetás
In King Prthu's lineage comes King Prácinabarhi and his ten sons, the Pracetás. Lord
Siva was pleased with their devotional inclination to Lord Vásudeva and therefore
instructed them the Rudra-gita (4.24). These prayers brilliantly unfold the Lord's
position, His heauty, the glory of bhakti and the devotees. While the Pracetás were
doing austerities, compassionate Nárada went to their father Prácinabarhi who was
involved in karma-kánda
sacrifices. Nárada enlightened him about the futility of
materialistic life by narrating the allegorical story of Puranjana (4.25-29).
This allegory describes the entanglement of the conditioned soul (Puranjana) through
matériái intelligence (Puranjani) and innumerable desires for sense gratification (her
servants) (4.25-27). The living entity is attached to his body (a city of nine gates),
family and property, but inevitable old age (Kálakanya or Jará), fear, and the fever of
death (Bhaya and Prajvára) overcome him. Finally his life airs (a five hooded serpent)
depart from the body and he obtains his next birth (Vaidarbhi) according to his
thoughts at the time of death (4.28). The episode of Vaidarbhí's lamentation and her
enlightenment by the Lord (Avijnáta) renders many important lessons on devotional
service and dedication to guru.
Later Nárada narrated a short allegory of a deer and then directly explained to
Prácinabarhi about the soul's transmigration due to the subtle mind. Thus
Prácinabarhi was inspired in devotional service and retired from materialistic life
(4.29).
The Pracetás chanted the Rudra-gita for 10,000 years and achieved the Lord's
audience, who appreciated their cooperative spirit and blessed them. The Pracetás'
prayers reveal the glories of the Lord, the process of bhakti, and the ideál aspirations
of a devotee (4.30). Then the Pracetás marry Marisa, and after ruling the world for a
long time, they hand over the kingdom to their son, Daksa, and rétire. Nárada's
instructions to the Pracetás glorify bhakti as the topmost process for self-realization
(4.31).
Conclusion
Thus the Fourth Canto is fiiled with - the glories of the Lord, H i s various devotees,
and the process of bhakti - simply to inspire one in the practice of bhakti.
Additionally there are many incidents which sérve as caution notes for the
practitioner. This volume of Bhagavata Subodhini, presents the contents of the
Fourth Canto in a simplified manner, highlighting the most crucial elements and
giving connections between various episodes, to assist the reader's understanding.
SRÍMAD-BHÁGAVATAM
CANTO 4 OVERVIEW
Contents
Fourth Canto At A Glancé
25
4.1 Genealogical Table of the Daughters of Manu
28
4.2 Daksa Curses Lord Siva
34
4.3 Talks Between Lord Siva and Satí
39
4.4 SatT Quits Her Body
43
4.5 Frustration of the Sacrifice of Daksa
48
4.6 Brahmá Satisfies Lord Siva
51
4.7 The Sacrifice Performed by Daksa
57
4.8 Dhruva Mahárája Leaves Home for the Forest
65
4.9 Dhruva Mahárája Returns Home
75
4.10 Dhruva Mahárája's Fight With the Yaksas
86
4.11 Sváyambhuva Manu Advises Dhruva Mahárája to Stop Fighting
89
4.12 Dhruva Goes Back to Godhead
94
4.13 Description of the Descendants of Dhruva Mahárája
100
4.14 The Story of King Vena
105
4.15 King Prthu's Appearance and Coronation
110
4.16 Praise of King Prthu by the Professional Reciters
114
4.17 Mahárája Prthu Becomes Angry at the Earth
118
4.18 Pfthu Mahárája Milks the Earth Planet
123
4.19 King Prthu's One Hundred Horse Sacrifices
126
4.20 Lord Visnu's Appearance in the Sacrificiai Aréna of Mahárája Prthu
131
4.21 Instructions hy Mahárája Prthu
137
4.22 Prthu Mahárája's Meeting with the Four Kumáras
144
4.23 Mahárája Prthu's Going Back Home
154
4.24 Cbanting the Song Sung hy Lord Siva
158
4.25 The Descriptions of the Characteristics of King Puranjana
170
4.26 King Puranjana Goes to the Forest to Hunt and His Queen Becomes Angry
177
4.27 Attack hy Candavega on the City of Puranjana; the Character of Kálakanya
183
4.28 Puranjana Becomes a Woman in the Next Life
188
4.29 Talks Between Nárada and King Prácinabarhi
196
4.30 The Activities of the Pracetás
206
4.31. Nárada Instructs the Pracetás
213
Fourth Canto At A Glancé
FOURTH C A N T O A T A GLANCÉ
Sváyambhuva Manu + Satarüpá
3 Daughters
Devahuti
|
Áküti
Prasuti
Uttánapáda
Priyavrata
d T d
d z i i d i :
I
+ Ruci
+ Daksa
+ Suruci, Suniti
+ BarhismatI, ...
4.1.1-9
4.1.48-4.7
4.8.6-4.31
5.1-15
ZZTZI
+ Kardama
2 Sons
I
3.21-33,
4.1.12-47
Descendants i
of Manu's ly
daughters
d T
(4.1)
Part A
Akuti + Ruci - * Yajna and Daksina
Devahuti -i- Kardama
9 daughters, 1 son (Kapila)
Prasuti -I- Daksa —» 16 daughters
Daksa insulted and cursed Lord Siva for not rising from his
seat; Nándi cursed Daksa and his followers. Bhrgu cursed
Siva's followers (4.2).
Manu's
daughters
and
Daksa's
sacriifice
(4.1-7)
Daksa initiated a sacrifice and Satí tried to convince Siva to
attend, hut Lord Siva cautioned her (4.3).
Lord Siva,
Daksa and
Sati (4.2-7)
Yet Satí departed, and Siva's attendants accompanied her; j
Satí got a cold reception; she condemned Daksa and gave i
up her hody (4.4).
i
Angry Siva sent Virahhadra who destroyed Daksa's
sacrifice and heheaded him (4.5).
Brahmá appeased Lord Siva, and Siva revived Daksa's life
with a goat's head. Daksa prayed to Siva and starfed the
sacrifice. Visnu appeared and everyone offered prayers.
The Lord cautioned Daksa not to offend again. Daksa
completed the sacrifice. Satí took hirth as Párvatí and
married Siva again. (4.6-7)
Dynasty of
Adharma, a son
of Brahmá
(4.8.1-5)
Part B:
Adbarma's
dynasty and
Dhruva
Mahárája
(4.8-12)
Activities of
Dhruva
Mahárája
(4.8.6-4.12)
Adharma's family memhers represent various
unfavourable elements for bhakti.
Dhruva tried to get on Űttánapáda's lap and)
his stepmother Suruci chastised him; Advised
hy Suniti and guided hy Nárada, Dhruva did
austerities in Madhuvana to please the Lord
for attaining the highest position in the three
worlds (4.8).
The Lord appeared; Dhruva offered prayers)
and the Lord offered benedictions. Dhruva |
regretted his matériái ambitions and returned
home. In time, Uttánapáda enthroned
Dhruva and retired (4.9).
Hearing that Yaksas had killed his hrother
Uttama, Dhruva killed many Yaksas. Upon
Manu's advice, he stopped fighting and
pleased Kuvera (4.10-11).
Dhruva ruled the kingdom for 36,000 years,)
worshipped the Lord through sacrifices and I
finally retired and attained the Lord's abode |
in tbe same body (4.12).
j
Part C :
Atiga and
Vena,
continue
Dhruva's
dynasty
(4.13-14)
Anga,
Vena and
Prthu
Mahárája
(4.13-23)
Atiga didn't bave a son, so the demigods didn't accepP
his sacrificiai oblations. Ahga performed a sacrifice and
got a son, hut he was cruel. Failing to reform Vena,
Ahga retired (4.13).
The sages enthroned Vena, but later killed him due to bisj
wicked nature. Sages churned Vena's thighs and
|
produced Bahuka (4.14)
i
Sages churned Vena's arms and Prtbu atfcTArci
appeared. Prthu was coronated and praised hy hards
(4.15-16).
Prthu's
glorious
activities
(4.15-23)
When the hungry citizens approached Prthu, he chased i
the earth. Later Prthu and others milked her to extract
various resources (4.17-18).
J
FrauTlnifiafeapbeB
and ^
envious Indra stole the sacrificiai horse. When the priests
thought of killing Indra, Brahmá arrived and instructed
Prthu to stop the sacrifice. Being pleased with Prthu,
Visnu appeared. Prthu forgave Indra and offered prayers
íaJjQtáNZisauilJ&m
>
Prthu instructed the citizens and received instructions
from the Kumáras. Prthu eventually retired and ascended
to the Lord's ahode along with Arci. (4.21-23).
To save Prácinabarhi who was absorbed in
karma-kándic sacrifices, Nárada showed him
the dead sacrificiai animals awaiting to take
revenge on him. He then described an
allegory of the city of nine gates (matériái
body) in which Puranjana (embodied soul)
lived with his wife (matériái intelligence)
(4-25).
Prácinabarhi
and the
allegory of
Purafijana
(4.25-29)
Part D :
j
Puranjana went for hunting ignoring his wife
(dharma). Being tired, he returned and
pacified his queen (regained dharmic
intelligence) and had sex life with her (4.26).
Caridavega (time) and Kálakanyá (old age) X
attacked the city of Puranjana (body).
Puranjana died and due to attachment for
wife, he became princess Vaidarbhi (disciple)
in the next life and married King
Malayadhvaja (guru). After her husband's
death, Vaidarbhi met an old friend Avijnáta
(Supersoul) who instructed her (4.27-28). y
Since Prácinabarhi couldn't grasp the
allegorical story, Nárada gave its spiritual
explanation and directly explained the
transmigration of the soul. Prácinabarhi
immediately renounced (4.29).
Prácinabarhi
and the
Pracetás
(4.24-31)
^ Instructed by their father Prácinabarhi to X
heget children, the Pracetás went to perform
austerities. Being pleased by their plans to
worship Lord Vásudeva, Lord Siva taught
them Rudra-gita. Pracetás recited Rudra-gita
) for 10,000 years under the water (4.24).
T h e Pracetas
( 4 . 2 4 , 30-31)
The Lord appeared and Pracetás offered
beautiful prayers. They came out of the
water and angrily burned the trees, and later
married the daughter of trees, Márisa. After
begetting Daksa in her, they retired and
heard about bhakti from Nárada Muni and
1
finally attained Krsna.
Vidura expressed gratitude to Maitreya and
departed to Hastinápura.
4 . 1 GENEALOGICAL TABLE O F THE DAUGHTERS O F M A N U
if
1-4: Aküti + Prajápati Ruci —>• Yajna i
(Supreme Lord) and Daksiná (portion!
of Laksmi)
1-9:
Genealogical
line of Aküti
5: Manu brought home Yajna
through putriká-dharma
6-7: Yajna + Daksina
Tusitas
8-9: Six kinds of beings who preside
during Sváyambhuva Manu's reign
4.1
Genealogical
Table of the
Daughters of
Manu
10-47:
Genealogical
line of
Devahüti
10-14: Devahüti -i- Kardama
9 daughters
15-33: Story of Atri muni
34-47: Geneaíogy of the daughters I
of Devahüti
1
48-52: Daksa + Prasüti
16
Daughters;
|
13 daughters -i- Dharma
13 sons j
53-59: Mürti ( 1 3 * daughter of
|
Daksa) -i- Dharma —> Nara-Náráyana |
Rsis; Devatás praise the rsis
j
48-66:
Genealogical
line of Prasüti
60-64: Geneaíogy of Sváhá (•+ Agni)
and Svadhá (+ pitás) (14* and 1 5 *
daughters of Paksa)
65: Sati (16* daughter of Daksa) +
Lord Siva - * No Child
66: Sati gave up her body before
attaining a mature age because her
[ father, Paksa, offended Lord Siva. j
í&^íí * A * I I &^éí ^2^a'-&'íí '
4.1 Genealogical Table of the Daughters of Manu
L i n k Canto 3
Canto 4: In 3.21.1-5, Vidura requested Maitreya Muni to speak
about Sváyambhuva Manu's dynasty (see the overview chart in Page 24). Maitreya
first described about Manu's second daughter, Devahüti - her marriage with
Kardama Muni, their family life, followed by the activities and teachings of their only
son. Lord Kapila in 3.21-33. But the descendants of Devahüti's daughters were not
described. Now, in 4.1, Maitreya describes the lineage of Devahüti's daughters and
also that of Manu's other two daughters, Áküti and Prasüti.
1 -9: GENEALOGICAL LINE O F ÁKÜTI
1. Manu's daughters: Sváyambhuva Manu begot in his wife Satarüpá, three
daughters, namely Áküti, Devahüti and Prasüti.
2. Aküti and R u c i : Manu, in consultation with Satarüpá, handed over Áküti to
Prajápati Ruci on the condition that the son born of her be given to him as his son.
Note: Sometimes a sonless person adopts the son of his daughter as his own son, to
inherit his property. This is called putriká-dharma. Sváyambhuva Manu already had
two sons, still he kept this condition at the time of Aküti's marriage, because he knew
that the Supreme Lord will be born from his daughter Aküti.
3-4. Y a j n a and Daksiná: Prajápati Ruci, who is a brahma-varcasvt, begot in Aküti Yajfia, an incarnation of the Lord and Daksiná, a partial incarnation of Laksmi.
5. M a n u brought home Y a j n a gladly, and Ruci kept Daksiná with him.
Note: Manu was afraid that his son-in-law. Ruci, might be sorry for taking his son.
But Manu was glad that a daughter was also born along with the boy.
6-7. Tusitas: Later on, Yajna married Daksiná, and begot in her twelve children Tosa, Pratosa, Santosa, Bhadra, Sánti, Idaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva
and Rocana (altogether called Tusitas).
Note: Although both Yajna and Daksiná appeared from Aküti simultaneously, they
are Lord Visnu and Laksmi, His eternal consort. They are beyond this matériái
creation and therefore, their eternal relationship cannot be changed.
8-9: Six kinds of beings presiding during the Sváyambhuva M a n v S S S f
i Manu (The chief progenitor)
Sváyambhuva Manu
ii Manu-putras (Sons of Manu)
Uttánapáda and Priyavrata
Ui Devas (Demigods)
Tusitas
iv Suresvara (King of the demigods, Indra)
Lord Yajna
V Rsis (Great sages)
Marici and others
vi Amsávatáras (the manvantara incarnation) Lord Yajna
'mmimmmmfmmmmmm
'•t%
canto 4
O^-^^^flCl^jO^^^
Note: The six types of beings who preside in a manvantara are all manifestations of
the Supreme Lord (Ref. 12.7.15). These six beings change every manvantara. Canto 8
mentions the names of the 6 beings for all 14 manvantaras of the current day of Lord
Brahmá.
1 0 - 4 7 : GENEALOGICAL LINE O F DEVAHÜTI
10. Manu handed over Devahuti to Kardama M u n i (already mentioned in Canto 3).
11. Manu handed over Prasüti to Daksa, whose descendants spread throughout the
three worlds.
12. Now hear about the descendants of the nine daughters of Devahüti and Kardama.
Verses
13-14
Daughter
Kalá
mwmmmmmmmm. Descendants
Marici
2 sons: Kasyapa and Pürnimá.
Pürnimá begot 2 sons - Viraja, Visvaga and a
daughter Devakulya, who became the divine Ganga
from washing the Lord's feet in another birth.
15-33
Anasüya
Atri
Dattátreya, Durvásá and Soma
[Arhsas of Visnu, Siva and Brahmá respectively)
34-35
Sraddhá
Angira
4 daughters: Siniváli, Kuhü, Ráká, Anumati.
2 sons: Utathya and Brhaspati
36-37
Havirbhü
Pulastya
2 sons: Agastya (became Dahrágni in next life),
Visravá
Visravá + Idavidá (Ist wife)
Kuvera
Visravá + Kesini (2nd wife) —> Rávana,
Kumbhakarna, Vibhisana
38
Gati
Pulaha
3 great sages: Karmasrestha, Variyán, Sahisnu
39
Kriyá
Kratu
60,000 great sages - called Válakhilyas because
they all retired from family life as vánaprasthas.
40-41
Urjá or
Vasistha
7 great sages: Citraketu, Suroci, Virajá, Mitra,
Ulbana, Vasubhrdyána, Dyumán.
Arundhati
42
Citti or Sánti
Atharvá
Asvasirá (Dadhyanca)
43
Khyáti
Bhrgu
2 sons: Dhátá, Vidhátá; 1 daughter: Sri.
Dhátá + Áyati
Mrkanda
Márkandeya Muni;
Vidhátá + Niyati
Prána
Vedasirá
Usaná
(Sukrácárya/ Kavi)
i^^^(í''^ií''&'íí^'&^i\''&f'tV'^m
4.1 Genealogical Table of the Daughters of Manu
16- 33: Story of Atri Muni
16. V i d u r a inquired: H o w is it that the three deities; the creator, maintainer and
destroyer of the whole creation, became the offspring of the wife of Atri Muni?
Maitreya described:
17- 18. Ordered by Brahmá to create, Atri Muni went to Rksa mountain with his
wife, Anasüya to perform severe austerities. There the river Nirvindhyá flows and its
hanks have many palása and asoka trees.
19. A t r i ' s Austerities: There Atri Muni controlled his mind and hreath (pránáyáma),
and remained standing on one leg for one hundred years, eating nothing hut air.
20. A t r i ' s thoughts: " M a y the Lord of the universe (jagadtsvara), of whom I have
taken shelter, offer me a son exactly like H i m (prajám
átma-samárh)."
21-22. Brahmá, V i s n u and Siva appear: By virtue of his pránáyáma, a hlazing fire
came out of Atri's head, hurning the three worlds. The three principal deities saw this
and went to Atri's hermitage along with Gandharvas, Siddhas, Vidyádharas and
Nágas.
Note: The Lord of the universe, the Supersoul, perceived the fire of Atri's penance,
and by His direction, Siva and Brahmá perceived it and came to Atri.
23-24. A t r i offers respects: Atri was standing on one leg, but as soon as he saw the
three deities, he eagerly approached them who were seated on a hull, swan and
Garuda, holding a drum [damaru), kusa grass and a disc respectively. Atri offered
them respects [dandavat).
25. A t r i M u n i was pleased to see that they were gracious toward him. He closed his
eyes for the time being due to their dazzling effuigence.
26. Gathering his senses, with földed palms, he offered prayers in sweet words.
27-28: Atri Muni's prayers
27. Whom did I call? - " O Brahmá, Visnu and Siva, you have divided yourself into
three bodies by accepting the gunas, as you do in every millennium for the creation,
maintenance and dissoiution. I offer respects to you. Whom among you have I called
by my prayer?"
Note: Atri called for the Lord as jagad-tsvara in 4.1.20, but he was not sure who that
jagad-isvara was, i.e. he was doubtful about the constitutional position of the
Supreme Lord. Therefore he asked whom he had called. Also, Atri's statement, "You
have accepted bodies by the matériái gunas," was made out of ignorance about
Visnu's position, since it is impossible for the Lord to have a body of matériái sattva.
Canto 4 Overview
L i n k : The three Lords remained silent. Thus Atri clarified his statement.
28.1 called for one Lord, desiring a son like H i m , but three of you have come. Please
be merciful and let me know how this happened, for I am bewildered."
29. Hearing his words, the three great deities smiled and replied as follows:
30-31: Reply of the three Lords
30. "Since you are sat-sankalpa, whatever you wished will be fulfilled. We are all the
same person upon whom you were meditating.
Note: Because their activities are Creation, Maintenance, Destruction of the universe
anyone of these three may be considered the Lord of the universe, jagad-isvara. Atri
Muni did not specifically mention whom he wanted, so all three came before him.
31. " Y o u will have sons who will represent a partial manifestation of our potency,
and will spread your reputation."
Note: In order to show that Visnu is actually the Supreme Lord among them, Visnu
became Dattátreya, an avatára, not the other two.
32. Then the three Lords disappeared.
33. Soma, Dattátreya and Durvásá appeared from Lord Brahmá, Lord Visnu and
Lord Sahkara respectively.
34-45. Refer to the table in Page 30.
46-47. Phala-sruti: The universe is populated by the descendants of the daughters of
Kardama Muni and Devahüti. Those who faithfully hear the genealogical line of
Devahüti will be relieved from all sinfui reactions.
4 8 - 6 6 : GENEALOGICAL LINE O F PRASÜTI
48-52. Daksa + Prasuti —>• 16 beautiful daughters
Verses
48-59
48,
60-62
Prasüti's daughters
13 daughters: Sraddhá, Maitri,
Dayá, Sánti, Tusti, Pusti,
Kriyá, Unnati, Buddhi,
Medhá, Titiksá, Hri, Mürti
Sváhá
Married
Dharma
Agni
Descendants
13 sons: Subha, Prasáda, Abhaya,
Sukha, Muda, Smaya, Yoga, Darpa,
Artha, Smrti, Ksema, Prasraya and
Sri Nara-Náráyana respectively.
3 sons: Pávaka, Pavamána, Suci.
• Exist by eating oblations offered
to the sacrificiai fire.
• Gave birth to 45 fire-gods.
In totál 49 fire-gods (45 + 3 fathers +
1 grandfather Agni)
Í|2fíj05xt)í *S^l02^^^
4.1 Genealogical Table of the Daughters of Manu
Verses
Prasüti's daughters
Married
Descendants
49,
63-64
Svadhá
Pitás (Agnisváttas,
Barhisadas, Saumyas,
Ájyapas in Pitrloka)
2 daughters: Vayuná and
Dhárini, expert in knowledge
and realization
49,65
Sati
Siva
No child
Note: By the originál meaning of the names, the daughters starting with Sraddhá are
the presiding deities of various saktis of sattva-guna. Thus, these daughters had
corresponding qualities. Mürti, a form of suddha-sattva, should be understood as the
sakti who manifests the Lord.
53- 59: Appearance of Nara-Náráyana Rsis
53. J o y f u l and pleasant world: O n the appearance of Nara-Náráyana Rsis, the entire
world was joyful. Everyone's mind, the directions, the air, the rivers and the
mountains became pleasant.
54- 55. Celestial celebrations: I n the heavenly planets, Instruments sounded, fiowers
feli from the sky, the satisfied sages chanted prayers, the Gandharvas and Kinnaras
sang and the damsels danced. Devatás like Brahmá offered their respectful prayers.
56-57: Prayers of Demigods
56. Creator appeared as sage: "Obeisances unto the Lord, who created this cosmic
manifestation, which is situated in H i m as the air and clouds are situated in space,
and who has now appeared in the house of Dharma in the form of R s i . "
57. Merciful glancé: "Let that Supreme Lord, who is understood through the Vedas
{anumeya-tattvah),
and who has created peace and prosperity to destroy all
calamities, glancé upon us. His merciful glancé can deride the heauty of the spotless
lotus, the abode of Laksmi (sri-niketam)."
58. Thus being worshipped, Nara-Náráyana Rsis glanced upon the demigods and
departed for Gandhamádana H i l l .
59. These two portions of the Lord have entered Krsna and Arjuna, the best of the
Yadu and Kuru dynasties for relieving the earth of its burden.
Note: Thus Nara-Náráyana Rsis were present within Krsna and Arjuna and were
accompanying Krsria and Arjuna to remove the burden of earth. It is not that Krsna
and Arjuna were the plenary expansions of Nara-Náráyana Rsis. (Ref. Srila Jiva
Gosvámi in his Bhdgavata-sandarbha).
60-65. Refer to the table above.
66. Satí gave up her body before attaining a mature age due to her father Daksa,
offending Lord Siva.
Canto 4 Overview
í
mmiímmmmmiíMmm
4 . 2 DAKSA CURSES LORD SIVA
1-3: Vidura
inquires
4-8: Daksa enters]
the sacrificiai
aréna
Both Daksa and Siva were glorious. How could
they quarrel so bitterly that Satí gave up her life?
'
In a great sacrifice held by the leaders of the
universe, Daksa was welcomed by everyone, but
Lord Siva remained seated.
10: Siva is shameless and proud
11-13: Posing himself as honest, this monkey-eyed,
impure rascal married my beautiful daughter.
9-19: Daksa
insults and curses
Lord Siva
4 . 2 Daksa
Curses Lord
Siva
14-15: He is Siva (auspicious) in name only. His
conduct shows his inauspiciousness.
16: Only by Brahmá's request, I gave him my
daughter
17-19: "May he not receive a share in the sacrificiai
oblations." Cursing thus, Daksa angrily left
2 1 : Daksa's supporters will be bereft of
transcendental knowledge
20-26:
Nandísvara
countercurses
Daksa and his
followers
22: Attached householders will become attached to;
karma-kánda
;
23: Let Daksa have the face of a goat
í 24-26: Curses on bráhmanas and Daksa's followers
27-32: Bhrgu
curses Lord Siva's
followers
33-35: Siva
departs; Yajna is i
completed
Let them become atheists, be diverted from
scriptural injunctions, become addicted to wine,
flesh etc. and take shelter of heretical views
33: Siva became morose and left
134-35: The other progenitors complete a 1000 yeari
i
sacrifice
i
'tlf^tft^fií'^t^í^éí'^^^^^
4.2 Daksa Curses Lord áiva
L i n k : While describing the descendants of Sváyambhuva
Manu, Maitreya
ended with
Daksa's hatred towards Lord Siva (4.1.66). This evoked a doubt in Vidura.
1-2. H o w could Daksa neglect Satí and hate L o r d Siva? - Because:
•
Prajápati Daksa is duhitr-vatsalah
•
Lord Siva is
- an affectionate father
o
silavatáth
srestah - best among the gentle
o
cardcara-guru - spiritual master of whole world
o
nirvaira - non-envious
o
sánta-vigraha
o
dtmdráma
o
jagato daivatarh mahat - greatest of the demigods
- always peaceful
- self-satisfied
3. Bittér quarrel: Please teli me how such a son-in-law and father-in-law could
quarrel so bitterly that Sati gave up her life.
. 4 - 1 9 : DAKSA INSULTS AND CURSES L O R D SIVA
Maitreya replied:
4. Sacrifice by the leaders: Once the leaders of the universe performed a great
sacrifice in which all the great sages, philosophers, demigods and fire-gods assembled.
5. Daksa's entry: When Daksa entered there, shining like the sun, the entire assembly
was illuminated.
6-7. Daksa welcomed: Lveryone in that great assembly, except Brahmá and Siva,
stood up. After being welcomed by the leaders, Daksa offered respects to Brahmá.
8. Daksa became angry on Siva: Daksa however, became very angry to see Lord Siva
sitting and not showing him any respect. While gazing with eyes as if to burn Siva, he
began to speak harsh words.
9-18: Daksa blasphemes Lord Siva
9. I am not ignorant or envious: O brahmarsis, demigods and fire-gods, please hear
me with attention about the conduct of sddhus. I do not speak out of ignorance or
envy (ndjndndn na ca matsardt).
Note: In the commentaries of the great ácáryas, we often find positive interpretations
(indirect praise) of blasphemous words directed towards the Lord and His devotees.
Daksa's blasphemous words about Siva
Indirect praise of Siva
nirapatrapah
Shameless
stabdha
Proud
yaso-ghna
Destroyed the fame of
loka-pálás, polluted the
path of gentle manners.
By his own fame. Lord Siva derides
the fame of all others
11
sádhuvat
Pretending to be an
honest person, he
accepted my daughter's
hands, and thus accepted
himself as my
subordinate.
Omniscient Siva understands my
bad behaviour (but keeps it secret)
and so he did not stand up and
welcome me. He also understood
the qualities in my daughter, equal
to SávitrI (Gáyatri).
12
markatalocana
This monkey-eyed person
has married my fawneyed daughter, but now
he has failed to respect me
even with sweet words.
Siva mercifuUy grants the desires of
monkey-like materialists.
Unfortunately, I have not properly
respected him.
13
lupta-kriydya
Doesn't perform rituals
He doesn't need to perform rituals
asucaye
Impure
No one is cleaner than him
mánine
Proud
He is not proud [amdnine)
bhinna-setave
Violates codes of conduct
He doesn't break rules (dbhinnasetave)
südráyeva
Though not desiring, I
gave my daughter to this
unqualified man (like
teaching Vedas to a
südrd)
I , being unqualified, did not want to
give my daughter, but I gave her
(like a südrd who teaches the
Vedas).
unmatta-vat
Like a madman,
sometimes laughs and
sometimes cries
He is mad with prema for the
Supreme Lord.
citá-bhasmakrta-sndnah..
Smears crematorium
ashes, ornaments with a
garland of skulls and
bones
This is his pastime. According to
other Purdnas, smearing ashes on
the body is an activity of exalted
Vaisnavas.
10
1415
Maintains the shelterless
j
4.2 Daksa Curses Lord Siva
16
asivah,
mattak, sivaapadesah
The most mad and
inauspicious creature,
Siva in name only
By him even a worst place (apadesa)
becomes auspicious. No one is more
auspicious than him (asivah).
matta-janapriyah patih.
Dear of crazy beings who
are in tamo-guna and is
their leader
He mercifully accepts even the most
ignorant and gradually elevates
them to spiritual consciousness.
nasta-éauca
Unclean
He purifies even the impure
unmáda-nátha
Lord of the ghosts
He is merciful even to the mad
durhrde
Has impure heart
His mind is merciful even to the
sinfui
Note: In 4.2.16, Daksa, out of anger, addresses Brahmá as paramesthi (supreme
teacher in the universe) instead of as father. Thus he accuses Brahmá of being
unintelligent as his request for giving Sati to Siva lead him to suffer. (In anger, one
forgets everything).
17-18. Daksa angrily cursed Siva, " L o r d Siva, the lowest of all the demigods, should
not have a share in the sacrificiai oblations."
Note: Curse became a blessing. Being a great Vaisriava, it is not befitting for Lord
Siva to share the fruits of sacrifice along with other demigods.
19. Daksa left the assembly: In spite of the opposition of the assembly leaders,
Daksa, in great anger, cursed Lord Siva and left.
2 0 - 2 6 : NANDÍSVARA CURSES DAKSA AND H I S FOLLOWERS
20. Nándi countercursed: Infected by anger, Nandísvara countercursed Daksa and
all the bráhmanas who had tolerated Daksa's cursing Siva.
21. Be bereft of knowledge: "Anyone who has supported Daksa and neglected Lord
Siva is less intelligent. Because of this vision of duality (bodily identification), they
will be bereft of transcendental knowledge (of the Soul and the Lord).
22. Pretentious religious householder life, in which one is attached to matériái
happiness and thus attracted to the superficial explanation of the Vedas, robs one of
all intelligence and fully attaches one to
karma-kánda.
grhesu kúta-dharmesu
sakto
grámya-sukhecchayá
karma-tantram vitanute
veda-váda-vipanna-dhih
23. Have a goat head: Let Daksa, who has forgottén visnu-gati
and is attached to sex life, very shortly have the head of a goat.
(the spiritual goal)
24-25. Continue in samsara: Persons, dull by materialistic education and with minds
attracted to the flowery language of Vedas, have purposely insulted Lord Siva. May
Daksa's followers continue in samsara (repeated birth and death) and always remain
attached to fruitive activities.
26. Lose discrimination: Let these bráhmanas take to education, austerity and vows
only for the purpose of maintaining the body. They shall be devoid of discrimination
in eating. Let them become beggars simply for the satisfaction of the body."
Note: Nandisvara's curses to the bráhmanas are functional in Kali-yuga.
2 7 - 3 2 : B H R G U COUNTERCURSES
L O R D SIVA'S FOLLOWERS
27-32. Bhrgu's curses: " L e t the followers of L o r d S i v a . . .
•
•
•
•
become atheists {pásandi).
be diverted from transcendental scriptural injunctions
[sat-sástra-paripanthinah
- Máyáváda philosophy).
become addicted to wine, flesh, etc. (imitating Lord Siva with long hair).
take shelter of heretical views (pásandam
ásritáh)
(since they criticized
bráhmanas and Vedas that give eternal regulative principles and whose subject
matter is Lord Janárdana)."
33. Lord Siva left: When such cursing and countercursing was going on. Lord Siva
became morose and left the place.
Note: Lord Siva feared that Nandísvara might speak badly even about Janárdana and
His devotees. So to stop both Nandísvara and Bhrgu from further cursing, he left.
34. Y a j n a continued: I n spite of the absence of Lord Siva and Daksa, the other
progenitors performed a thousand year sacrifice, for sacrifice is the best way to please
Lord Hari.
35. After completing the yajna, they took their avabhrtha bath at the confluence of
Gahgá and Yamuná. Thus purified in heart, they left to their respective abodes.
llá^_3yjé>2*£^3^£^z
4.3 Talks Between Lord Siva and Satí
4 . 3 TALKS BETWEEN LORD SIVA AND SATÍ
1: Tension between Daksa and Lord Siva continued
1-4: Daksa
starts another
sacrifice
2: Daksa became proud of being the chief Prajápati
3-4: Daksa starts a sacrifice negiecting Siva, many
attended it
5-7: Knowing about the festivities, Satí approaches Siva
4 . 3 Talks
between
Lord Siva
and SatT
5-14: Satí tries
to convince
8-14: Satí says: "Many are also going, i long to see my
Siva to go to \ .
relatives, it is your father-in-iaw's event, there's no
the sacrifice
^
harm in going uninvited and you should be merciful to
your wife."
16, 18: One can't go uninvited if the host is disturbed,
angry and finds fault with the guest
17: Six great qualities become faults in a proud person
19: Harsh words of relatives cause great suffering
J 5-25: Lord
Siva's reasons
not to go for
the sacrifice
20: Your father doesn't appreciate your connection
with me
2 1 : Egoistic person envies great person
22: Elevated people respect Supersoul, not the body
23:1 always offer respects to Vásudeva in pure
consciousness
24-25: Ignoring my words will lead to your misfortune
Canto 4 Overview
L i n k : To answer Vidura's question,
"Why did Sati give up her body?"
Maitreya
describes the sacrifice conducted by Daksa, to which Lord Siva was not invited.
1 - 4 : DAKSA STARTS ANOTHER
SACRIFICE
1. Tension continued between Daksa and Lord Siva in this way for a long time.
2. Daksa's pride: When Brahmá appointed Daksa the chief of all Prajápatis, Daksa
became very proud.
3-4. Daksa's sacrifices: Daksa performed a sacrifice called vdjapeya, and followed it
up with a greater sacrifice called brhaspati-sava, but neglected Lord Siva and his
followers. Many great sages, Pitás, demigods and their wives attended the sacrifice.
BT*'
5 - 1 4 : SATÍ TRIES TO C O N V I N C E R R W V A T O G Ő t o T H E SACRIFICE
5-7. Sati heard the heavenly denizens conversing about the sacrifice being held by her
father and saw the well dressed, ornamented wives of the Upadevas going there. Thus
she spoke to her husband. Lord Siva, as follows:
8-14: Sati's Arguments to Convince Lord Siva
lr4
It is your father-in-law's sacrifice.
All the demigods are also going.
My sisters must have gone with their husbands.
I also want to decorate myself and go there with you.
10
I will be ahle to see my mother, sisters, aunts and other relatives.
I will be ahle to see the best sacrifice conducted by the great sages.
11
You know the truth that this world is a creation of the Lord's maya. As a poor
woman, not conversant with the truth, I desire to see my birth place.
12
Not only my relatives, but other ornamented women are also going with their
husbands. The festivity is visible in the sky with moving swan-like airplanes.
You are siti-kantha (blue-throated): "By drinking poison you showed kindness to
others, so please show kindness to me also."
13
How can a daughter be undisturbed hearing of a festive event at her father's house?
There's no harm in going to the house of a friend, husband, guru or father without
invitation.
14
You are known to be merciful, therefore please show kindness towards me.
You have accepted me as half of your body, please obiige me.
t2i^ií
IAJMÍV &^ÍÍ
Ö M Í Í &^ÍÍ
*AIS-
4.3 Talks Between Lord Siva and Satí
^ ^ ^ ^ 1
1 5 - 2 5 : L O R D SIVA'S REASONS N O T TO G O F O R T H E SACRIFICE
15. Lord Siva replied smilingly, while remembering Daksa's harsh words.
16. Fault-finder host: " I t is true that one could go to a friend's house uninvited,
provided, he doesn't find fault w i t h the guest and become angry towards him."
L i n k : Sati might say, "But my father will not find faults as he has
wisdom."
17. Qualities in a proud person: "The six qualities of saintly people - knowledge,
austerity, wealth, heauty, youth and heritage - become faults in a proud person, who
loses his power of discrimination and cannot see the glories of great personalities.
vidyá-tapo-vitta-vapur-vayah-kulaih
sátánt gunaih sadbhir asattametaraih
smrtau hatáyám
bhrta-mána-durdrsah
stabdhá na pasyanti hi dháma
bhüyasám
L i n k : "But even the low-minded have affection for their
children."
18. Disturbed and angry host: "One should not go to anyone's house (even a
father's), if the person is disturbed in mind and looks at his guest with angry eyes."
L i n k : "But I will be tolerant if my father speaks somé unkindly
words."
19. Harsh words of relatives: "One suffers more due to the harsh words of relatives
than due to the sharp arrows of an enemy, for such grief continues to rend one's
heart day and night."
L i n k : "/ will go alone, you need not come."
20. Y o u r connection w i t h me: " I t is clear that you are the favourite of Daksa, yet
you will not be honoured at his house because of your connection with me."
L i n k : "You are speaking like this as you must be somewhat hostile towards
my
father."
21. Falsé ego leads to envy: "One who is conducted by falsé ego and therefore
always distressed, both mentally and sensually, cannot tolerate the opulence of selfrealized persons. Being unable to rise to their standard, he envies them."
Note: Daksa was materially püffed up and envious of Lord Siva because of his high
position as a qualitative incarnation of the Supreme Lord, and therefore honoured
and respected more. Daksa's anger at Siva's not standing up was only the final
manifestation of his envy.
L i n k : "/ believe that you do not hate Daksa. However, he is your father-in-law so you
should have risen from your seat to respect
him."
I
canto 4 Overview
ÍLÍ^IMÍMIMI^IMÍ^^^
22. Respecting Supersoul: "Unintelligent people greet each other with bodily
consciousness only. But elevated persons offer respects to the Supersoul within the
body, not to the person who identifies with the body."
Note: Because Lord Siva was absorbed in the lotus feet of the Supreme Lord, even by
not glancing at Daksa upon his arrival, Daksa was respected.
L i n k : "How could you be in samadhi at that time?" - "This question cannot be
asked, since samadhi does not depend on me, but on the
Lord."
23. Vásudeva state of consciousness: "Pure consciousness (antah-karana) is called
Vásudeva, because the Lord appears there without any coverings. In that pure
consciousness I am always engaged in offering obeisances to Lord Vásudeva."
sattvarh visuddham vasudeva-sabditam
yad iyate tatra pumán apávrtah
sattve ca tasmin bhagaván
vásudevo
hy adhoksajo me namasá vidhiyate
24. Don't go: Therefore you should not see your father, although he is the giver of
your body (deha-krd). Because of envy he has insulted me with cruel words, but I am
innocent.
Note: deha-krd - also implies one who cuts the body, indicating the future events.
25. Going w i l l cause harm: If you neglect my words and go, the future will not be
good for you. When a most respected person is humiliated by a relatíve, it will be
equal to death.
4.4 Sati Quits Her Body
'#:x
4 . 4 SATÍ Q U I T S HER B O D Y
11: Who would hate Siva except you?
1-5: Satíjeaves Lord
Siva
'
4 . 4 Satí
Quits Her
Body
.
6ÜÖ: SatT gets a
coid response from
Daksa
11-23: SatT
condemns Daksa
X 24-27: Sati gives up
her body
28-30: A great cry
arises from the sky
i'TT34X"Rbkís7drhie
away Lord Siva's
attendants
12: You are an aty-asadhutama as you
insulted an exalted personaiity
13: The Dust of Vaisnavas destroys an
offender
!
14-16: Lord Siva's name, fame, orders
and iotus feet are all giorious
17-18: Since my body was born from
a biasphemer, I wiii give it up
19-20: Lord Siva is not obliged to
toiiow Vedic rules
21: Materialists cannot achieve the
powers of transcendentaiists
22-23: My body is a source of
embarrassment
1 - 5 : SATÍ G O E S T O DAKSA'S SACRIFICE
1. Siva's silence and Sati's anxiety: Lord Siva became silent, understanding that Sati
would be destroyed in both cases - whether he prevented her from going or whether
she went. Sati was anxious to see her relatives, but also afraid of Siva's warning. Her
mind unsettled, she moved in and out of the room.
2. Sati's anger: Upset at being forbidden, Sati cried out of affection for her relatives,
her body shaking as she glanced at Siva in great anger as if to burn him.
3. Bewildered, Sati left: Tormented by the extrémé emotions of anger and
lamentation, her intelligence bewildered by her womanly nature, Sati left Siva, who
had given her half of his body.
4. Siva's attendants followed: Thousands of followers of Lord Siva, headed by
Manimán and Mada, followed Sati with Nándi in front, along with many Yaksas.
5. Procession: Sati was placed on the buli (Nándi), and was given her pet bird sárikd,
a ball, lotus, mirror, white umbrella, fan and garland. Accompanying was a singing
party and the whole procession was as pompous as a royal parade.
|6-10: SATI G E T S A C O L D RESPONSE F R O M D ^ ^ K S ^ ^ ^
6. Sati reached Daksa's sacrificiai aréna, which was splendid with the cbanting of
Vedic hymns, sacrificiai animals, great personalities and various paraphernalia.
7. No one received Sati properly out of fear of Daksa. Only her mother and sisters
embraced her with tears of affection and glad faces.
8. Sati did not accept the seat and gifts offered by her sisters, mother and aunts and
did not reply to their words of reception, because her father did not welcome her.
9. Sati's anger on Daksa: Sati realized that the sacrifice was devoid of any oblations
for Lord Siva and that she, being Siva's wife, was also not received by Daksa. Thus,
Sati became greatly angry and looked at Daksa as if she were going to burn him.
10. Sati condemns the sacrifice: Seeing her anger. Lord Siva's followers became
ready to kill Daksa, but Sati stopped them. Being angry and sorrowful, she started
condemning the process of fruitive sacrifices and their proud performers, like Daksa.
1 1 - 2 3 : SATÍ C O N D E M N S DAKSA
11. w h o except you, would hate Lord Siva (i)
(ii)
(Ui)
(iv)
(v)
who has no superior or rival in this world [atisdyanah)
to whom no one is dear or inimical (priyas tathd apriyo)
who is most beloved of all (priyátmanah)
who is the soul of all beings {tasmin samastátmani) and
is without enmity {mukta-vairake)
12. Sádhu and Asádhu: Sádhus like Lord Siva find no faults in others' qualities, but
they magnify even meager good qualities in others. But a man like you simply find
faults even in great souls [Therefore you are ati-asddhutama].
dosdn paresdm hi gunesu sddhavo
grhnanti kecin na bhavádrso dvija
gundms ca phalgún bahuli-karisnavo
mahattamds tesv avidad bhaván agham
*S1(r'Ö'^ir'fií1^^^
4.4 Salí Quils 11,., B„(|\
Note: Levels of Sádhu and Asádhu
WKKÍÍI^tKKKtlIKttíK^
sadhu
Accepts even faults in others, since the faults can eventually be
transformed by certain methods into good qualities.
tnahattara
Overlooks the faults, sees the good qualities.
mahattama
Takes small good qualities and magnifies them, not seeing small faults.
ati-mahattama
Sees good qualities in others where there are none.
asádhu
Thinks that someone's good qualities will turn into faults.
asddhutara
See faults only, overlooking the good qualities.
asddhutama
Takes small faults and magnifies them, seeing no good qualities at all.
ati-asddhutama
Sees only faults in others, even where there are no faults.
13. Dust of a Vaisnava: It is not surprising that the materialists who accept the body
as the self, always criticize great souls with envy and thus are diminished hy the dust
from the lotus feet of great Vaisnavas.
ndscaryam etad yad asatsu sarvadd
mahad-vinindd kunapdtma-vddisu
sersyam
mahdpürusa-pdda-pdmsubhir
nirasta-tejahsu tad eva sobhanam
L i n k : In 4.2.14-15, Daksa criticized
Lord Siva's name and conduct as actually being
inauspicious. In 4.4.14-16 Sati counters those statements.
14. (?) Lord Siva's name purifies one of all sinfui activities (ndma agham dsu hanti)
(ii) Lord Siva's order is never neglected (alanghya-sdsanam)
{Ui) Lord Siva's fame is pure
{pavitra-kirtirh)
15. Lord Siva's lotus feet are sought after by both materialists and
transcendentaiists. Y o u have offended the friend of the universe who is worshipped
both by those seeking brahmdnanda and by those desiring matériái results.
16. Auspicious Siva: In spite of having externally inauspicious habits, no one,
including Lord Brahmá, considers that Lord Siva is inauspicious. They carry the
fiowers offered to his lotus feet on their heads.
L i n k : Sati so far argued that one who vilifies a great personality is a lowly person. But
Daksa might argue that Sati was vilifying her father who was a great Prajápati.
The
answer is that Sati was defending Lord Siva, and actually she should have killed the
offender Daksa instead of just vilifying
him.
I
Canto 4 Ovorview
#'ÍífSCíi*!* IÍ^^^^^
17. H o w to treat the biasphemer of a Vaisnava: (?) Block one's ears and leave the
place if one is unable to punish him, (ii) Cut his tongue and kill him, and then give up
one's own life, as an atonement for hearing the criticism.
karnau pidhdya niraydd yad akalpa ise
dharmdvitary asrnibhir nrbhir asyamdne
chindydt prasahya rusatim asattth prabhus cej
jihvdm asün api tato visrjet sa dharmah
Note A: By killing the biasphemer, one destroys his unlimited pain in hell, so such
killing is not a sin.
Note B: A ksatriya should cut out the offender's tongue and kill him. Yaisyas and
südras (not qualified to punish) should commit suicide. Bráhmanas (not proper to
give up life) should cover their ears, remember Visnu, and go away.
L i n k : Because Daksa, who blasphemed the master of religion (Lord Siva), happened
to be the father of Sati, she decided not to kill him, but to give up her own life.
18. Therefore, I shall not maintain this body received from you, who have
blasphemed Lord Siva. The best treatment after taking poisonous food is to vomit it.
Note: Sati (the Lord's external potency) can vanquish many universes including many
Daksas. But to save her husband from the charge that "he killed Daksa through his
wife," Satí gave up her own life.
L i n k : Sati responds to Daksa's accusation (in 4.2.13) that Lord Siva does not follow
the Vedic rules, by explaining (in 4.4.19-20) that Siva is beyond the Vedic rules.
19. No obligations: Elevated transcendentaiists, like Lord Siva, are not obligated to
follow the rules of the Vedas. Therefore, it is better to follow one's own dharma and
not criticize others.
20. Pravrtti and N i v r t t i : Both pravrtti-mdrga and nivrtti-mdrga are bona fide paths.
If one wants to see these two in one person, that is contradictory. But both kinds of
activities may be neglected by a person who is transcendentally situated.
L i n k : Daksa was thinking that although his daughter was chaste and adherent to her
husband Siva, she was living in the house of a lowly beggar devoid of opulence.
21. T h e opulences we possess are unattainable (avyakta-lingdh) for people who
engage in sacrifices (dhüma-vrttibhih)
for bodily necessities. Our powers can be
achieved only by self-realized souls like the Kumáras and Nárada
(avadhüta-sevitdh).
22-23. M y body is a source of embarrassment since it comes from a person who has
offended Lord Siva. I condemn myself because of my connection with you. When
Lord Siva addresses me as Dáksáyani, I at once become morose and lose my charming
smile. Therefore I shall give up my body.
^gl^^
2 4 - 2 7 : SATÍ G I V E S U P H E R B O D Y
24. Sati's mystic yoga: Speaking thus, Sati sat down facing north. Dressed in saffron
garments, she performed ácamana and absorbed herself in the process of mystic yoga.
25. Sat-cakra-yoga: She performed sat-cakra-yoga, and raised her life air from navel
heart —>• throat
centre of her eyebrows.
26. Meditation on fire: Desiring to give up her worshipable body, due to anger
towards her father, she began meditating on the fiery air within the body.
27. Sati quits body: Meditating on the holy lotus feet of her husband, who is jagadguru, Sati became completely cleansed of all contaminations (her identity as daughter
of Daksa) and quit her body in a hlazing fire by meditation on the fiery elements.
2 8 - 3 0 : A G R E A T C R Y ARISES F R O M T H E SKY
28. Roar in universe: Seeing Sati's departure, there was a tumultuous roar all over
the universe. " W h y had Sati, dear to Siva, quit her body in such a manner?"
29. Daksa's neglect: " I t was astonishing that Daksa, who was Prajápati, was so
disrespectful to his chaste and honourable daughter, that she gave up her body."
30. "Hard-hearted Daksa is unworthy to be a bráhmana, and he will gain great
infamy for not stopping his daughter's death, because of hating Lord Siva."
3 1 - 3 4 : RBHUS DRIVE A W A Y L O R D SIVA'S ATTENDANTS
31. Siva's followers attacked: While people were thus talking. Lord Siva's attendants
prepared to kill Daksa.
32. Bhrgu's oblations: Seeing them swiftly approaching, Bhrgu Muni offered
oblations into the southern fire with hymns from the Yajur Veda to kill those who
destroy sacrifices.
33. Rbhus manifested: As a resuit of those oblations many thousands of powerful
demigods called Rbhus manifested, who achieved strength from Soma (Moon).
34. Siva's followers fled: Attacked by the Rbhus, the followers of Siva fled in all
directions. This was possible simply because of brahma-tejas.
mmmmwmWMmMmMfMm
S t o 4 Overview * * * ' ^ t 2 * í í « | * A " * ! * A
•v-<.3zyw-^jP€y33^€y*^-^J3yy**--i.*Zy*^
4 . 5 FRUSTRATION OF THE SACRIFICE OF DAKSA
1-5: Lord Siva creates Virabhadra and orders him to destroy Daksa
4 . 5 Frustration
of the Sacrifice i
of Daksa
6-13: Virabhadra and his associates reach the sacrificiai aréna and
people discuss ahout the cause of the dust storm and the power of
Lord Siva
r
14-18: Destruction of Daksa's sacrifice hy Siva's followers
19-26: Activities of Virabhadra - tore off Bhrgu's moustache,
plucked out Bhaga's eyes, knocked out Pusa's teeth, heheaded
Daksa
1 - 5 : L O R D SIVA CREATES VIRABHADRA
1. Siva hears the news: Hearing from Nárada Muni about Sati's death and how his
soldiers had been driven away by the Rbhus, Lord Siva became greatly angry.
2-3. Appearance of Virabhadra: In great anger Siva plucked a hair and threw it on
the ground. Ltom that hair, a fearfui black démon (Virabhadra) appeared. He was as
high as the sky and as bright as three suns, with hair like hlazing fire, fearsome teeth,
a garland of skulls and thousands of arms, equipped with weapons.
4. Siva orders Virabhadra: When Virabhadra asked with földed hands, "What shall
I do?". Lord Siva ordered him to kill Daksa and his soldiers at the sacrifice.
5. Virabhadra's prowess: Thus ordered, Virabhadra circumambulated Lord Siva. He
considered himself capable of coping with any power offered against him.
C/íTfrSiMÍí'SlTir'S^
||l
'iSlSt
4.5 Frustration of the Sacrifice of Daksa
6 - 1 3 : VIRABHADRA AND HIS ASSOCIATES REACH THE SACRIFICIAI ARÉNA ^
j
6. Virabhadra proceeds: Accompanied by the associates of Siva, carrying a fearfui
trident, Virabhadra proceeded towards the sacrifice, making a thundering sound with
his foot ornaments.
7. Dust storm: A great dust storm was created by them, causing darkness. Everyone
assembled in the sacrificiai aréna wondered where the dust was coming from.
8. T h e y said: Where is this dust coming from? This cannot be because of wind or
cows passing, or plunderers (because the powerful King Prácinabarhi would punish
the plunderers). Is the dissoiution of the planet about to occur?
9. Prasüti and the women said: "This danger is the resuit of Daksa's sin. He insulted
innocent Sati and caused her death, while her sisters watched."
L i n k : Prasüti
could understand
that this danger was
also because of
Daksa's
negiecting the prestige and honour of Lord Siva. Therefore she describes the power of
Siva.
10. " L o r d Siva dances at the time of dissoiution with scattered hair, piercing the
rulers of the directions with his trident, waving his flag-like arms holding weapons,
laughing and roaring like thunder."
11. Angering Siva! - " H o w can anyone, even Brahmá, have good fortune after
angering Lord Siva, who - (?) is terrifying in appearance, (ii) has intolerable strength,
and (iii) scatters the planets by the movements of his brows."
12. E v i l omens: While people were speaking like this, Daksa saw dangerous omens
from all sides, from the earth and the sky.
13. Disturbances by Virabhadra: Virabhadra, along with Lord Siva's associates,
holding various weapons, ran all around the sacrificiai aréna and thus began to create
disturbances.
1 4 - 1 8 : DESTRUCTION O F T H E SACRIFICE
14
They destroyed pillars, women's quarters, the assembly hall, the
kitchen, residential quarters and sacrificiai pots.
15
They extinguished the sacrificiai fire, tore down the boundary line of
the sacrificiai aréna and urinated there.
16
They blocked the way of the fleeing sages, threatened the women and
arrested the demigods.
17
Maniman arrested Bhrgu Muni, and Virabhadra arrested Daksa.
Candesa arrested Püsá and Nandísvara arrested Bhaga.
18
Stones were continuously pelting; All the priests and others were
greatly aggrieved and started dispersing in fear for their lives.
1 9 - 2 6 : ACTIVITIES O F VÍRABHADRA
19. T o r e off the moustache of Bhrgu, who had smiled, showing his moustache
(after Daksa insulted Siva).
20. Plucked out the eyes of Bhaga, who had encouraged Daksa by the movement of
his eyebrows in the assembly.
21. Knocked out the teeth of Püsá, who by smiiing sympatheticaiiy had shown his
teeth (just as Lord Baiadeva knocked out the teeth of Dantavakra).
22-23. T r i e d to behead Daksa with sharp weapons, by sitting on his chest, but was
unsuccessful. He then tried to do it with hymns as well as weapons, but still it was
hard to cut. Thus Virabhadra was exceedingly bewildered.
24. C u t off Daksa's head with a wooden device meant for killing sacrificiai animals.
Thus Daksa became a sacrificiai animál.
25. Siva's followers joyful: Seeing this, the followers of Lord Siva expressed great
joy, while others expressed grief.
26. Virabhadra left: Virabhadra, in great anger, then offered Daksa's head in the
sacrificiai fire as an oblation. After setting fire to the whole aréna, he departed for
Kailása.
4.6 Brahmá Satisfies Lord Siva
r
4 . 6 BRAHMA SATISFIES LORD SIVA
1-3: The demigods inform Brahma about the
mishap
1-8: Demigods
approach Lord
Brahmá for help
I 4-7: Brahmá said, "You cannot be happy after
offending a great personality. Pacify Lord Siva by
failing at his feet and beg his pardon. No one
knows his glories."
8: Brahmá takes the demigods to Lord Siva's
abode (Kailása).
4 . 6 Brahmá
Satisfies
Lord Siva
|9-22: Description[_
of Kailása hill
Beautiful with varieties of birds, plants, herbs, |
animals and demigods.
\
23-31:
Description of
Alaká region
Saugandhika forest, Nanda and Alakananda rivers!
and the demigods' enjoyment there.
32: Description of the Banyán tree
32-41: Darsana
of Lord Siva as
seen by the
demigods
33-38: Siva was sitting gravely under the Banyán
tree, in virasana showing tarka mudrá,
surrounded by Kumáras, Kuvera and Nárada
with an audience of great sages
39-41: Seeing Brahmá, Lord Siva offered respects!
42-45: You create this universe, the systems of j
sacrifice and varnás'rama. You ordain various
destinations.
42-53: Brahmá
glorifies Lord
Siva and
petitions him
46-49: Sádhus are compassionate, so please
spare sinfui Daksa who is influenced by máyá
50-53: Please accept your sacrificiai share and
revive Daksa, Bhaga, Bhrgu, Püsá and the
demigods
L i n k : After the sacrifice was destroyed by Virabhadra, all those who had been injured
and fled, approached Lord Brahmá for help.
1 - 8 : DEMIGODS APPROACH LORD
BRAHMÁ^HI
1-2. A l l the devatás, priests and guests, wounded and defeated by Lord Siva's
followers, approached Brahmá and informed him of what had happened.
3. Brahmá and Visnu, knowing that this would happen, did not go to the sacrifice.
4-7: Lord Brahmá spoke to the demigods 4. No happiness by offending: You cannot be happy in executing a sacrifice if you
offend a great personality {tejiyasi krtágasi). [Though you desire to live happily, it is
better that you do not live!]
5. Please Lord Siva: You have excluded Lord Siva from his share of the sacrifice,
therefore you are all offenders. [If you desire to live,] you should please him with
pure hearts and fali down at his lotus feet, since he is pleased easily (Ásutosa).
6. Reasons for his anger: When Lord Siva is angry [yasmin kupite) the world and its
protectors cannot exist. He was especially sorry because of losing his wife and the
harsh words spoken by Daksa. Therefore you should at once go and beg his pardon.
L i n k : The demigods said, "Please give us somé way to do this. We are
surrendered
unto you."
7. Siva's prowess: I , Indra, you, the sages, or any embodied being, do not know how
powerful Lord Siva is; he is completely independent. Then who would dare to offend
him?
8. Brahmá and demigods left for Kailása: After thus instructing the devatás, the
Pitás and the prajesas (the lords of the living entities), Brahmá, along with all of
them, left for Kailása, the abode of Lord Siva.
9-22:
DESCRIPTION O F KAILÁSA HILL
Kailása hllí is fiiled with...
9
Ausadhis (herbs); Vedic hymns and mystic yoga practice; demigods, Kinnaras,
Kimpurusas, Gandharvas, Apsarás.
10
Valuable jewels and minerals; varieties of trees and plants; various types of deer.
11
Waterfalls; beautiful caves inhabited by beautiful wives of the mystics.
,
4.6 Brahma Sati«fies I ord Siva
12
Peacocks' sweet vibrations; bees' humming; singing of cuckoos and other birds.
13
Tall trees with straight branches that appear to call the sweet birds;
Elephants passing through, seeming to shake the mountain; resounding waterfalls
1416
Flower-bearing trees - mandára, pdrijáta, sarala, tantála, tála, kovidára, ásana,
arjuna, ámra-játi (mangó), kádamba, dhüli-kadamba, nága, punnága, campaka,
pátala, asoka, bakula, kunda and kurabaka, the golden lotus flower, the
cinnamon tree, málati, kubja, malliká and mádhavi.
1718
Fruit-bearing trees - kata, jackfruit, julara, banyán trees, plaksas, nyagrodhas,
trees producing asafoetida, betel nuts, bhürja-patra, rájapüga, mangó, priyála,
madhuka, inguda, thin bamboos, ktcaka and similar other trees.
19-
Flowers - kumuda, utpala and satapatra
20
Lakes full of various kinds of birds who whisper very sweetly
Animals like deer, monkeys, boars, lions, rksas, salyakas, forest cows, forest
asses, tigers, small deer, buffalo and many other animals;
21
Varieties of deer - karnántra, ekapada, asvásya, vrka and kastüri; many banana
trees.
22. Kailása H i l l is surrounded by the Alakanandá (Gahgá), which is made more
auspicious by the hathing of Sati. A l l the demigods, after seeing the specific heauty of
Kailása H i l l , were struck with wonder of its great opulence.
2 3 - 3 1 : DESCRIPTION O F ALAKÁ R E G I O N
23. Thus the demigods saw the most beautiful A l a k a region (uncommonly beautiful)
and the Saugandhika forest (fiiled with the fragrance of Saugandhika Iotuses).
24. Outside the city were the rivers Nandá and Alakanandá, sanctified by the dust
of the lotus feet of the Supreme Lord (tirthapáda).
Note: Whenever water or anything touches the lotus feet of the Supreme Lord or
anyone who is devoted to the Lord, it is purified and spiritualized, free from any
matériái contamination.
25. The wives of the devatás, fatigued after sexual enjoyment {rati-karsitáh),
down and enter those rivers and enjoy sprinkling their husbands with water.
come
26. Thus the water becomes yellow and fragrant being mixed with the kunkuma
from the bodies of damsels. Llephants drink this water though they are not thirsty.
27. Alaká was fiiled with many beautiful airplanes bedecked with pearls, gold and
jewels, occupied by the wives of the Yaksas.
28-29. The demigods passed through the region of Kuvera (the king of the Yaksas)
and the Saugandhika forest, fiiled with fiowers, fruits and desire trees, humming
• hees, warhling flocks of cuckoos and lakes fiiled with swans and Iotuses.
30. There, the fragrance produced by the elephants' rubbing against the sandalwood
trees, agitate the minds of the damsels for further sexual enjoyment.
Note: The nice atmosphere in the matériái world, immediately awakens the sexual
appetite in the minds of materialistic persons. In complete contrast, everyone in the
spiritual world engages in glorifying the Lord, despite a much better atmosphere and
more beautiful women (Ref. SB 3.15.17, 20).
31. They also saw the hathing ghátas with steps made of vaidürya-mani
fiiled with Iotuses. Then they saw the great banyán tree of Lord Siva.
Illl^^
:
and water
p ^ J ^ " " " " ! ™ " " ^ * ^
32. T h e Banyán tree was 100 yojanas high with hranches extending for 75 yojanas.
Its shade permanently cooled the temperature, yet there was no nőise of hirds.
33. L o r d Siva was sitting under that Banyán tree, which can give perfection to
mystic yogis. As grave as eternal time, Siva seemed to have given up his anger.
34. Siva was sitting there surrounded hy saintly persons like Kuvera and the four
Kumáras. He was grave and saintly (samsdnta-vigraham).
Note: Lord Siva's association with the Kumáras and Kuvera indicates that he has all
transcendental and matériái opulences.
35. Lord Siva was situated i n perfection of vidyd, tapa and yoga (devotional service),
as the master of the senses (adhisvaram), and the friend of the universe (visvasuhrdam). He was performing austerities to benefit the world, out of his affection for
all jivas (vdtsalydl loka-mangalam).
36. He was performing austerities, with deerskin, matted hair and a staff. H i s
reddish body was smeared with ashes (like an evening cloud) and on his hair was the
symbol of the crescent moon.
37. He was seated on a kusa mat among listening sages, and was speaking to the
great sage Nárada about the Absolute Truth (about bhakti).
38. Virásana: His left leg was on his right thigh, and his left hand was on his left
thigh. In his right hand he held rudráksa heads and showed the tarka-mudrá.
Note: Lord Siva is called yogisvara and Lord Krsna is called yogesvara. Yogisvara
indicates that no one can surpass the yoga practice of Lord Siva and yogesvara
indicates that no one can surpass the yogic perfection of Lord Krsna.
39. The demigods and sages offered respects to L o r d Siva, the chief of all thinkers,
who was absorbed in brahmdnanda (trance of meditation on adhoksaja).
Note: Lord Siva is manünám adyam, the chief of all thinkers, since he is always
thoughtful regarding how to deliver everyone from their conditional life. Thus he
appears as Advaita Acárya who appealed to Lord Caitanya for the deliverance of the
fallen, conditioned souls.
40. I n spite of his exalted position, worshipable Siva stood up seeing Brahmá arrive
with the devatás, and offered him respect by bowing down.
41. Brahmá spoke: A l l the sages who were sitting there also offered their respects to
Brahmá. After being so worshipped, Brahmá, smiiing, began to speak to Lord Siva.
Note: Lord Brahmá was smiiing to conceal his fear as he was afraid that Lord Siva
might be in an angry mood.
L i n k : Although Brahma received respects from Siva, he knew that Siva was more
exalted than himself. Now Brahma glorifies Siva in the mood of Saivites.
4 2 - 5 3 : BRAHMÁ GLORIFIES L O R D SIVA AND PETITIONS H I M
Jfjj^
42-43. Creation: I know that you are - (?) the Supreme Brahman beyond the matériái
manifestation, {ii) the controller of the universe, {iii) the form of Sadásiva, the father
and mother of the universe {prakrti and purusa or Sakti and Siva) who create,
maintain and destroy the universe just as a spider acts upon its web.
Note: Sometimes, Lord Siva is praised on the levél of Lord Visnu, because he is an
incarnation of the Lord. Lord Siva acts on behalf of Lord Visnu. Lord Visnu is
unattached to matériái activities and is untouched by the external energy. But when
He comes in touch with the external energy (when matériái activities have to be
performed). He appears in His feature as Lord Siva. [Ref. Srila Prabhupáda's purports
of SB 8.7]. Lord Siva and Lord Visnu are not different in the sense that the milk in
yogurt and the originál milk are not different.
44. Systems: Y o u have created - (?) the system of sacrifices, through the agency of
Daksa for deriving the benefits of dharma and artha, {ii) the system of varnásrama,
which the bráhmanas follow with determination.
Note: Here Brahmá indicated that since Daksa, the person who initiates dharma, is
dead, dharma will be destroyed, causing misfortune for the world.
45. Destinations: Y o u ordain the destinations of
(i) Svarga or liberation (Vaikuntha or impersonal Brahman) for pious people
(ii) Hell for impious people.
^^m^B
W9§'^£y~!''d7^^-^3y*3^zy**'^33.y*^-'t^Z
But why do you do the opposite to somé people?
Note: "Why should pious Daksa die like this and impious Ajámila get liberation?"
L i n k : In 4.6.45, Brahma seemed to blame Lord Siva, but now he clarifies that Siva's
punishing Daksa is not due to his anger, but his mercy (by kaimütika
nyáya).
46-49: Please spare sinfui Daksa who is influenced by máyá
46. Surrendered devotees do not become angry with other beings, because they
observe your presence as Paramatma in everyone, and thus do not differentiate
among living beings. Only the animals become angry.
Note A: Even the devotees do not become angry, how could you become angry?
Note B: There is no difference between the Lord's anger on the demons and His
blessings on the devotees, because both are blessings on a spiritual levél.
L i n k : Siva might say, "But if I do not become angry and suitably punish,
then
everyone would become sinfui as they would not get results for their sins."
47. Y o u , who are exalted, need not k i l l sinfui people as they are already killed by
providence because of their (?) differentiated vision, (??') attachment to karma, {iii)
mean-mindedness, {iv) envy at others' prosperity and {v) causing distress to others by
their piercing words.
48. Sádhus are compassionate to the materialists who, being bewildered by visnumdyá, sometimes offend the devotees. Sádhus do not show their prowess on such
offenders because karma will act upon them.
yasmin yadá
puskara-nábha-máyayá
durantayá sprsta-dhiyah prthag-drsah
kurvanti tatra hy anukampayá
krpáth
na sádhavo daiva-balát krte kramam
49. Y o u are never bewildered by the Lord's máyá, therefore you should be merciful
toward those who are bewildered by that máyá and are attached to karma.
5 0 - 5 3 . Brahmá puts forth his requests
50. Y o u destroyed everything because the priests did not offer you a share in the
sacrifice although you hold a share and you give its resuit.
51. Let Daksa get back his life, Bhaga his eyes, Bhrgu his moustache, Püsá his teeth.
52. Revive the demigods: May the injured demigods recover by your grace.
53. T a k e your share: O destroyer of the sacrifice {yajha-han), please take your share
of the sacrifice and let the sacrifice be completed by your grace.
4.7 The Sacrifice Performed by Daksa
yf
Av
4 . 7 T H E SACRIFICE PERFORMED BY DAKSA
1-2: Lord Siva smilingly spoke that his punishment be only
tor correction.
3-5: Lord Siva tultils the request ot Lord Brahmá partially j
6-8: Appreciating the wordsqt Lord Siva, sages go to the
sacrificiai aréna along with Siva and Brahmá and jóin the
goat head to Daksa's body
1-12: Lord Siva
revives Daksa's
life
9-11: Freed ot contamination, Daksa desires to otter
prayers to Siva. But out ot grief ot his daughter's death,
he couldn't
13-15: Daksa's
prayer unto
Lord Siva
The
Sacrifice
Performed
by Daksa
4.7
16-25: Daksa
starts the
sacrifice and
Lord Visnu
arrives
12: Pacitying his mind, Daksa praises Lord Siva sincerely
116-17: FHe begins the sacrifice and the purodás'a ohlations|
i
are ottered
i
18-19: Lord Hari appears when Daksa otters clarified
hutter with Yajur Veda mantras
20-21: Description ot the Lord's torm
26-47: The
demigods offer
Prayers to Lord;
Visnu
22-25: The demigods otter respect and prayers as per
their capacity hy the Lord's mercy.
48-54: The
Lord instructs
Daksa
48-49: The Lord is pleased and addresses Daksa
55-61: Daksa
completes the
sacrifice
j
I
50-54: "Only ignorant persons see the demigods as
independent or separate trom the Supreme Lord."
55-57: Daksa worships the Lord, then Siva and other
demigods
58-60: Maitreya explains Sati's future hirth
6 1 : Phala-s'ruti
1 - 1 2 : L O R D SIVA REVIVES DAKSA'S LIFE
1. Thus being pacified by Lord Brahma, L o r d Siva smilingly spoke as follows:
2. Punishment is for correction: " 1 do not mind the offences of the demigods, as
they are childish and less intelligent. I have punished them only to correct them."
Note: There are two types of punishment - (?) that which a conqueror imposes upon
an enemy and (?'?') that which a father imposes on his son. Here, Lord Siva is not
acting inimically, but as a father.
3-5. Lord Siva fulfils the requests of L o r d Brahmá partially
Let...
Since...
Daksa have a goat's head
he had the words and intelligence
of a goat
Bhaga see his portion of the sacrifice with
Mitra's eyes
his eyes were contaminated with
fault, devoid of spiritual vision
Pusá chew through the teeth of his disciples
or Daksa, or eat chickpea dough if he is alone
he has shown his teeth at the
devotees and laughed at them
the demigods who agreed to give me my
share have their limbs restored
they did not side with Daksa
when Daksa criticized me
the priests and others work with the arms of
the Asvini-kumáras and the hands of Püsá
they favoured Daksa, raising their
arms and shouting
Bhrgu have the moustache of a goat
he was the chief advisor of Daksa
6. Everyone approved: A l l the assembled people heard the words of Lord Siva, the
best among the benedictors (midhustatna) and approved by saying, "Sádhu Sádhu."
7. Everyone went to sacrificiai aréna: Then the demigods and the sages, headed by
Bhrgu, invited Siva and went with him and Brahmá back to the sacrificiai aréna.
8. Daksa got a goat head: After everything was executed exactly as directed by Lord
Siva, Daksa's body was joined to the head of the sacrificiai animál (a goat).
9-10. Daksa saw Siva: Then, Daksa suddenly awoke as if from sleep, and saw Lord
Siva in front of him. Daksa's heart, which had been contaminated by hatred for Lord
Siva, was immediately cleansed like a laké cleansed by autumn rains.
11-12. Daksa remembered Sati: Daksa wanted to offer prayers to Lord Siva, but as
he remembered the ill-fated death of his daughter, his eyes fiiled with tears and he
could not speak. Pacifying his mind with great endeavour, he came to his senses and
began to praise Lord Siva sincerely.
•tA*
'tAiliCi^-
4.. Ilu-Sacrilicc l'ciiormfd l)\ Dak^.i
1 3 - 1 5 : DAKSA'S PRAYERS U N T O L O R D SIVA
13. B y punishing me, you showed your mercy on me, although I am an offender.
You and Visnu never neglect even brahma-bandhus. Why, then, should you neglect
me, who is engaged in performing sacrifices?
14. Y o u always protect the bráhmanas in their pursuits of vidyá, tapa, vrata and
self-realization, like a cowherd protects his cows with a stick. Y o u were created by
Lord Brahmá for this purpose.
15. Not knowing the truth about you I insulted you with harsh words, yet you took
no notice. Instead, you compassionately saved me from hell by punishing me. Please
be satisfied by your o w n mercy, for I cannot satisfy you with my words.
1 6 - 2 5 : DAKSA STARTS THE SACRIFICE AND L O R D V I S N U ARRIVES
16. Daksa begins the sacrifice again: Being pardoned by Lord Siva and with the
permission of Brahmá, Daksa again began the sacrifice.
17. Purodása oblations: T o resume the sacrifice, the bráhmanas offered purodása
oblations to purify the sacrificiai aréna of the contamination caused by Virabhadra.
18-19. L o r d H a r i appeared: As soon as King Daksa offered the clarified butter
(havisá) with Yajur Veda mantras. Lord H a r i appeared on Garuda, illuminating the
directions and diminishing the luster of the demigods by His own effuigence.
20-21: Description of the Lord's Form
sydmah
_
Blackish in complexion
_ __
hiranya-rasanah
Golden yellow garments
arka-kirita-justah
Crown as dazzling as the sun
nila-alaka bhramara
Hair bluish like black bees
mandita-kundala-dsyah
Face decorated with earrings
sankhábja-cakra-sara-cápa-gaddsi8 hands (like 8 petals of a lotus) holding conch,
carmawheel, club, lotus, arrow, bow, shield and
vyagrair hiranmaya-bhujair
sword, and they were decorated with golden
ornaments (like the sunrise).
iva karnikdrah
__
Body appeared like a blue lotus flower
Chest decorated with the goddess of fortune
vaksasy adhisrita-vadhür vana-mdly
and a garland
uddra-hdsdvaloka-kalayd ramayarhs ca Face decorated with a beautiful glancé and
visvam
smiiing attitűdé that can captivate the entire
world, especially the devotees
I
canto 4 Overview ' " " ^
IP
§'11^1* M * ^^^^^^
3*^3,^w^.33yv-^3y**'^33yi3'^t^'y**^
pdrsva-bhramad-vyajana-cdmara-rdjahamsak
svetdtapatra-sasinopari rajyamdnah
vyajana-cdmara on both sides (like swans)
|
White canopy overhead (like the moon)
|
22. Demigods offer respects: As soon as Lord Visnu was visible, all the demigods led
by Lord Brahmá, Indra and Lord Siva immediately offered respects.
23. Prayers: Lveryone's luster faded in the presence of the Lord's effuigence. Fearfui
with awe and veneration and folding their hands, they offered prayers.
24. Ability to pray is by Lord's mercy: Although the Lord's unlimited glories are
beyond the mentái activities (arvák-vrttayah)
of the demigods, they could see H i s
form and offer prayers according to their different capacities only by H i s mercy
[krta-anugraha).
apy arvág-vrttayo yasya mahi tv
átmabhuv-ádayah
yathd-mati grnanti sma
krtdnugraha-vigraham
Note: One can offer prayers or service to the Lord according to one's capacity. This
capacity is increased by the devotee's service spirit. As the service increases, the Lord
reveals Himself more and more to the devotee.
25. Daksa began offering prayers unto the Lord, who is -(?') the master of sacrifice
iyajnesvara), (ii) the supreme guru (páram guru), (iii) the master of sacrifice and (iv)
surrounded by associates like Sunanda and Nanda.
2 6 - 4 7 : D E M I G O D S O F F E R PRAYERS T O L O R D V I S N U
Note: Many of the following prayers offered by the various participants of Daksa's
sacrifice consist of - (i) praise of the Lord without sufficient understanding of His
glories, and also (ii) somé indirect criticism or blame of others. However, ácáryas
present the real meaning of these prayers by positiveiy interpreting them wherever
necessary. Those real meanings are presented in the following table along with the
indirect criticism intended by the personality who is offering the prayer.
Prayer by
26
Daksa
Prayer
You are: (i) pure (suddham), (ii) situated
in Your spiritual abode (sva-dhdmny),
(iii) transcendental to all speculative
positions, (iv) completely spiritual (cinmdtram), (v) one without a second
(ekam), (vi) fearless (abhayam), (vii)
controller of máyá, (viii) unaffected by
Comments/ Criticism
You alone are the
Lord and take the
covering of
knowledge. Others,
taking coverings of
ignorance, like Siva,
though playing humán
tit *Z?' 11 *éél'
4.7 The Sacrifice Performed by Daksa
maya though situated in her as
purusdvatára, [ix) self-sufficient (dtmatantrah)
roles, do not know
how to act.
27
Priests
[rtvija]
Because of Nandi's curse, we are
absorbed in karma and do not know the
truth about You. We are executing
yajnas mentioned in tri-vedas. Through
these yajnas, the demigods get their
shares.
How can Daksa
know You? (They
glancé at Daksa.
"What do you
know?")
28
Assembly
members
{sadasyá)
When will a person moving in this
troublesome path of samsara [utpatti
adhvani) full of - fear of wild animals,
forest fires of lamentation, mirage of
matériái happiness, fearfui snake of time,
afflicted by lust take shelter of Your
lotus feet?
29
Lord Siva
My mind is fixed on Your lotus feet,
which, as the source of all benedictions
[dsisehdkhildrthe), are worshipped even
by liberated great sages as they are
worthy of worship (arhaniye). I do not
consider the criticism of the ignorant,
by Your mercy.
30
Bhrgu
Please forgive us for our behaviour as
even people like Brahmá, Siva and myself
are covered by ignorance and cannot
understand the truth about You.
Daksa and the priests
are criticized: " I f
Daksa does not
surrender to You,
then what can You
do? He is thirsty for
matériái sense objects
(mrga-trsi)."
My mind was fixed in
Your feet. Those who
do not have
knowledge (like
Daksa), say that I
have broken the rules
of good conduct.
Even now Brahmá, _
Siva do not know the
truth about You.
Ignorantly, they say,
"Iknow."
I 31
Brahma
Your transcendental svarüpa cannot be
understood by anyone through the
different matériái processes of acquiring
knowledge.
32
Indra
Your eight handed form is - (?) for the
welfare of universe (visva-bhdvanam),
(ii) pleasing to the mind and eyes
(dnanda-karam mano-drsdm), (iii)
"3«.
'J3^i
**éf
m.ti.
¥6
How can people like
Bhrgu, who have
taken shelter of
matériái senses, see
Your form.
"By Your
indescribable mercy,
we are able to see
Your form." This
Mti.
7i#;
Cinto 4 0\cr\i('\.
prepared to punish demons who are
envious of devotees {sura-vidvit
ksapanaih).
statement is directed
to Brahmá.
33
Wives of
performers
of sacrifice
Please revive the sacrifice that has been
destroyed by Lord Siva who is angry at
Daksa.
"Without Lord's
presence, nothing can
be accomplished even
with all efforts." This
is addressed to
everyone.
34
Sages
Your activities are astounding - (?) You
perform actions by Your potencies, but
You are not contaminated by them,
{ii) You are not even attached to Laksmi
for wealth.
" A l l other performers
of action are attached
to the results." This
comment is directed
to Brahmá and
others.
35
Siddhas
36
Prasüti
Our minds mérged in the nectarean
river of Your transcendental pastimes
{tvat-kathd-mrsta-piyüsa-nadydm),
and
desires never to leave such
transcendental bliss (like having attained
oneness with Brahman).
O Srinivdsa, be pleased with us! Without
Your presence, the sacrifice is not
auspicious (like a headless body [sirsahtnah]), though endowed with
everything.
"Let us submerge in
the Lord's pastimes
without considering
our duties." This
statement is directed
to the sages.
"Without You, the
sacrifice is not
complete." This
statement is directed
to all devatás and
Brahmá
37
Lokapalas
We believe only in direct sense
perception and see You as a creation of
the matériái world, although You are
beyond the five elements.
3839
Yogesvaras
(great
mystics)
38. Though the jndnis are very dear to
You, You are bhakta-vatsala. Therefore,
please bestow bhakti.
"Those who think
Your form is matériái,
do not see Y o u . " This
is directed to dry
jnánís, sages, devatás.
You are most
affectionate to the
devotee. It is never
said that You are
affectionate to the
jiiánis.
39. Our obeisances unto You who has
created varieties of manifestation under
three modes, though transcendental.
ir#-wá*A>s*íí^^^^^
J3^i
4.7 The Sacrifice Performed by Daksa
40
Vedas
personified
Though You are the shelter of mode of
goodness, You are nirguna, and cannot
be known even by the Vedas.
41
Agni
(Fire-god)
Respects unto You who is sacrifice
personified, and by whose power I ,
bright with fuel, carry the sacrificiai
oblations (which are Your energies).
42
Devatás
(Demigods)
You are the protector, maintainer and
destroyer of this universe. Please protect
us, Your servants, who see You.
43
Gandharvas
While entering assembly, we praised
Daksa as the Supreme Lord but actually
we praise You alone, since all others are
portions of Your portions (athsámsás).
We offer respects to You.
44
Vidyadharas
A materially absorbed person can reject
illusion by hearing krsna-kathá.
4547
Bráhmanas
45-46. We offer respects to You who are
sacrifice personified as Varáhadeva,
and are praised by the great sages.
47. If cbanting Your name destroys
obstacles, then how much more will
Your very presence destroy obstacles.
"Vedas do not know.
What to speak of
others then?" This is
directed to the
followers of karma
and jnána.
" I just carry the
offering, but I do not
know the truth about
Y o u . " This is directed
to the sacrificers who
think they have
knowledge.
"You are known by
Your servants and not
by others." This is
directed to the
sacrificers and
jnánis.
"They think they are
the Lords but they are
not." This is directed
to Brahmá and
others.
"Hlusions can be
rejected by serving the
nectar of Your
topics." This is
directed to dry jnánis.
The obstacles to the
sacrifice were the
followers of Siva.
This statement is
directed towards
them.
I
W
Canto 4 Overview
# " | f f 2 í ' A ' * A * A ^ Ő * A^^^^
' '?(7r*.7?í!.?7-**;ZM
4 8 - 5 4 : T H E L O R D INSTRUCTS D A K S A ^ ^ ^ ^ ^ ^ | J J | | J |
48. Daksa begins the yajna, his consciousness now purified.
49. T h e Lord's pleasure: Lord Visnu is enjoyer of the results of all sacrifices (sarvabhdga-bhuk), yet He was satisfied simply with His share {svena bhágena).
50-54: Lord Visnu Instructs Daksa
50. Non-difference: I am the Supersoul, the self-sufficient witness. But impersonally
there is no difference (avisesanah) between Brahmá, Lord Siva and Me. [So, never
commit such offenses again.]
L i n k : "But the Supreme Lord is only one. According
to the scriptures that is You."
51. Different names: I am the originál Person, but for creation, maintenance and
destruction I act through M y máyá and take on different names.
L i n k : "But how is Brahmá who is a jtva, and Siva who is touched by the gunas even
though being isvara, nondifferent from You?"
52. Ignorant see differences: Only the ignorant person sees a difference between Me
and the jivas, or between Brahmá, Siva and Me (explained by kaimütika-nyáya).
But I
am the non-dual Supreme Brahman.
Note: The jivas are nondifferent from Me because they are my tatasthá-sakti. Sakti is
nondifferent from saktimán. Brahmá and áiva are nondifferent from Me because they
are gunávatáras.
53. M y devotees never see differences between Me and all the jivas,
common man does not see any difference between himself and his limbs.
just as a
54. Resuit of seeing non-difference between the three of us achieves peace.
5 5 - 6 1 : DAKSA COMPLETES THE SACRIFICE
55. Daksa worships V i s n u : Thus being instructed, Daksa first worshipped Visnu,
then separately worshipped Lord Brahmá and Lord Siva.
56. Daksa worshipped Siva and others: He worshipped Siva with his share. After
worshipping other demigods by concluding rites, he bathed along with the priests.
57. Demigods departed to their abodes after giving blessings to Daksa.
58. Sati was reborn as Párvatí in the womb of Menaká, wife of Himálaya.
59. Satí marries Siva again: Satí who had attachment to no one else
(ananya-bhává),
again chose Siva, as her one goal (eka-gatim) and as her beloved husband.
60.1 heard this story from Uddhava.
61. Constant hearing and narrating of this pastime with devotion destroys all his sin.
tTlTjáíTl'íjTiV]^^^^
I x
4.8 Dhruva Mahárája Leaves Home for the Forest
V'-'c3*.jv^^^z3.v'*\,.3'-y'Y^'-~,3 -•*'*3"^<3*^3* _
.
4 . 8 DHRUVA MAHÁRÁJA LEAVES H O M E FOR THE FOREST
1-5: Lineage of
Adharma
6-16: Suruci chastises
Dhruva. Dhruva's
reaction
'\4
Causes of destruction and phala-s'ruti
6-13: Uttanapada doesn't welcome Dhruva.
Envious and proud Suruci chastises Dhruva
14--16: Angry Dhruva goes to his mother Suniti
17-18: Don't wish ill-fortune for others. Suruci's
17-23: Suniti directs
words are true
Dhruva to worship the
•\j 19-23: Worship the Lord like Brahma and Manu for
Lord
no one else can extinguish your distress
24-27: Don't he affected hy honour and dishonour.i
4.8
Dhruva
Mahárája
Leaves
Home for
the
Forest
24-34: Nárada tests
Dhruva's
determination
28-29: One who understands the law of karma, is
satisfied hy whatever comes hy destiny.
30-32: The process advised hy your mother is
difficult. Even mystic yogis failed. So, don't try.
33-34: By endurance and right attitűdé one
surpasses miseries
35-62: Dhruva
expresses his
amhitious goal and
Nárada instructs him
on the process to
attain it
63-70: Nárada meets
and pacifies
Uttánapáda
35-38: Dhruva, "Advise an honest path to attain the
most exalted position in the three worlds."
1
39-62: Nárada, "Go to Madhuvana, practice
astátiga-yoga and meditate on the Lord's form.
Chant the dvádas'áksara mantra and worship the
deity."
63-64: Narada inquires ahout Űttánapáda's
moroseness
65-67: Uttánapáda regrets his unkind dealings
68-70: Nárada informs of Dhruva's safety and
future success
71-77: Dhruva's severe austerities and meditation
71-82: Dhruva's
I severe austerities and
their effects
^39\
78-80: The three worlds tremhie, earth pushed
down and everyone suffocated
81-82: The demigods are fearfui hut the Lord
reassures
AJ*:
yéf-
Canto 4 Overv
L i n k : While describing the lineages of Manu's daughters, Maitreya also described the
lineages from Brahmá's sons such as Marici (4.1). Now he briefly describes the
lineages of the remaining sons of Brahmá before describing the lineages of Manu's
sons.
1 - 5 : LINEAGE O F A D H A R M A
1. M a n y sons of Brahmá including the Kumaras, Narada, Rbhu, Harhsa, Aruni aud
Yari did uor ger married, but became naisthika-brahmacáris
(ürdhva-retasah).
2-4. Lineage of Adharma: (see rhe
flowchart)
Note: In the lineage of Irreligion,
there is an unnatural combination
of sex life between hrother and
sister as shown in the adjacent
chart.
5. Phala-sruti: I have briefly described
the causes of destruction (pratisarga).
One who hears this description three
times - (i) attaius piety (punyam) aud
(ii) washes off his sinfui coutamiuatiou
(vidhunoty átmano maiam).
Note: This description is purifying
because by hearing about the causes
of destruction, one feels hatred for
them and avoids them and thus
advances in piety (cleansing heart).
Brahma
3 Z
Adharma (Irreligion) + Mrsa (Falsity)
Damhha (Bluffing) + Máyá (Illusion)
Lohha (Greed) + Nikrti (Cunning)
Krodha (Anger) and Hiitisa (Envy/ Violence)
IZZZZZZZ
Kali (Quarrel) + Durukti (Harsh Speech)
A Z
Mrtyu (Death) + Bhíti (Fear)
AZ
Yátaná (Excessive Pain) + Niraya (Hell)
l ink: After describing the impious descendants of Adharma, Maitreya is now eager
to describe the pious activities of Dhruva Mahárája, the most pious king.
6 - 1 7 : S U R U C I CHASTISES D H R U V A AND D H R U V A ' S REACTION
6. N o w Manu's descendants: I shall now describe the descendants of Sváyambhuva
Manu, who - (?) were born of a part of a plenary expansion of the Lord, and
[ii) produced parts of parts of the Lord (like Kapila, Yajfia, Prthu and Rsabha).
7. Manu's sons: Priyavrata and Uttánapáda [vásudevasya
rule the universe to maintain and protect the citizens.
kalayá) were competent to
*?*llí
*3l.
'&'éí^'&'íí
t f i T A *A*l!í
4.8 Dhruva Mahárája Leaves Home for the Forest
'/»*\-'.' .^•é\ »,» ./é<\.-».» .^>év »,»..>.^»*V-»,» '^***MMliíi ir iiiiiiiiii 1 [liliíi'ilílilíllillliMllllliliWiiliiiiií iiliililiiiitlMHIIIWIIltiflIlilllillllimillinMB
Note: Manu's sons were - (/') born of the Lord's expansion, (ii) themselves
expansions of the Lord, and (iii) produced expansions of the Lord, like Kapila, etc.
8. K i n g Uttánapáda had two queens, named Suniti and Suruci. Suruci was dear to
him but not Suniti, whose son was Dhruva.
Note: Priyavrata was the first son of Manu but Maitreya was so eager to describe
pious activities that he immediately hegan to speak of Dhruva Mahárája, the son of
Uttánapáda.
9. D h r u v a tries to get on his father's lap: Once, Uttánapáda was patting the son of
Suruci, Uttama, on his lap. Dhruva also tried to get on his lap, but the King did not
welcome him.
Note: The King was equally affectionate towards both sons. But because of his
favouritism towards Suruci, he could not welcome Dhruva, despite of his feelings.
10. Suruci's envy and pride: Seeing this, Suruci became very envious (irsyam) and
with great pride (garvitá) she began to speak, while the King listened.
11. Y o u don't deserve: " M y child, although you are also the son of the King, you did
not take birth from my womb. So, you do not deserve to sit on your father's lap or
the throne."
12. Impossible desire: "Being a child, you are unaware that you were not born of my
womb but that of another woman (anya-stri-garbha-sambhrtam).
Know that your
desire is impossible to fulfil (durlabhe 'rthe manorathah)."
13. Worship the L o r d to enter my womb: " I f you still desire to sit on the King's lap,
then worship the Lord by austerities (tapasárádhya purusam). After satisfying the
Lord, by H i s mercy (tasyaivanugrahena), place yourself in my womb."
Note: She indirectly told him to first die and then take his next birth in her womb.
14. Dhruva's anger: Pierced by harsh words (durukti), Dhruva breathed heavily in
anger, like a snake struck by a stick. Seeing his father silent without protest, he
immediately went to his mother weeping.
15. Suniti aggrieved: Suniti immediately lifted Dhruva onto her lap. Hearing about
the harsh words of her co-wife from the other palace residents, she became aggrieved.
16. Suniti's condition: Losing her patience (utsrjya dhairyam), Suniti lamented
(vilalápa) remembering the words of her co-wife, and burned in grief (soka-dávaagniná) (like a creeper burned by a forest fire) and shed tears.
L i n k : Not knowing any remedy for the painful situation, Suniti spoke to Dhruva as
follows:
Canto 4
1 7 - 2 3 : S u N í T i DIRECTS D H R U V A T O W O R S H I P THE L O R D
17. D o not wish ill-fortune for others {tnamangalam tata paresu mathstha), because
one who inflicts pains upon others suffers himself from that pain (bhutikte jano yat
para-duhkhadas tat).
18. Whatever Suruci has said is true, because your father feels ashamed to accept
me as his wife or even as a maidservant. Y o u have taken birth from an unfortunate
woman and have grown up by drinking her breast milk.
19. Execute her iustructiou of worshipping the Lord's lotus feet (drddhayddhoksajapáda-padmath),
without being envious of her (vimatsarah), if you desire to sit on the
same throne as your stepbrother.
20-21. Only by worshipping the Lord's lotus feet (yasydtighri-padmath paricarya)
-
(i) Brahmá, your great-grandfather, acquired qualifications to create this universe
(ii) Manu, your grandfather, achieved matériái happiness (bhaumath sukhath) and
later liberation (dpavargyam), which are difficult to achieve by other means.
22. So you also take shelter of the Lord - (?) who is kind to his servant (bhrtyavatsalath) and (ii) whose lotus feet are sought by aspirants of liberation. Situate the
Lord in your heart (manasy avasthdpya) purified by bhakti-yoga
(nija-dharma
bhdvite) and always engage in H i s service {bhajasva pürusam) without deviation
(ananya bháve).
tam eva vatsásraya
bhrtya-vatsalath
mumuksubhir
mrgya-padábja-paddhatim
ananya-bháve
nija-dharma-bhávite
manasy avasthdpya bhajasva pürusam
Note A: Bhrtya-vatsalam indicates that the Lord's affection for His servant is more
than the affection of millions of mothers put together.
Note B: Even a small child like Dhruva can be purified by the path of bhakti-yoga,
but not by karma-kattda or demigod worship. As soon as one places the Supreme
Lord in one's heart, everything becomes easy and successfui.
23. N o one else is capable of extinguishing your distress except the lotus-eyed Lord.
Laksmi, who holds a lotus in her hand, is sought by many demigods, but even she
chooses to engage in His service.
ndnyath tatah padma-paldsa-locandd
duhkha-cchidath te mrgaydmi kancana
yo mrgyate hasta-grhita-padmayd
sriyetarair anga vimrgyamdtiayd
'Ö^A ' Ö T A 'ifilii' *?*ílí 'í-
4.8 Dhruva Mahárája Leaves Home for the Forest
1^^^^^^ 24-34: NÁRADA TESTS D H R U V A ' S DETERMINATION
24. Dhruva leaves home: Hearing his mother's instructions for fulfilling his desire
[artha-dgamam vacah), Dhruva controlled his mind by his intelligence and left home.
25-26. Nárada was astouished hearing this news and approached Dhruva. Touching
the boy's head with his all-virtuous hand (agha-ghnena), he spoke to himself, "How
wonderful are the ksatriyas who cannot tolerate even a slight infringement upon their
prestige (mdna-bhangam amrsyatdm). Though just a small child, he has taken the
harsh words of his stepmother seriously."
Note: How did Nárada know about Dhruva? (i)
ffi)
Nárada is trikdla-jna, and knows everyone's heart just like the Supersoul.
As soon as the Lord understands that a living entity is detennined and serious
about entering devotional service. He immediately sends His representative.
27-34: Nárada speaks to Dhruva
27. Don't be affected by honour or dishonour {sammanarh, avamanam) as you are
just a child attached to playing.
Link: "But if you are so developed to understand honour and insult, then you should
also have known that honour and dishonour are both destined only by one's karma."
28. Dissatisfaction is due to karma: Though dualities exist, the cause of
dissatisfaction {asantosa-hetavah) is only one's illusion {mohám), due to previous
karma {nija-karmabhih).
29. So, an intelligent person is satisfied {paritusyet) with whatever comes,
favourable or unfavourable, understanding that it is the Lord's supreme will (isvaragatim, daivopasdditarh).
Link: Ndrada came to Dhruva under the direction of the Lord just to initiate him, yet
he is testing Dhruva's determination to execute the process.
30. It is very difficult to satisfy the Lord {durdrddhyo), whose mercy you desire, by
the process taught by your mother.
31. Many mystic yogis failed to understand the path of God realization by samddhi
and austerities, despite trying this process for many births with detachment.
32. Therefore, you should give up your endeavour for it will not be successfui.
When you are grown up, you can attempt this.
33. One who endures any condition of life (happiness or distress), offered by the
supreme will {daiva-vihitam), can cross over the darkness of nescience.
Canto 4 Overview
I
fi*A"€*A'*2*A"€*
yasya yad daiva-vihitam
sa tena sukha-duhkhayoh
átmánam tosayan dehi tamasah páram rcchati
Note: By experiencing happiness, one's pious acts are being exhausted, and by
suffering, one's sinfui acts are being exhausted. By satisfaction in both situations, one
crosses over samsara (tamasah).
34. Surpassing miseries:
Upon meeting a . . .
One should...
gunádhikdn mudarh lipsed
More qualified person
Rejoice (not envy)
anukrosarh gunddhamdt
Less qualified person
Feel compassion (not contempt)
maitrim samdndd anvicchen
Equally qualified person Be friendly (not be competitive)
na tdpair abhibhüyate
Thus one is never affected by the threefold miseries.
3 5 - 3 8 : D H R U V Á EXPRESSES H I S AMBITIOUS
|
Goav
35-36.1 can't accept your good advice: Whatever you have explained for attainment
of peace of mind is certainly a very good instruction. But I am not very submissive
(avinitasya) due to my ksatriya temperament. Therefore, your valuable instructions
do not stand in my heart that has been pierced by Suruci's harsh words (durvacah).
37. Advise an honest path to achieve my goal: I desire the most exalted position in
the three worlds (padarh tri-bhuvanotkrstam),
one which has not been attained by
my forefathers or others (even Brahmá).
38. Y o u can fulfil my desire: Playing your vina, you travel for the welfare of the
entire universe, just like the sun.
1 9 - 6 2 : NÁRADA INSTRUCTS D H R U V A O N THE PROCESS T O ATTAIN H I S G O A L
39. Narada became pleased (prttah) and mercifully (anukampayá)
following expert advice:
gave Dhruva the
40. I recommend devotional service to Lord Vásudeva, which is described by your
mother. Absorb yourself in H i s worship (bhaja tam
pravanátmaná).
41. T h e only way: Worship of the Lord's lotus feet (hareh pdda-sevanam) is the only
method even for achieving the goals of dharma, artha, káma and moksa.
42. Go to Madhuvana on the bank of the Yamuná, where the Lord resides eternally
(nityadd) and become purified (suci) there.
43-44. Practice astáhga-yoga: Take bath three times a day in the auspicious (sive)
Yamuná (yama and niyama), then sit on your dsana, do prdndydma (three kinds of
:mLmmBf£í£mm:m0:tf¥m:mB
4.8 Dhruva Maháraja Leaves Home for the Forest
breathing exercises - recaka, püraka, kumbhaka), gradually control the life air, the
mind and senses (pratydhdra). Thus being free from matériái contamination, meditate
on the Lord with an undisturbed mind (manasd gurund gurum) (dhdrana, dhydna).
45-51: Description of the Lord's form for meditation
45
46
prasáddbhimukhath sasvat
Always prepared to offer causeless mercy
prasanna-vadaneksanam
Has a joyful face and glancé
sundsarit subhruvam
Has beautiful nose and eyebrows
cáru-kapolath
sura-sundaram
Has beautiful forehead
tarunath ramaniydngam
Youthful and has attractive limbs
arunostheksanádharam
His lips and eyes like the rising sun
pranatdsrayanath nrmnath
The shelter of the surrendered
More beautiful than all the demigods
Transcendentally pleasing in all respects
47
48
49
50
51
saranyam karundrnavam
Worthy of surrender and an ocean of mercy
srlvatsdnkarh ghana-syámam
Bears Srivatsa mark on chest, blue in complexion
purusam vana-mdlinam
A person; Wears a flower garland
sankha-cakra-gadd-padmair
With conch, disc, club and lotus
abhivyakta-caturbhujam
Has four arms
kiritinath kundalinam
Wears jewelled crown and earrings
keyüra-valayánvitam
Wears jewelled necklace and bracelets
kaustubhdbharana-grivam
Kaustubha jewel around his neck
pita-kauseya-vdsasam
Wears yellow silk clothes
kdnci-kaldpa-paryastath
Waist is surrounded by a girdle of small bells
lasat-kdncana-nüpuram
Wears shining golden anklets
darsaniyatamam sdntam
Most charming to look at and peaceful
mano-nayana-vardhanam
padbhydm nakha-mani-srenyd
vilasadbhydrh samarcatdm
hrt-padma-karnikd-dhisnyam
Pleasing to the eyes and the mind
dkramydtmany avasthitam
Situated in the heart and intelligence of the jiva
Meditate on the Lord's smiiing who looks very
mercifully toward the devotee
Meditate regularly with great attention on the
greatest benedictor
smayamdnam abhidhydyet
sdnurdgdvalokanam
niyatenaika-bhütena
manasd varadarsabham
With the jewel-like naiis of His lotus feet glittering.
He stands on the whorl of the lotus of the hearts of
those who worship them
mMbMiWBBX¥:mtAMmB
Canto 4 Overview
52. Resuit of meditation: One is (?) freed from all matériái contamination (nirvrtyá),
[ii) enriched with the highest bliss {parayd sampannam), and [iii) never deviated from
it {na nivartate).
evam bhagavato rupam subhadram dhyayato manah
nirvrtyd parayd türnath sampannam na nivartate
53-54. Mantra-japa and worship: Along with the meditation, chant this highest
secret dvddasdksara-mantra - "ont namo bhagavate vdsudevdya" ( I will put it in
your right eat). You should worship the Lord's physical form with this mantra and
other various paraphernalia, according to place, time and prescribed methods.
Note A: Why is a confidential mantra mentioned in the writing of Bhágavatam? One may receive a published mantra anywhere, but unless it is accepted through
parampará, the mantra has no efficacy.
Note B: How could Dhruva who was not a bráhmana, pronounce pranava
omkára? - He did so on the authority of Nárada Muni.
55-56a. Ingredients: Worship the Lord by offering pure water, garlands, fruits,
fiowers, vegetables, etc, and tulasí leaves which are very dear to H i m [tulasyd
priyayd prabhum). Thus worship the Lord's form made of earth and water
(dravyamayim arcdrh), in the forest.
56b-58. Other instructions:
(i) Control your mind and speech (dbhrta-dtmd, yata-vdk)
(ii) Be peaceful (sdntah)
(iii) Be satisfied with eating whatever is available in the forest (mita-vanya-bhuk).
(iv) Meditate on the Lord's transcendental activities in H i s various incarnations.
(v) Follow the footsteps of previous devotees to worship the Lord
(pürva-sevitdh).
(vi) Chant the müla-mantra and mentally offer (mantra-hrdayena) items that are
unavailable, to He who is nondifferent from the mantra
(mantra-mürtaye).
59-60. Resuit of worship: When one thus engages in devotional service, seriously
and sincerely (amáyindm), with his mind, words and body according to the regulative
principles (bhaktimat), the Lord who increases the ecstasy of H i s devotee (bhávavardhanah), blesses him according to his desires.
6 1 . T o achieve special liberation (vimuktaye), one must be aloof from sense
enjoyment (viraktas cendriya-ratau)
and perform bhakti with bhdva without
cessation (nitantara).
62. Dhruva goes to Madhuvana: Dhruva then circumambulated Nárada, offered
obeisances and went to Madhuvana which is always imprinted with the lotus
footprints of Krsna (hares carana-carcitam).
^^ií
' Í A t ' A ÍAÍIÍÍ
4^jfií I^íTií
*lx
4.8 Dhruva Mahárája l
6 3 - 7 0 : NÁRADA M E E T S UTTÁNAPÁDA AND PACIFIES H I M
63. After Dhruva left, Nárada went to meet King Uttánapáda. After being welcomed
properly, Nárada spoke as follows:
64. W h y morose? - " O King, your face is withered. Have you been thinking of
something for a long time? Have you been hampered in following dharma, artha and
kdma?"
Note: Nárada did not inquire about moksa, but only regarding the state management,
which is meant for the advancement of dharma, artha and kdma. Generally, people
engaged in such affairs are not interested in moksa.
6 5 - 6 7 : Űttánapáda's regrets his unkind dealings with Dhruva
65. Merciless and henpecked: I am henpecked [strainena) and merciless (akarunáátmand) and have banished [nirvdsitah) my young devotee son and his mother.
66. Unprotected son: M y son is unprotected (andtham) in the forest. He might be
tired, hungry, lying down and the wolves might have attacked him.
67. C r u e l : I was conquered by my wife {stri-jitasya)\ See my cruelty (daurdtmyam)\
Most vile (asat-tamah), I did not welcome my son when he tried to climb on my lap.
6 8 - 7 0 : Nárada informs about Dhruva's safety and future success
68. Do not be aggrieved about your son: (?) He is well protected by the Lord (devaguptam) and (ii) though his greatness is yet unknown, His fame will soon spread
throughout the universe (prdvrnkte yad-yaso jagat).
69. Most difficult task: Your son is very competent. After performing tasks difficult
even for the demigods (suduskarath karma krtvd), he will soon return home and will
spread your reputation.
Note: The most difficult task in life is to satisfy the Supreme Personality of Godhead,
and Dhruva Mahárája was going to do that with his determination.
70. After hearing from Nárada, Uttánapáda gave up interest in his wealthy kingdom
and simply began to think of his son.
7 1 - 7 7 : DHRUVA'S SEVERE AUSTERITIES
71. A t Madhuvana, Dhruva took his bath in the Yamuná and observed fasting that
night. Then he worshipped the Lord as instructed by Nárada Muni.
I
Canto 4 Overview
ÍffSCil"*!* iff^^^
fi*
•
*?y!-""»^#7j5X'#7u.*"a--*j»
7 2 - 7 7 : Austerities of Dhruva
Verse
Month
Dhruva Sustaíned on...
Once in...
72
First
Kapittha fruits and berries
Three days
73
Second
Dry grass and leaves
Six days
74
Third
Warer
Nine days
75
Fourrh
Air
Twelve days
76-77. B y rhe fifth month, Dhruva controlled his brearh and mind, stood motionless
on one foot like a pillar and meditated on rhe Lord's form without diversion.
7 8 - 8 2 : EFFECT OF DHRUVA'S MEDITATION
78. T h e three worlds rrembled: When Dhruva thus captured rhe Lord, rhe refuge of
rhe rotál matériái creation (ddháram mahad-ddindth) and rhe master of all living
entiries (pradhdna-purusesvaram), rhe three worlds began to tremble.
79. Earth was pushed down: As Dhruva kept himself sreadily standing on one leg,
rhe pressure of his big toe pushed down half rhe earth.
80. Everyone suffocated: When Dhruva became pracrically one in heaviness with
Lord Visnu, due to his full concentration, and closing all the holes of his body, rhe
demigods and residents of all rhe planets felt suffocated and took shelter of rhe Lord.
Note: How could Dhruva become so heavy and push down the earth and
suffocate the universal inhabitants? - Although hundreds of people sitring in an
airplane remain individual unirs, they each share in rhe torai force of rhe airplane.
Similarly, Dhruva, because of his concentration on the Lord, became almost the totál
heaviness and could push down the earth. Moreover, by such spiritual power his unit
body became rhe torai body of the universe. Thus when he closed the holes of his unit
body to firmly concentrate his mind on rhe Lord, all the units of the universe (the
living entities, including demigods) felt suffocated.
81. Demigods to the L o r d : "Dear Lord, we have never experienced such suffocation
(prdna-rodham). Y o u are rhe refuge of all living entities
[cardcarasydkhila-sattvadhdmnah) and are worthy of taking shelter [saranyam). Therefore we have
approached you. Kindly save us from this danger."
82. T h e Lord to the demigods: "Do not be perturbed. Ir is due to the severe
austerities of Dhruva, who is now fully absorbed in thought of Me (sangatdtmd). I
shall stop him and thereby, all of you will be saved. Please return."
3**
4.9 Dhruva Mahárája Returns Home
Jl
Y.
4 . 9 DHRUVA MAHÁRÁJA RETURNS H O M E
1-5: The Lord
appears and
empowers Dhruva
to speak
1-3: Dhruva sees the Lord and feels ecstasy
4-5: The Lord touches Dhruva with His conch
6-17: Dhruva
Mahárája's prayers
. 18-19:1 will award your matériái desires along with prema
20-22: Dhruvaloka; ruling for 36,000 years without old
age
18-26: The Lord
bestows
benedictions to
Dhruva and
departs
23: Uttama and Suruci will die in future
24: Sacrifices, Enjoyment and Remembrance at the end
_25: Having gone to Dhruvaloka you will not return_
26: The Lord departs
27-28: Dhruva's displeasure and Vidura's inquiry about it
29-31: Dhruva thought, "I have attained the rarest, hut
feli"
4.9
Dhruva
Mahárája
Returns
Home
32: Demigods bewildered my intelligence
27-36: Dhruva's
regret
33-35: Under the influence of maya, I prayed for useless
things
36: People who taste the Lord's lotus feet don't ask for
matériái things
_ _ _ _
37-53: Reception
of Dhruva
37-45: Uttanapada receives Dhruva
46-47: Even Suruci hiesses Dhruva;
Everyone respects a devotee
y
_ 48: Uttama and Dhruva embrace each other
49-53: Suniti emhraces Dhruva; people praise Suniti
54-64: Description
of the city and
palace
65-67:
Uttanapada
enthrones Dhruva
and retires
54-59: Decorations in the city and Blessings on Dhruva__
_...
60-64: Description of the palace
Seeing Dhruva's qualities, Uttanapada enthrones him as
emperor and retires
imBmMtimMimmiíMmm
Canto 4 Overview
1 - 5 : T H E L O R D APPEARS AND EMPOWERS D H R U V A T O SPEAK
H
1. T h e L o r d goes to see D h r u v a : Thus being reassured by the Lord, the demigods
were relieved of fear and returned. Then the Lord got on the back of Garuda and
went to Madhuvana to see His servant Dhruva
(bhrtya-didrksayá).
Note: This incarnation is known as Prsnigarbha. He created the planet known as
Dhruvaloka for the habitation of Dhruva Mahárája.
2. D h r u v a sees the L o r d : The brilliant lightning-like form of the Lord, on which
Dhruva was fully absorbed in meditation, suddenly disappeared. Being perturbed, he
opened his eyes but saw that the Lord in that same form was situated externally.
3. Ecstasy of D h r u v a : Upon seeing the Lord, he was greatly agitated (ágatasádhvasah) and offered prostrated obeisances (dandavat). I n ecstasy, he seemed to (i) Drink His sweetness with his eyes (drgbhydm prapasyan prapiban iva)
(ii) Kiss His lotus feet with his mouth (cumban iva dsyena)
(iii) Embrace H i m with his arms (bhujaih iva dslisan)
Note: All these features indicate that he developed the eight kinds of transcendental
ecstasy in his body.
4. T h e Lord touches D h r u v a w i t h H i s conch: Understanding Dhruva's desire to
offer prayers and his inability to do so, the Lord mercifully touched H i s conch, which
was nondifferent from the Vedas (brahma-maya), to his forehead.
Note: When one is thus transcendentally inspired (brahma-maya), he becomes
perfectly aware of all Vedic conclusions and the sound he produces exactly
corresponds to the sound vibration of the Vedas.
5. Resuit of the touch of Lord's conch on D h r u v a (i) Attained words to describe the Lord (pratipáditárh girarh)
(ii) Understood the knowledge of the Lord and jiva
(parijndta-pardtma-nirnayah)
(iii) Offered his deliberate and conclusive (asatvararh) prayers to the Lord, whose
fame is wide spread (parisruta
uru-sravasam).
6. Enlivener of senses: Obeisances unto Y o u , who are all-powerful (akhila-saktidharah) and who have enlivened all my sleeping senses - hands, legs, ears, skin, life
force and especially power of speech, by Your internál energy (sva-dhdmnd).
wmgmjmMBík
4.9 Dhruva Mahárája Returns Home
fltiwfci-rnmrwri-iiin
imiiiilliiltl
yo 'ntah pravisya mama vácam imám prasuptám
sanjivayaty akhila-sakti-dharah
sva-dhámná
anyámé ca
hasta-carana-sravana-tvag-ádin
prándn namo bhagavate purusdya tubhyam
L i n k : The Lord enlivens the senses of His devotees with His internál energy (svadhdmnd). That same energy, as external potency (mdydkhyayd) engages others in
matériái
activities
of sense enjoyment and their senses become matériái
senses. Thus
things are manifested differently to different people.
7. Different manifestations by energies: Y o u are the supreme one, but by Your
energy (dtma-saktyd) called máyá, composed of gunas, You create the universe. As
Supersoul, Y o u enter the matériái senses (like fire entering wood) and manifest things
differently.
8. T h e only shelter: Brahmá could see and understand the universe by the knowledge
given by Y o u due to his surrender (bhavat-prapannah). You are the shelter of
aspirants of liberation (dpavargya-saranam), and the friend of the distressed (drtabandho). H o w can a learned person ever forget Your lotus feet?
Note: According to Srila Visvanátha Cakravarti Thákura this verse describes the
three types of devotees who approach the Lord (mentioned in BG 7.16) (/) The Lord gives knowledge to jndni-bhakta to see the world
(ii) The Lord's lotus feet are the shelter of a jijnásu-bhakta
(iii) The Lord is the friend of the drta-bhakta
9. Motivated worship: Foolish people (vimusta-matayah) influenced by Your mdyd
worship Y o u for matériái benedictions (kunapopabhogyam), which are available even
in hell (niraye 'pi), although Y o u are - (?) like a desire tree [kalpaka-tarum) and (??)
the cause of liberation (bhavdpyaya-vimoksanam).
Note: Here Dhruva considers himself a foolish arthárthi-bhakta (lowest among the
four sukrtina-bhaktas) who desire matériái benedictions from the Lord.
L i n k : Does it mean that the ultimate benefit of worshipping
(bhavdpyaya-vimoksanam,
the Lord is liberation
brahmdnanda) ?
10. Superiority of bhakti: Bliss derived from - (?) meditation on Your lotus feet
[tava pdda-padma-dhydndd) or (??) hearing Your glories from pure devotees (bhavajjana-kathd-sravana) - is far beyond brahmdnanda. Then what to speak of heavenly
happiness (which is ended by the sword of time)?
H ^ H
Canto 4 Overview
tjj'||'^í$í|í«5jr||^^^
yá nirvrtis tanu-hhrtdm tava pdda-padmadhydndd bhavaj-jana-kathd-sravanena vd sydt
sd brahmani sva-mahimany api ndtha md bhüt
kim tv antakdsi-lulitdt patatdm vimdndt
L i n k : But bhakti will not be mature and relishable without
the association
of
devotees. Therefore, Dhruva prays for that association.
11. I want the association of devotees who are pure-hearted (amaldsaydndm) and
engage in bhakti constantly. ( L i n k : But what about crossing samsdra?) Thus, I shall
easily cross (nesye) this dangerous bháva-sdgara,
by becoming mad (mattah) by
drinking the nectar of Your qualities and pastimes
(bhavad-guna-kathdmrta-pdna).
bhaktirií muhuh pravahatdm tvayi me prasango
bhüydd ananta mahatdm amaldsaydndm
yendhjasolbanam uru-vyasanam bhavdbdhim
nesye
bhavad-guna-kathdmrta-pdna-mattah
12. Association gives detachment: One who takes the association of devotees whose
hearts have smelled the fragrance (saugandhya-lubdha-hrdayesu) of Your lotus feet,
does not care for his matériái body, offspring, friends, home, wealth, wife, etc.
te na smaranty atitardm priyam isa martyam
ye cdnv adah
suta-suhrd-grha-vitta-ddrdh
ye tv abja-ndbha
bhavadiya-paddravindasaugandhya-lubdha-hrdayesu
krta-prasangdh
Note: From these verses it is understood that destruction of samsdra is a secondary
effect of bhakti, unsought by the devotees.
L i n k : The Lord might ask, "If you knew that devotees do not care for matériái
why did you worship Me for a matériái
things,
position?"
13. Supreme form: Previously I only knew the variety of gross and subtle elements
manifested as animals, trees, birds, reptiles, demigods, humans and the totál universal
form. But I had never experienced Your supreme form as I behold it now. A l l ways
of theorizing have now come to an end.
L i n k 13
14-16: The Lord might ask, "Ifyou
know Me now, teli Me who I am?"
14. Garbhodakasáyí V i s n u : At the end of the kalpa, everything manifested within
the universe enters into H i s belly. He lies on Sesa-nága and from His navel sprouts a
golden lotus, on which Brahmá appears. I offer respects to that Lord.
L i n k : The Lord might ask, "How am I different from the jivas if I also go to sleep?"
Sinf^'S^^A *33(r
4.9 Dhruva Mahárája Returns Home
15. Lord vs. jivas: (Therefore the Lord's activities such as sleeping are actions of His
cit-sakti)
H B ^^^^^
Quality of the Lord
Quality of the conditioned soul
Liberated only by Lord's mercy
Contaminated
Has little knowledge
Has a matériái bodily covering
Takes many forms
Not the cause
bhagavdrhs
try-adhisah
buddhy-avasthitim
Eternally liberated
Completely pure
Omniscient
Supreme soul
Changeless
Originál personality and
the cause
Full with six opulences
Master of three modes
Stable in intelligence
akhanditayd svadrstyd drastd
Constant seer through
the cit-sakti
sthitdv
Situated in action of
maintaining the universe
Enjoyer of sacrifices
nitya-mukta
parisuddha
vibuddha
átmá
küta-stha
ddi-puruso
adhimakho
L i n k : The Supreme Person is the originál
immediate cause of the matériái
Without good qualities
Controlled by the modes
Intelligence is subject to conditions of
waking, sleeping and dreaming
Has disrupted vision because his
intelligence undergoes waking,
sleeping, and dreaming
Cannot even maintain himself
Dependent on sacrifices
cause of all causes, but Brahman is the
manifestation.
Therefore Dhruva offered respects to
Brahman also.
16. Qualities of Brahman: (?) Has various energies (vividha saktayah) with contrary
natures (viruddha-gatayah), (ii) is the cause of matériái creation (visva-bhavam), (iii)
is one (ekam), (iv) unlimited (anantam), (v) originál (adyam), (vi) blissful (dnandamdtram) and (vii) changeless (avikdram).
Note: The saktis that are contrary in nature are - knowledge and ignorance, creation
and destruction, being born and not being born, being inactive and full of pastimes,
being neutral dtmdráma and being affectionate to the devotees.
L i n k : The Lord might have said, "1 agree that You know my svarüpa.
have no matériái
Though you
desire now, I will give you what you desired earlier." Describing
ignorance, Dhruva
prays for the sweetness of bhakti at His lotus feet, and
protection from matériái desires, which are obstacles to bhakti.
his
for
Canto 4 Overvíev
>t*1
17. Merciful Maintainer
satyásiso hi bhagavams tava
páda-padmam
Your lotus feet are the highest attainable
blessing, surpassing all matériái blessings.
Y o u are the very form of all humán goals,
ásts tathanubhajatah
purusártha-murteh
and are obtainable by those who worship
You without matériái desire.
apy evam arya bhagaván paripáti
dinán
vásreva vatsakam anugraha-kdtaro 'smán
You mercifully maintain even ignorant
devotees like me, like a cow which
protects her calf.
Note: T h e Lord's eagerness to give mercy - A cow gives milk to an ignorant calf
and protects it from wild animals even though the calf does not sérve her. Similarly
the Lord lets even the wretched persons [dinán] who worship H i m with matériái
desires, have a taste of the sweetness of bhakti at H i s lotus feet.
6-17: Dhruva Mahárája's prayers
6-7: Master of
senses
8-9: Shelter o f ;
devotees
6: Enlivener!
I ot my
senses
8 Shelter
• of jfíani,
I jijnásu and
i
árta
I bhaktas
7: You
manifest
differently
by Your
energies
9: Shelter
ot arthárthi
bhakta
1
,
10-12: Glory of
Bhakti and
Association
13-16: Glory of
the Lord
10: Bliss ot
bhakti >
brahmananda
and heavenly
pleasures
11:1 want the
association ot
pure devotees
12: Association;
gives
detachment
1
17: Please
protect and
maintain me
113: Your torm is
!
Supreme
14:
Garbhodakasáyí
!
Visnu
4 5 : Lord vs. jivas
16: Qualities ot
Brahman
8 - 2 6 : T H E L O R D BESTOWS BENEDICTIONS T O D H R U V A AND DEPARTS
18. Hearing the prayers of intelligent Dhruva [dhimatah], who had good intentions
(sat-sahkalpena), the Lord, who is very kind to H i s servants [bhrtyánurakto),
19. Bhadram te: " O prince, you have executed pious vows (suvrata),
your desire. Although your desire is very difficult to fulfil (durápam),
along with prema [bhadram te).
spoke.
and I know
I w i l l award it,
4.9 Dhruva Mahárája Returns Home
Note: Dhruva was now aspiring for the stage of love of God and became afraid of his
previous matériái desires. The Lord assured him that he would not be bereft of the
Lord's love, by saying, "All good fortune unto you (bhadram te)."
20-21.1 shall award you Dhruvaloka w h i c h (i) continues to exist ever after dissoiution.
(ii) is not ruled by anyone
(iii) is circumambulated by all the luminaries, like bulls treading around a central
pole to grind grains.
(iv) is circumambulated by all the stars inhabited by the great sages like Dharma,
Agni, Kasyapa and Sukra, keeping it to their right.
22. Y o u w i l l rule with dharma (dharma-samsrayah) for 36,000 years, after your
father retires to the forest. Your senses will remain strong (avydhata indriyah).
23. Y o u r hrother, Uttama w i l l die in the future while hunting, and his mother
(Suruci) will be devoured by a forest fire while searching for him.
24. Sacrifices, Enjoyment and Rememhrance at death: After worshipping Me, the
heart of sacrifice (yajha-hrdayam),
by sacrifice and great charities (puskaladaksinaih), and after enjoying blessings in this world, you will remember Me at the
time of death (ante mám samsmarisyasi).
25. Thereafter, you w i l l go to M y planet (Dhruvaloka), which is - worshipped hy
all planets (sarva-loka-namaskrtam) and is situated above the planets of the seven
rsis- Having gone there you will not return."
Note: Dhruvaloka, or the polestar, is the abode of Lord Visnu within this matériái
world. Upon it there is a milk ocean, within which is an island called Svetadvipa. At
the time of dissoiution of this universe, the eternal Dhruvaloka remains, like other
Vaikunthalokas beyond this universe.
26. T h e Lord left: After being worshipped and after offering him His abode. Lord
Visnu, on the back of Garuda, returned to His abode, as Dhruva looked on.
27-36: DHRUVA'S REGRET
27. Dhruva's displeasure: Despite achieving the desired resuit of his determination
(sanklapa-nirvánam),
by worshipping the lotus feet of the Lord, Dhruva was not very
pleased (nátipritah). He returned to his home.
28. Vidura inquired about Dhruva's displeasure: " I n just one life, Dhruva achieved
the Lord's abode by worshipping His lotus feet (tac-caranárcanárjitam).
This is very
rare (sudurlabham). Though very wise (artha-vit), why did he still feel unfulfilled?"
r.into 4 OvcTviow
'^¥mzmzmmímm
Maitreya continued 29. Dhruva felt remorse: Dhruva, remembering his past aspirations, felt totally
unqualified to accept mukti (association with the Lord) awarded by the Lord (muktipati). Hence, with intense shame, regret, humility and disgust he spoke to himself.
Note: When the Lord said that he would fulfil his matériái desires and also punish his
stepmother, Dhruva became ashamed and repented, thinking the Lord knew his crime
of possessing matériái desires, being not service to the Lord but service to the senses.
30-35: Lamentation of Dhruva
30. Attained the rarest, but feli: "Having attained the shade of the Lord's lotus feet
in just six months, which even great personalities (like the Kumáras) could attain only
after many births, I feli from that position due to having other desires (prthak-matih).
Note: Dhruva remembered that he was situated in the shade of the Lord who was
seated on Garuda.
31. I desired perishable things, although attaining the lotus feet of the Lord, who
can destroy matériái existence (bhava-cchidah). I am unfortunate
(manda-bhágya),
bodily conscious {anátmyam) and foolish!
32. T h e demigods bewildered my intelligence, being intolerant and envious of my
being elevated to Vaikuntha. Thus, I could not accept the genuine advice of Nárada.
33. Máyá's influence: Taking shelter of the Lord's mdyd, I was sleeping on her lap.
Under a vision of duality, I saw my hrother as my enemy, and falsely lamented.
34.1 prayed for useless things, which are like medicine given to a dead man. Having
pleased the Lord (jagaddtmdnam) who is difficult to please (dusprasddanam), I
prayed for matéria! enjoyment, devoid of fortune.
35. I wanted matériái prosperity, name and fame (mdnah), although the Lord
offered me His personal service (svdrdjyam). I was like a foolish poor man who asks
for only a few grains of broken rice from an emperor.
Maitreya to Vidura 36. Satisfaction in Service
na vai mukundasya paddravindayo
rajo-jusas tata bhavddrsd jandh
vanchanti tad-dásyam rte 'rtham atmano
yadrcchayd labdha-manah-samrddhayah
-iWiMHMW
Persons like you who taste the dust from
Mukunda's lotus feet (rajo-jusah)
are always satisfied in serving Him and
never ask for matériái prosperity. Their
minds are completely satisfied with
whatever comes on its own accord.
m¥m:mBm^mmmBm:MB
'54^0'ÖMÍr*^^
4.9 Dhruv a Maharaja Returns Home
L i n k : Now Maitreya
describes Dhruva's returning from Madhuvana and meeting his
relatives.
3 7 - 5 3 : RECEPTION O F D H R U V A
37-38. Uttánapáda couldn't believe his fortune when he heard that Dhruva was
coming back. Nevertheless, keeping faith on Nárada's words (4.8.69), Uttánapáda
became elated and presented the messenger with a valuable necklace.
39-40. He eagerly came out of the city on a chariot, with elders, ministers and
friends, with the sounding of conches, drums, flutes, and the cbanting of the Yedas.
41. Suniti, Suruci and Uttama also came out, riding in a palanquin.
Note: After being comforted by Nárada, Uttánapáda showed favour to Dhruva's
mother, and did not show favour to Uttama's mother. Suniti, endowed with the best
behaviour, had Suruci and Uttama ride in her palanquin.
42-44, Uttánapáda meets D h r u v a : Seeing Dhruva, Uttánapáda hastily got down
from his chariot and with great affection, embraced the boy who had destroyed
unlimited sins (hatdsesdgha-bandhanam) by the touch of the Lord's feet (visvaksena
anghri-samsparsa). His long-cherished desire fulfilled, the King smelled Dhruva's
head again and again and bathed him with cold tears.
45. D h r u v a offered respects: Dhruva, the foremost of all nobles
(saj-jandgranih),
paid obeisances to his father's feet and bowed his head at the feet of his two mothers.
Note: Dhruva paid obeisances to Suruci also, because after seeing the Lord, he was
completely freed from all contamination of matériái desire.
46. Suruci blessed D h r u v a : Seeing Dhruva fallen at her feet, Suruci picked him up,
embraced him, and with tears blessed him, " M a y you live long!"
L i n k : How is it that Suruci is showing affection to Dhruva whom she hated before?
47. Everybody respects a devotee: A l l living beings naturally offer respect to that
person who has transcendental qualities due to friendly behaviour with the Lord, just
as water automatically flows down by nature.
yasya prasanno bhagavdn gunair maitry-ddibhir harih
tasmai namanti bhütdni nimnam dpa iva svayam
48. Uttama and D h r u v a embraced each other, overwhelmed by the ecstasy of love
and affection. Their hairs stood on end and they shed torrents of tears.
49. Suniti embraced D h r u v a , who was dearer to her than her own life. Thus she
forgót all matériái grief and was satisfied by touching his body.
•
'í*-*»5,''**3< J l x ^ - * x 5 > ^ * : * - - « J € x ^ 3 c ? 5 , ^ * *
50. Abhiseka of D h r u v a : Suniti was the mother of a great hero (vtra-sü). Her tears,
along with milk from her breasts, wet Dhruva's body. This was auspicious.
Note: The auspiciousness of the abhiseka ceremony performed by his mother
indicates that Dhruva Mahárája would soon be installed on the throne of his father.
51-52. People praised Suniti: " B y good fortune your son, destroyer of suffering, has
come back after being lost for a long time. He will protect the whole earth. Y o u must
have worshipped the Lord, who delivers His devotees from dangers
(pranatdrti-há)."
Persons who constantly meditate upon H i m conquer unconquerable death."
53. Back to the city: When everyone was thus praising Dhruva, the King, being
pleased, placed Dhruva and his hrother on an elephant and returned to his city.
5 4 - 5 9 : DECORATIONS IN THE C I T Y AND BLESSINGS O N DHRUVA
| | |
54. C i t y : The whole city was decorated with columns of banana trees, betel nut trees,
and many shark shaped arched gateways.
55. Doors: Each and every door was draped with mangó leaves, coloured cloth and
strings of pearls, and was decorated with water pots and lamps.
56. Gates, walls and domes: The city's gates and surrounding walls were all
decorated with golden ornaments. The domes of the city palaces glittered, as did the
domes of the beautiful airplanes which hovered over the city.
57. Streets and watchtowers: A l l the quadrangles, lanes, streets, and watchtowers
had been cleansed and sprinkled with sandalwood water. Flowers and fruits, and
auspicious grains such as rice and barley, were scattered all over the city.
58-59. T h e chaste women offered their blessings upon Dhruva as he passed on the
road, showering him with white mustard seeds, barely, curd, water, dürva grass,
fruits and fiowers. While hearing their pleasing songs, Dhruva entered the palace.
6 0 - 6 4 : DESCRIPTION O F THE PALACE
|||||||||||^^
60. Dhruva thereafter lived in his father's palace, covered with valuable jewels, and
being cared for by his affectionate father. He lived like a demigod in heaven.
6 1 . T h e 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 furniture were made of gold.
62. Walls were made of marble with many engravings made of valuable jewels,
which depicted beautiful women with jewel lamps in their hands.
4.y Dhruva Maháraja Returns Home
63. Pleasant gardens were fiiled with trees brought from heaven. I n those trees were
pairs űf sweetly singing birds and buzzing, intoxicated bumblebees.
64. Lakes with emerald staircases were fiiled with blue and white Iotuses, swans,
ducks, cakravdkas and cranes.
6 5 - 6 7 : UTTÁNAPÁDA ENTHRONES D H R U V A AND RETIRES T O THE FORES
65. Saintly Uttanapada wondered, hearing and seeing the great influence of Dhruva.
66. Dhruva's qualities and coronation: Seeing - (?) Dhruva's maturity (üdhavayasam), (ii) the ministers' approval (prakrtlndth ca sammatam) and (?'?'?') the
citizens' love for him (anurakta-prajam) - Uttánapáda enthroned Dhruva as emperor
of this planet.
67. Uttánapáda retired: After considering his advanced age and deliberating on the
welfare of his spiritual self, King Uttánapáda became detached and entered the forest.
¥.^MBm¥i^M^:¥:mBmM
51
. 1 0 DHRUVA MAHÁRÁJA'S FIGHT W I T H THE YAKSAS
1-2: Dhruva's marriages and descendants
3-7: Uttama killed by a Yaksa; Dhruva goes to Alakapuri
4.10 Dhruva
Mahárája's
fight with the
Yaksas
8-12: Dhruva and the Yaksas release arrows at each other
H
13-17: Analogies describing Dhruva defeating and killing the Yaksas
18-21: The injured Yaksas flee from the battlefield and Dhruva
anticipates an attack
22-28: lliusions created by the Yaksas to bewilder Dhruva
29-30: Sages arrive and offer prayers for Dhruva's protection
L i n k : Mahárája
Uttánapáda,
a rájarsi,
enthroned his worthy son Dhruva,
was anxious for self-realization.
He thus
and retired to the forest (4.9.67), even before
getting his son married.
f - 2 : DHRUVA'S MARRIAGES AND DESCENDANTS
1. D h r u v a + Bhrami (daughter of Prajápati Sisumára)
2. Dhruva + Ilá (daughter of Váyu)
3-30:
1 sons, Kalpa and Vatsara.
a beautiful daughter and a son, Utkala.
UTTAMA'S D E A T H AND D H R U V A ' S F I G H T W I T H THE YAKSAS
3- 7: Uttama killed by a Yaksa. Dhruva goes to Alakapuri
3. Uttama's death: Dhruva's hrother, Uttama was killed by a Yaksa while hunting.
Suruci also died. (These events were predicted by the Lord in 4.9.23.)
4- 5. Dhruva's anger: Hearing this, Dhruva was overwhelmed with anger and
lamentation and headed north to reach Alakapuri, the city of the Yaksas (followers of
Lord Siva).
©
6-7. D h r u v a blew his conch and the sky echoed. The wives of the Yaksas became
frightcned. Unable to tolerate that sound, the Yaksas came out to attack Dhruva.
8-12: Dhruva and the Yaksas release arrows at each other
8. Three arrows: Dhruva began killing them by shooting three arrows at a time.
9. Yaksas praise D h r u v a : The Yaksas, being shot in their foreheads, anticipated
defeat. But still, in a ksatriya spirit, they praised Dhruva's feat in their minds.
to. Six arrows: Intolerant, like snakes being trampled, the Yaksas shot six arrows
each at Dhruva, in retaliation.
t t - t 2 . T h e 130,000 Y a k s a soldiers began angrily showering Dhruva, his chariot and
his charioteer with various types of weapons.
13-17: Analogies of the Fight
1%
P
Description
Analogy''
Significance
13
Dhruva became
covered by a
shower of weapons
As a mountain is
covered by torrents
of rain (ásárena
yathá girih)
With rain, dirty things are washed
from a mountain. Similarly, with
the arrows, whatever incompetence
Dhruva had, was washed away and
his vigour was renewed.
14
The Siddhas cried
as Dhruva
appeared to mérge
among the Yaksas
As the sun sets in the
ocean [süryo
magnak arnave)
Although seeming to drown in the
ocean, the sun is not harmed.
Similarly Dhruva had no difficulty.
15
As the Yaksas
proclaimed victory,
Dhruva re-emerged
As the sun appears
from foggy mist
(nihdrdd iva
bhdskarah)
Insignificant fog cannot cover the
sun. By comparison to the sun,
Dhruva's greatness is affirmed.
16
Dhruva scattered
the Yaksas'
weapons with his
arrows
As the wind scatters
clouds in the sky
[ghanáníkam
ivánilah)
His twanging bow created dismay
17
His sharp arrows
pierced their bodies
As thunderbolts
pierce mountains
[girin asanayo
yathá)
Earlier the mountain of Dhruva was
revitalized by the Yaksas' attack.
Now the mountain of Yaksas are
being killed by Dhruva's attack.
18-21: The injured Yaksas flee from the hattlefield
18-19. C u t limbs and ornaments: The battlefield, attractive to the minds of heroes,
was filled with the bodily limbs and the ornaments of the Yaksas.
20. Yaksas fled: The injured Yaksas fearfully fled the battlefield, like elephants
defeated by a lion.
21. Dhruva's suspicion: Observing no Yaksas on the battlefield, Dhruva desired to
see Alakapuri. But being doubtful of the deceptive Yaksas, he did not enter the city.
22-28: lliusions created hy the Yaksas to hewilder Dhruva
22-24. Dust storm and rain: While expressing his doubts to his charioteer, Dhruva
heard sounds as if an ocean were there, and then a dust storm appeared. Within a
moment, the sky was overcast with clouds, lightning and thunder. It rained blood,
mucus, pus, stool, urine, etc. Even humán trunks began to fali.
25. Mystic mountain: Dhruva then saw a mountain in the sky. Hailstones feli from
all directions along with maces, swords, clubs and showers of stones.
26. Animals: Deadly snakes, mad elephants, tigers and lions approached to devour
him.
27. Ocean: The fierce ocean, roaring with waves, approached him as if it were the
time of dissoiution.
28. Visions: The cruel-natured Yaksas created many such visions by their demoniac
powers, to terrify the cowardly.
29-30: Sages arrive and offer prayers for Dhruva's protection
29. Sages arrived: Hearing that Dhruva was overpowered by the illusory tricks of the
Yaksas, the great sages immediately arrived to encourage him.
30. Prayer by the Sages: " M a y the Supreme Lord Sárhgadhanvá, who relieves the
distress of devotees [avanatárti-haro)
kill your enemies. Simply by cbanting or
hearing His holy name, one can easily be protected from insurmountable death.
Note: By offering this prayer, the sages also reminded Dhruva about the náráyanástra
weapon, which is capable of destroying this illusion.
munaya ücuh
auttánapáda bhagavárhs tava
sárngadhanvá
devah ksinotv avanatárti-haro
vipaksán
yan-námadheyam
abhidháya nisamya cáddhá
loko 'njasá tarati dustaram anga mrtyum
4.11 S\.iv.iinl)liu\.i Mami Vlvises Dliiu\a
4 . 1 1 SVÁYAMBHUVA M A N U ADVISES
DHRUVA MAHÁRÁJA T O STOP FIGHTING
1-5: Dhruva
overcomes the
Yaksas' illusions and
massacres them
1-3: Dhruva employs the náráyanástra on the
Yaksas
4-5: As the agitated Yaksas rushed, Dhruva cut \
their limbs and sent them to Satyaloka
í
7: Excessive anger is the sinfui path of ignorance
6-14: Manu's
reasons not to k
the Yaksas
4.11
Sváyambhuva
Manu Advises
Dhruva to
stop fighting
/ 8: It's not befitting our dynasty, condemned by I
í/|^
the virtuous
_______J
9: It's the fault of only one Yaksa!
10-12: Killing others' bodies (temples of Lord) is
\ the bodily conception. You are destined to go
to Vaikuntha; be exemplary
13-14: Focus on pleasing the Lord
15-18: By His inconceivable energies, the
; Supreme Lord is the indirect cause of the crea­
tion, maintenance and destruction of everyone
15-26:
Understanding the
ultimate cause as
the Supreme Lord
19-21: As Time, the Lord is neutral towards
everyone and awards happiness or distress as
per one's karma
22-24: Different philosophers may have
different opinions, hut the Lord is the ultimate
cause of hirth and death (of your hrother also)
25-26: But the Lord is unaffected as He does
everything hy His energies.
27-29: Turn your attention to the Lord who is
the controller and is transcendental
27-35: Give up
anger and surrender
unto the Lord
30-32: Regain your natural position hy bhakti.
Give up anger and the bodily concept of life.
33-34: Pacify Kuvera
i
Canto 4 Overview ' ^ ^ f i í ^ ' M * ^ ^ ^ ^ ^ ^ ^ ^
- «-^»*x**-<Jfv<*-«-*'»''^7_»f
x**3fc.*íx*^^-»€x^
1-5: DHRUVA O V E R C O M E S THE YAKSAS' ILLUSIONS AND MASSACRES T H E M
1-2. Náráyanástra vanquished illusions: Hearing the encouraging words of the
sages, Dhruva Mahárája performed ácamana and fixed the náráyanástra on his bow.
Then the illusions immediately vanished, just as suffering disappears when knowledge
arises (klesá jnánodaye
yathá).
3. A r r o w s : The weapon fired arrows with shafts of gold and feathers of swans,
which entered the enemy soldiers with a tumultuous sound, like peacocks in a forest.
4. Yaksas agitated: Oppressed by those sharp arrows, the Yaksas were agitated and
angrily rushed at Dhruva with raised weapons, like snakes with raised hoods
attacking Garuda.
5. D h r u v a kills them: Dhruva then cut off the limbs of the Yaksas with his arrows
and sent them to the planet above the sun globe (Brahmaloka), which is attainable
only by first class brahmacárts (ürdhva-retasah
or jnánis).
Note: To be killed either by the Lord or a pure devotee is very auspicious for the nondevotees. However, the Yaksas killed by Dhruva, although entering Satyaloka, will
not be liberated at the end of Brahmá's life, but will come back to this earth.
6-14:
SVÁYAMBHUVA M A N U ' S REASONS N O T T O KILL T H E YAKSAS
6. M a n u arrived: Seeing the many innocent Yaksas being killed, Sváyambhuva Manu
approached his grandson Dhruva Mahárája along with many sages, and spoke out of
compassion.
7. Excessive anger is sinfui: "Enough! Excessive anger (atirosa) is the sinfui path of
ignorance (tamo-dvárena
pápmana). Y o u already killed many offenceless Yaksas.
8. T h i s act is: (?) not befitting our dynasty (násmat kulocitam) and (?'?') condemned by
the virtuous (sad-vigarhitam).
9. K i l l i n g many for one's fault: It has been proven that you are affectionate to your
hrother and aggrieved about his death. But for the fault of one Yaksa, you have
killed many just because of their connection.
10. Bodily identification: Killing others' bodies due to bodily identification, like
animals do, is not the path of sádhus, the Lord's followers (hrsikesa
anuvartinám).
11. Avoid unnecessary killing: Y o u are fortunate that, by worshipping Lord H a r i ,
you are already destined to achieve V a i k u n t h a , which is difficult to attain. Since
every living entity is a residence (or a temple) of the Supreme Lord
(bhütávása),
unnecessary killing is not permitted.
'tA*A ' t S l ( í 'filÍMÍÍ S * l f í
**x,5Ax**v5"->''?3t?A>W\,.5"-»'3*3c5'j'*^
4.11 Sváyambhuva Manu Advises Dhruva
^H^^^^^^H
12. I am surprised by your act, because you are (?) a pure devotee, always
remembered by the Lord, (ii) recognized by His devotees like Nárada, and {iii)
supposed to be an example for others.
13. T h e L o r d is pleased w i t h his devotee if he is
(i)
(ii)
(iii)
(iv)
titiksayd - tolerant towards seniors and when ill-treated by the envious
karunayá - merciful towards inferiors and the ignorant
maitryá - friendly towards equals
samatvena - equal to everyone (considering their happiness and distress as
one's own)
titiksayd karunayá
maitryá
cákhila-jantusu
samatvena ca sarvátmá
bhagaván samprasidati
14. When the Lord is pleased, one becomes free from the gunas (gunaih-vimukto)
and from one's gross and subtle bodies (jiva-nirmukto). Then one achieves the Lord's
abode
(brahma-nirvánam).
L i n k : When Manu saw that Dhruva Mahárája
was still dissatisfied because of his
brother's death, he further explained who is actually the killer and who is being killed.
1 5 - 2 6 : UNDERSTANDING THE ULTIMATE C A U S E AS THE SUPREME L O R D
15. Creation: Lrom the five elements, the male and female bodies are created and by
their interaction, further male and female bodies are developed.
Note: Dhruva was indirectly advised not to be afflicted by his brother's death because
bodily relationships are completely matériái.
16. Maintenance and Destruction: Like creation takes place, maintenance and
destruction of the bodies takes place by the action of the gunas, through the Lord's
máyá.
L i n k : "How can creation, maintenance and destruction
somé foundation of
of bodies take place,
without
consciousness?"
17. T h e Lord indirectly causes (nimitta-mátram)
the movements of the universe and
its many causes and effects, like a magnet indirectly causes the movements of iron.
L i n k : If the Lord is aloof, how is everything being done?
18. T h e Lord's inconceivable energies (durvibhávyá): By His kála-sakti, the modes
are agitated (guna-praváha) and thus varieties of energies (vibhakta-viryah) manifest.
It appears that the Lord is acting but He is not.
L i n k : See His supreme authority and other inconceivable
•l*''-c.5'-3' *!*Ks*T*.
powers.
Canto 4 Overview
f
fi»*M*M*l^^^^^^^
'^A^^Í^Z!-'í?A^A:A'Cz^2-^?i^
19. As T i m e , the Lord is indestructible, beginningless and inexhaustible, yet He
causes birth and death for the living entities.
Note: The Lord is like a touchstone that creates many valuable stones and jewels but
does not decrease in power.
L i n k : Though the Lord acts in this way. He cannot be accused of injustice, since He is
neutral.
20-21. T h e Lord as time is neutral towards all beings. Lveryone suffers or enjoys the
results of his own karma, but follows time, just as dust particles are carried by the
wind. Thus someone may have a long life or a short life, but the Lord always remains
transcendentally situated.
L i n k : 4.11.20-21 says that karma is the cause of the living entity's happiness
and
distress. However different philosophers argue about this.
22. Opinions of different philosophers about the cause of dualities
Philosophers
Attribute the cause to
Mimárhsakas
Karma (fruitive activities)
f Lokáyatas (followers of Cárváka)
Svabháva (nature)
Vyavahárikas (followers of the Puránas)
Kála (time)
Astrologers
Daivam (fate)
Vatsyayana
Káma (lust)
m|
L i n k : But none of the above philosophers establish the truth (for they are ignorant of
the Lord who is the root cause of everything) because 23. No philosopher can understand the Lord's plan: He is unmanifested (avyakta),
transcendental (aprameya) and the master of various energies
(náná-sakty-udayasya).
Note: The philosophers mentioned in 4.11.22 consider that the various energies of the
Lord (karma, svabháva, kála, daiva and kdma) cause the different destinations,
happiness and distress of the living entities. However, these philosophers do not
understand that the Lord is the master of ali these energies, as established in 4.11.23.
24. These followers of Kuvera are not the killers of your hrother for the Supreme
Lord is the cause of birth and death.
L i n k : However the Lord is not to be blamed.
25. T h e Lord is unaffected: The Lord is the creator, maintainer and destroyer of the
universe. But, He is never affected by falsé ego (anahankárán)
nor by the matériái
modes in such activities (nájyate guna-karmabhih).
mMmmfmmímmíimmB¥mBmi
4.11 Sváyambhuva Manu Advises Dhruva
L i n k : How does the Lord remain aloof from ego and gunas?
26. Through H i s external energy [sva-saktyá
Supersoul {bhütdtmd),
máyayá),
the Lord, who is the
controls [bhütesa) and maintains (bhüta-bhdvanah)
all beings.
L i n k : Dhruva - "Though I have been enlightened by you, I cannot give up my ego."
7-35: G I V E U P ANGER AND SURRENDER UNTO THE TRANSCENDENTAL L O R D U
27-30: Surrender unto the Lord
27. Controller: Surrender unto the Lord in all respects. He is both life (amrtam) for
devotees and death (mrtyum) for demons. Everyone is under His control, like a buli is
controlled by a rope through its nose.
L i n k : You're already a surrendered soul, so don't do anything
unbefitting!
28. Y o u r achievement: At the age of five, being afflicted by the harsh words of your
stepmother, you entered the forest, engaged in austerity and worshipped the Lord.
Thus you achieved the topmost position in the three worlds.
29. Therefore, turn your attention to the L o r d , who is transcendental (nirgunam),
infallible (aksaram) and uncontaminated (vimuktam). Thus you will find matériái
differentiation to be mere flickering (ásat).
30. Regaining your natural position and by rendering devotional service (bhaktim
vidhdya) to the Lord, you will forget the illusion of " I " and " M i n e . "
Note: Dhruva was already liberated because at the age of five he saw the Lord, but he
was temporarily afflicted by the illusory bodily conception of life due to his brother's
death. Now Manu reminded him that he should not continue in this matériái
conception of " I " and "mine."
31-32. C i v e up your anger by my instructions, for anger - (?) is the foremost enemy
on the path of spiritual realization, (?'?) is detrimental for those who desire liberation
and (?'?"?') makes one a source of dread for all others.
33-34. Pacify K u v e r a : Thinking the Yaksas to be killers of your hrother, you killed
them recklessly. Thus you disrespected and agitated the mind of Kuvera, the hrother
of Lord Siva. Immediately pacify Kuvera by gentle words and prayers so that his
wrath may not affect our family.
35. M a n u returns: After thus instructing Dhruva and being worshipped by him,
Manu returned to his abode.
Canto 4 Overview
* H 3 f X*? 7 J € X # - * - * " X ^ 7 _ « € x ^ €
7 Jfx*!*
« Y ^ « Z
4 . 1 2 DHRUVA G O E S BACK T G G O D H E A D
fe7Z*Z
1: Kuvera appears and speaks to Dhruva
/
1-9: Kuvera's
instructions and
benedictions to
Dhruva
2-7: Time causes creation and destruction. Bodily
conception causes repeated birth and death. Please
worship the Lord and ask for any benediction.
8-9: Dhruva asks for unflinching faith and
rememhrance of the Supreme Lord. Kuvera returns to
his kingdom.
10-11: Dhruva worships the Supreme Lord through I
sacrifices and bhakti, seeing the Lord in everything and
everything in the Lord.
10-16: Dhruva's
glorious rule and
renunciation
4.12
Dhruva
Goes Back
to
Godhead
12: Qualities of Dhruva Mahárája.
13-16: Rule and Retirement of Dhruva Mahárája
17-18: Practice of astanga-yoga and deveiopment of
ecstatic symptoms due to constant bhakti.
19-22: Lord Visnu's associates arrive in an airplane.
Dhruva folds his hands and chants the holy name,
absorbed in thoughts of Krsna's lotus feet.
17-35: Dhruva
Mahárája ascends
to Dhruvaloka
23-27: Nanda and Sunanda speak to Dhruva and invite
him ahoard.
28-31: Dhruva hoards the pláne, piacing his foot on
the head of death. Demigods shower fiowers.
36-40: Glories of
Dhruvaloka
41-43: Nárada
Muni glorifies
Dhruva at the
Pracetás' sacrifice
32-33: Dhruva remembers his mother Suniti, hut then
sees her leaving in another airplane.
34-35: Dhruva's airplane passes through many
planetary systems and arrives on Dhruvaloka.
j
Dhruva Mahárája attained the unconquerable Lord at a
very young age and in a very short time.
J
44-52: Phala-sruti |
üWBmw£mmm:mBmwB
t7t fi
¥íiWfi¥íiW(í'¥
4.12 Dhruva Goes Back to Godhead
'^3*y3f..'^*3^A3^Jl^y3^^
1 -9: INSTRUCTIONS AND BENEDICTIONS O F KUVERA T O D H R U V A
1. Kuvera appears: Learning that Dhruva's anger had subsided, Kuvera appeared and
spoke to bim.
2. Y o u are sinless: " O sinless one (anagha), I am very pleased to know tbat you bave
given up your enmity, wbicb is very difficult to avoid.
L i n k : Kuvera
addressed Dhruva as sinless, but Dhruva
may have thought himself
otherwise, having just killed so many Yaksas. Therefore Kuvera reassures him.
3. T i m e is the cause: Actually, you bave not killed tbe Yaksas nor did tbey kill your
brotber. Tbe eternal time feature of tbe Lord is tbe ultimate cause of botb creation
and destruction.
4. Bodily conception: But, tbe bodily conception of " I " and " y o u " (aham-tvam),
like a dream, is a product of ignorance and misconceived intelligence {apartha dhir).
It is tbe cause of repeated birtb and deatb (bondage and misery).
5-6. So, please worship the Lord wbo bas tbe following features:
(i)
Beyond sensory perception (adhoksajam)
(ii)
Tbe Supersoul of all living entities wbo are tbus one without distinction
(iii)
Transcendental in form (vigraham)
(iv)
His lotus feet are worshipable (bhajantydnghrim)
(v)
Without birtb or deatb (abhavdya)
(vi)
Delivers from materialistic existence
(vii)
Joined to (yuktam) mdyd because it is H i s sakti
(viii)
Aloof from (virahitam) mdyd because it is not His svarüpa
(bhava-cchidam)
7. Please ask a benediction without besitation. We bave beard tbat you are
constantly engaged in tbe loving service of tbe Lord's lotus feet."
Note: Simply by engaging in devotional service, one can have all the benedictions of
the world without separate endeavour.
8. Remembering the L o r d : Being tbus requested, bigbly elevated (mahd-bhdgavata)
and intelligent (mahd-matih) Dhruva asked for unflinching faitb in and remembrance
of {acalitdm smrtim) tbe Supreme Lord, by wbicb one can easily cross over
unsurpassable nescience.
Note A : Although the king of kings [rdja-rája) Kuvera, the treasurer of the demigods,
could have offered immense riches, Dhruva did not ask for such, knowing their
insignificance. Rather he asked for the pancama-purusártha,
the constant
remembrance of the Supreme Lord's lotus feet.
Canto 4 Overview
Note B: Kuvera was not an unailoyed devotee and Dhruva was more spiritualiy
advanced than him. Yet, Dhruva asked Kuvera for unbroken remembrance of the
Lord. Because of Manu's words in 4.11.34 (the wrath of great personalities may affect
our family), Dhruva was apprehensive that Kuvera's displeasure might act as an
obstacle for his krsna-smaranam. Now Dhruva's request would naturally remove any
lingering resentment on Kuvera's part due to Dhruva's offence.
9. Kuvera gladly offered the benediction and Dhruva returned back to bis kingdom.
1 0 - 1 6 : DHRUVA'S G L O R I O U S RULE AND RENUNCIATION
10. Sacrifices: By great sacrifices and profuse charities, Dhruva worshipped tbe
Supreme Lord wbo is tbe master, objective and tbe result-giver of sacrifices.
11. B h a k t i : Engaged in unrelenting bhakti unto Lord Acyuta, Dhruva saw H i m
situated in all beings and everything situated in H i m .
pjl 2. Dhruva Mahárája's qualities:
tam evam sila-sampannam
Endowed with all godly qualities
brahmanyam dina-vatsalam
Respectful to tbe bráhmanas,
goptáram dharma-setünám
Protector of religious principles
menire pitaram prajáh
kind to tbe poor
Considered as father by tbe citizens
13. Rule: Dhruva ruled over Bbü-mandala for 36,000 years. He desired to (?) diminisb
bis pious results by enjoyment and (ii) destroy bis sinfui reactions by austerities.
Note: Dhruva desired to destroy sinfui reactions only out of humility. Actually he did
not have any pious or sinfui reactions since he had developed prema. A devotee is not
concerned with enjoyment or distress, but simply desires to execute bhakti.
14-16. Retirement: Dhruva tbus passed many years, favourably executing dharma,
artha and káma. Thereafter, be realized tbis world to be like a Gandbarva city in a
dream; a creation of mdyd (mdyd-racitam). Considering bow tbe body, bodily
relations, possessions and kingly opulences will be affected by time, be handed over
tbe kingdom to bis son and retired to Badarikásrama.
17-35: DHRUVA MAHÁRÁJA ASCENDS TO DHRUVALOKA
17. Astánga-yoga: Dhruva purified bis senses and bathed regularly {yama and
niyama), practiced sitting postures {dsana), controlled bis breathing {prdndydma),
witbdrew bis senses {pratydhdra), meditated on tbe arcd-vigraha {dhdrana and
dhydna) and entered into trance {samddhi).
ímimmBmmxmmmm^mímm'ií
•••4
Ö ^ f r ^ f í í í ' Öl^'Ö"^^^^
4.12 Dhruva Goes Back to Godhead
18. Ecstatic symptoms: By his constant bhakti, Dhruva experienced (i)
incessant tears of bliss
(ii)
melting of tbe beart
(iii)
bairs standing on end (pulakdcitdngo)
(iv)
forgetting bis bodily existence {ndtmdnam asmarad)
(v)
freedom from tbe subtle body (mukta-lingah)
(ánanda-báspa-kalayá)
[viklidyamdna-hrdayah)
L i n k : When one attains liberation from not only the gross body, but also the subtle
body (mukta-lingah),
spiritual
one is competent and fully prepared to be transferred to the
world.
19. Airplane: Dhruva Mahárája then saw a beautiful airplane coming down from tbe
sky, illuminating all directions like tbe full moon.
20. Tbe Lord's associates: I n tbat pláne, Dhruva saw two chief associates of Lord
Visnu - blackish, youthful, four-armed, with reddish lotus eyes, holding clubs,
dressed attractively, wearing belmets, necklaces, bracelets and earrings.
21. Dhruva's bewilderment: Seeing them, Dhruva stood up, but, being bewildered,
be forgót bow to receive them properly. He simply offered respects by folding bis
hands and cbanting tbe holy names.
22. Dhruva's absorption i n K r s n a : Dhruva stood with földed hands, bowing
humbly, absorbed in thinking of Krsna's lotus feet
[krsna-pdddbhinivista-cetasam).
23-27: Nanda and Sunanda spoke to Dhruva 23. Let there be good fortune unto you. When you were five years old you pleased
tbe Lord with your austerities. N o w , please bear us attentively.
Note: What was possible for Dhruva is possible for everyone by proper training in
Krsna consciousness from childhood.
24. We came to take you: We are associates of tbe Supreme Lord, wbo is tbe creator
of all universes (akhila-jagad-dhátur)
and tbe bolder of tbe Sárnga bow. We came to
take you to His abode.
25-26. Please reside in Visnu-loka, wbicb is (i)
(ii)
(iii)
(iv)
(v)
very rare to achieve (sudurjayam)
circumambulated by all planets and luminaries
attained neither by your forefathers nor anyone else
tbe residence of Lord Visnu, bigbest of all
worshipable by tbe inbabitants of all other planets.
27. Y o u are worthy to board this unique airplane (vimana-pravaram),
been sent by tbe Lord, uttama-sloka, wbo is tbe bead of all living entities
which has
(mauli)."
28-29. Dhruva boards tbe airplane: Hearing these sweet words, Dhruva first took
bath, performed daily rituals, accepted blessings from tbe sages, worshipped and
circumambulated tbe airplane, and offered bis respects to Nanda and Sunanda. He
became effulgent as gold and prepared to board tbe airplane.
Note: As Lord Visnu is worshipable, so are His associates, paraphernalia, airplane
and abode. Everything of Lord Visnu's is as good as Visnu.
30. At tbat time, deatb personified arrived there. D h r u v a placed bis foot on the
head of death and boarded tbe pláne.
31. Drums resounded in tbe sky, Gandharvas sang, and demigods sbowered fiowers.
32. Dhruva remembers Suniti: As tbe pláne was ascending, Dhruva remembered bis
mother (bis patha-pradarsaka guru wbo first instructed bim in achieving tbe Lord's
favour). He thought, " H o w can I go to Vaikuntha leaving bebind my poor mother?"
33. Suniti i n another airplane: Understanding Dhruva's mind, Nanda and Sunanda
showed bim another airplane in wbicb Suniti was also going.
Note A : A glorious son or disciple - A father, mother or guru, although not very
advanced in bhakti, can go to the spiritual world, if he or she has a child or a disciple
who strongly executes devotional service.
Note B: Message to mothers - Taking inspiration from Suniti, every mother should
instruct and train her child to become a devotee of the Supreme Lord.
34. O n tbe way: While being sbowered with fiowers by tbe devatás,
many planets on bis way to Dhruvaloka.
Dhruva saw
35. Tbe pláne reacbes D h r u v a l o k a : Passing through tbe Bbur, Bbuvar and
Svarlokas, tbe airplane finally arrived at Dhruvaloka, tbe residence of Lord Visriu,
beyond tbe planets of tbe seven sages.
Note: Dhruvaloka is situated above the sun, but below Maharloka (Refer 5.23.9).
! 3 6 - 4 0 : G L O R I E S OF DHRUVALOKA
^^/////
36-37. Who is eligible to attain the Lord's abode? A l l tbe illuminating planets sbine
only due to tbe self-effulgent Vaikuntha planets. Tbey are easily reached by those
wbo are merciful (working for tbe welfare of others), peaceful, equipoised, pure, able
to please everyone, and keeping friendsbips only with tbe Lord's devotees.
sántáh sama-drsah suddháh
sarva-bhütdnuranjanáh
ydnty anjasdcyuta-padam
acyuta-priya-bdndhavdh
4.12 Dhruva Goe.s Back to Godhead
5^iV'&'éí''t2t'if't^^
38. Thus Dhruva who was fully Krsria conscious (krsna-parayanah) attained the erest
jewel of the three worlds.
39. The entire zodiac beit circumambulates Dhruvaloka with great speed, just as a
herd of bulls circumambulates a central pole.
40. Nárada sang about tbe glories of Dhruva at tbe sacrifice of tbe Pracetás.
4 1 - 4 3 : NÁRADA M U N I GLORIFIES D H R U V A MAHÁRÁJA
41. Attained the unattainable position: By bis great austerities
(tapah-prabhávah),
Dhruva attained an exalted position, not possible to attain even for strict followers of
tbe Vedas {veda-vddinah), and what to speak of ordinary kings.
Note: They cannot even attain the method by which Dhruva attained the goal, what
to speak of the goal itself.
42. Conquered tbe unconquerable L o r d : Dhruva, aggrieved by bis stepmotber's
barsb words, left for tbe forest at only five years of age. But be managed to conquer
tbe unconquerable Lord with bis devotional qualities (bhakta-gunaih pardjitam).
43. A t a very young age and i n a very short time: Tbe position tbat Dhruva attained
when be was 5-6 years old, in tbe duration of six months, cannot be attained by great
ksatriyas even after many years.
4 4 - 5 2 : PHALA-S'RUTI
44. Devotees like to bear: Tbus I bave explained tbe glorious life of Dhruva, as
asked by you. Great devotees very much like to bear about Dhruva.
45-47. Benefits: Wealth, fame, longevity, beaven, Dhruvaloka, pure bhakti, greatness,
good qualities, power and respect. A l l sins and miseries will be diminished.
48-50: Way of reciting this story: (?) with great attention and care, (ii) in a society
of brdhmanas or other twice-born persons, (iii) without taking remuneration, (iv) by
persons wbo bave taken shelter of tbe Lord, (v) before a favourable audience.
When to recite: In tbe morning and evening, during full moon, dark moon, Dvádasi,
tbe Sravana month, ksaya days, vyatipdti days, at tbe end of a month, or on Sunday.
Resuit of such cbanting: Botb tbe reciter and audience will become perfect.
51. Blessings of tbe demigods: Those wbo out of transcendental kindness give tbis
immortal knowledge to tbe ignorant automatically gain tbe demigods' blessings.
52. Conclusion: Tbus, I bave narrated tbe transcendental activities of tbe pure,
famous Dhruva, wbo as a child, gave up home and toys to take shelter of Lord Visnu.
4 . 1 3 DESCRIPTION O F THE DESCENDANTS
OF DHRUVA MAHÁRÁJA
1-5: Vidura i
inquires about |
the Pracetas i
6-20:
Maitreya
Describes the
Descendants
of Dhruva
4.13
Description
of the
Descendants
of Dhruva
21-24:
Vidura's
astonishment
and inquiry
ahout Vena
25-39:
Maitreya
narrates
events
leading to
Vena's hirth
6-9: Qualities of Utkala, the eldest son of Dhruva,
and his departure to the forest.
10-11: Utkala appears mad, so the ministers crown
his hrother Vatsara as king.
12-18: Descendants of Vatsara. The seventh king is
Ahga, who leaves home, disgusted at the hac
character of his son Vena.
19-20: Vena dies hy the curse of angry sages. They
churn his dead hody and Prthu appears.
25-30: The priests at the As'vamedha-yajha inform
King Ahga that the demigods had not appeared,
despite correct procedures. The king inquires ahout
any offence on his part.
31: The priests inform that the king is sonless due to
sins in his previous life.
32-34: The priests suggest to perform a sacrifice to
please Lord Hari to get a son that will please the
demigods.
35-39: They offer oblations to Visnu, then offer the
páyasam pot to his wife Suníthá (daughter of Mrtyu),
who gives hirth to an irreligious son, Vena.
40-49: Ahga
leaves home
due to Vena's
atrocities
40-42: Ahga failed to reform his son who would
mercilessly kill animals and playmates. Thus he was
aggrieved.
43-47: Ahga's thoughts ahout the son: A had son is
better than a good son, leading one to detachment.
Thus he went to the forest.
48-49: The ministers search for Ahga hut cannot find i
him. Disappointed, they inform the sages.
|
tA*
1^''
x«Áj;x(i*7.j
'**A
4.1 i IX'sceniljnls ol' Dhruva Maliaraja
L i n k : Hearing that Narada Muni glorified Dhruva Maháraja
Pracetás (4.12.41-43), Vidura inquires about the
at the sacrifice of the
Pracetás.
1 -5 VIDURA INQUIRES A B O U T T H E PRACETÁS
1. V i d u r a overwhelmed: Hearing about Dhruva's asceut to Lord Visnu's abode,
Vidura was overwhelmed witb devotional emotion aud inquired from Maitreya.
2. " W b o were the Pracetás? T o wbicb family did tbey belong? Wbere was tbe
sacrifice performed?"
3. Nárada is certainly a very exalted personality. He personally saw tbe Lord (devadarsanam) and compiled tbe
páhcarátrika-vidhi.
4-5. I am eager to hear: Wbile tbe Pracetás were executing sacrifices for tbe
satisfaction of tbe Lord, Nárada Muni glorified tbe qualities of Dhruva and tbe
pastimes of tbe Supreme Lord. I am very eager to bear tbem.
L i n k : Since
the Pracetás
describes the descendants of
were born in Dhruva
Mahárája's
dynasty,
Maitreya
Dhruva.
5 - 2 0 : MÁITREYA DESCRIBES THE DESCENDANTS OF DHRUVA
6. Utkala didn't accept the throne: After Dhruva departed for tbe forest, bis eldest
son Utkala did not accept tbe opulent throne of bis father.
7-9. Qualities of Utkala
(i) upasántátmá - Peaceful
(ii) nihsangah - Detached
(iii) sama-darsanah - Lquipoised
(iv) dadarsa loke vitatam - Saw tbe Supreme Lord in all jivas
(v) átmánam lokam átmani - Saw tbe jivas in tbe Supreme Lord
(vi) Attained realization of Brahman, wbicb was - peaceful, devoid of argument,
pure knowledge, bliss, and all-pervading.
(vii) Burnt all contaminations by tbe practice of yoga
(viii) Situated in bis constitutional position, seeing only himself and tbe Lord.
10-11. Vatsara became king: Utkala appeared to tbe less intelligent people as foolish,
blind, dumb, deaf and mad, like a fire covered witb asbes. Hence tbe ministers
crowned bis younger brotber, named Vatsara, tbe son of Bhrami, as king.
mmiM.^mMf^m¥mMimm
Tnnlo 4 Ovcrvic-w
12-18: Descendants of Dhruva Mahárája
. Verses
Descendant
Married
Descendants
12
Vatsara
Svarvithi
2 sons: Pusparna, Tigmaketu, Isa, Orja, Vasú and
Jaya.
13-14
Puspárna
Prabhá
3 sons: Prátar, Madbyandinam and Sáyam
Dosá
3 sons: Pradosa, Nisitba and Vyusta
15
Vyusta
Puskarini
1 Son: Sarvatejá
15-16
Sarvatejá
Áküti
1 son: Cáksusa - became tbe sixtb Manu
15-16
Cáksusa
Nadvalá
12 sons: Puru, Kutsa, Trita, Dyumna, Satyaván,
Rta, Vrata, Agnistoma, Atirátra, Pradyumna, Sibi
and Ulmuka.
17
Ulmuka
Puskarini
6 sons: Anga, Sumaná, Kbyati, Kratu, Angira and
Gaya.
18
Anga
Sunitbá
1 son: Vena wbo was very crooked.
|
j
18. Anga's disgust witb his son: Tbe saintly King Anga, disgusted witb Vena's bad
character, left bome.
19-20. Vena's death and Prthu's b i r t h : Wben angry sages cursed Vena, be died.
After bis deatb, all tbe rogues and tbieves flourisbed, and all tbe citizens suffered
greatly. On seeing tbis, tbe great sages churned tbe rigbt band of Vena, from wbicb
King Prtbu, tbe originál emperor of tbe world {ádyah ksitisvarah), was born as a
portion of Náráyana.
21 -24: VIDURA'S ASTONISHMENT AND INQUIRY A B O U T VENA
21. Bad son to a good king! H o w could sucb a saintly king as Anga, wbo bad bigb
character and was a lover of brabminical culture, get sucb a bad son as Vena?
22. Sages cursing a king! Wby did tbe great sages, conversant witb dharma, tbougb
understanding tbat tbeir act will be sinfui, curse tbe king, wbo carried tbe rod of
punisbment?
23. K i n g disregarded by citizens! A king, even if sinfui, should not be disregarded
by tbe citizens.
24. Please explain: Therefore, I wisb to bear from you tbe activities of King Vena,
since you are knowledgeable of past and future (paravara-vittamah), and I am your
faitbful devotee (sraddadhdndya bhaktdya).
*?7JP3X^^"'>^^7JP€X**-*X€,.'**7.J?,/MNIL*
4.13 Descendants of Dhruva Mahárája
25. Ahga's yajna: Once King Ahga performed an asvamedha-yajna
demigods did not appear, despite being invited by expert brdhmanas.
in which the
2 6 - 2 8 : The priests Informed King Ahga
26-27. T b e demigods are not accepting oblations in spite of the well coUected and
uncontaminated sacrificiai paraphernalia and proper cbanting of tbe Vedic bymns.
28. We do not find any reason for tbe demigods to feel insulted in any way.
29-30. Hearing tbis, aggrieved Ahga inquired, "Kindly teli me if I bave committed
any offences because of wbicb tbe demigods are not accepting tbeir sbares."
31-34: The head priests said
31. Y o u don't bave a son: Y o u are sinless in tbis life, but due to a sin in your
previous life, you do not bave a son in tbis life.
32. A s k tbe Lord for a son: But, if you pray to tbe Lord asking for a son and
perform sacrifice for tbat purpose, tbe Lord (yajha-bhuk) will fulfil your desire.
33. T h e n the demigods w i l l come: Wben Lord Hari is invited, tbe demigods will
come witb H i m to accept tbeir sbares in tbe sacrifice.
34. L o r d H a r i fulfils the desires for wbicb one worships H i m .
35-36. Páyasam: Tbus for tbe sake of a son for King Ahga, tbe priests offered
oblations to Lord Visnu. Tben a person appeared from tbe fire akar, carrying a
golden pot of pdyasam.
37. Páyasam given to Sunitbá: Witb tbe permission of tbe priests, liberal (uddradhíh) King Ahga took tbe pdyasam pot, smelled it witb delight and offered it to bis
wife Sunitbá (daughter of Mrtyu, deatb personified).
Note: The Lord's arrangement: Sometimes the Lord arranges an unfortunate wife
(like Sunitbá) or a cruel son (like Vena) for His devotee (like Ahga), to increase his
detachment so that he gradually becomes detached from his wife and home to
progress in devotional life.
38-39. Cruel son born to Sunitbá: Sbe drank it and became pregnant, giving birtb to
a son in due course of time. Tbe boy became greatly irreligious, taking tbe qualities of
bis maternal grandfather, Mrtyu.
¥mmB¥mimm:mim
4 0 - 4 9 : A N G A LEAVES H O M E D U E T G VENA'S ATROCITIES
11
40. Vena's cruelty: Vena would unnecessarily kill innocent animals in the forest and
frighten the citizens by bis presence.
41. Killing playmates: He would kill bis own playmates mercilessly, as if tbey were
animals for slaugbter.
42. Anga's attempts to reform Vena: Anga punished Vena in different ways to
reform bim, but failed. He tbus became greatly aggrieved and tbougbt to himself.
4 3 - 3 6 : Ahga's thoughts about his son
43. "Sonless people are more fortunate for tbey need not suffer tbe unbearable grief
caused by a bad son. Tbey must bave worshipped tbe Lord in tbeir previous lives.
44. A sinfui son vanquisbes one's reputation, and causes irreligion and quarrel wbicb
creates endless anxiety.
45. No one wants such a son: Wbicb intelligent man would desire sucb a son, wbo is
a bond of illusion [moha-bandhanam) and wbo makes one's bome miserable?
46. A bad son is better than a good son, since a good son creates attachment for
bome, but a bad son creates a bellisb bome, by wbicb one easily develops detachment.
47. Anga leaves bome: Witb tbese tbougbts, King Anga became indifferent and
eventually left bome in tbe dead of nigbt towards tbe forest, giving up all attraction
for kingdom and opulence.
48-49. Everyone aggrieved: Understanding tbis, tbe citizens, priests, ministers, etc.
were greatly aggrieved and began searching for Anga, but no one could find bim.
Disappointed, tbey returned to tbe city and informed tbe sages, wbo assembled tbere
due to tbe king's absence.
F í r # ' i r € * i í i *
9zjt3y'*^zy**z33y*é-'C^3y**-*33y^--^
4 . 1 4 T H E STORY O F KING VENA
1-67 Vena's
atrocities
' Z
3-6: Vena's pride, cruelty and prohibition of religious
activities.
7-13:
Concerned
sages plan to
meet Vena and
pacify him
The sages thought, "We should try to pacify the king
and if he does not listen then we will destroy him."
,
4.14 The
Story of
King Vena
'/
1-2: For the welfare of the people, the sages enthrone
Vena as king, despite the ministers' disapproval.
. I
14-22: The
saves try
ír v to
LU [
sages
p^ify Vena
14-16: Follow dharma. That is good for you, otherwise
you will fali down from your royal position.
\
17-20: Duty of a pious king is to satisfy the Supreme ~|
^'^^^ enS^ging everyone in their occupational duties.;
21-22: Qualities of the Supreme Lord. Satisfaction of i
the Lord leads to satisfaction of the demigods.
|
23-28: Vena's i
arrogant reply s
to sages
23-25: The king is actually the Supreme Lord, your
affection to demigods is like the affection of an
unchaste woman.
i
|
26-28: The king is the reservoir of all demigods
therefore worship me with sacrifice.
29-35: The sages kill Vena. Sunítha preserves his dead body with mantras. I
36-41: The sages observe disturbance in the kingdom
42-46: The sages churn Vena's thigh to produce Bahuka
L i n k : Upon the departure of King Anga, the sages corronated his son Vena as king.
1-6: VENA'S ATROCITIES
1. Sages' concern: The sages, headed by Bbrgu, wbo always tbougbt of tbe welfare of
tbe people (lokdnám
ksema-darsinah),
could see tbat without a ruler people would
stoop to tbe levél of animals (pasu-sdmyatdm,
independent and non-regulated).
2. T b e sages enthrone V e n a : Tbey called tbe Queen, mother Sunitbá, and witb ber
permission enthroned Vena as king, tbougb tbe ministers disagreed.
canto 4 overview
jí|>SCíB^^^
3. Fearfui thieves: Vena's cruelty was well-known, therefore when thieves heard
about bis coronation, tbey became very mucb afraid and bid themselves.
4. Vena's pride: Wben Vena ascended to tbe throne, be became proud of bis wealth
in all eigbt directions. He considered himself tbe greatest and began insulting great
personalities.
5. Vena's travels: Blind, intoxicated (madándah), proud (utsiktah), and uncontroUed
[nirankusah), be travelled everywbere causing tbe eartb and sky to tremble.
6. Vena prohibits religious acts: Sounding kettledrums throughout tbe countryside,
be forbade all tbe bráhmanas to perform sacrifices, cbarity and religious activities.
7 - 1 3 : CONCERNED SAGES PLAN T G M E E T V E N A AND PACIFY H I M
7. T h e sages' discussion: Seeing Vena's atrocities and considering tbe danger to tbe
people, tbe sages discussed amongst themselves out of compassion.
8. "Tbe people are in danger from botb directions due to (?) an irresponsible king
and [ii) tbieves and rogues. It is like a log witb fire hlazing at botb ends.
9. Fearing a state without a king (ardjaka) and tbe resultant political crisis, we made
unqualified Vena king. But now tbe people are being disturbed by the king himself.
10. Mischievous king: By nature be is very miscbievous because of being born from
Sunitbá. Supporting tbis wicked king is like maintaining a snake witb milk.
11. Let US pacify him: We appointed bim to protect tbe citizens, but now be bas
become tbeir enemy. We should try to pacify bim so tbat bis sins do not affect us.
12. I f needed let us k i l l bim: If be does not accept our advice, we sball burn tbat
sinner to asbes witb our powers. He is already condemned by public criticism."
Note: Saintly people are not interested in political matters, yet they are always
concerned about the welfare of the people in generál.
13. Having tbus decided, tbe sages approached Vena. Concealing tbeir anger, tbey
spoke to pacify bim witb sweet words.
Illlll^^
1 4 - 2 2 : T H E SAGES TRY T O PACIFY V E N A
14. Hear us: "Please bear our good advice attentively. Doing so will increase your life
duration, opulence, strength and fame.
15. Follow dharma: Tbose wbo follow dharma witb words, body, mind and
intelligence become free from miseries (visokdn). Tbus being freed from matériái
influence, tbey achieve liberation (dnantyam).
t2^ifÍA^éÍ'''^l^éf
'^^^
4.14 The Slory oí King Vena
16. Avoid fali down: Your activities should not be tbe cause of spoiling tbe spiritual
life of your citizens, as tbis will lead to your fali down from tbe royal position.
17- 19: A pious king 17. Enjoys in both lives: A pious king wbo protects tbe citizens from miscbievous
ministers, tbieves and rouges, can accept taxes and enjoy botb in tbis world and tbe
next.
18- 19. Satisfies tbe L o r d : A pious king in wbose state varnásrama is strictly observed
and wbere all tbe citizens worship tbe Supreme Lord by tbeir occupations, gives
satisfaction to tbe Lord.
20. Wben tbe L o r d is satisfied, wbat is impossible to achieve? [tasmims tuste kim
aprápyam). For tbis reason all tbe demigods and tbe inbabitants of various planets
take pleasure in offering all kinds of paraphernalia for His worship.
21. Tbe Lord is - (?) tbe enjoyer of tbe results of all sacrifices [yajna-sangraham),
(ii) tbe sum totál of tbe tbree Vedas (trayimayam), (iii) tbe owner of all ingredients
for sacrifice (dravyamayam), and (iv) tbe ultimate goal of all austerity (tapomayam).
Therefore, you should direct your citizens to worship tbe Lord tbrougb sacrifices, for
your prosperity.
22. Demigods' satisfaction: Wben tbe demigods, wbo are expansions of tbe Lord,
are satisfied, tbey will give you your desired results. But if you stop tbe sacrifices, you
will disrespect tbe demigods.
2 3 - 2 8 : VENA'S A R R O G A N T REPLY TO THE SAGES
23. Inexperienced: " Y o u are inexperienced (bdlisa). It is regrettable tbat you are
considering adharma to be dharma. Y o u are giving up your real husband (me) and
searching for a paramour (tbe Supreme Lord).
24. T h e king is tbe Supreme L o r d : Tbose wbo, out of ignorance, do not worship tbe
king, wbo is actually tbe Supreme Lord (nrpa-rüpinam
isvaram), experience
happiness neither in tbis world nor tbe next.
25. Unchaste: Your affection for tbe demigods is exactly like tbe affection of an
unchaste woman (kuyositdm) wbo gives up affection to ber husband for a paramour.
26-27. Tbe king is the reservoir of all demigods (sarva-devamayo nrpah): Visnu,
Brahma, Siva, Indra, Váyu, Yama, Ravi, Parjanya (tbe rain god), Kuvera, Soma, tbe
eartb deity, Agni, Varuna, and all others wbo are competent to bestow benedictions
or curses, all reside in tbe body of tbe king.
anto 4 Overview
28. So, worship me with all your offerings and abandon your envy. Wbo except me
is to enjoy tbe first oblations in all tbe sacrifices?"
2 9 - 3 5 : SAGES KILL V E N A
29-30. Vena's nature and Sages' anger: Tbus, Vena wbo (i)
(ii)
(iii)
(iv)
developed perverse intelligence (viparyaya-matih),
sinned (pápiyán),
deviated from tbe rigbt patb (utpatham gatah),
lost all good fortune [bhrasta-mangalah)
(v)
tbougbt himself very learned
{pandita-mdniná),
could not accept tbe respectful requests of tbe sages. Feeling broken bearted, tbe
sages became very angry at bim and spoke as follows:
31. " K i l l h i m ! K i l l bim! He is tbe most dreadful (prakrti-ddrunah).
quickly turn tbe wbole world to asbes.
If be lives, be will
Note: Saintly persons are generally kind to everyone, but if the king becomes demonic
(like serpents and scorpions), it is their duty to upset the government and replace it
with deserving persons who follow the instructions of saintly persons.
32-33. T h i s impudent and shameless person, wbo blasphemed Lord Visnu, does not
deserve to sit on tbe throne. Wbo except bim would criticize tbe Lord, by wbose
mercy one gets all fortune and opulence?"
34. Sages k i l l Vena: Vena was as good as dead due to bis blaspbeming tbe Lord
(acyuta-nindayd). N o w , tbe sages, manifesting tbeir covert anger, without any
weapons killed Vena simply by angry words (hunkrtair).
35. Vena's dead body preserved: After tbe sages left, Vena's mother Sunitbá, being
aggrieved, preserved bis dead body witb special ingredients and mantras.
3 6 - 4 1 : T H E SAGES OBSERVE DISTURBANCES IN THE^ K I N G D O M
36. Sages assemble: Once, tbe sages assembled on tbe bank of tbe river Sarasvatí and
began to discuss about transcendental subject matters.
37. Sages' concern: Observing various disturbances in tbe country, tbey considered
tbat misfortune may befall tbe people due to tbieves in tbe absence of a king.
38. Dust storm: Wbile tbus discussing, tbey saw a great dust storm, caused by
running tbieves and rogues, wbo were plundering tbe citizens.
i*A"#'A'l*A'*^*íl^^^^^
^JtTA't2r^^
4.14 •[ lic Sl()i\ <.l Km;; Vi-im
39-40. Plunderers: The sages understood the dust storm to be caused by an uprising
of plunderers, wbo were taking advantage of a kingless state. Altbougb tbe powerful
sages could subdue tbem, tbey considered it improper on tbeir part to do so.
41. T h e sages thought, "Altbougb a hrdhmana is peaceful and equipoised, still be
should not neglect pure bumans. Sucb neglect w i l l diminisb his spiritual power just
as water kept in a cracked pot leaks out."
4 2 - 4 6 : T H E SAGES C H U R N VENA'S THIGHS T O PRODUCE BAHUKA
42. Ahga's dynasty should continue: Tbus tbe sages decided tbat tbe dynasty of
saintly Ahga should not be stopped, as in bis dynasty, tbe kings were of unfailing
strength (amogha-virydh) and prone to become devotees of tbe Lord (kesavdsraydh).
Note: The purity of hereditary, seminal succession in twice-born families is called
amogha-virydh. This purity is because of observing samskdras or purificatory
processes. Mahárája Ahga was very pure, coming in the seminal succession of Dhruva
Mahárája. But his semen was contaminated hy the association of his wife, Suníthá,
the daughter of death personified, due to which wicked Vena was born. However, the
ingredients by which another hody could he produced were there in Vena's hody. The
sages knew the method of producing another hody from it.
43-44. Bábuka's birth: Tbus tbey churned tbe tbigbs of Vena's dead body in a
specific method and a dwarf-like person named Bábuka was born. He was blackish,
sbort, witb sbort limbs, large jaws, a fiat nose, reddish eyes and copper-coloured bair.
45. Father of Naisáda race: He submissively bowed down and asked, "Sirs, wbat
sball I do?" Tbe sages replied, "Please sit (nisida)." Tbus be became tbe father of tbe
Naisáda lace.
46. Sinfui descendants: Because of accepting tbe terrible sins of Vena on being born,
Naisáda's descendants are always engaged in sinfui activities and reside in tbe bilis
and forests.
Note: Vena's body was produced from both Anga and Suníthá. The impure portion
of Vena's body resulting from Suníthá was separated by the sages in the form of
degraded Bábuka. Now the pure portion of Vena's body, resulting from saintly Anga,
will give birth to Mahárája Prthu.
Canto 4 Overview
4 . 1 5 KING PRTHU'S APPEARANCE AND C O R O N A T I O N
1-2: After churning the two arms of king
Vena, a male and female appear.
1-10:
Appearance of
Prthu and Arci
4.15 King
Prthu's
Appearance
and
Coronation
2-6: Sages spoke, "Prthu and Arci are
partial representations of the Lord and His
eternal consort Laksmi.
7-10: The demigods celebrate Prthu's
appearance, Brahma confirms that Prthu is
the Lord's partial representation.
11-20:
Coronation of
Prthu
11-13: Paraphernalia, presentations and
Prthu's splendour
14-20: Various personalities offer gifts to
King Prthu
21-22:1 haven't displayed these qualities. |
Your words shouldn't go in vain.
21-26: Pfthu
humbly
dissuades the
bards
23: Glorify me in future, when I exhibit
them, in my absence. Offer prayers to the
Lord, not me.
24-26: Such praise could be an insult or
criticism. I am not famous now.
1 -10: APPEARANCE O F P R T H U AND A R C I
1. C h u r n i n g the arms: The sages then churned the two arms of King Vena's dead
body from wbicb a male and female couple {mithunarh) appeared.
2. Divine Couple: Tbe learned sages were pleased to see tbe couple. Tbey understood
tbat an empowered expansion of Lord Visnu [saktyavesa) bad appeared. Tbus tbey
spoke.
¥mmmmmmzmMmmf¥m
'**i
'l^ÍÍ
*?*A' 'Ő*ÍÍ
*?*l(i
4.15 King Prthu's Appearance and Coronation
3-6: Sages speak about Prthu and Arci
3. Prthu and A r c i : "The male (Prthu) is a plenary expansion of the power of Visnu
who maintains the world (bhuvana-pdlim). The female (Arci) is a plenary expansion
of Laksmi, who is never separated from the Lord.
4. Prthu - will be tbe first among kings {prathamo rdjndm) and His reputation will
expand widely [prthu-sravdh).
5. A r c i - endowed witb heauty tbat beautifies tbe ornaments sbe wears, will accept
King Prtbu as ber husband.
6. T h e Lord and Sri appeared: Tbe Lord bas appeared as King Prtbu to protect tbe
people of tbe world. Sri, tbe Lord's constant companion, bas partially incarnated as
Arci to become King Prthu's queen."
7-10: Jubilation of Prthu's appearance
7. Praises: At tbat time - tbe brdhmanas praised King Prtbu, Gandharvas sang His
glories, Siddhas sbowered fiowers, and Apsarás danced in ecstasy.
8. Auspicious sounds: Concbes, bugles, drums and kettledrums vibrated in outer
space. Great sages, forefathers and personalities from tbe heavenly planets arrived.
9-10. Brahmá's conclusion: Lord Brahma arrived tbere along witb tbe demigods.
Seeing tbe marks of tbe club on King Prthu's rigbt band and tbe lotus on His feet.
Lord Brahma could understand tbat King Prtbu was tbe Lord's partial representation.
Note: Before accepting someone as an incarnation of God, one should verify his
identity according to the symptoms mentioned in the sdstras.
^lllJ|1-20: C O R O N A T I O N OF PRTHU
11. Paraphernalia: Tbe learned brdhmanas tben arranged for King
coronation. People coUected different paraphernalia for tbe ceremony.
Prthu's
12. Presentations: A l l tbe rivers, seas, bilis, mountains, serpents, cows, birds,
animals, tbe sky, tbe eartb and all living entities coUected various presentations, to
offer tbe king.
13. Prthu's splendour: King Prtbu was exquisitely dressed and coronated
[abhisiktah). Together witb bis well-ornamented wife Arci, tbey appeared exactly like
fire.
Canto 4 Overv ic
14-20: Various Personalities Offer Gifts to King Prthu
14
15
16
17
18
19
20
Personalities
Gifts offered
Kuvera
Golden royal throne
Varuna
Umbrella (sprayed fine water particles, brilliant like moon)
Váyu
Two camaras
Dharma
Flower Garland wbicb would expand His fame
Indra
Excellent crown
Yama
Scepter (punishing rod) to rule tbe world
Brahmá
Armour made of spiritual knowledge
Sarasvatí
Transcendental necklace
Lord Hari
Sudarsana cakra
Laksmi
Imperisbable opulences
Lord Siva
Sword marked witb 10 moons
Durgá
Sbield marked witb 100 moons
Soma
Horses made of nectar
Visvakarmá
Beautiful chariot
Agni
Bow made of tbe borns of goats and cows
Sürya
Arrows as brilliant as sunsbine
Bhümi
Slippers witb magic power
Demigods
Flowers again and again
Khecaráh
Dráma, singing, music and tbe power to disappear
Sages
Infallible blessings
Ocean
Conch
Seas, Mountains,
Rivers
Patb for bis chariot
Bards
Prayers and praises
2 1 - 2 6 : PRTHU HUMBLY DissyAB££JÜ.LPAi:DÍ,
21. Prthu's grave speech: Seeing tbe professional bards (tbe süta, mdgadha and
vandt) praise bim, tbe greatly powerful Prtbu smiled and witb tbe gravity of
thundering clouds (megha-nirhrddayd) spoke as follows:
22a. I haven't yet displayed tbe qualities: " O gentle süta, mdgadha and vandt, bow
can tbese qualities be directed to me as I bave not yet displayed tbem?"
L i n k : The bards might say, "What fault is there if ive praise you?"
m¥BMmmfmB¥^m¥¥m¥:
AJ*
**7. f »*7MT33.;^**~. B'_>^%»v^
22b. Y o u r words shouldn't go in vain: " I f I do not display these qualities, your
words will go in vain (and you will incur sins), so it is better that they be offered to
someone else."
L i n k : "All these qualities will become manifest in the
future."
23a. " T h e n glorify me in the future wben I exhibit tbose qualities (in my absence)."
L i n k : "What should we do? Inspired by the assembly we have begun to glorify
you."
23h. Offer prayers to tbe L o r d : "Tbe gentle should offer prayers to tbe Lord and
not to a low buman like me."
L i n k : "But you are the Supreme Lord, worthy of praise."
24. Praise as insult: " H o w can a person allow bis followers to praise bim for bis
future qualities and activities? Sucb praise is simply cbeating, or an insult.
25. Praise as criticism: "Saintly, modest and magnanimous persons, do not like to
bear themselves praised. Tbey consider it a criticism of tbeir abilities.
26. I am not famous now: "Rigbt now I am not very famous for my personal
activities. Therefore, bow could I engage you in praising me for tbose activities?"
Canto 4 Overview
4 . 1 6 PRAISE O F KING PRTHU BY THE
PROFESSIONAL RECITERS
1-3: The Bards glorify
Prthu Mahárája
4 . 1 6 Praise of
King Prthu by
tlie
Professional
Reciters
Pleased by Prthu's humility, the
bards continued to praise him for
they - (i) have a taste for glorifying i
his activities and (ii) were
encouraged hy the sages.
4-5: Prthu upholds dharma and actsj
like demigods
4-21: King Prthu
manifests the qualities of
demigods.
6-14: Prthu's actions compared
with demigods
15-19: Various qualities of King
Prthu
20-21: Prediction of Pfthu's future
activities.
L i n k : Even after the humble chastisement of King Prthu, the professional
bards
continued to glorify him.
1 -3: T H E BARDS G L O R I F Y P R T H U MAHÁRÁJA
1. T h e bards were very pleased by the humility of King Prthu's nectarean speech
{tad-vág-amrta-sevayd).
They continued to praise him, as instructed by tbe sages.
Note: From the instructions of the great sages, the bards understood that King Prthu
was an incarnation of God. Prthu was smiiing and was in a pleasant mood (4.15.21)
while speaking to the bards. This inspired them to praise him further.
2. " I t is not possible for us to glorify you, wbo are an incarnation of tbe Lord and
bave appeared out of causeless mercy [avatatára mdyayd). Lven great orators like
Brahma and tbe demigods cannot actually describe your glorious activities.
j%
4.16 Praise of King Prthu
3. Nonetheless, we w i l l glorify you, who are a saktyávesa-avatára
and whose
pastimes are ever laudable (slághydni), because - (?) we bave a taste for glorifying
your activities (kathdmrtddrtdh) and (ii) we bave been encouraged by tbe sages.
4 - 1 4 : K I N G P R T H U MANIFESTS THE QUALITIES OF D E M I G O D S
4. Prthu as the upholder of Dharma
esa dharma-bhrtdm srestho
Best among tbe followers of dharma
lokam dharme 'nuvartayan
Engages everyone in following dharma
goptd ca
Give all protection to dharma
dharma-setündm
sdstd tat-paripanthindm
Chastises tbose wbo oppose dharma
5. Prtbu w i l l act like different demigods in tbeir departmental activities to maintain
tbe living entities. Tbus be will maintain - (?) tbe upper planets by inducing people to
perform sacrifices and (ii) tbe earthly planet by discharging rainfall.
6 - 1 4 : Prthu functioning as various demigods
Demigod
Sürya
Function
Evaporates water for
eigbt months and
releases water for four
months in tbe
monsoon.
Prthu Mahárája will...
Exact taxes from the citizens and
releases them in times of need.
7
Bbumi
Tolerates
Out of bis causeless mercy, be forgetful
and forgiving even to persons wbo
trample over bis bead.
8
Indra
Supplies Rain
Supply rain wben tbere is no rainfall
and protect tbe citizens from drougbt.
9
Candra
Pleases tbe world witb
bis cooling rays
Please tbe world witb bis affectionate
glances and charming smiles.
10
Varuna
Glorious and bides
valuables
Keep bis policies, activities, methods of
success, and treasury confidential.
Visnu
Glorious
Have tbe greatness, qualities and chief
influence of Visnu.
Agni
Powerful
Be unapproacbable, unbearable and
unconquerable to bis enemies.
11
Canto 4 Overview
fii'A'^fi* A"*A*"Í!Í^^^^
'*$A^3^é^(yJ€A£y~;3^
12
14
Vayu
All pervading
See the actions of all beings internally
and externally, tbrougb bis spies.
Neutral
Be neutral to praise and blaspbemy.
íSitiiated in)
1 d l L LI.CI LV^VJ. 1 1 1 /
Dharma
Tmnartial
Be neutral to either his own son
(punishing if misbehaving) or tbe son of
an enemy (releasing if innocent).
Sun
Unimpeded and neverseparated sunshine
X l l l L/dJ. L l A l
',
Have unimpeded and never-separated
influence up to Manasottara Mountain.
15-19: QUALITIES O F K I N G P R T H U
15
jxun/uyisyuii
* * 7 / 7 * 7 / T - f/7
16
*í f/7 * 7 / 7 / 7 í M
fflUfl'Lf~ 1 UrlJUriUKUtrl'
A of"i\7it"!PC \rf*r\T
T^lpíicino'
r\T Tnf
ZACLlVlLlCo
VCiy piCdolilg
iKJtr\
UilCtr\f^
illlllLlaminnc
\JL LllC
citizens wbo gladly call bim raja.
111 lila VUWb
uTunu-Vrulun
jriXCU.
UTunftTunyo
12 í i o t^íi/^t"rn 1 LO
l-/"\1/1
t-wd 1/14/4/1
d4/1 d c
IxCaUCCLlUl
UrttnUrtUb
1 1 LlC LKJ Illa ^idiiiiau.
Rpndpnno" Gpr\riíT* tn OIHOTQ
IVCllLlCilll^
aU-l V 1L_V, LO L.IUL.I a
r* d 4A d 4jtf\ \ d Z-t c d 4^4 \ d Zt Zt-t i -p d 44 d 4/fd1 rorector or aii ucings
Sut anyán SuTVu-onuiunufrl
Rf»cr\fr'tfiil
±\.cajJCL.Li Lii nf
KJíL pvorvnnf
cVCl yuiiic
rnutiauun
VTUUnU-btVUKUn
dina-vatsalah
17
18
19
•
L
K-incI to tne sutíering
4/4/4 d -f- V t/4 L4 d t/t ^4 1/4 -t-t d 44 d 4-^4441C4rearing
i
otner women as nis own motner
maTV-OnUKlln puVu-STTtSU
patnyám ardha ivátmanah
Affectionate to wife as if sbe were half bis body
prajásu pitrvat snigdhah
Affectionate like a father to tbe citizens
kinkaro
Servant of tbe devotees wbo preacb tbe Lord's
glories
brahma-vádindm
dehindm dtmavat-presthah
Considering all beings as himself
suhrddfh nandi-vardhanah
Increasing joy for bis friends
mukta-sanga-prasango 'yam
Intimately associating witb liberated persons
danda-pdnir asddhusu
Punisber of tbe wicked
kalaydvatirnah
Tbe Lord's saktydvesa-avatdra
try-adhisah
Master of tbe tbree worlds
küta-stha
Changeless
avidyd-racitarh nirarthakarh
pasyanti
Seeing all matériái varieties as meaningless.
because tbeir basic principle is nescience.
-
4.16 Praise of King Prthu
20-27: ^ ^ ^ • ^ ^ ^ J " J J ^ " p ^ J " ^ J " " ^ ^
20-21, T r a v e l s : This uniquely powerful king will travel on his victorious chariot with
his invincible bow, all around tbe globe exactly like tbe sun. A l l kings and demigods
will offer bim presentations and tbeir wives will glorify bim, considering bim tbe
originál king, wbo carries in bis hands tbe emblems of tbe club and disc.
L i n k : How the women glorified Prthu is described in the next four verses.
22. M i l k i n g the E a r t h : "Being an extraordinary king (adhirdjdh), equal to a
Prajápati, be will milk tbe eartb as a cow, for tbe living facility of all citizens. He will
levél tbe surface of tbe eartb witb bis bow, breaking all tbe bilis, like Indra.
23. T e r r i f y i n g the thieves: A l l demoniac rogues and tbieves will bide themselves
wben tbe lion-like King Prtbu travels over bis kingdom, vibrating tbe string of bis
bow.
24. Sacrifices: He will perform one hundred asvamedha sacrifices and Indra will
steal tbe sacrificiai borsé in tbe bundredtb sacrifice.
25. Meeting the Kumáras: He will meet Sanat-kumára, worship bim witb devotion
and receive spotless knowledge by wbicb one can enjoy transcendental bliss.
26. Widespread fame: Tbus King Prtbu will always bear about himself and bis
uniquely powerful activities wherever be goes.
27. Glorification by everyone: Witb unchecked power be will conquer tbe world
and eradicate tbe threefold miseries of tbe citizens. Botb tbe suras and asuras will
glorify bim.
Canto 4 Overview
ZA
4 . 1 7 MAHÁRÁJA PRTHU BECOMES ANGRY AT THE EARTH
1-2: Prthu offers gifts and respects to all and
satisfies them
i 1-8: Vidura's further L
inquiries
3-7: Vidura inquires ahout Prthu
I
9-17: King Prthu
chases the earth in the 1
form of a cow
4.17
Mahárája
Prthu
Becomes
Angry at
the Earth
9-11: Hungry citizens approach Prthu and
suhmit their petition
12-13: Prthu contemplates and decides to attack:
earth
i
14: Earth ran in the form of a cow out of fear
15-17: Angry Prthu chases the earth
everywhere. Finally she turns to him
18-21: Earth's reasons y
not to be killed
22-27: Prthu's
counter-arguments to
the earth
18: You are a knower of dharma and shelter of
the surrendered
19-21: You are merciful. I am a poor, sinless
woman who protects all from drowning in the
Garhhodaka waters
j22-24: Despite accepting your share, you didn't;
reciptocate
\
i 25: [ will cut you to pieces and feed my citizens;
26: A king may kill a cruel person
27: You are a falsé, proud and insane cow
28-29:1 am part and parcel of you
30: Being the creator, how can you kill me?
28-36: The earth
offers prayers to
pacify Prthu
| 3 1 : Now, you are the maintainer (not destroyer)
32-33: You have inconceivahle plans and
contrary energies
34-35:1 am not nourishing your progeny to
rectify them of evil ways
36: If you kill me, charitahle persons will lose
fame
^mB¥mmB¥múmmzimm
4.17 Mahárája Prthu Becomes Angry at the Earth
1 - 8 : VIDURA'S FURTHER INQUIRIES
1. Prthu satisfies the bards: After being glorified by the bards, Prthu satisfied them
with gifts, worshipped them and glorified them.
2. Prthu respects everyone: He offered his respects to the leaders of the bráhmanas
and other castes, his servants, ministers, priests, citizens, admirers and others.
3-7: Vidura's questions to Maitreya about Prthu
Answered in
3
Why did the earth take the form of a cow?
4.17.9-4.18.11
Who became the calf and what was the milking pot
while Prthu was milking the earth?
4.18.12-28
How did Prthu make the uneven earth fiat?
4.18.29-32
^
Why did Indra steal the sacrificiai horse?
4.19
^
What destination did Prthu attain after receiving jnana
4.22.1-4.23.18
5
and vijndna from Sanat-kumára?
6-7
Narrate all the glorious topics of King Prthu which are
very pleasing to hear (su-sravasah) and produce all good
fortune (punya).
4.17.9-4.23
8. Maitreya begins to answer: Being inspired and pleased with Vidura's inquiries
about the Lord's topics, Maitreya praised Vidura and spoke as follows:
9-17:
K I N G PRTHU CHASES THE EARTH IN THE F O R M O F A
Cow
9. T h e citizens approach P r t h u : After being enthroned, King Prthu, the protector of
the citizens, was approached hy the suffering citizens who were starving due to
scarcity of food grains. They informed him of their situation as follows:
10-11. " W e are suffering from great hunger and have come to take shelter of you
who are - (?) a worthy shelter (saranyam), (ii) the master of our livelihood (vrttikarah patir nah) and (iii) the protector of the citizens (toka-pdlah). Therefore, please
arrange to satisfy our hunger."
12. P r t h u contemplates: Hearing the citizens' lamentation, King Prthu contemplated
for a long time and discovered the reason.
L i n k : Prthu concluded that the earth was not producing sufficient food grains.
13. Prthu's anger at the earth: Concluding like this, the king hecame angry like Lord
Siva, took his how, and aimed an arrow at the earth.
ODIOU201©OUÍCÍ9^
Canto 4 Overview
^Mi¥dfimi0BMw:m:mm
14. T h e earth's fear: Seeing King Prthu with his raised how, the earth trembied out
of fear and taking the form of a cow, ran away like a deer pursued by a hunter.
15-16. Prthu chases the earth: Seeing this, Mahárája Prthu became very angry and
•^hased the cow-shaped earth wherever she fled in the outer space. The earth saw the
king with his raised bow behind her at all places.
1^' T h e earth's helplessness: Just as a man cannot escape death, the earth could not
escape Prthu. Then, she turnéd to him in helplessness.
|HHk
1 8 - 2 1 : EARTH'S REASONS N O T T Ő B E KILLED
ÜIII
You should not kill me. Because...
18
You are the knower of religious principles (dharma-jna)
You are the shelter of the surrendered (apanna-vatsala)
You are a king and should protect all living entities.
! 19
I am a poor person (dindm)
I have not committed any sins (akrta-kilbisdm)
How can a dharma-jna like you kill a woman?
20
No one strikes even a sinfui woman - what to speak of you who are so merciful
and affectionate to the poor.
I 21
I am like a strong boát on which the whole world stands. If you break me to
pieces how will you stop everyone from drowning (in the Garhhodaka ocean)?
2 2 - 2 7 : PRTHU'S COUNTER-ARGUMENTS T O THE EARTH
Link 19 -> 22-24: Prthu countered the earth's argument, "I have not committed sins.'
22
You have disoheyed my orders
Though you accepted your share of the yajnas, in return you have not
produced sufficient food grains.
23
Although you eat grass daily, you are not filling your milk hag. Therefore,
punishing such an offender is not unsuitable.
24
You foolishly do not deliver the seeds of plants formerly created by Brahmá,
which are now hidden within you.
Link: 19
25: "How can you kill a cow? How can you feed them cow meat?'
Bm£mmmmB¥imB¥mBm\Mmm.
4.17 Maháraja Prthu Becomes Angry at the Earth
25
I shall cut you and with your flesh pacify the hunger-stricken citizens.^
Link 20
26
26: You have said that I cannot kill a woman.
A king may kill a cruel person (man, woman, or eunuch) who is interested only
in self-maintenance (dtma-sambhávanah) and is merciless (niranukrosah). That
is not actually considered killing.
Link 21 —> 27: You have said, "How will you hold them up in the water?"
27
You are a falsé, proud and insane cow. I shall cut you into small pieces, and I
w i l l support the entire population by my mystic powers."
2 8 - 3 6 : T H E EARTH O F F E R S PRAYERS T O PRTHU
28. E a r t h surrenders: After hearing angry Prthu Mahárája, who was like death
personified, the earth hegan to tremble and she surrendered. With földed hands, she
spoke as follows:
Link:
The
incarnation
earth
could
understand
of the Supreme Lord.
that Prthu
Mahdrdja
was
the
empowered
In order to pacify his anger, she now
herself as a part and parcel of the Lord's gigantic universal
presents
form.
29. " I offer respects to Y o u , the transcendental L o r d , who (i) expand in many forms and species (including me) by Your matériái energy,
(ii) as the universal form are composed of the gunas {gundtmane),
(iii) always remain transcendental
(svarüpdnubhava),
(iv)
are unaffected hy the waves of matériái existence (nirdhuta
vibhramormaye).
L i n k : Prthu might say, "If that is so, then according to your own words, I have no
attachment for you. Thus I can kill you."
30. " Y o u , the independent Lord (svardt), have created me, the resting place of all
living entities. And now you are trying to kill me! Other than Y o u , who can he my
shelter? (One should not kill a creeper which has been planted by one's own hand.)"
L i n k : Prthu might say, "The world is made by me and destroyed by me."
31. " Y o u created all living entities by Your inconceivable (avitarkyayd) energy and
You are now maintaining and protecting them. Y o u are also a strict follower of
dharma (dharma-para), so how can Y o u be so anxious to kill me (a cow)?"
^ Note: If there is an acute shortage of food, the dried-up cow may be utilized to feed
the hungry masses of people, but the maintenance of slaughterhouses for the
satisfaction of the tongue should never be sanctioned by a government.
L i n k : Prthu might say, "Are you saying that I am
irreligious?"
32. N o . But Y o u r activities (or plan) cannot be understood by persons bewildered
by maya. Y o u are one, but by Your inconceivable potencies, You have expanded
Yourself into many forms and caused this universe to be created through Brahmá.
33. T h e Lord's energies: Therefore, I offer my respects to Y o u , who create, maintain
and dissolve the universe by Your energies of ahahkára, intelligence, bodies, senses
and sense devatás.
You possess great (samunnaddha) but mutually contrary
(niruddha) energies (preserving and destroying energies).
34-35. Dharádhara: I n the form of Varába, Y o u rescued me from the Garhhodaka
waters. Now, in the form of a great hero you desire to kill me, although I am just like
a boát holding everything afloat.
Note: The earth is arguing like this, "Your progeny were my children, situated in my
lap, and I nourish them with milk. Seeing their evil ways, I have not supplied milk to
rectify them. You, the master of the house, are now trying to punish me for this!"
3 6 . 1 am bewildered hy Y o u r activities. After all I am also a creation of one of Your
energies, consisting of the three gunas. I offer my respects to Y o u , the bringer of
fame to those celebrated for charity. (If you are not merciful to me, then the fame of
charitahle persons will be lost.)
t^éí
'@^lí *A*l(i' '*A*ÍÍ *A*líí
4.18 Prthu Mahárája Milks the Earth Planet
4 . 1 8 PRTHU MAHÁRÁJA MILKS THE EARTH PLANET
f
\
1-11: The earth
advises Prthu on the
method to milk her
1-2: Seeing Prthu still not satisfied, the earth
spoke
/ j3-5: By following prescribed methods, anyone can
:
achieve desired results, not otherwise
i 6-7: Earth explains the reason behind hiding seeds
8-10: Take the seeds out by the standard method
4.18 Prthu
Mahárája
Milks the
Earth
Planet
11: Make me leve! to conserve the rain water
i 12: Prthu made Sváyambhuva Manu the calf and
: milked all the herbs and grains into his hands (cup)
12-28: Prthu and
others milk the earth
13-27: Others followed Prthu and achieved
respective desirables by milking the earth
L
29-32: Establishment I
of planned cities by f
Prthu
28: Pfthu developed affection for earth as
^
daughter
Prthu made the earth fiat and founded towns,
cities etc and cared for citizens as a father.
1-11: T H E EARTH ADVISES PRTHU O N THE M E T H O D T O M I L K H E R
1. Prthu unsatisfied: Prthu was still not pacified hy the prayers of the earth and his
lips trembied in great anger. The frightened earth made up her mind and spoke.
2. Seeking the essence: "Please control your anger and hear patiently what I say. I
may be very poor, but a learned man takes the essence of knowledge from all places
like a bumblebee.
3. Prescribed methods: Tbe great sages bave prescribed proper methods by which
people can attain prosperity in tbis life and tbe next.
4. Resuit of following: By faithfully following sucb methods, even an inexperienced
person can easily attain bis desired results.
5. Resuit of ignoring: But, if a foolish person ignores sucb methods and acts
independently, be will remain repeatedly unsuccessful.
^^^H
' C a n t o 4 Overview
^ H H H i
•2í''íí^t2í'Íllfi» ^
^!iyllzil!^(y-\lié3y^''íc'^-zl2é^^^
6-7. Reasons for the earth's hiding the seeds meant for sacrifice (í) A l l the seeds, herbs and grains [osadhih) are being used by nondevotees
devoid of spiritual activities {asadbhih and adhrta-vrataih).
(ii) I am not being properly protected and respected by tbe kings (like you).
Note A: With Vena in mind, the earth also scolds his son, Prthu. She was: (?) apálita
- unprotected because no sacrifices were being performed, (?'?') anádrta - not
respected because of the spread of irreligion.
Note B: When Vena died, the place became filled with thieves. She devoured all the
herbs and grains so that sacrifices may be started by Prthu in the future.
8. T a k e the seeds out: A l l the grain seeds have been stored within me for a long time.
Therefore you should immediately retrieve them by the standard method [yogena
drstena) prescribed by the ácáryas and sástras, and which I will explain to you.
Note: The word ksina in this verse has been explained by Srila Prabhupada as
"deterioration" and by Srila Visvanátha Cakravarti Thákura as "subtle state."
9-10. Standard Method: If you desire to relieve the living entities with sufficient
food, you should make arrangements for (?) a calf suitable for this purpose (vatsam),
(ii) a pot (dohanam) and (???) a milkman (dogdháram).
Being very affectionate
towards the calf, I will produce the desired milk suitable for the living beings.
11. Make me levél so that the rain water coming by Indra's grace will remain on the
surface even after the rainy season has passed (this will keep the earth always moist).
This will be auspicious for all kinds of food production.
12-28: PRTHU AND O T H E R S M I L K THE EARTH
12. Prthu satisfied: After hearing the pleasing (priyam) and beneficial (hitam) words
of the earth, the king accepted them. He made Sváyambhuva Manu the calf and
milked all the herbs and grains into his own hands.
13. Others' milking: Other intelligent persons also took the essence out of the earth,
following in the footsteps of Prthu and obtaining whatever they desired.
Note: The earth is called Vasundhará because she holds all wealth (vasú = wealth,
dhará = one who holds). Thus everyone regained from her the items they had lost in
the absence of dharma, during the reign of Vena, and afterwards when there was no
king. The following table shows what various persons obtained from the earth.
12
14
Milkman
Prthu
Sages
Calf
Sváyambhuva Manu
Brhaspati
Pot
Hands
Senses
Milk
Herbs and grains
Vedic hymns
i
4.18 Prthu Mahárája Milks the Earth Pianet
15
16
Demigods
Daitvas
Indra
Prahláda
Golden pot
Iron not
Soma (nectar)
Lioiior
17
1—'<Kii. y C I O
Gandharvas and
Apsarás
Pitarah
Visvávasu
AA VJXX
Lotus flower
Musical art and heauty
Aryamá
Unhaked
earthen pot
Sky
Sky
Kavya (food offered to
the ancestors)
Siddhis
The art of flying
íviysLic power or
ni^iíinnparinp íit will
\~lASaLJLJ\./<XL LlLtt, CLL VV 111
míinp of nlonn
18
LJVJl.
Siddhas
Vidyádharas
L\j Jviinp u ru sa s
Kaoila
Kapila
iviaya
71
AiX
Rúdra
Skull
Taksaka
Snake holes/
mouths
Forest
Forest
Stomachs
19
22
23
24
25
C—' X V.* X_* XX XX kJ
Bhütas, Pisácas
Snakes and
scorpions
Cattle
Carnivores
Birds
Trees
Mountains
X ^ X-X L J X X XX
kJXXVXXX.X-'kJ XXXXXHX
Nandi
Lion
Garuda
Banyán tree
Himalayas
Peaks of hills
XJ X XX XX X X X kJ
RpTTpi-op-pc
V C>1
l l l d U l ^
vjl
ty i t J V J v l
Poison
Grass
Flesh
Insects and fruits
Delicious juices
Minerals
26-27. T h e earth supplies everyone: In this way King Prthu and all others (not
mentioned above) created different types of calves and milked out their respective
desirables. Thus planet earth supplied everyone their respective food.
28. Prthu's daughter earth: King Prthu was very satisfied with the earth. Thus, he
developed affection for her as if she were his own daughter.
^ ^
2 9 - 3 2 : ESTABLISHMENT O F PLANNED CITIES BY K I N G P R T H U
29. Prthu makes the earth fiat: After this, powerful Prthu made the earth almost fiat
by breaking up the hills with the strength of his bow.
30. Prthu and citizens: For all the citizens of the state, King Prthu (?) was as good as
a father, (ii) supplied proper subsistence and (iii) made suitable residences.
3 1 - 3 2 : Prthu's planning of cities and villages 31. He founded many villages, towns, cities, forts, residences for cowherdsmen,
cowsheds, military camps, mines, agricultural towns and mountain villages.
32. Town and city planning began from the time of King Prthu. Before that people
lived here and there, without fear and according to their own convenience.
Canto 4 Overview
'ái-<y'y*3-*J33yv^*.y'y**^j3zy'*-<yz
4 . 1 9 KING PRTHU'S O N E HUNDRED HORSE SACRIFICES
1-2: Prthu's yajnas and Indra's intolerance
1-9: Performance
of Asvamedhayajnas by Prthu
3-6: Lord Visnu and many other exalted
personalities attended the sacrifice
7-9: Various gifts offered in the sacrifice |
10-12: Indra steals the horse
4.19 King
Prthu's
One
Hundred
Horse
Sacrifices
10-25: Indra steals
the sacrificiai horse
and creates
heretics
13-18: Prthu's son (VijitasVa) brings back
the horse
19-21: Indra again steals the horse
22-25: Resuit of Indra's falsé sannyasí
attires
26-29: Priests dissuade Prthu and prepare I
themselves to forcefully offer Indra in the
sacrifice
26-42: Lord
Brahma appears
on the scene to
dissuade Prthu
and the priests
from killing Indra
30-31: Brahmá's appearance and his
reasons for not killing Indra
32-38: Brahmá to Pfthu: No need to
perform more sacrifices. Give up your
anger. Accept the supreme will and avoid
the spreading of irreligion. Remember the
purpose of your incarnation.
39-42: Prthu sacrifices his ambition of
performing the 100* yajna. Lveryone
assembled was satisfied.
f^ljk^tflTáJ^tfj^ .ifjTiíTtg^i 'tyi
4.19 King Prthu's One I iun.iied I luise S.u rifii i-s
1 -9: PERFORMANCE O F ASVAMEDHA-YAJNAS BY PRTHU
1 . Prthu's yajnas: King Prthu initiated the performance of 100 asvamedha-yajnas at
Manu's piacé caiied Brahmávarta, where the Sarasvatí River fiows towards the east.
2. Indra's intolerance: Indra couid not toierate these great sacrifices of Prthu,
thinking that King Prthu wouid excei him.
3-9: How Prthu's sacrifice excelled indra's sacrifice
3-4. Visnu's personal presence: I n Prthu's sacrifices. Lord Visnu, who is - yajnapatih (the master of sacrifice), bhagavdn, harir, isvarah (the Supreme controiier),
sarvdtmd (the Supersoui of everyone), sarva-loka-guruh (the teacher of the universe),
and prabhu (the proprietor of aii planets) - was personally present. Brahmá, Siva,
other demigods and their foiiowers came along with H i m . Upon His appearance, the
Gandharvas, Apsarás and great sages praised H i m .
5-6. Other exalted personalities: The Lord was accompanied by the Siddhas,
Vidyádharas, Daityas, Dánavas, Yaksas, H i s chief associates Sunanda and Nanda,
Kapila, Nárada, Dattátreya, and the Kumáras, who were aii always eager to sérve
(sevanotsukáh) the Lord.
7-9. Various gifts were offered in that sacrifice:
(i) E a r t h supplied aii desired objects Üke the miik-producing kdma-dhenu.
(ii) Rivers supplied aii kinds of tastes.
(iii)
Trees produced aii types of honey and fruits.
(iv)
C o w s supplied sufficient milk, curd, clarified butter and other necessities.
(v) Oceans offered aii types of jewels and pearls.
(vi) Mountains offered four kinds of edibies.
(vii)
Planets and their lords offered various gifts.
1 0 - 2 5 : INDRA STEALS THE SACRIFICIAL H O R S E AND CREATES HERETICS
10. Indra's envy: Prthu, who was completely dependent on Lord Adhoksaja, was
enhanced by the Lord's mercy. But Indra, envious (asüyán) of Prthu's opulences,
created impediments for the sacrifice.
Note: King Indra is known as sata-kratu, which indicates that he performed one
hundred asvamedha-yajnas. When King Prthu was performing one hundred such
yajnas, Indra became very envious, not wanting anyone to excei him.
mwMBMWWMimMmwmW
Canto 4
0 - - - ~ C C | ^
11-12. Indra steals the horse: When Prthu was performing the last asvamedha-yajna,
envious Indra, invisible to everyone, stole the sacrificial horse, in the dress of a
heretic {pdkhandath), which made people think adharma to be dharma.
13. Prthu's son chases Indra: Atri Muni saw this and informed the son of King Prthu
of Indra's trick. Prthu's son immediately foiiowed Indra in anger, to kill him.
14. Prthu's son shoots arrows: Seeing Indra in the frauduient dress of a sannyási,
with matted iocks and smeared in ashes, Prthu's son considered him a religious
person and did not release his arrows.
15. A t r i suggests to k i l l Indra: When Prthu's son returned, Atri again instructed,
" K i l l the destroyer of sacrifice, Indra, lowest of aii demigods (vibudha-adhama)."
16. Second chase: Thus, Prthu's son immediately began to chase Indra, who was
fleeing through the sky in great haste, just as the king of vuitures Jatáyu chased
Rávana.
17-18. Indra disappears and Vijitásva gets the horse: Indra immediately gave up his
faise dress as weii as the horse and disappeared from that very spot. Prthu's son, the
great hero, brought back the horse. Seeing this great act, the sages named him
Vijitásva, he who has won the horse.
19-20. Indra steals the horse again - third chase: But powerful Indra stole the horse
again, by creating a dense darkness in the sacrificiai aréna. Thus Vijitásva chased
Indra again, whom Atri pointed out in the sky. But seeing Indra again in the dress of
a sannyási, carrying a staff with skuii on top, Vijitásva stiii did not kiii him.
21. Seeing Vijitásva, Indra disappears: Again ordered by Atri, Vijitásva angrily
aimed an arrow to kiii Indra. Upon seeing this, Indra gave up that horse and the faise
dress and became invisible.
22-25: Resuit of Indra's faise sannyási attires
22. Vijitásva again brought back the horse. Since that time, somé foolish people have
adopted the dresses of faise sannyásts, like Indra, who was not kiiied.
Note: Foolish people, seeing how Indra was not kiiied, accepted that dress with a
desire to attain siddhis, stealing other's wealth, etc, while hoping that they also
wouldn't be killed.
23. Symbois of sins: Whatever different forms Indra accepted for stealing the horse
became symbois of sins, and people who accepted those forms became known as
pákhandas or pásandis.
t^éV^lféí''é^éí ^^ií *A*íi *A3
W\,"»x-WV-3»-y'*<^K3»x/M\-3»L»y#VK*»-J^<ff'.-,..^^
4.19 King Prthu's One Hundred Horse Sacrifices
-,
r.iM.»ii.iiiriM
iimiiilnntiiiiiiiiiiuniiiniif-
•
-
24-25. When Indra adopted those faise sannyása dresses, peoples' minds became
attracted to such disguises, thinking that they - in the form of going naked, wearing
red garments and speaking skiifuiiy - were reai dharma.
2 6 - 4 2 : L O R D BRAHMÁ PACIFIES PRTHU
MAHÁRÁJA'^'^
26. Prthu takes up his how: Seeing Indra introducing such pseudo-sannyása
orders,
Prthu, who was very powerful (prthu-parákramah),
angrily took up his how and
arrows to kiii Indra.
27-28. Priests dissuade P r t h u : Seeing this, the priests requested Prthu, " O great soul,
don't kiii Indra. According to sdstra only sacrificiai animals can he kiiied in a
sacrifice. Indra's power has already been reduced due to his actions. We wiii caii him
here hy Vedic mantras and forcihiy offer him into the sacrificiai fire."
29. Brahmá appears: Thus advising Prthu, the priests prepared to offer oblations
into the fire, in anger. But at that moment Lord Brahmá appeared and forbade them.
30-32a: Lord Brahmá to the Priests
30. " Y o u should not k i l l I n d r a because (i) He is part of the Lord's hody (bhagavat-tanuh)
(ii) This yajna is meant to satisfy the demigods, and they are aii part of Indra's
hody.
31. Indra's attempts disrupted dharma: Observe that Indra's attempts to ohstruct
the sacrifice resuited in disruption of dharma (dharma-vyatikaram). If you oppose
him any further, he wiii further misuse his power and introduce many other
irreligious systems.
32a. Let there he only ninety-nine sacrifices for Mahárája Prthu."
Note: Brahmá said that by his blessings Prthu will be more famous (prthu-kirteh)
with ninety-nine sacrifices than Indra with his hundred sacrifices.
32b-38: Lord Brahmá to Prthu
32h. Y o u know the path of liberation: "What is to be gained by performing more
sacrifices if you know the path of liberation?
33. Give up anger: Both you and Indra are parts and parcels of the Lord. Therefore
you should not be angry with Indra, who is nondifferent from you.
34. Accept the supreme wiü: Do not worry about the incomplete sacrifice. The
angry mind (ati-rustam) of a person who meditates on that which is thwarted by
providence (daiva-hatam), enters into dense darkness of materialistic thought.
35-36. Avoid spreading irreligion: Stop this sacrifice, for it induced stubborn Indra
to introduce so many irreligious aspects. Even amongst demigods, there are unwanted
desires (duravagrahah). People in generál wiii be carried away by following the
attractive sinfui activities introduced by Indra.
37-38. Purpose of your iucaruatiou: Y o u have appeared from Vena's body as an
incarnation of the Lord to protect religious principles when they were almost lost.
(You cannot act in a way that wiii spread adharma). Therefore, considering the
purpose of your incarnation, immediately stop these pseudo-reiigious systems created
by Indra."
39. Prthu makes peace: Thus after being advised, Prthu abandoned his eagerness to
perform yajnas and with affection made peace with Indra.
40. Demigods pleased: Prthu Mahárája then took his avabhrta bath, and received
benedictions from the demigods, who were very pleased by his giorious activities.
41-42. Bráhmanas' blessings: Prthu offered aii kinds of rewards to the bráhmanas
with great respect. Being satisfied, they gave their heartfelt blessings to him: " O
mighty King! A i i the assembled people - the devatás, Pitrs, great sages, etc. - have
become satisfied with your dealings and charity towards them."
9^
'A**y3'A**
4.2Ü Lord Visnu Appears in the Sacrificial Aréna
4 . 2 0 LORD VISNU'S APPEARANCE IN T H E * ^
SACRIFICIAL ARÉNA O F MAHÁRÁJA PRTHU
1-6: Please forgive Indra. Knowledgeable and
detached persons are not malicious towards others,
and are not carried away by máyá.
7-8: Knowledge of soul and Supersoul makes one |
unaffected hy the modes
11-16: Lord Visrtui
instructs Prthu
9-10: He serves me by occupational duties and
attains peace and perfect vision
11-12: Understanding the soul's real position makes
one eligible for liberation
13-15: Protect the citizens and derive resultant
benefits.
4.20 Lord
Visnu's
Appearance
in the
Sacrificial
Aréna of
Mahárája
Prthu
7
16:1 am pleased with you. Ask any benediction
17-22: The
Lord's
affectionate
dealings with
Prthu Mahárája
17-18: Prthu accepts the instructions, Indra begs
forgiveness
'\j'l9-22: The Lord's mercy towards Prthu and Prthu's
worship of the Lord
23: Benedictions like liberation are worthless.
23-31: Prayers
of Pfthu
Mahárája
24-26: Give me millions of ears to hear Your glories!
from devotees - that restores one's relationship 1
with You. Only an animál gives up such hearing. 1
27-28: I desire to sérve Your lotus feet. If Laksmi is
angry, You will take my side.
29: All great devotees sérve You
30-31: Vedic allurements are bewildering. Kindly
bestow whatever you think is best for me
32-38: The Lord
leaves after
offering His
benediction
32-34: The Lord blesses Prthu with bhakti and
departs
35-38: Prthu honours everyone and returns home
4*íí
Canto 4 Overview
S'íí«Sí*||tSé'íí^^^^^^
1 -16: L O R D V I S N U I N S T R U C T S P R T H U
1. Visnu appears w i t h Indra: Being satisfied with Prthu Mahárája, Lord Visnu, the
master of sacrifice (yajna-pati) and the enjoyer of sacrifice (yajna-bhuk), appeared
along with Indra, and spoke.
2. Please forgive Indra: "Indra, who has disturbed your hundredth sacrifice is here
seeking forgiveness from you. Therefore excuse him.
Note: An intelligent devotee does not take action against the soul or the body. If
there is any discrepancy, he forgives. Forgiveness is a quality of those who are
advancing in spiritual knowiedge.
Link: The Lord is advising Prthu to forgive Indra based on the understanding that the
soul and the body are different.
3-12: How jnána (of body, soul and Supersoul) leads to bhakti
3. No malice: Intelligent devotees (su-dhiyah), who are inclined to welfare activities
(sádhavah) and the best among humans (nara-uttamdh), are never malicious towards
others because they know that the body is different from the soul.
sudhiyah sádhavo loke naradeva narottamdh
ndbhidruhyanti bhütebhyo yarhi nátmá kalevaram
4. M á y á ' s influence: I f a personality like you, who is so advanced because of vrddhasevd, is carried away by mdyd, then all your advancement is a waste of time.
5. Ignorance, desire and action: Those who are in full knowiedge that this body
arises from actions due to desires arising from ignorance (avidyd-kdma-karmabhih),
do not become attached to the body.
6. Detachment: H o w can a learned person, who has no attachment to his body, be
attached to bodily productions like house, children and wealth?
L i n k : Such people with knowiedge of body and soul can equip themselves further with
knowiedge of the Supersoul (9 qualities).
7.
Supersoul
Conditioned Soul
/
ekah - one
anekah - unlimited
ii
suddhah - pure
asuddhah - impure
iii
svayath-jyotir - self-effulgent
Not self-effulgent
iv
nirguno - without matériái qualities
saguna - with matériái modes
V
gundsrayah - reservoir of good qualities
gunásrita - encaged in matériái qualities
vi
sarva-go - able to go everywhere
Not able to go everywhere
;
>
|
1* f f *t*I< 11 *t*l' f f *t*t* f f *t*]< f 1 * t A I ^ ^ ^ H I Lord Visnu Appears in the Sacrificial Aréna
i^í/
anavrtah - uncovered by matter
dvrtah - covered by matter
viii
sáksi - witness of all activities
asaksi - not witness of all activities
ix
nirátmdtmátmanah
X
parah - transcendental
- independent of jiva
Dependent on the Supersoul
8 . R e s u l t of k n o w l e d g e of Paramátma and atma: one is u n a f f e c t e d b y the m a t é r i á i
modes, though he is situated in the body
L i n k : Having
{prakrti-sthah).
realized this, one then practices
bhakti-misra-jnána
9. H i s p r a c t i c e : H e f a i t h f u l l y (sraddhayánvitah)
occupational
duties
serves M e (bhajate)
w i t h o u t matéria! desires
(sva-dharmena)
(sva-dharmena).
through his
T h u s he
(nirásih).
gradually becomes s a t i s f i e d w i t h i n .
1 0 . R e s u l t of p r a c t i c e : O n e thus disassociated f r o m the modes
and
endowed w i t h perfect vision (samyak-darsana)
(parityakta-gunah),
and pure m i n d
f i n a l l y attains peace and is situated equally w i t h M e
(visaddsayah),
(kaivalya).
1 1 . E l i g i b i l i t y f o r l i b e r a t i o n : One w h o understands the indifferent and f i x e d soul to
be the superintendent
of the body, senses,
eligible for liberation f r o m
L i n k : Hotv
can the jiva
etc.
is
(dravya-jhána-kriyátmanám),
samsára.
be free of birth
body and senses, tvhile supervising
and death, simply
by being indifferent
to
the
them?
1 2 . D e v o t e e ' s e q u a n i m i t y : T h e matériái w o r l d operates due to the interaction of the
modes (guna-pravaha).
K n o w i n g the soul to be different f r o m its gross and subtle
bodies and being connected w i t h M e i n intense friendship (mayi
M y devotees (sürayo)
baddha-sauhrdáh),
are never agitated by happiness and distress.
Note: Jndnis become free of sarhsdra by striving for it by bhakti-misra-jndna
(svadharmena in 4.20.9). But devotees, by their pure bhakti, develop detachment, and
even without striving for freedom from sarhsdra, attain that result. This is due to
their being bound to the Lord by loving friendship.
L i n k : "Since you are bound to Me by affection,
you should follow
my
orders."
13-16: The Lord Instructs Prthu
1 3 . F o u r i n s t r u c t i o n s : (i) T r e a t higher, intermediate and l o w e r entities w i t h equality,
(ii) be equipoised i n happiness and distress, (iii) control yonr m i n d and senses, and
(iv) protect your citizens
(loka-raksanam).
1 4 . W h y s h o u l d a k i n g protect h i s c i t i z e n s ?
(i)
I f a k i n g protects his citizens, he w i l l get one s i x t h of their piety.
(ii)
I f he doesn't, the citizens w i l l take his piety and he w i l l suffer their sins.
Canto 4 Overview ^ § 4 ' ^
15. B y protecting the citizens and the earth according to the principles approved by
(anumata) and received from (anuvrtta) great brdhmanas, without attachment to
your position - (i) the citizens will love you {anurakta-lokah) and {ii) you will soon
see great saints, the Kumaras {drastdsi siddhdn).
16. A s k any benediction: I am captivated by your elevated qualities and excellent
behaviour {guna-sila-yantritah). One cannot achieve M y favour simply by sacrifices,
austerities or yoga. I am situated neutrally in the heart {sama-citta-varti) of those
who are equipoised (and not controlled by matériái conduct)."
I
17-22: T H E L O R D ' S AEFECTIONATE DEALINGS W I T H P R T H U MAHÁRÁJA
"Jjj
17. Prthu accepted the instructions of the Lord {loka-gurund) on his head.
18. Indra was ashamed of his own activities and touched Prthu's feet. Prthu gave up
all hatred and embraced Indra.
19. Prthu then worshipped the lotus feet of the Lord with increasing ecstasy.
20. T h e Lord's mercy: The Lord was just about to leave, but being the well-wisher
of the devotees {suhrt satdm) and greatly inclined towards Prthu, He did not depart.
21. Prthu's bhakti: His eyes full of tears and voice choked up, Prthu could neither
see nor address the Lord. Embracing H i m in his heart, he stood with földed hands.
22. T h e Lord's feet touched the ground, and He rested H i s hand on Garuda's
shoulder. Wiping his tears, Prthu saw the Lord, but wasn't fully satisfied by looking
at H i m . Thus he offered the following prayers.
Note: The Lord's feet generally do not touch the earth. But out of affection for Prthu,
He touched the earth and placed His hand on Garuda as if to prevent Himself from
stumbling, since He is not accustomed to stand on earthly ground.
2 3 - 3 1 : PRAYERS O F P R T H U MAHÁRÁJA
23. Worthless benedictions (like liberation)
I
varán vibho tvad varadesvardd
budhah katham vrnite gunavikriydtmandm
O best of all benedictors, How can a learned
person ask You for benedictions meant for
those bewildered by the matériái modes?
ye ndrakanam api santi dehindrh
They are available even for people in hellish
conditions.
, , . ,
tan tsa katvalya-pate vrne na ca
••
Although You are the Lord of liberation, I do
, ,
, ,
...
not ask tor such benedictions.
L i n k : The Lord is kaivalya-pati, but Prthu clarified that he does not desire kaivalya.
4.20 Lord Visnu Appears in the Sacrifki.il Aréna
24. Worthy benediction (Millions of ears to hear)
IHHRHMBHIIBSBBIIHi
na kdmaye nátha tad apy aharh kvacin I never want such benedictions (as liberation)
in which there is no nectarean beverage of
na yatra yusmac-carandmbujdsavah
Your lotus feet.
Please give me at least a millión ears to hear
mahattamantar-hrdayan mukha-cyuto
Your glories coming from the hearts of Your
vidhatsva karndyutam esa me varah
pure devotees through their mouths.
Note: Prthu wanted to have millions of ears, because there are unlimited talks on the
Lord's glories, and he wanted to hear them all.
L i n k : But, why don't you desire liberation which is rarely achieved?
25. Hearing restores one's relationship with You
'iHflHHHHBHHlBBfll
Transcendental vibration from the mouths
of great devotees carries the aroma of the
saffron dust of Your lotus feet.
By hearing it, the forgetful living entities
j smrtirh punar vismrta-tattva-vartmanam (even had yogts) gradually remember their
kuyogindm no vitaraty alarh varaih eternal relationship with You. Other
benedictions are unnecessary.
sa uttamasloka mahan-mukha-cyuto
bhavat-paddmbhoja-sudhd kandnilah
26. Only an animál gives up bearing (Even Laksmí desires to hear)
If one somehow hears Your auspicious glories
yasah sivath susrava drya-sangame
in the association of devotees even once, he
\
yadrcchayd copasrnoti te sakrt
cannot give up that association (or
katham guna-jno viramed vind pasum
glorification) unless he is an animál. Even
srir yat pravavre guna-sangrahecchayd
Laksmi desires to hear Your unlimited glories.
27-28: Desire to sérve Your lotus feet
27. Quarrel between me and L a k s m i ! - O Supreme Person
(akhila-pürusottama),
reservoir of all transcendental qualities (gundlayam)l I desire (Idlasah) to sérve Your
lotus feet just like Laksmi (padma-kard iva), but I am afraid we would compete
(sprdhoh) and quarrel (kalir) over service to a single master (eka-pati)\
Note: Laksmi is in mádhurya-bháva while Prthu Mahárája is in dasya-bhdva. So,
there was no question of his "competing" with her on the platform of madhurya.
28. Y o u w i l l take my side: Laksmi, the mother of the universe (jagat-janani), may be
angry with me for desiring her service. Yet I am hopeful that Y o u will take my part,
for Y o u are affectionate to the poor (dína-vatsalah) and magnify even insignificant
service to Y o u . And Y o u can do without her as Y o u are self-sufficient.
Canto 4 Overview
Note: Prthu expresses his vira-bhakti (desire for competition) in relation to Laksmi.
He wonders if he will quarrel with Laksmi while performing bhakti, just as he
quarrelled with Indra while doing karma.
L i n k : Not only I, but all of Your devotees request this benediction of service.
29. Great devotees tender devotional service unto Y o u , who destroy the illusions of
matériái existence {vyudasta-máyd-guna-vibhramodayam).
They have no reason to
take Your shelter except to constantly remember Your lotus feet (paddnusmarandd).
L i n k : Lord might say, "Then why do I ask my devotees to request benedictions?"
30. Bewiidering words of the Lord and the Vedas: Your words, "Ask for a
benediction!" and the allurements Y o u offer in the Vedas are certainly bewiidering
(jagatdrh vimohinim) to the people in generál who thus engage in karma repeatedly.
31. Kindly bestow whatever you thínk is best for me
,,
,.
Ignorant living beings in this world, forgetful
tvan-mayayaddha jana tsa khandtto
.
. .
,
,
••
of their real constitutional position, aiways
yad anyád dsdsta rtatmano 'budhah
, .
. ,,
•'
•
desire matériái happiness.
yatha cared bala-hitam pita svayarh
tathá tvam evdrhasi nah samihitum
Therefore, please bestow upon me whatever
You think is best for me, without asking, just
like a father acts for the benefit of his son.
'32-38: T H E L O R D O E E E R S B E N E D I C T I O N S T O P R T H U A N D D E P A R T S
32. " M a y you have bhakti to M e . Only by such purity of purpose, as you yourself
intelligently expressed, can one cross over M y insurmountable mdyd.
Note: Prthu requested for the most beneficial thing. The Lord awarded bhakti, which
concludes that nothing but bhakti is the most beneficial.
33. Execute M y orders carefully and don't be misled by anything. Anyone who
carries out M y orders faithfuUy, will aiways find good fortune."
34. T h e Lord appreciated the meaningful prayers of Prthu and after being properly
worshipped, blessed him and decided to leave.
35-36. Prthu honours everyone: Then Prthu worshipped the demigods, sages, Pitrs,
Gandharvas, Siddhas, Gáranas and others, with his sweet words and wealth, thinking
of them as representatives of the Lord. Then all of them returned to their abodes.
37. T h e L o r d , who captivated the minds of the king and priests, also returned.
38. Prthu returned: Although not an object of matériái vision, the Lord revealed
Himself to Prthu. Prthu offered obeisances to the Lord and returned to his home.
\
6 Mii
6
4.21 Instructions by Mahárája Prthu
4 . 2 1 INSTRUCTIONS BY MAHÁRÁJA PRTHU
1-6: Well decorated city, grand welcoming
ceremony and Prthu's reciprocation
1-10 The
citizens
^—•^ 7: Pfthu' s glorious activities and final destination
welcome Prthu "
Mahárája
\ a d O : Vid
Vidura requests to hear more about Prthu's
acts
11-12: Prthu's enjoyment, unrivalled rule,
authority over everyone except the bráhmanas
and Vaisnavas
11-20:
Maitreya
describes
Prthu's rule,
bodily features
and speech
.
/
13-18: Prthu initiates a sacrifice; His bodily
features
j 19-20: Prthu addresses the assembly; Qualities of
[
his speech
^
21-22: Prthu first addresses the devotees
4.21
Instructions
by M a h á r á j a
Prthu
23-24: A king's duty - to give dharma s'iksa and his destination
21-36:
Instructions of
Prthu Mahárája
to the citizens
25-26: Do your duties; bestow mercy upon me. \
27-30: Supreme authority and confirming
authorities
31-36: Pure bhakti, karma-mis'ra bhakti and
bhakti-mis'ra-karma
)
37-44: Prthu
establishes the ; /
glories of
c"
bráhmanas and
Vaisnavas
A
\
37-38: Avoid offending them, they are the cause
of the Lord's reputation
39-41: Service to them pleases the Lord and |
awards liberation. He eats through their mouths. i
42-44: They support the Vedas, their dust is to |
be carried on one's head. Their only wealth is
their attitűdé
45-48: All assembled personalities congratulate i
145-52: C i t i z e n s ^ / l
praise Pfthu
,\j^:52T
.-_-„lpd_btelsJPrl^
You are our merciful, affectionate master
and have delivered us
1-3. Well-decorated city: T o receive Prthu Mahárája, the city was very beautifully
decorated with pearls, garlands, cloth, golden gates, unbroken fruits, wetted grains,
minerals, lamps, etc. The entire city was perfumed with fragrant incense and water.
4. Reception by citizens: As Prthu entered the city gate, he was received by the
citizens with many auspicious articles like lamps and flowers. He was also received
by many beautifully ornamented unmarried girls.
5. Grand welcome, but no pride: When he entered the palace, conches and
kettledrums sounded, priests chanted mantras, and reciters offered prayers. Despite
all this, the king was not proud (gata-smayah).
6. Reciprocation w i t h blessings: After being welcomed both by the important and
common citizens, the satisfied king bestowed them with their desired blessings.
7. F i n a l destination: Great King Prthu performed many glorious activities while
ruling over the earth and achieved widespread fame (yasah sphitarh). A t last he
obtained the lotus feet of the Lord (pararh padam).
: VIDURA REQUESTS T O HEAR M O R E A B O U T PRTHU'S ACTIVITIES
8. Süta G o s v á m i to Saunaka R s i : After hearing Maitreya speak about Prthu, the
originál king (ádi-rdjasya), who was well-qualified, famous, and widely praised,
Vidura submissively inquired from Maitreya as follows:
9. Empowered incarnation: "Prthu was enthroned by the sages and was given
various gifts by the demigods. He also received Visnu's strength in his arms with
which he milked the earth.
10. Remnants of his valour: "Even today, the kings and demigods of the many
planets still sustain on the desirable remnants produced by his valiant action (of
milking the earth) (vikramocchistam). What intelligent person would not hear about
him? Please teli me more about his auspicious activities."
^ * 1 1 - 2 0 : MAITREYA DESCRIBES PRTHU'S R U L E , BODILY FEATURES A N D SPEECH
|
11. Enjoyment: King Prthu happily lived in the tract of land between the Gaiigá and
Yamuná, thinking himself to be exhausting the results of his previous pious activities.
4.21 Instructions by Maharaja Prthu
Note: Prthu Mahárája was a saktydvesa-avatára and hence heyond prárabdha-karma.
Thus the terms "pious" and "impious" activities are not applicahle to him. Only out
of humility did he consider himself an ordinary conditioned soul.
12. Unrivalled: He was an unrivalled king, with dominion over all the seven islands.
No one could supersede his orders [sarvatra askhalita ddesah) except the brdhmanas
and the Vaisnavas (acyuta-gotratah).
13. Sacrifice: Once King Prthu initiated the performance of a great sacrifice in which
great rdjarsis, brahmarsis and demigods all assembled.
14. Befitting worship: There, he worshipped all the respectable visitors according to
their respective positions. Then, he stood up in that assembly like the moon amongst
the stars.
15-18. Bodily features of Prthu: Tall and sturdy; broad arms; fair complexion; red
lotus eyes; beautiful nose; beautiful face; smile with beautiful teeth; broad ebest; large
waist; abdomen shaped like a banyán leaf with three lines; deep coiled navel; golden
coloured thighs; arched instep; black, fine, curly, slick hair; conch-like neck; and
wearing valuable cloth. For performing sacrifice he put aside his dress and wore a
black deer skin and a ring of kusa grass on his finger. Thus his natural bodily beauty
was visible.
19. Prthu addresses the assembly: T o encourage and enhance the pleasure of the
assembled members, he glanced over them and spoke in a great voice.
20. Seven Qualities of Prthu's speech
Beautiful
cdru
citra-padam
Flowery / full of metaphors
slaksnam
Clearly understandable
mrstam
Pleasing to hear / delightful
güdham
Meaningful / grave
aviklavam
Without any doubt / faultless
sarvesdm upakdrdrtham
For the benefit of all
M - 3 6 : INSTRUCTIONS O F PRTHU MAHÁRÁJA T O THE CITIZENS
21. Let US reach a conclusion together: O assembled devotees (sddhavah), good
fortune upon you! A n inquisitive person should present his carefully considered
principles in the presence of devotees, for approval and to reach a conclusion.
Note: Prthu first addressed the devotees among the assembly, and not others.
I
Canto 4 Overview
"J'íífAClÍ«A5*'ÍI^^^^
l ink: The devotees might say, "You are the king and we should just worship you!"
22. I have been appointed king, by the Lord's grace, in order to rule the citizens
(danda-dharah), to protect (raksitá) them, and to employ (vrttidah) them according
to their social order.
23. Desirable destinations: When I execute my duties as king, and also when the
Lord is pleased, I will be able to achieve desirable destinations, which have been
described by experts in Vedic knowiedge (brahma-vddinah).
24. D h a r m a - s i k s á : Any king who simply exacts taxes from the citizens without
teaching them their respective varndsrama duties is liable to - (i) suffer the sins of
the citizens and to (ii) lose his good fortune of wealth and power.
25. Do your duties: Therefore, for the welfare of your king after his death, execute
your varndsrama duties properly, without envy, and aiways think of the Lord. I n
doing so, you will bestow mercy upon me.
26. Shareholders of results: I request all the pure demigods, forefathers and sages to
approve my proposal, for after death the result of an action is equally shared by its
doer [kartuh), its director (sdstuh) and its approver (anujndtuh).
Note: If a king is elevated to the heavenly planets, the citizens who cooperated by
approving of his methods are also elevated with him.
L i n k : But, how can you institute the worship of the Lord, for your father (Vena)
denied His existence?
27. Supreme authority: According to the authoritative statements of sdstra, there
must be a supreme authority. This can be observed by the presence of beautiful and
powerful bodies in this life (by sense perception) and in the next (by scriptures).
Note: The cause of different bodies is • Not karma - because actions are matériái and unconscious,
• Not the demigods - since they are not independent,
• The Supreme Lord - because He has the ability to do, not to do, or do differently.
L i n k : Who are those authorities who believe this point of view?
28-30. Confirming authorities are: The Vedas, and the great persons like Manu,
Uttánapáda, Dhruva, Priyavrata, Anga, Brahma, Siva, Prahlada and Bali, but not the
abominable persons like Vena, who are bewildered about dharma. They also agree
that the only bestower of the benedictions of dharma, artha, kdma, moksa and Svarga
is the Supreme Lord [gaddbhrta).
4.21 Instructions by Mahárája Prthu
.1^1
31. Devotional service cleanses one's mind
yat-pada-sevabhirucis tapasvinam By one's inclination to sérve the Lord's feet,
asesa-janmopacitam maiam dhiyah
the contamination in the mind acquired over
innumerable births
sadyah ksinoty anvaham edhati sati
is immediately cleansed and day by day one's
spiritual inclination increases.
yatha padángustha-vinihsrtá
It is like the purification done by the Ganges
water emanating from the Lord's toe.
sárit
32. A devotee doesn't surrender to matériái life again
vinirdhutdsesa-mano-malah pumán
asanga-vijndna-visesa-viryaván
A devotee - (i) whose mind has been cleansed
of unlimited contamination
[ii) who has developed detachment and is
strengthened by bhakti-yoga (has realized the
Lord's beauty)
yad-ahghri-müle krta-ketanah punar
{iii) who has taken shelter of the Lord's feet again
na samsrtim klesa-vahdm prapadyate
does not surrender to matériái life full of
suffering.
L i n k : The citizens might have asked, "Since we are drowned in our household
activities, how can we worship the Lord with pure bhakti?" Prthu then advised them
to do karma-misra-bhakti.
33. Render devotional service, without reservation (amdyinah), unto the Lord's lotus
feet that fulfil all desires (kdma-dughdnghri-pankajam), by (i) engaging your minds, words, bodies (mano-vacah-kdya-gunaih)
(ii) offering the results of your varndsrama duties (sva-karmabhih).
34-35: Bhakti-misra-karma
34. M a t é r i á i aspect of the sacrifice: The Lord is transcendental, but for the benefit
of the conditioned soul. He accepts different types of sacrifice with many matériái
qualities like rituals, mantras, ingredients, names, and the purposes of the performers.
Note: But the sacrifice becomes devoid of matériái qualities by the act of offering it
to the Lord, which gives it a small component of bhakti.
Canto 4 Overview
mmmímmxmmxmy.
35. Sacrifice offered to the L o r d : The Lord manifests in different bodies, which are
a combination of pradhdna, kdla, dsaya, etc, and He supplies the intelligence
(pratipadya cetasdm) of a sacrificer so that he may offer his actions to the Lord. The
Lord Himself then appears as the various results of those actions (kriyd-phalatvena
vibhur vibhdvyate), just as fire appears differently in various types of woods.
Note: Offering karmas to the Lord gives one jiidna (jnána-misra-bhakti), by which
one attains the Lord. However, the appearance of jnána and the resultant attainment
of the Lord depends on the amount of bhakti and faith in offering those karmas.
L i n k : The citizens were saying, "We have become successful by your instructions. We
will worship the Lord."
36. Y o u r mercy on me: A l l you citizens are worshipping the Lord, the enjoyer of
sacrifice and the supreme guru, by executing your occupational duties (sva-dharmayogena). Thereby you are bestowing mercy upon me (vitaranty anugraham).
3 7 - 4 4 : P R T H U ESTABLISHES T H E G L O R I E S O F B R Á H M A N A S A N D V A I S N A V A S
(IN O R D E R T G FIRMLY ESTABLISH B H A K T I )
37. Avoid offending them: A royal family should not exhibit its matériái prowess
before brdhmanas and Vaisnavas (ajita-devatdndm) who are glorified by their
characteristic powers of tolerance, penance, knowiedge and education.
38. They are the cause of the Lord's reputation
brahmanya-devah purusah purdtano
By worshipping their lotus feet, the eternal
nityam harir yac-carandbhivandandt and foremost person. Lord Hari
avápa laksmim anapdyinim yaso
obtained the opulence of His staunch
jagat-pavitrarh ca mahattamdgramh reputation which purifies the entire universe.
39. Serving them pleases the Lord: The ever-independent Lord is very pleased with
those who follow in His footsteps (tat-dharma-paraih) and sérve, with all their
hearts, the brdhmanas and Vaisnavas (sarvdtmand brahma-kulam nisevyatdm), who
are very dear to H i m and vice versa (vipra-priyah).
40. Serving them is satisfying and liberating: By regular service to them, a person
becomes satisfied and achieves liberation without delay. There is no activity superior
to serving a brdhmana.
41. The Lord eats through their mouths: The Lord does not take as much pleasure
in eating through the sacrificial fire, which is devoid of consciousness, as He does in
accepting offerings through the mouths of learned sages and devotees.
4-21 Instructions by Mahárája Prthu
42. They support the Vedas: A brdhmana by his faith, austerity, scriptural
conclnsions, sense control, mind control, and meditation, supports the Vedas in order
to illuminate the real goal of life.
Note: Because the Vedas reveal everything about this world, they are compared to a
mirror in which this universe is reflected.
43. Their dust
to be carried on one's head
tesdm aham pdda-saroja-renum
dryd vaheyddhi-kiritam dyuh
^^^^^^^^^^^^^^^^^^HB
May I perpetually carry on my crown the
dust of their lotus feet till the end of my life.
One who does so is very soon relieved of all
sinful reactions, and eventually develops all
nasyaty amurit sarva-gurtd bhajanti
good and desirable qualities.
yam nityadd bibhrata dsu pdpath
44. Their only wealth is good behaviour {sila-dhanam), gratitude (krta-jriam), and
shelter of elders (vrddha-dsrayam). One who acquires brahminical qualifications gets
all opulences. May the Lord and H i s associates be pleased with the brdhmanas, cows
and me.
4 5 - 5 2 : T H E C I T I Z E N S PRAISE P R T H U
^jjjjj^^
45. Congratulations: After hearing King Prthu speak so nicely, all the demigods,
Pitrs, brdhmartas and devotees congratulated him by expressing their good will.
46-47. Father delivered by son: "The veda-vdkya that 'the father attains the
heavenly planets through the son' has been proved correct by Prthu who has
delivered sinful Vena from hell, just like Prahlada Mahárája delivered Hiranyakasipu.
48. May you be blessed with a long life, for you have great devotion to the Lord.
49. You have a pure reputation, for you are preaching the Lord's glories. Having
you as our master is like living directly under the agency of the Lord.
50. Affectionate to the citizens: Your excellent leadership is not so astonishing for
you because the nature of great, merciful persons is to have affection for the citizens.
51. Delivered from ignorance: We are wandering blindly {bhrdmyatdth nastadrsttndfh) due to our past deeds and by superior arrangement (karmabhir daivasathjriitaih). But, today we have been delivered from ignorance by you.
52. Respects to the great Lord, who exists in pure goodness [vivrddha-sattvdya) and
who maintains the entire world by introducing brahminical culture and who protects
everyone through the ksatriyas."
Canto 4 Overview
4 . 2 2 PRTHU MAHÁRÁJA'S MEETING
WITH THE FOUR KUMÁRAS
1-6: Prthu's exemplary reception of the Kumaras
1-16: Prthu's
rule, reception
of the
Kumáras, and
inquiries from
them
7-9: Rarity of your dars'ana
10-11: Fortunate and unfortunate householders
12-15: No need to ask about welfare of átmárámas
like you. Question: - By what means will there be
benefit for suffering people?
16: Lord mercifully travels as siddha-rüpís
17k2örKuniaras appreciate Prthu's qualities and
inquiries
4.22 Prthu
Mahárája's
Meeting
with the
Four
Kumáras
''17-40: Sanat^i
Kumára
answers
Prthu's
question in
detail
21-25: Answer: - attachement to Lord, detachment
from bodily concept; and means for developing it \
26-29: Subtie body - its presence, absence and íts ]
destruction
j
30-34: Atfachment fo sense-gratification is the cause '
of sarfisára
,1
35-36: Moksa is important amongst the four
purusárthas
37-38: Bhakti-mis'ra-jfíána
f39-4Ör Devotees overcome sarhsára but nondevotees]
41-48: Prthu
Mahárája
praises the
Kumáras
cannot
]
41-42: You have come mercifully as indicated by the
Lord.
i
43-44: All that i possess is sádhu ucchistarh.
45-46: Öníy Bráhmanas enjoy and give charity with ]
their own property
J
47: No one can repay the mercy of great personalities!
49-63: Prthu's
glorious rule
and qualities
49-55: Prthu executes all his duties perfectiy thinking
himself as the servant of the Lord
56-63: Prthu's qualities in comparison with the
demigods
]
]
%'íí%%^éí''&^éí''^?^é\''&lli 'ifi
4.22 Prthu Mahárája Meets the Four Kumáras
1-6: P R T H U ' S E X E M P L A R Y R E C E P T I O N O F T H E K U M Á R A S
1-2. T h e K u m á r a s arrive: While the citizens were praising Prthu Mahárája, the four
Kumáras, who were as bright as the sun, arrived there. Seeing their effulgence, Prthu
and others could recognize who they were, as they descended from the sky.
3. Eagerness to receive: Thus the king and the citizens immediately got up to receive
them, with the eagerness of a conditioned soul attracted to sense objects.
4-5. Exemplary reception: Prthu, with shoulders lowered in humility, offered them
seats, worshipped them according to the scriptures, washed their feet and sprinkled
that water over his hair. Thus, he showed how to receive a saint.
6. W i t h respect and restraint {sraddhá-sarhyama-sariiyuktah),
Prthu then began
speaking with the four Kumáras, who were seated on the golden throne.
^ ^ :
P R T H U PRAISES T H E K U M Á R A S Í ^ D ^ K J U I R E S F R O / V ^ ^ ^
7. Rare darsana: "What kind of pious activities have I performed to have your
darsana which is rare (durdarsánám) even for mystic yogts}
8. Result of pleasing vipras: One can achieve anything which is rare to obtain in this
world and the next, and one receives the favour of Siva and Visnu.
9. Rare vision/ understanding: Although you travel in all planetary systems, people
cannot see or know you, just as all people including Brahmá and other creators
cannot understand the Supersoul.
10. Fortunate householders are those who even if poor, give worthy reception to
saintly people like you, with water, a sitting place, etc.
11. Unfortunate householders are those who even if rich, do not allow Vaisnavas
into their houses, and in whose houses there is no water for washing their feet. Their
houses are like trees in which all venomous serpents live.
12. Strict b r a h m a c á r í s : Welcome! Y o u are the best of the brdhmartas (dvtja-sresthd).
You strictly observed brahmacdri vows and although you are experienced in the path
of liberation, you keep yourselves just like small children.
13. C a n there be any good fortune for people like us, whose only aim is sense
gratification [irtdriydrthdrtha-vedindm) and who have fallen into samsdra by their
own activities (patitdndrh sva-karmabhih)}
L i n k : Prthu is not asking about the tvelfare of his guests (Kumdras), but inquiring
about his otvn ivelfare! Because -
Canto 4 Overview
14. There is no need to ask of your welfare, for you are all atmaramas and make uo
meutal concoctions (mati-vrttayah) about what is auspicious or inauspicious.
15. Means for ultimate benefit? - Therefore I ask you well-wishers (suhrdah),
what means will there be benefit (ksemah) for those suffering in this world?
by
tad aham krta-visrambhah
suhrdo vas tapasvinám
samprcche bhava etasmin ksemah kendhjasá bhavet
16. The Lord's mercíful travels ín the form of siddha-rüpís
vyaktam atmavatam atma
bhagaván
átma-bhávanah
The Lord who reveals Himself to the world and who is
always anxious to elevate the living entities
svándm anugraháyemáth
siddha-rüpi caraty ajah
travels around the world in the form of self-realized souls
like you (siddha-rüpi), to show mercy to His devotees.
1 7 - 4 0 : S A N A T - K U M Á R A A N S W E R S P R T H U ' S Q U E S T I O N IN D E T A I L
V |
17. Prthu's speech was meaningful (saram), appropriate (susthu), concise (mitam)
and sweet (madhu). Satisfied, Sanat-kumára smiled and replied as foUows:
18. Beneficial questions: " 1 have been very nicely questioned (sadhu prstam) by you,
who are always thinking of the welfare of others
(sarva-bhüta-hitátmanám).
Although you know everything, you inquire because that is the behaviour of a sadhu.
L i n k : ]ust as you desire our association, ive desire yours.
19. Beneficial meetings: Discussions (sambhdsana) with questions and answers
(samprasnah) become conclusive (sammatah) in a congregation (sangamah) of
devotees (sadhünám). Such meetings spread happiness (vitanoti sam) for both the
speaker and the audience (ubhayesám).
L i n k : Prthu asked what is beneficial for himself in 4.22.15. Now the Kumaras
answer,
"You already have what is most beneficial."
20. Attachment to the Lord's glorífication cleanses lusty desires
WIP
asty eva raján bhavato madhudvisah
pdddravindasya gundnuvddane
You already have an inclination for glorifying the qualities of the Lord's lotus feet.
ratir durdpd vidhunoti naisthiki
kdmam kasdyam maiam antar-dtmanah
Such fixed attachment is very rare and
cleanses lusty desires from the heart, which
are difficult to remove, like a mineral dye
(kasdyam).
'5
4.22 Prthu Maharaja Meets the Four Kumaras
L i n k : Now the Kumaras answer Prthu's question from 4.22.15.
21. T h e only cause of benefit {ksemasya
conclusively established in the scriptures as -
hetuh) for humán society has been
(i) detachment from the bodily concept and
(ii) attachment (rati) to the Lord.
2 2 - 3 6 : Jnána-misra-bhakti (with predominance of bhakti, culminating in sánta-rati)
22-24. Attachment to the Lord and detachment from the body can be developed by
22
23
(sd) sraddhayd
Having faith
I
bhagavad-dharma-caryayd
jijnásayd
Being inquisitive about the process of bhakti
|
ádhyátmika-yoga-nisthaya
Applying bhakti-yoga in life
yogesvara upásanayd
Worshipping the Lord or topmost yogi (devotee)
nityam punya-sravah-kathayá
punyayá (ca)
Regularly hearing and chanting the Lord's
glories
artha-indriya-dráma-sagosthyatrsnayd
Not associating with persons simply interested in
sense gratification and money
tat-sammatdndm aparigrahena ca
Not associating with associates of materialists
(or) not accepting their goals
vivikta-rucya
Being disgusted with the taste for sense
enjoyment
paritása dtmani
Being satisfied in the self
viná harer guna-ptyusa-panat
Moulding one's life so that one cannot live in
peace without drinking the nectar of the Lord's
qualities.
24 ahiritsayd
Being nonviolent
páramaharhsya-caryayd
Following in the footsteps of great dcdryas
smrtyá mukunda dcarita agryasidhund
Rememhering and tasting the sweetness of the
excellent pastimes of the Lord
yamair akdmair niyamaih (ca api)
Practising yama, niyama without matéria!
desires
anindayd
Not criticizing others (and their methods of
religion)
nirihayd
Simple and plain living
dvandva-titiksayd (ca)
Tolerating duaiities
Canto 4 Overview
SI^Mll^lll^lMlMl^ll
25. Hearing gives attachment (to the Lord) and detachment (from matter)
harer muhus tatpara-karna-püragunábhidhdnena vijrmbhamdnayd
I
Constant hearing of the Lord's qualities,
which are like ornaments on the ears,
with increasing
j
-
\-
bhaktyd hy asangah sad-asaty andtmani
sydn nirgune brahmani cdnjasd ratih
bhakti, develops one's detachment from
matter and attachment to the Lord.
j
26. Result of attachment to the L o r d : Such rati develops by the grace of the guru,
awakens jnána and vairagya, and destroys the subtle body, just as fire arising from
wood burns wood itself.
Note: Panca-átmakam refers to either the five elements or the five coverings of
contamination on the subtle body (ignorance, ego, attachment, hatred, fear of death).
27. Result of destruction of the subtle body [dagdhasayo
One no longer sees -
mukta-samasta-tad-guno):
(i) external (bahir) sense objects (for one's own pleasure)
(ii) internál (antar) disturbances (lamentation, etc.)
(iii) obstacles in seeing Paramátmá, which existed previously.
This is similar to the waking state in which one no longer sees the objects in a dream.
28-29: Effects of the presence and absence of the subtle body
Presence of Subtle body
Absence of Subtle body
28
One is subjected to various designations and sees (i) oneself as an enjoyer due to desires
(ii) things of this world as objects of sense
enjoyment
(iii) the results of happiness and distress.
One sees Paramátmá;
One tries to fulfil the
Lord's desires
29
One sees differences in the bodies of oneself and
others' (just as one sees the reflection of a body
appearing differently in water, oil, or a mirror.)
One doesn't see such
differences
mmmmmmmMmmmmfmm
3 0 - 3 4 : Attachment to sense gratification is the cause of samsara
30-32. Sense gratification causes the destruction of the self
Thinking of
sense
gratification
(indriyair
j visayákrstair \
dhyayatdrh) \
V
Mind
becomes
agitated
(áksiptarh
manah)
V
Discriminating
power of
inteiiigence is
iost2
(cetanárh
harate
buddheh)
r
8
Knowiedge
is destroyed
Memory
is iost
(jndnabhrathsah)
(Greatest
harm to
the soul) i
(bhrasyaty
anusmrtis
cittarh)
33. Sense gratification leads to lower life forms
Constant thinking of
money and its use for
sense gratification
I Destruction of
all goals
Loss of jnána
and vijhána j
Entrance into
Immovable life
forms
34. Be detached from things that obstruct the purusarthas
na kurydt karhicit sangam
tamás tivram titirisuh
Those who desire to cross the ocean of
nescience should never have attachment for
dharmartha-kama-moksanam
yad
atyanta-vighátakam
things which completely obstruct dharma,
artha, káma and moksa.
35. M o k s a is the most important of the four purusarthas and must be taken very
seriously. The other three are all subject to destruction by death.
L i n k : How are the other three goals subject to
destruction?
36. T h e Lord destroys all temporary goals: There is nothing auspicious (ksemam)
for those whose goals will be destroyed by the Lord as time
(isa-vidhvarhsitásisdm).
Such temporary goals - higher (pare) or lower (avaré) - exist only in relation to the
matériái modes
(guna-vyatikardd).
3 7 - 3 8 : Bhakti-misra-jnána (with a predominance of jnána and goaI of sáyujya-mukti)
37. Understand the Supersoul who is living within the hearts of all moving and nonmoving beings, covered by bodies, senses, life airs, intelligence and falsé ego. One
should meditate, " I am H e " (so 'smi).
^ Just as the water in a laké is sucked up by the big straws growing on its bank.
canto 4 O v e r v i e f ' ^ f r ( | T | ^ j | ^ ^ ^ ^
Note: The impersonalist conception of the mantras like "tat tvam asi" and "so
'ham," is that the Supreme Lord and the jiva are one. But from the devotee's
perspective these mantras assert that both the Supreme Lord and the jiva are of the
same quality.
38. Surrender to the Supersoul, who is one with cause and effect, is ever liberated
(nitya-mukta), completely pure (parisuddha), and the highest truth (visuddha-tattva).
One who has transcended maya by deliberate consideration, which clears the
misconception of a snake for a rope, can understand H i m .
L i n k : Understanding
Prthu's distaste for the words "so 'smi" (in 4.22.37),
Sanat-
kumára now speaks about pure bhakti. So far he spoke about the path of bhakti mixed
with jiiána. Now he will explain pure bhakti which is the best path.
39. Give up karmásayam by serving Lord Vásudeva
yat-páda-pankaja-palása-vilása-bhaktyá
karmásayam grathitam udgrathayanti santah
tadvan na rikta-matayo yatayo 'pi ruddhasroto-ganas tam aranarh bhaja vasudevam
By engaging in the service of the toes
of the lotus feet of the Lord,
devotees very easily uproot the hardknotted desires for fruitive activities.
But nondevotees (jnánts and yogis),
even if they strongly try, cannot stop
the waves of sense gratification.
Therefore worship Vásudeva.
Note: One can give up inferior desires when engaged in superior desires. When the
tide from the ocean overfloods a river, the waves of the ocean take prominence over
those of the river. Similarly, a devotee plans so many things for the Lord's service that
his stagnant matériái desires become overflooded by the desire to sérve the Lord.
40. Cross samsara with the beat of the Lord's feet
krcchro mahan iha bhavarnavam aplavesarh
sad-varga-nakram asukhena titirsanti
tat tvath harer bhagavato bhajaniyam anghrim
krtvodupam vyasanam uttara
dustarárnam
The ocean of nescience is very
difficult for nondevotees to cross,
because it is infested with many
dangerous sharks.
Therefore, by making the Lord's
worshipable lotus feet
as a boát, cross this difficult ocean
of sathsára
4.22 Prthu Maharaja Meets the Four Kumaras
. 4 1 : 4 8 ; P R T H U M A H Á R Á J A PRAISES T H E K U M Á R A S
41. After being thus enlightened by Sanat-kumára, who was well versed in spiritual
knowiedge (átma-medhasá),
the king praised the Kumáras as foUows:
42. " Y o u confirmed L o r d Visnu's blessing. Formerly He showed me His causeless
mercy, by indicating that you would come to my house.
43. What can I offer? - Y o u have carried out the Lord's order, because you are as
compassionate as He. Since all that I possess is sádhu-ucchistam,
how can I give
anything as guru-daksina}
Note: Prthu gave all his wealth in charity at the end of his horse sacrifice. What
remained he considered the remnants of the devotees. And even before that he
considered his kingdom to have been given to him by the saintly persons headed by
Bhrgu, who churned his body from King Vena. Thus he only possessed remnants.
44. I offered everything - my life, wife, children, home, furniture, kingdom,
strength, land and treasury to saintly persons.
45. W h o can be a leader? Only one who knows the principles of Vedic knowiedge
deserves to be the commander-in-chief, leader of the state, punisher, and ruler of all
planets.
Note: By saying verses 44 and 45, Prthu indirectly offered everything to the Kumáras.
46. Bráhmanas' mercy: It is the bráhmanas who enjoy, wear and give what is their
own property. By their mercy, the ksatriyas, vaisyas and südras eat their food.
47. Non-repayable debt
yair idrsi bhagavato gatir atma-vada
ekántato nigamibhih pratipáditá nah
The path of self-realization is explained by
the knowers of the Vedas for our
eniightenment with complete conviction and
Vedic evidence.
tusyantv adabhra-karunah
sva-krtena nityam
Such merciful personalities can be satisfied
only by their own activities of uplifting the
fallen souls.
ka nama tat pratikaroti
vinoda-pátram
Who can repay them? One can only offer
water with földed hands
(viná-uda-pátram).
One who tries to repay them is a joker."
48. T h e Kumáras departed: After being thus worshipped by Prthu, the Kumáras
were pleased. They praised the character of the king and went to Satyaloka.
49. Position: Mahárája Prthu, being completely f i x e d i n pure bhakti, was the chief
amongst great personalities [dhuryo mahatám).
He considered himself almost
satisfied [ápta-kdmdn iva) by the teachings about átmd
(ddhydtma-siksayd).
Note: Since he was a pure devotee, he could be fully satisfied only by pure bhakti.
50. Duties (besides bhakti):
He performed his duties according to time, place,
strength and financial position, all with the one aim to satisfy the Absolute T r u t h .
Note: Pure devotees like Prthu are beyond the execution of karmas, yet as
householders, they sometimes engage in karmas (i) to teach people in generál,
(ii) to avoid lapses in following the rules of varnasrama,
(iii) to avoid criticism of the path of bhakti,
(iv) to protect the confidentiality of pure bhakti.
They remain detached and uncontaminated by such karmas.
51. Mood: Prthu always thought of himself as the servant of the L o r d , who is the
proprietor of everything. He dedicated the fruits of all his activities unto the Lord.
52. Unaffected: Although Prthu was a householder, possessing kingdom and wealth,
he never used his opulence for sense gratification and thus remained unaffected, just
like the sun.
53-54. Progeny: He performed all fruitive activities without attachment and by his
own desire produced five sons, named Vijitásva, Dhümrakesa, Haryaksa, Dravina
and V r k a , in his wife Arci. He embodied all the qualities of the devatas.
55. Protection: Being Krsna conscious (acyutdtmakah), Mahárája Prthu wanted to
protect the Lord's creation according to time, by pleasing the citizens with his
attractive qualities, words and mind.
6
fI t'l
I
***
4.22 Prthu Maharaja Meets the Four Kumaras
56-63: Q U A L I T I E S O F P R T H U
56
57
58
59
60
61
62
Compared with
Prthu's Qualities
Moon
Pleasing and celebrated
Sun
Powerful and exacting
Fire
Unconquerable - no one can disobey his orders
Indra
Insuperable
Earth
Tolerant
Heaven
Fulfilling various desires
Rainfaii
Satisfying everyone
Sea
Unfathomable - No one could fathom his purposes
Meru
Fixity in purpose
Yamarája
Intelligence in delivering exact punishment
Himalayas
Opulences
Kuvera
Riches
Varuna
No one could reveal his secrets
Wind
Bodily and sensual strength
Rúdra
Intolerant
Cupid
Beautiful
Lion
Fearless
Manu
Affectionate
Brahma
Powerful
Brhaspati
Knowledgeable of Brahman
Supreme Lord
In control of his senses
Himself
Devotion to cows, elders, bráhmanas and devotees, and in
helping others with bashfulness, humility and cheerfulness.
63. Prthu Maharaja's reputation was loudly declared throughout the whole universe
and all ladies and saintly persons heard his glories, which were as sweet as the glories
of Lord Rámacandra.
4 . 2 3 MAHÁRÁJA PRTHU'S G O I N G BACK H O M E
1-3: Prthu goes to the forest along with
his wife
1-18: Prthu's
vanaprastha life,
austerities and
departure
4-8: Prthu's austerities, their purpose
and results
9-10: Prthu worships the Lord through
adhyatma-yoga
11-12: Prthu destroys his subtle body
13-18: Prthu gives up his gross body
19-22: Arci performs
Prthu's funeral rites
and enters its flames
4.23 Mahárája
Prthu's Going
Back Home
19-20: Arci's voluntary austerities and
service to her husband
21-22: Arci's lamentation and entrance
into her husband's funeral pyre
23-24: Demigods sounded Instruments
and showered flowers
23-30: The
demigods' wives
praise Arci
25-26: Arci served her husband
perfectiy, surpassing the devatas
27-28: Glories of the humán form.
Those who misuse this opportunity are
killers of the soul
29-30: Arci reached the planet of her
husband
31-39: Phala-sruti
Planet attained by Prthu, perfection in
occupation, progeny, opulence, fame,
knowiedge, auspiciousness, long-life,
heaven, victory, etc.
^ií &^éí &^íí '&'tí''&'íi
' Ö i ^
. - 1 8 : P R T H U ' S VANAPRASTHA LIFE, AUSTERITIES A N D DEPARTURE
I - 3. Prthu retires: Realizing his old age, Prthu, the maintainer of all kinds of living
entities, having executed the orders of the Lord, handed over the earth to his sons.
Then he went to the forest with his wife, while the citizens lamented in separation.
4 - 8 : Prthu's austerities, their purpose and results
4. Severity: There, he underwent severe austerities according to the vanaprastha rules
as seriously as he engaged formerly in leading the government and conquering.
5. Eating: In tapo-vana, he sometimes ate roots, sometimes fruits and dried leaves,
and for somé weeks he drank only water. Finally he lived simply by breatbing air.
6. Seasons: He - (i) placed fires around himself during the summer, (ii) exposed
himself to torrents of rain during monsoon, {iii) stood in water up to bis neck in
winter. He used to sleep on the earth.
7. Purpose: He underwent all these austerities of controUing bis words, senses, sexual
impulse and life airs only to satisfy L o r d K r s n a .
8. Results: By such austerities be - (/') gradually became steadfast, (ii) destroyed bis
karma and became joyful, (iii) controlled bis mind and senses by pránáyáma and
(iv) cut bis bondage to the world.
9 - 1 0 . Unflinching devotion: He constantly worshipped the Lord by following the
path of adhyatma-yoga (bhakti-yoga) as taugbt by Sanat-kumára. Thus bis devotion
to Lord Krsna became unflinching and fixed.
I I - 1 2 : Prthu destroys his subtle body
11. By such practice of bhakti bis mind became suddha-sattva and be could constantly
think of the L o r d . In bis purified mind appeared jnána and vairágya, by wbicb be
destroyed the subtle body (jiva-kosam), and transcended all doubts.
12. When be became free from all other concepts of life (anya-dhir), Prthu realized
the form of Paramátmá (átma-gati). Being without desire (nirihas) for siddhis, be
destroyed bis subtle body by jiiána and then gave up that jiiána. Unless yogis and
jhánís become attracted to krsna-kathá, their illusions can never be dispelled.
1 3 - 1 8 : Prthu gives up his gross body
13. In due course of time, Prthu fixed bis mind firmly upon Lord Krsna, and being
completely situated on the brahma-bhüta
platform, be gave up bis gross body.
Note: Prthu, being a pure devotee and a saktyávesa-avatára, did not have matériái
subtle and gross bodies. Also Prthu, out of his great humility did not consider himself
4.23 Mahár
a great devotee and hence meditated on destroying his subtle body. This is mentioned
in order to preserve the mentality of materialists. Amongst the Lord's forms. Ráma
does not give up His body, and amongst the devotees, Dhruva does not up his body.
14. Sitting in muktásana, Prthu raised bis life air from the müládhara-cakra
(anus)
svádhisthána-cakra
(navel)
manipüraka-cakra
(abdomen) —>• andhata-cakra
(beart) —>• visuddhi-cakra (tbroat)
djná-cakra (between two eyebrows).
15-16. Merging the matériái body: From there be raised the air to the brahmarandhra, and without desire, mérged bis life air with the totality of air. He mérged
the remaining gross elements of bis body into the totality of those gross elements.
Then be mérged earth —>• water —>• fire —>• air
sky.
17. He then mérged the mind —> senses —>• sense objects
ahankdra
mahat-tattva.
18. He placed the mahat-tattva into prakrti and then gave up prakrti situated beside
bim by the power of jnana and vairagya and by the force of bhakti. I n this way,
being already situated in bis svarüpa (Krsna consciousness), be gave up bis body.
19-22: A R C I P E R F O R M S T H E F U N E R A L R I T U A L S O F P R T H U A N D E N T E R S T H E FIRE
19. A r c i voluntarily foUowed Prthu into the forest and toucbed ber lotus feet to the
ground, despite being a delicate queen, unsuited to austerities.
20. Pleasure of service: Tbougb sbe became tbin by performing austerities like sages,
sbe did not feel any pain because sbe derived pleasure in serving ber husband.
21. Lamentation and funeral: Seeing ber merciful husband's body without life
symptoms, sbe lamented for a little wbile and then placed the body on a funeral pyre.
22. Entered the fire: Sbe executed all the necessary rituals and offered respects to the
demigods. Sbe then circumambulated the fire three times and entered its flames wbile
meditating on the lotus feet of ber husband.
23-30: T H E D E M I G O D S ' W I V E S PRAISE A R C I
23-24. Demigods praise: Seeing this amazing act, tbousands of wives of the
demigods, along with their busbands, began glorifying Arci. The demigods played
instruments and their wives sbowered flowers on the funeral pyre. They spoke:
25. Service to the husband: " A l l glories to Queen A r c i ! She served her husband with
mind, speech and body exactly as Laksmi serves Visnu.
26. She surpassed the devatas: That must he her travelling in the sky. She is still
following ber husband upward. Arci has surpassed us in inconceivable actions
(tbougb an inbabitant of the earth).
1
j
4.23 Maharaja Prthu's Going Back Home
L i n k : We also desire to achieve such good fortune by taking humán
births.
27. Nothing is unattainable: Eartbly bumans have only a sbort lifespan (loldyuso).
But by engaging in devotional service (naiskarmyam), they go back to Godbead
(bhagavat-padam). What is unattainable for them?
28. Killers of the self
1^ sa vahcito batátma-dhruk
Certainly be is envious of himself and is cbeated who,
krcchrena mahatd bhuvi
even after attaining, with great difficulty, the rare
labdhvdpavargyam mdnusyam
buman form of life capable of giving liberatiou,
visayesu visajjate
|
wastes it for sense gratification.
29. A r c i attained the same planet as Prthu: Wbile the wives of the demigods were
thus talking. Arci reached the same planet as that of ber husband (pati-lokam).
30. Prthu's story is wonderful. He is powerful and has great character. Thus I
(Maitreya) have described bim as far as possible.
31-39: P H A L A - S R U T I
31-36: One who faithfully and attentively reads or hears this pastime...
31
j
'
34
Attains tbc abode of Prthu (Vaikuntba)
A brahmana becomes the most learned
A ksatriya becomes the leader of this world
A vaisya becomes the master of other vaisyas and cows
A sudra becomes the best devotee
A childless person becomes blessed with good children
A poor man becomes the richest
A person with no reputation becomes famous
A fool becomes learned
One gains all auspiciousness and no inauspiciousness
Achieves: wealth, fame, a long life, Svarga, immunity from Kali-yuga's
influence, the results of all four purusarthas.
36
A king attains victory, ruling power, and tribute from subordinate kings.
37. Must hear: A pure devotee, wbile discbarging devotional service, must bear, read
and induce others to bear about the character and life of Prthu Mahárája.
38-39. Conclusion: Hearing and chanting about Prthu Mahárája enricbes one's
devotional attitűdé, faith, and attraction to the Lord's lotus feet, wbicb are the boát
for Crossing the ocean of nescience (bhava-sindhu-pota-pdde). Thus one can go back
bome, back to Godbead, like Mahárája Prthu.
Canto 4 Overview
4 . 2 4 CHANTING THE S O N G S U N G BY L O R D SIVA
1-15: Genealogical
line of Prthu
1-7: Vijitas'va's progeny and his
renunciation
8-15: Vijitásva
Havirdhana
Prácinabarhi - * Pracetas
16-17: Vidura' s questions about the
meeting of Lord Siva and the Pracetas |
16-32: The Pracetas
meet Lord Siva
19-23: Description of the laké where the
Pracetas went to perform austerities
24-32: Siva arrived, explained his
inclination toward Lord Vásudeva's
devotees and said that he will teach
them an auspicious mantra
33-43: Obeisances to the Lord in the
form of Caturvyüha and the presiding
deities of the elements for selfpurification
4.24 Chanting
The Song Sung
By Lord Siva
33-68: Rudra-gTta
44-53: Seeing and serving the Lord's
giorious form
54-59: Glory oí bhakti and bhakta.
Association of a pure devotee is the
Lord's real mercy
60-68: Relation between the Lord and
the matériái creation
69-71: How to chant the Rudra-gíta to j
achieve auspiciousness
69-79: How to chant
the Rudra-gíta.
Phala-sruti
72-73: Origin of the Rudra-gíta
74-79: Phala-sruti - One becomes a
devotee, pleases the Lord, fulfils desires
and attains freedom.
§í^r«AJMÍÍ'Sj^^^^
4.24 Chanting the Song Sung by Lord Siva
L i n k : After describing the life and character of Mahárája
Prthu, Maitreya
I
began to
speak the genealogical line of the Prthu dynasty.
Illll^^
1-2. Vijitásva, the eldest son of Prthu, who had a reputation like his father's (prthusraváh), hecame the emperor. Being affectionate to his younger hrothers, he gave
them different regions to rule (i) Eastern region to Haryaksa
(ii) Southern region to Dhümrakesa
(iii) Western region to V r k a
(iv) Northern region to Dravina
3a. Pleased Indra: Formerly, Vijitásva pleased Indra, and received from him the
ability to disappear. Therefore be was called Antardbána.
Note: Although Indra was stealing the horse from his father, liberal Vijitásva
purposefuily excused him, since he was a great demigod and servant of the Lord.
Thus Indra became very pleased with him and gave him this boon.
3h-5. Vijitásva's wives and sons:
(i) Vijitásva + Sikbandini —> Pávaka, Pavamána and Suci
Tbese sons were formerly firegods. Tbey were cursed by Vasistba and
became sons of Vijitásva, but later tbey again attained tbeir positions as
demigods of fire.
(ii) Vijitásva + Nabbasvati —> Havirdbána.
6. Retirement: Considering bis kingly duties (rájnárh vrttirh) like taxing, punisbing
and fining people to be very severe and painful (dárunám), Vijitásva gave tbem up on
tbe plea of performing a long sacrifice (karma-yoga).
7. Destination: Although engaged in sacrifice, be worshipped tbe Supreme Lord,
Paramátmá, in tbe form called Hamsávatára and attained H i s planet very easily.
8. Havirdbána + Havirdbáni —> 6 sons: Barhisat, Gaya, Sukla, Krsna, Satya and
Jitavrata.
9. Barhisat was a Prajápati expert in karma-kánda
sacrifices and mystic yoga.
10. Sacrifices: He performed many sacrifices and scattered kusa grass all over tbe
eartb, witb tbeir tips pointing east (prácinágraih).
11a. Marriage: On tbe order of Brabmá, Barhisat (Prácinabarhi) married Satadruti,
tbe very young and beautiful daugbter of tbe ocean.
I
Canto 4 Overview
f' |íirp|rí^^^^^^
l l b - 1 2 . Satadruti's beauty attracted even Agni during ber marriage ceremony.
Everyone was captivated by tbe tinkling of ber ankle bells.
13. Prácinabarbi + Satadruti
10 Pracetas, wbo were all equal in vows and endowed
witb religiosity
[dharma-snátdh).
14. T h e Pracetas, being ordered by tbeir fatber to heget children, entered tbe ocean
for 10,000 years to perform austerities and worship tbe Supreme Lord.
15. Rudra-gita: On tbeir way tbey met Lord Siva, wbo was pleased witb tbem and
gave tbem instructions (and bis prayers). Witb complete control (sarnyatáh), tbe
Pracetas meditated on (dhydyantah), cbanted (japantah) and worshipped {püjayantah)
tbese instructions.
Note: The orders of the spiritual master are the sustenance of the disciple.
Perfectional meditation is always meditating on the order of tbe spiritual master.
1 6 - 3 2 : T H E PRACETAS M E E T L O R D SIVA
1 6 - 1 7 : Vidura's questions to Maitreya
16. Q l : What did Lord Siva, being pleased, speak when tbe Pracetas met bim?
17. Q 2 : H o w did tbey get bis rare darsana}
18. Lord Siva is self-satisfied, but to belp people accomplisb tbeir matériái desires be
manifests in tbe matériái world, accompanied by bis dangerous energies like goddess
Káli and Durgá.
Reply of Maitreya
19. Tbe Pracetás, accepting tbeir father's instructions (pitur vdkyam) on tbeir beads
[sirasdddya), travelled westward to perform austerities.
20-23: Description of the Laké
20. C a l m : Tbey saw a buge, beautiful laké wbicb was calm like tbe mind of a saint
(mahan-mana). Its inbabitants appeared very peaceful.
21. Lotuses and birds: It was filled witb various beautiful lotuses (blooming in day,
nigbt and twiligbt) and sweet-sounding birds (swans, cranes, cakravdkas and
kdrandavas).
22. Pestivé atmospbere: There were also trees, creepers and bumming bees, and tbe
wind scattered lotus pollen everywbere.
23. Celestial music: Tbe Pracetás became amazed bearing attractive celestial songs.
^^tí'^^it'&'éV'&'t\''&'ií
'^Sl
4.24 Chanting the Song Sung by Lord Siva
24-25. Siva appears: At that time they saw Lord Siva (with a golden complexion,
bluish tbroat and three eyes) along witb bis associates emerge from tbe lake. Tbey all
offered tbeir obeisances.
26. Siva was pleased witb tbe Pracetás because of tbeir knowiedge of dharma
(dharma-jnana) and tbeir good conduct (sila-sampanndn). Thus be spoke to tbem:
27. Siva said, "Good fortune unto you. I know your plans and have come here to
give you mercy.
L i n k : Siva explains why he is merciful to the Pracetas.
28. Krsna's devotee is dear to me: Anyone wbo is completely surrendered to
Vásudeva, tbe controUer of everything is actually very dear to me.
yah páram ramhasah sdksdt tri-gundj jtva-samjnitdt
bhagavantam vdsudevam prapannah sa priyo hi me
29. Attaining Brabmá, Siva and V i s n u :
•
A person fixed in dharma for a bundred births attains tbe post of Brabmá
•
By more pious acts one attains me, Siva.
•
But by unalloyed devotional service, a Vaisnava attains Vaikuntba.
30. Siva and Krsna's devotees: Therefore, devotees like you (bhdgavatdh) are as dear
to me as tbe Lord Himself, and tbe devotees also consider me as dear to tbem as tbe
Lord Himself.
31. Powerful mantra: Let me give you a pure (pavitrarh), auspicious (mangalam) and
transcendental (páram) mantra, tbe chanting of wbicb bestows tbe bigbest benefit
(nihsreyasa-karam)."
32. Witb a merciful beart, Siva spoke to tbe Pracetás wbo stood witb földed bands:
33-68: R U D R A - G Í T A
3 3 - 4 3 : Obeisances to the Lord in the form of the catur-vyüha and the presiding
deities of the elements for self-purification
33. The Lord's quality
Purpose of Prayer
You are tbe best of tbe self-realized (dtma-vidvarya) since You are always auspicious for tbe
self-realized (svastaye).
Let me also have that auspicious
condition (svastir astu me)\
You are worshipable by virtue of tbe all-perfect
instructions You give.
Let me have perfection by
worshipping you.
Canto 4 Overview
Deity
Deity of
Function of Deity
Purpose of Prayer
34
Vásudeva
(Allpervading)
Consciousness (citta)
Controller of the
senses and sense
objects [bhüta: süksmendriydtmane)
35
Sankarsana
(Master of
Integration)
Falsé ego
[ahankdra)
Master of
disintegration [or] tbe
destroyer of tbe
; universe (antakdya)
Pradyumna
(Responsible for
universal
growtb)
Intelligence
(buddhi)
Enligbtener of tbe
universe [visvaprabodhdya)
Please make my citta peaceful
(sdntdya) and uncbanging
(kütdsthdya) and make it
conscious of bhakti by revealing Your beauty (sva-rocise).
Bind my possessiveness
(mamatva) to tbe Lord and
my ego [ahankdra) to my true
identity as His devotee.
Wake up my intelligence so
that it will situate me in
bhakti.
Aniruddha
(Supreme
director)
Mind
(manas)
Director of tbe mind
[indriya), wbicb is tbe
cbief of tbe senses
(hrsikesa)
Attract my mind to tbe Lord's
lotus feet tbrougb bhakti
alone and keep it in tbe
perfect state of cleanliness.
36
I
Link: After purifying the four components of the antah-karana (citta, ahankdra, buddhi
and manas) by worshipping their upasya deities, he offers respects to the Lord in the
form of the presiding deities of the elements, in four verses, in order to purify the five
gross elements which constitute the body and the external senses.
36
37
Surya (Aniruddba's
expansion)
Lye
Agni
Speech
Constantly nourisbes
(nibhrta) tbe jiva
(dtmane) by rain, etc.
Door to tbe beavens
and liberation (svarga
apavarga-dvdrdya)
Accomplisbes tbe
actions of tbe four
priests (cdtur-hotrdya)
and expands tbe fire of
sacrifice.
May my eyes be purified to see
tbe form of tbe Lord.
Lngage my words in chanting
tbe glories of tbe Lord.
Link: Though the mind had already been purified by offering respects to its updsya deity
(for worship), Aniruddha, because the mind is difficult to control, he again purifies it by
offering respects to the presiding deity, the Moon (Soma).
1
'fim
38
ja
\4inn
Soma
(trayydh
- Master
of the
three
Vedas or
worlds)
Í.VX111U
6
4.24 Chanting the Song Sung hy LflOd
P m v l n p r o r t n p PifrloKíiíí ÍIQ W P I I
P li pc ad sd pc
X
as a l l t h e demiffofls iütiű. i'sp\
to the Pitás dpvű.td<i
\,\J
XIXV.' X X L c X a j
CXC-X* X » X X » a a
saees and iivas and
completely engage my
m i n d i n hhciRti
l^Ct Qt"P
í r i v p r
o r TíJcrp r o r r n p
VJiVCi
KJL L d o L C I L Í i
LIIC
Ix^alzp m v rono'iip raQrp
ftl/Uo
itTlitÍ-tÍű.vű. cű. Íivű.fiű.ffi\ a n d t h e
Tú. <ia.tffiú.fip\
1 Lf a t i X x r r X v x r x c - /
Hiranyagarbha
rbvfX.X'r B
XXxXXXXX XXX
f o r m o f a l l taste ifiü.ífiű.h <sú.tvű.-
39
o
nLt so
L /nL ri iiifi v
y im
iiv
y d
up
cu
IVldlVC lliy
LUllgLtC
LddLC
the sweetness of thines
X X X L X ,¥ X^W-XXXX.*LJLJ V.^X X X X X X X * ^ * J
related to tbe Lord.
X X^X XX XX^XX XX.^ XXX X^ X.XX.^X XX •
Let me not taste anytbine excent úrasdda.
XXXXXXX^ X . X X X ' X ' L . * X
' X*',^li»X*X»,
K m noH 1 -
C o n f a i n s fnp sonls of all livino'
incnr or
Dcings [Sulivu)
otYiall
F o r m n f all the elements
bodv and evervone's
X vXX X X I
X.^V.¥XX T
x>LiiiiLlldLC l i i y
\JÍ
iiUdC LO
# " n a T"t*afTf*on/"*a
r\r
sthe
m e iTi otne
iragrance oi
r d Fnpape m v
Earth
Virátrüpa
\ r i r m i l a r p m v noQP r o
CXXl L X X V ' v - X L ' X X X L ' X X L a
nodv
XXXXXX X* T X/X J X . ' X X ^ \J
senses^ i n
the T o r d ' s service
xxx^
Váyu
Air
P r o T p p r o r o r r h p rrirpp u r o r l o c
[iTuiíOKyu-puiuyci)y
im
i i ad ii n
i i rL a
c iiini icd
wno
rL n
i
i lp
c im
i im
i i irLii ^ cpncpc
aCiiaca a
dn
i ir u
XX a
a^^x
T XX^XI*,
F n r p r rnp mtnri
cpticpc
IJjllLCl l l l C l l l l i l U ^
o n / H n/'\/Hi7' a o c/iLi/i
oClioCo
/~\i/ic
ano
uotiy as
suna, ojus
1 n í H yi/ii/i
an<H m a l z ' a
dilLi
UUlUy
dllCl l I l d K C
them siiitable f o r
body
worshipping tbe Lord.
Stimulate mv touch to
xf XXXXX XXXCX X ^ XXX T XVXXXXirXX x x x
feel tbe softness of tbe
XX.'X'X XXXX.' XFVXX XXXX^XBX, XXX x x x x .
Lord's bodv.
40
Sound
Nabba Etber
• Kcveais tne acruai meaning or
pirpr^rr
C V C l y Ln
l lilnl lO"
g.
•
42
Tbe Supreme
Personality of Godbead
Krsna (Giver of
inspiration and all
results)
rhp T orH
Rpvpal rhp
internally and externally.
LllC
meaning of the name.
IvCVCdi
Wéí
1_<01L1,
LiiC
• T h e ultimate goai of pious
mantra and bhakti
acts both i n this world and
scrintures icnantine;
XXX.'X X Ly X XXX X ' X F
•
o ri tlilUT
lTncricraror
llaLlgdLOl O
1 -tiV/II
•
ivtt/Tyi/I
\píuuíLiuyu
1 X^XXXXXX XXX Xx^
Hare Krsna).
/iIt/Jft^/nc
rrtUb
-t/t 11 tvt't/T\1/l
1
iiiuiiLuyu)
o ri ifCpocUnllLrac Oo lr
VírOtpr
JlVCi O
worshipping Pitrs {pitr-
devdya karmane)
acts (adharma vipdkdya)
F
r v x ¥ r a a T*F-< rx a a **
o oo irLr Q
iSJ n
uo
pp
a cp
Vv
C pl ry v Lr n
i iiini o
i g",
• Giver of result of irreligious
'^•iy«~i:
iV ^ /X I.F' a
íviaKe my ears near
a
nO
oU
n Lr rL n
pU
npaiir\r
o ri
dU
llC
CdLlLy O
beyond.
41-
M.J\J ±. XX XF XF VXXX T ,
o ri ri p
1T o
c ir irpQnpprQ
copccLD
rLo
Uv
yo
on
u
Canto 4 Overview
43
Lord Siva
Giver of death and miseries
(mrtyave duhkha-ddya)
Topmost of benedictors
(dsisdm is a)
Tbe supreme Manu (manave)
Perfection of all kinds of
mantras (manave)
Tbe cause of all causes
(kdrandtmane)
Reservoir of 3 kinds of
energies: adhidaiva,
adhydtma and adhibhauta devatds, senses and elements
(sakti-traya-sametdya)
Source of egotism, Rúdra
(midhuse ahankrtdtmane)
Lorm of knowiedge and
action (senses) (ceta-dkütírüpdya)
Lalse Lgo
(ahankdra)
May the Lord's mercy
purify falsé egotism so
that real egotism can
be awakened (aham
brahmdsmi - tbe
spirit soul performing
devotional activities).
Revealer of tbe Yedas (vdco
vibhütaye)
L i n k : Remembering
in this way, purifying
the body, senses and mind by
offering
respects. Lord Siva become qualified. Now he prays to see the Lord.
4 4 - 5 2 : Seeing and Serving the Lord's Giorious Form
Particular form of the Lord
44
darsanarh no didrksündrh
I wisb to see You exactly in tbe form that
Your very dear devotees worship.
dehi bhdgavatdrcitam
rüpam priyatamam svdndm
Only that form liked by tbe devotees can
sarvendriya-gundnjanam
perfectly satisfy all tbe demands of tbe senses.
j
Colíection of all beauty
45
snigdha-prdvrd-ghana-sydmam
Tbe Lord glistens, dark like a rain cloud,
|
sarva-saundarya-sangraham'*
tbe sum totál of all beauty,
j
* Note: Sarva-saundarya-sangraham indicates that Lord Krsna contains all the
beauties in the matériái and spiritual worlds. It also indicates that the Lord gives more
credit to His devotees than He takes for Himself.
wmmmmmmmmmmmmm
S^r'ST|)í'@lir'Ö^^
46
4.24 Chanting the Song Sung by Lord Siva
cárv-áyata-catur-bdhu
with four long arms
sujdta-rucirdnanam
and noble, attractive face.
padma-kosa-paldsdksam
The Lord has eyes like lotus petals,
sundara-bhru sundsikam
graceful brows and raised nose,
sudvijam sukapoldsyam
fine teeth and forehead,
sama-karna-vibhüsanam
and well-proportioned, decorated ears.
The Lord's ever increasing beauty
47
48
priti-prahasitdpdngam
The Lord's joyful glancé indicates His affection.
alakai
His beauty is enbanced by bis curling bair.
rüpa-sobhitam
lasat-pankaja-kinjalka-
His clotb glows like lotus pollen.
dukülam
He wears glittering earrings,
mrsta-kundalam
sphurat-kirita-valaya-
a crown, bracelets,
hdra-nüpura-mekhalam
a necklace, anklets and a beit.
sankha-cakra-gadd-padmamdld-many-uttamarddhimat
His beauty is increased by His concb, cakra,
club, lotus, garland and jewels.
The Lord's shoulder and chest
49
sifhha-skandha-tviso bibhrat
saubhaga-griva-kaustubham
sriydnapdyinyd ksipta-
Tbe Lord's lion-like sboulders glitter witb
reflections from His jewels.
Tbe Kaustubba jewel beautifies bis neck.
His ebest glowing witb tbe mark of imperisbable Laksmi, surpasses a gold-testing stone.
nikasdsmorasollasat
The Lord's navel and belíy
50
püra-recaka-samvigna-
Tbe lines on His abdomen (like a banyán leaf),
vali-valgu-dalodaram
beautifully move witb His inbaling and exbaling.
pratisankrdmayad visvam
Tbe universe sprouted from His deep, twirled
ndbhydvarta-gabhirayd
navel and wisbes to go back.
The Lord's lower body
51
_
syáma-srony-adhi-rocisnu-
He has especially attractive black bips covered
duküla-svarna-mekhalam
witb clotb and enclosed by a beit.
sama-cdrv-anghri-janghoru-
He is elegant witb symmetrical feet, calves,
nimna-jdnu-sudarsanam
tbigbs and knees.
Link: Lord Siva has thus described the bodily features of the Lord authoritatively. Now
he wants to see the lotus feet of the Lord.
Canto 4 Overview
52
pada sarat-padma-palasa-rocisa
Your two lotus feet are as beautiful as two
autumn lotus petals,
nakha-dyubhir no 'ntar-agharh
vidhunvatá
pradarsaya sviyam
apásta-sádhvasam
and dissipate tbe darkness in tbe beart by tbe
effulgence of tbeir toenails!
Kindly sbow me tbat form of Yours wbicb
dissipates darkness in tbe beart of a devotee.
padarh guro marga-gurus
tamo-jusám
O guru\ You are tbe teacber of bhakti for us,
wbo are covered in ignorance!
53. Result of meditation on this form
^ ^ i ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^
etad rüpam anudhyeyam
átma-suddhim
abhipsatám
One who desires purif ication sbould meditate on
this form.
yad-bhakti-yogo 'bhayadah
Devotion to tbis form gives freedom from fear of
deatb, even to tbose practising varnasrama duties.
sva-dharmam
anutisthatám
54-59: Bhakti is the topmost
54. You are obtainable by bhakti
bhaván bhaktimatá labhyo
You are easily attained by Your devotees,
durlabhah sarva-dehinam
but rarely attained by any living being.
svdrájyasyápy abhimata
Even Indra and Brabmá desire You (bhakti).
ekdntenátma-vid-gatih
You are tbe ultimate destination of tbe Kumaras
and otber knowers of dtmd.
55. Rarity of bhakti: Worsbipping Y o u is difficult (tarh durdrddhyam) even for
liberated souls (satdm api). It is possible (drddhya) only by pure devotional service
(ekdnta-bhaktyd), wbicb is very rare (durdpayd). Tberefore wbo would desire (ko
vdnchet) Svarga (bahih), wbicb is devoid of Your lotus feet (pdda-mülath
vind)}
tarh durdrddhyam drddhya satdm api durdpayd
ekdnta-bhaktyd ko vdnchet pdda-mülarh vind bahih
56. Time (death) cannot touch a d e v o t e e "
yatra nirvistam aranarh
krtdnto ndbhimanyate
visvath vidhvarhsayan viryasaurya-visphürjita-bhruvd
^BWHIIIMÍIIIUPII-..
Invincible time personified cannot approacb a soul
surrendered unto Your lotus feet,
I
but tbat time vanquisbes tbe entire universe simply
by tbe expansion (quivering) of bis eyebrows.
4.24 Chanting the Song Sung by Lord Siva
57. Power o£ a devotee's association: Even half a moment's association with such a
devotee cannot be compared to Svarga or liberation (tbe results of karma and jnána).
ksanárdhenápi tulaye na svargam
nápunar-bhavam
bhagavat-sangi-sangasya
martyánárh kim utásisah
L i n k : One who prays in this way will achieve devotee
association.
58. Association with devotees is Your real mercy
Tberefore, please give me tbe association
athanaghanghres tava kirti-tirthayor
of Your devotees, wbo are - (/)
completely purified by tbe famous Gahgá
antar-bahih-snána-vidhüta-pápmanám
arising from Your lotus feet,
bhütesv
anukrosa-susattva-silinárh
syát sangamo 'nugraha esa nas tava
(ii) are compassionate, (iii) bave proper
conduct and pure bearts.
Sucb association is Your real mercy
59. A devotee is unagitated and absorbed
na yasya cittarh bahir-artha-vibhramarh
tamo-guháyám ca visuddham ávisat
yad-bhakti-yogdnugrhitam anjasa
munir vicaste nanu tatra te gatim
L i n k : However,
A devotee's beart wbicb is purified by
bhakti is never agitated by objects of tbe
external energy (or fali asleep during
worship), wbicb is like a dark well.
Having been blessed by Bbakti-devi, be
understands very easily tbe Lord's
name, fame, form and activities.
somé sages see Your form as Brahman. But that is You, since it is
Your effulgence spreading glory
everywhere.
60-66: Reiationship between the Lord and the Matériái Creation
60. B r a h m a n : Tbe all-pervading impersonal Brahman in wbicb tbe entire universe is
manifested, is Y o u .
6 1 . M a y a - L o r d - j i v a : Y o u create, maintain and destroy tbis universe repeatedly, by
Your mdyd, wbicb cannot bewilder Y o u . But living entities wbo are bewildered by
mdyd, tbink tbat tbis universe is separated from Y o u (bheda-buddhih). We pray to
realize Y o u , wbo are independent.
62. Universal f o r m : Your universal form consists of all five elements, tbe senses,
mind, intelligence, falsé ego and tbe Paramátmá. Karma-yogis and jhdna-yogis
worship Y o u by tbeir respective actions in tbeir respective positions.
[^mMjrMm.^:mM.tiMmtfj^M
Canto 4 Overview
6 3 . Mahá-visnu: Y o u are the originál person endowed with sleeping energy [suptasakti). When that matériái energy is agitated, the three modes act, and as a result the
totál matériái energy manifests.
Note: This matériái world is created to give facility to the living entities who want to
imitate the activities of the Lord. It is just like a mother giving toys to her children
who want to imitate her cooking in the kitchen. A child's play lasts for few hours and
the living entity's play lasts for many lifetimes.
6 4 . Paramátmá: After creation, Y o u enter it in four types of forms. Being within the
hearts of the living entities (as witness), Y o u know how they are enjoying their
senses, like bees enjoying honey from the honeycomh.
Note A : The four kinds of forms are born of - (/) an embryo {jaráyu-ja), (ii) eggs
{anda-ja), {iii) perspiration {sveda-ja) and {iv) seeds {udbhij-ja). Regardless of how
these living entities appear, they are all busy in their pursuit of sense enjoyment.
Note B: Humán society is like a beehive - Just as bees hite one another when trying
to enjoy honey, humans also suffer bites from other persons or nations while trying to
enjoy their hard earned money.
65-66:
T h e T i m e Factor:
Time causes everything to he
destroyed by something else
as one animál is eaten by another.
Time scatters everything
as the wind scatters the cíouds
in the sky.
Time suddenly strikes a greedy person [
desiring matériái objects
as a snake seizes a mouse and very
easily swailows him
6 7 . Worship of Y o u r lotus feet: What intelligent person would reject Your lotus
feet, which Brahma worshipped out of fear of rehirth, and the fourteen Manus
worship with strong faith?
6 8 . Summary: Y o u are the goal of the wise and Y o u are death for the ignorant.
6 9 - 7 9 : LORD SIVA C O N C L U D E S AND PHALA-S'RUTI
6 9 - 7 1 : How to chant the Rudra-gíta to achieve auspicíousness
6 9 . Chant this prayer: M y dear Pracetas, perform your prescribed duties with pure
hearts, offering your minds to the Lord, and chant this prayer.
Note: "Perform your prescribed duties." This statement indicates that the Pracetas
had karma-misra-bhakti.
^éf^fíÍ''^^tíj^éÍ''^^éíj0
4.24 Chanting the Song Sung by Lord Siva
7 0 . Worship the L o r d : Lord H a r i is in everyone's heart. Chant H i s glories, meditate
on H i m and worship H i m .
7 1 . Method: Studying it, contemplating it, being strong in vows, and concentrating
your intelligence, you should all chant this prayer repeatedly with great respect.
7 2 - 7 3 . Origin of the Rudra-gita: Brahma taught us this prayer, and ordered hy him
we created progeny. By chanting this prayer we destroyed our ignorance.
74-79:
Phala-sruti
7 4 . One becomes a devotee: By chanting this prayer, one attains the highest henefit
of hecoming a devotee of the Lord.
L i n k : Just to praise knowledge. Lord Siva says 7 5 . Knowledge: Of all auspicious items in this world, knowledge is supremely
auspicious. By it one can cross over the ocean of nescience.
L i n k : However knowledge gives more difficulties and is not suitable as the boát to
cross samsdra. Therefore in this verse he speaks of bhakti.
7 6 . B h a k t i : Vibrating this song with faith (sraddhayd), one can please the Lord who
is rarely conquered.
7 7 . Anything desirable: A steady person attains the hest of whatever he desires from
singing my song (mad-gita-gttdt).
7 8 . Freedom from bondage: Hearing these prayers in the early morning and letting
other hear them certainly frees one from all hondage of karma.
79. Fquivalent to austerities: Recite these prayers with concentration, which are as
effective as great austerities, and in the end you will achieve your desired result.
Note: "You will attain your desired result," indicates that they had matériái desires.
|
Canto 4 Overview
ímm&mímmMmm
4 . 2 5 T H E DESCRIPTIONS O F THE
CHARACTERISTICS O F KING PURANJANA
1-2: Lord Siva disappears and the
Pracetas recite the Rudra-gíta
1-8: Narada's
mercy on
Prácinabarhisat I
3-4: Narada goes to Prácinabarhisat and
asks, "What do you gain hy karma?"
5-6: Prácinabarhisat requests for pure
knowledge admitting the misfortune of
grhamedhis
7-8: Narada shows the sacrificed animals;
in the sky
9-12: Puranjana searches for a suitable
place
4.25
Descriptions of
the
Characteristics
of King
Puranjana
9-24: Narada
narrates the story
of Puranjana
13-19: Description of the city of nine
gates (hody)
20-24: Puranjana sees beautiful woman,
Puranjani and her description
25-44: A
beautiful woman
becomes
Puranjana's
queen
25-31: Puranjana flatters the woman and
requests her to hecome his wife
32-42: Puranjani advocates pravrttimárga and discourages nivrtti-márga and
happily agrees to hecome his wife
43-44: Their enjoyment in the city
45-55: The gates
and inhahitants
of the city
They represent the nine holes and other
parts of the hody
56-62: Puranjana^
captivated hy his
wife
Puranjana fulfils all her desires, follows all
her activities and becomes her pet animál
1 - 8 : N A R A D A M U N I ' S M E R C Y O N PRÁCINABARHISAT
1 . L o r d Siva disappeared: After instructing the Pracetas in this way and being duly
worshipped hy them, Lord Siva disappeared.
2 . T h e Pracetas recited the Rudra-gita standing in the water for ten thousand years.
L i n k : While the Pracetas were undergoing austerities, their father Prácinabarhisat
was performing various fruitive activities. Narada decided to enlighten him, because
he was in the dynasty of the great Dhruva Mahdrája.
3 - 4 . Narada asks Prácinabarhisat: Compassionate Narada who was conversant of
the spiritual truth met Prácínaharhi who was attached to karma, and asked, " W h a t
do you desire to achieve by these karmas? It is not possihle to get rid of miseries
(duhkha-hdnih) and attain happiness (sukhdvdptih) by doing karma."
5 - 6 : Prácmabarhisat's request to Narada
5 . Instruct me i n pure knowledge: "Since my intelligence is entangled in karma, I do
not know the ultimate goal of life. Kindly instruct me in knowledge so that I can get
out of this entanglement.
6 . Misfortune of Grhamedhis
grhesu küta-dharmesu
putra-ddra-dhandrtha-dhih
One whose intelligence is fixed in the falsé occupational duties of househoid life, sons, wife, wealth, etc. i
na páram vindate müdho
does not attain liberation hut foolishly wanders in
bhrdmyan samsdra-vartmasu different hodies in matériái existence.
L i n k : In order to make Prdcinabarhi detached from fruitive activities, Ndrada, by his
power of yoga, showed him the sacrificial animals he had killed.
7 - 8 . Narada shows the sacrificed animals: "Please see in the sky those animals
which you have sacrificed without compassion. A l l these animals are awaiting your
death to revengefully pierce your hody with iron horns."
Note: Overindulgence in animál sacrifices is risky because as soon as there is a small
discrepancy, the slaughtered animál may not be promoted to a humán form of life.
Consequently, the person performing the sacrifice will be responsible for the death of
the animál (like a murderer).
9 - 2 4 : NÁRADA NARRATES THE STORY O F PURANJANA
9 . O l d story: In this connection I will narrate an old history of a king called
Purafijana (one who enjoys in a hody). Please understand it as I speak.
Canto 4 Overview
Note: This is an allegorical presentation. Because a person entangled in matériái
activities wants to hear stories of matériái activities, Narada Muni related the topics
of King Puranjana. He is however none other than King Prácinabarhisat himself.
1 0 . Brhat-srava and Avijnata: Puranjana's activities were celebrated (brhat-sravdh).
He had a friend named Avijnata (the Supersoul) whose activities were unknown.
Note: The eternal living entity is called brhat-sravdh because he is famous for his
activities, although they are performed in different types of bodies.
Search for a suitable place: Puranjana travelled all over the world to find a
suitable place to live for fulfilling his desires for sense gratification. But he could not
find a place of his liking and therefore became morose and disappointed.
11-12.
Note: The living entity cannot be happy in any form of life or on any planet in the
matériái world {na anurüpam).
1 3 . City of nine gates: Once, while wandering, he saw on the southern side of the
Himalayas (in Bhárata-varsa) a city with nine gates with all auspicious facilities.
14-19: Description of the city of nine gates (matériái body)
Aspects of the city
14
Comparison with the body
Walls {prdkdra)
Skin
Parks{upavana)
Hairs
Towers {attála)
Highest parts like nose, bead
Trenches or canals {parikhaih)
Wrinkles and depressions
Windows {aksa)
Eyes
Gates {toranaih)
Eyelids
Houses {grhaih) with gold, silver and
3 modes or tri-dhdtus (mucus, bile and air)
iron domes
15
Capital of the state
16
Floors made of sapphire, crystal,
diamonds, pearls, emeralds, rubies
Assembly house
Street crossings
Flags and festoons
Streets
Heart
Various desires and plans for matériái
enjoyment
Heart (center of all remembrance,
forgetfulness and deliberation)
Place below the palate where the passages
for the mouth, nose, eyes and ears meet.
Palms and soles of feet
Gambling houses
Susumna, idd, pingáld running down the
spiné
Gross location of the senses
Markét
Gross mind (brain)
Resting places
Citta
mmmmmmmmmmmMmm
4.25Descript lons of the Characteristics of Puranjana
17
Beautiful trees and creepers encircling
a nice laké; groups of birds and bees
that were chanting and humming
Favourabie conditions surrounding the sex
impulse
18
Wind; waterfall; spring air
Sparsa; different types of rasa; smell
19
Nonviolent animals
No sinful reactions due to pious results
Cooing cuckoos attracting travellers to
rest in that nice garden
Persons dividing their enjoyment amongst
family members, friends and guests.
20-24: Puranjana sees a beautiful woman, Puranjani
20
21
Aspects of Puranjani
Represent
Purafijani
Intelligence functioning with ignorance
Arrived on her own (yadrcchayá
ágatdm)
The initial relationship of the jiva with
10 servants with hundreds of wives
10 senses with many desires
Protected by a five-hooded snake
Vitai life-force (prdna)
Beautiful and young, she appeared
Intelligence cannot act without consciousness
matéria! intelligence arises without cause
anxious to find a suitable husband
22
BeautifuUy decorated face
Ways of acquiring knowledge
Beautiful nose
Knowledge of smell
Beautiful teeth
Ability to taste flavours and chew
Beautiful forehead
Beautiful ears with dazzling earrings
Ciarity of intelligence
Ability to understand the meaning of scriptures concerning enjoyment and liberation
23
24
Dark in complexion
Intelligence covers the Lord for the jtva
Dressed in a yellow sdri and gold beit
Intelligence covered by actions in rajas
Two feet jingling with ankle bells
Intelligence unsteady in hearing scriptures
Two breasts:
Rdga and dvesa
-Youthful
""""^
Rdga and dvesa are always young
- Round, with no space in between
Equally bewildering
- She tried to hide them with the end
of her cloth out of shyness
Cultured people try to hide rdga and dvesa
(Even anarthas can be transfigured in bhakti)
25-44: A BEAUTIFUL W O M A N BECOMES PURANJANA'S Q U E E N
25. Purafijana got attracted by her eyebrows and smiling face and was pierced by
the arrows of her lusty desires. Although a hero (virah), he could not refrain from
addressing her.
:*\.5".K W\,5*_./W\,,5*.K %i\.?«jK •*\^;»_v*^
Canto 4 Ovmview
|
f ^ í f ? | ^
Note A: The jiva's freewill - The jiva is bound by ignorance (matériái intelligence)
by his own free will. The Lord doesn't bind him by force.
Note B: Two types of heroes - The jiva can be a great matéria! hero (victim of
máyd) or a great spiritual hero [gosvdmi who conquers the senses).
26-27.
Purafijana inquires to Puranjani: " M y dear lotus-eyed one,
(i)
(ii)
(iii)
(iv)
(v)
(vi)
(vii)
Who are you?
Where are you coming from?
Whose daughter are you?
What is the purpose of your coming here?
Who are your eleven strong bodyguards?
Who are the women following them?
Who is the snake that is preceding you?"
Note: In humán life, one should put questions to himself and to his intelligence.
2 8 . Who are you? "Are you Bhavánl or Sarasvati or Laksmí? Y o u are alone in the
forest, like a sage. Are you looking for your husband? I think you must be Laksmí,
but I do not see the lotus flower in your hand. Where did you throw the lotus?
Note: The lotus flower is the discerning power of the jiva. Everyone thinks that his
intelligence is perfect, but being bewildered, he doesn't know how to employ his
intelligence. Intelligence should be employed in the service of the Lord.
2 9 . Jóin w i t h me: Y o u are none of those women as your feet are touching the
ground. You can beautify this city along with me, a great hero and powerful king on
this planet, just as Laksmí, accompanied by Lord Visnu, decorates Vaikuntha.
3 0 . 1 am agitated: Your glances and shy smiles are agitating the most powerful cupid
within me. Therefore, please be merciful upon me!
Note: The jiva's impressions of sense objects, produced especially by intelligence,
attack him. He asks for enjoyment of sense objects such as sound and touch.
3 1 . Kindly show your face with nice eyebrows and eyes and with your bluish hair
scattered about. Y o u speak sweet words (valgu-vdcakam) but do not show me your
face out of shyness."
Note: Puranjana is attracted by avidyd. He now wishes to see the complete features
of avidyd (face). The face with beautiful features indicates form, taste, smell, touch
and sound. He prays to enjoy them.
3 2 . Puranjani also got attracted to Puranjana who was pleading to her in this way.
Thus she smilingly spoke to him.
Ö^I^'^AlMÍr^A^^
^
4.25 Descriptions of the Characteristics of Puranjana
3 3 . I do not know my name, who has hegotten me, my family, or the names and
origin of those accompanying me.
3 4 . I only k n o w that I am existing in this place today and nothing else. I do not
know who has created this residence.
Note: The living entity in this matériái world is ignorant and doesn't know his origin,
the purpose and the source of matéria! creation, and ultimately the Lord.
3 5 . M y associates: A l l these men (senses and mind) and women (desires) are my
friends, and the snake (vitai force), who always remains awake, protects this city
(body) even during my sleeping hours.
3 6 . We w i l l satisfy y o u : By great fortune, you have come here (attained a humán
hody). Y o u desire to satisfy your senses, and all my friends and I shall try our hest to
fulfil your desires.
3 7 . Y o u may live here in this city of nine gates for one hundred years and I will
arrange everything for your sense gratification.
3 8 . Others are incompetent: H o w can I expect to unité with others? Others are
neither conversant ahout sex nor capahle of knowing how to enjoy life while living or
after death. They are unahle to think of the future, like animals.
3 9 . Pravrtti-márga vs. nivrtti-márga: I n househoid life there is dharma, artha and
káma, the hliss of children, remnants of sacrifices and attainment of heaven. A l l this
happiness is practically unknown to the transcendentalists.
Note: Recommending only dharma, artha and káma and not moksa is ignorance.
4 0 . Pleasing househoid life: According to authorities, househoid life is pleasing not
only to oneself hut to the forefathers, demigods, great sages, and all humans.
4 1 - 4 2 . Y o u are a hero: Who will not accept a hushand like you - famous, generous,
handsome and affectionate with snake-like arms? Y o u relieve the distress of
unsheltered women like me hy your smiling glancé."
T h e i r enjoyment: Thus the two of them, through mutual understanding,
entered that city and enjoyed life for one hundred years. Praised hy singers and
surrounded hy women, Puranjana used to enjoy in the river, during the hot summer.
43-44.
Note: The three states of Puranjana (i) Jágarti: His enjoyment for 100 years is his wakeful state.
(ii) Svapna: Playing with women is his dream state. Because the senses do not
function at this time, actions continue by their impressions (the women).
(iii) Susupti: He entered the river, the space in the heart, where the jiva resides
during deep sleep.
Canto 4 Overviev
4 5 - 5 5 : T H E NINE GATES O F THE C I T Y AND O T H E R INHABITANTS
Destination/
Sense object
^Jjj^
Accompanying
friend(s) É|
Holes of body ^ " ^ ^
The seven gates on the surface (Five eastern, one northern and one southern)
Khadyotá
Left eye
Vibhrájitam
(glow-worm)
(less powerful)
Dyumán
47
(form)
Avirmukhl
Right eye
(eye / Sun)
(torchlight)
(more powerful)
Nalini and
2 nostrils
Saurabha
Avadhüta (nose)
48
Nálini
inhale, exhale and smell) (smell)
Bahüdana
Mukhyá
Mouth
Rasajfia (tongue)
(eatables)
49
(chief gate)
(eating and speaking)
Vipana (voice)
Apana (speech)
Right ear (for karnta-kdnda, Daksina-pancála
50
Pitrhü
(pravrtti scriptures)
elevates to Pitrloka)
Srutadhara (ear)
Left ear (for jndna-kánda,
Uttara-pancála
51
Devahü
higher planets above Svarga) (nivrtti scriptures)
The two subterranean gates (Western gates)
52
Ásuri
Genitals
Gramaka (sex life)
Durmada (madness)
5 3 i Nirrti
Rectum
Vaisasa (painful)
Lubdhaka (greed)
5 4 - 5 5 : Other inhabitants of the city
54. Nirvak and Pes'askrt (feet and hands): Purafijana used to go here and there and
perform activities with two blind men called Nirvak (feet) and Pesaskrt (hands).
55. Visúcina (mind): Sometimes he used to go to his antah-pura (heart) with Visücina
(mind). At that time, he experienced iilusion (tamás), satisfaction (sattva) and happiness
(rajas) from his wife (intelligence) and children (objects of intelligence such as
generalizing, particularizing, ascertaining and realizing).
5 6 - 6 2 : PURANJANA CAPTIVATED BY HIS W I F E
56. He fulfilled all her desires, being thus entangled in mentái speculation and fruitive
actions, being lusty (kdmdtmd), cheated (vancitah), and foolish (abudhah).
57-61. He foUowed her every move: He - drank, dined, chewed, sang, cried, laughed,
talked loosely, walked, stood still, lied down, sat, heard, saw, smelled, touched, lamented,
enjoyed and was satisfied - exactly following her.
62. Like a pet animál: Thus foolish Purafijana (ajnah) was cheated of his own nature.
Even against his desire, he remained under her control, just like a pet animál (kridd-mrga).
'mm:mmfmmmfmmfm:mmMí
, t/i
4.26 King Puranjana Goes to the Forest to Hunt
4 . 2 6 KING PURANJANA G O E S T G THE F O R E I P
T G H U N T AND H I S Q U E E N BECOMES ANGRY
1-3: Puranjana
goes for hunting
on a chariot
Analogy - A jiva in the matériái body
4-5: Giving up his wife, Puranjana goes to
hunt and kills animals
4.26 King
Puranjana
Goes to
the Forest
to Hunt,
and his
Queen
Becomes
Angry
4-10: Puranjana
hunts in the
forest
J
6-8: Scriptural regulations on animál killing;
Followers and non-followers of scriptures
9: Merciful people could not tolerate animál
killing
10: After killing many animals, Purafijana
becomes tired
11-13: Puranjana gets refreshed, takes rest, I
decorates himself and searches out his wife
11-20: Puranjana
returns home
14-16: Purafijana asks the househoid women
about his wife
17-20: The women show the queen lying on i
the ground and Purafijana tries to appease her
21-22: Punishment of master is mercy on the
servant
21-26: Puranjana!
pacifies his wife
2 3 : Give up your anger and show your
beautiful face
2 4 : 1 will punish anyone w h o has offended I
you except for a bráhmana and a Vaisnava j
25-26: Please show your kindness to me
I
#^ííWlÍWIf^'tt^ff^'íí^tfWi^
Canto 4 Overview
L i n k : 4.26 describes how the jiva sometimes gives up his proper intelligence under the
influence of tamás and becomes attached to forbidden objects, and how he regains
that discrimination later.
1 - 3 : PURANJANA G O E S T O H U N T O N HIS CHARIOT
( A N A L O G Y - A JÍVA IN T H E M A T É R I Á I B O D Y )
1-3. Once upon a time King Puranjana went to the forest, mounting his chariot.
Features of the chariot
Represented by
Puranjana
Soul
Chariot
Body
Bow
Ahsorption in heing the doer and enjoyer
Puranjana's golden armour; the
Rajo-guna
chariot's golden decorations
Quiver of unlimited arrows
Infinite matériái desires
2 explosive arrows
Ego (ahantd) and possessiveness (mamatd)
5 arrows
5 activities of the jhdnendriyas
5 horses (moving quickly)
5 jndnendriyas (easily attracted hy senses)
2 wheels
Sinful and pious activities
Revolving axle
Fradhdna
3 flags
3 modes of nature
5 supports
5 life airs [prdna, apdna, uddna, samdna, vydna)
^^^"^ __________
Mind
Driver
Sitting place
Intelligence
2 poles to which harness is fixed
7 coverings
Lamentation and iilusion (causes of hondage)
7 dhdtus (skin, muscle, fat, hlood, marrow, hone
and semen)
5 different motions of the chariot
5 activities of the karmendriyas
5 ohstacles (uneven roads)
5 kinds of air passing within hody - prdna, apdna,
Heart
uddna, samdna, vydna)
11 commanders
10 senses and the mind (leader)
Destination (the forest named
Panca-prastha)
5 sense ohjects
'^^iijWa^^^i^.^^íi íS^lLÖ
"^-2^ "^'"S Puranjana Goes to the Forest to Hunt
4 - 1 0 : PURANJANA HUNTS IN T H E FOREST
( T H E JÍVA PERFORMING FORBIDDEN A C T S UNDER IGNORANCE)
4. Desire to hunt: Giving up the company of his wife with difficulty, Puranjana
proudly took up his how and arrow and went to the forest, inspired to hunt.
Note: Hunting here represents woman-hunting. Giving up his wife represents giving
up religious principles for sense gratification. The bow and arrow represent
attachment and hatred.
5. Influenced by demoniac propensities, his heart became very hard and merciless,
and without consideration he killed wild animals with his sharp arrows.
L i n k : If the king was allowed to hunt according to scripture, why should the living
entity be restricted from sense gratification?
6. Scriptural regulations on animál killing: If a king is too attracted to eating flesh,
he may do so hut (i)
(ii)
(iii)
(iv)
as per scriptural directions for special sraddha rites {tirthesu)
only animals suitahle for sacrifice should he killed (medhydn pasün)
it should he done only in the forest [vane)
only as much as required (ydvad-artham)
Note: Similarly a jiva is allowed to enjoy the sense objects as much as necessary, but
not to the fullest extent.
L i n k 6 ^ 7-8: Result of following and not following the regulations of scriptures.
7. Follower of scriptural restrictions: Any learned person who works according to
the knowledge of the Vedic scriptures {jndnena) is not contaminated [na sa lipyate)
hy his activities and their reactions.
8 . Non-follower of scriptural restrictions
-
anyathd karma kurvdno
One who acts whimsically (unrestrictedly)
mdndrüdho nibadhyate
is influenced hy pride and hound hy those actions.
'
guna-pravdha-patito
nasta-prajno vrajaty adhah
-1
Thus he falls down hy the influence of the gunas,
loses his intelligence, and sinks down into samsdra.
9. M e r c i f u l people were aggrieved and could not tolerate Puranjana's ghastly killing
of so many animals.
10. Puranjana killed many animals like rahhits, hoars, huffalos, wild cows, antelopes
and porcupines, suitahle for sacrifice. Thus he hecame tired.
tv
M
Canto 4 Overview
11 -26: PURANJANA RETURNS H O M E AND A P P E A S E S H I S AGGRIEVED W I F E
(How
11
THE JIVA REGAINS H I S D H A R M I C INTELLIGENCE)
Puranjana's activity
Spiritual Significance
Being hungry and thirsty,
He was trouhled on rememhering his
sinful acts.
he returned Jiome,
He gave up sinful acts and established
himself in dharma.
took bath,
He called bráhmanas and had them
perform atonements.
12
13
14
15
ate suitable food,
He gave up taking meat and liquor.
and being refreshed, took rest.
He was somewhat steady.
He decorated himself with ornaments,
sandalwood pulp and garlands.
These decorations are compared to
knowledge of religion and the self.
After this, he remembered his Queen.
Returning to his previous condition, he
remembered his intelligence fixed in
dharma.
He felt satisfied, joyful and proud
His impressions of sinful life left him.
and his mind was enamoured hy
He hecame eager to find his previous
Cupid,
intelligence fixed in dharma.
hut he did not see his beautiful wife.
Though one desires one's previous
intelligence to act according to dharma,
it does not appear immediately.
Puranjana saw the househoid women
The women are the actions of the antahkarana in their previous condition,
inclined to dharma. They suddenly
appeared.
and asked them, "Are you and your
mistress all happy like hefore, or not?
He considered, " I f the actions of my
intelligence remain steady, they can
deliver me hy destroying my present
impressions of sin." Thus he asked how
they are.
"Now the wealth of the house no more
attracts me. If there is no mother or
wife in the house, what learned man
would remain there?
The forbidden ohjects no longer give
pleasure. The mother here is bhakti to
Visnu. The wife is intelligence endowed
with dharma.
4.26 King Puranjana Goes to the Forest to Hunt
16
"Where is she who saves me by giving
me good intelligence at every step,
when I am drowning in the ocean of
danger?"
The actions of the intelligence (the
|
queen's assistants) are not so helpful. He j
laments that they are not the intelligence !
itself.
17
The women said, "We do not know
why your dear wife is lying on the
ground without bedding."
Her bed made of flowers represents the
heart on which the intelligence endowed
with dharma lies.
18
Seeing his queen lying on the ground,
appearing like a mendicant, he
immediately hecame bewildered.
He thought, " I committed a great
offense." Being anxious to associate
with her again, he deprecated his
foolishness.
19
He pacified her with sweet words
filled with regret.
When one regrets his sinful acts of
ahandoning Krsna consciousness and
good intelligence, his path of deliverance
is opened.
20
Puranjana, heing expert in flattery,
slowly appeased her.
He said, "From today I will no longer
use my intelligence for enjoying
sinfully."
First he touched her two feet,
Her two feet represent giving up
ahankára and respecting the devotees.
He put her back in his heart.
then he emhraced her on his lap and
spoke as follows:
21-26: Puranjana pacifies his Queen
21
" A n unfortunate servant is not
punished hy his master for his
offences." (But you have punished me
hy your anger.)
A devotee thinks, "The Lord Himself
has punished me to teach me. I will not
give up my proper intelligence again."
22
" A master's chastisement should he
accepted as great mercy hy the
servant. Only a fool would hecome
angry.
A devotee thinks, "This punishment is
the highest mercy for me, for I will not
hecome attached to sin again."
23
"Please give up your anger and show
your beautiful face. Your sweet words,
smiling glances and hlue hair attract
me.
A devotee prays, "That is certainly my
previous intelligence. May she hecome
favourabie and steady!"
Canto 4 Overview
:i£M£^d:W:md!f:m£^dirm
24
" O hero's wife, I will punish anyone if
he has offended you, except for a
bráhmana (bhüsura-kulat) and a
Vaisnava (mura-ripoh ddsdt).
25
" I never saw you like this hefore:
Your face without tilaka, morose and
dull without affection; breasts soaked
with tears; lips without red hue.
26
"Thinking of me as your intimate
subordinate, be kind to me, who has
offended you by going to the forest.
Being pierced by the arrow of Cupid, I
am feeling lusty. Which woman would
not embrace her husband, being under
her control?"
Puranjana represents Pracinabarhi, and
Narada Muni was reminding him of his
forefather, Mahárája Prthu, who never
chastised a brdhmana or a Vaisnava
(4.21.12). The only relief from offending
such persons is their mercy.
This condition indicates that the
intelligence was not pleased as she
formerly was.
Just as a woman does not give up her
lover who has done wrong, the dharmic
intelligence should not give up the jiva.
WMj^a'^J^tí^^'éÍ
^fflíliS 4.27 Attack by Candavega on the City of Purafijana
4 . 2 7 ATTACK BY CANDAVEGA O N THE CITY OF
PURANJANA; THE CHARACTER O F KÁLAKANYÁ
1-5: Puranjana
enjoys with his
queen, forgetting
time
4.27
Attack by
Candavega
on the
City of
Puranjana;
The
Character of 1
Kálakanyá
6-12: Expansion of
Puranjana's family;
His old age
13-18: C a n d a v e g a !
attacks Purafijana's r
city
I
Overwhelmed by iilusion, Purafijana
enjoys with his wife and thus his
youth passed
6-10: Purafijana's sons, daughters
and grandsons hecome plunderers
of his wealth and he becomes
attached to them
11-12: Puranjana gets implicated by|
his desires (like Prácínaharhi) and i
performs sacrifices; He attains old 1
age
I
The five-hooded serpent fights with j
Candavega and his 720 Candharva j
soldiers for 100 years and becomes!
weak
19-20: No one agreed to accept
Jará, but once Püru accepted her
19-30: The story
of Kálakanyá, the
daughter of
Candavega
21-22: Jara curses Narada for
refusing her proposal
23-27: By the advice of Nárada, |
she approaches Bhaya (Yavana-rája):
and proposes
28-30: Bhaya accepts her as both
sister and wife
Canto 4 Overview
1 - 5 : PURANJANA ENJOYS W I T H HIS Q U E E N AND FORGETS TIME
w
1
Purafijana's activity
Spiritual Significance
Enjoyed: After bewildering her hushand
and hringing him under her control,
Puranjani gave him all satisfaction and
enjoyed with him.
Giving up the inclination for sinful
life, the jiva becomes attached to
dharmic intelligence as hefore.
Welcomed: The king welcomed his
satisfied queen who approached him,
having hathed and dressed nicely.
Seeing the happiness of his dharmic
intelligence, and heing freed from the
contaminations in his mind, he felt
successful.
Captivated: Emhraced hy the queen and
attracted hy her priváté talks, King
Puranjana hecame captivated hy her and
could not realize the passing of time.
He lost his intelligence for crossing
samsdra.
lUusioned: In this way, Puranjana
always remained in the arms of his wife
and could not understand the meaning of
self-realization, neither as the jiva nor as
the Lord.
His wife here represents dharma.
Associating with dharma, he hecame
attached to dharma, and that hecame
the goal of this life, rather than
liberation.
5 . Y o u t h passed: In this way Puranjana, with his heart full of lust, hegan to enjoy sex
with his wife, and his youth passed away in half a moment.
6 - 1 2 : PURANJANA'S FAMILY LIFE
6-7. Sons and daughters: I n his wife he heget 1,100 sons and 110 well-qualified
daughters, who gave fame to their parents. In this husiness he passed half his life.
8 . Marriages: T o increase the descendants of his paternal family, he got his sons
married with qualified wives and his daughters married with qualified hushands.
9. Grandchildren: Each son produced hundreds and hundreds of sons. In this way
the whole city of Pancala hecame overcrowded hy his descendants.
Note: Pancála-desa refers to the field of activities where the jiva enjoys sense objects.
Actions and reactions the jiva generates are represented by sons and grandsons.
10. Plunderers: Puranjana's sons and grandsons were virtually plunderers of his
home, treasury, servants, secretaries, etc. His attachment to them was deep-rooted.
4.27 Attack by Candavega on the City of Puranjana
11. Implicated by desires: King Puranjana hecame implicated in so many desires, just
like ycu (Pracinabarhi). He worshipped the demigods, forefathers and social leaders
with various animál sacrifices.
Note: Nárada now openly discloses to King Prácinabarhisat that the character of
Puranjana is actually him. The meaning was hidden only to teach him hy example.
12. Old age: Being attached to fruitive activities and family {kutumba ásaktacetasah), Purafijana eventually arrived at that point disliked hy those overly attached
to women [apriyah priya-yositdm).
1 3 - 1 8 : ' € A N p A v r c A M T A C K S PURANJANA'S C I T Y
13-14. Candavega and Gandharva soldiers attack: The Gandharva King Candavega
and his 360 powerful Gandharva soldiers, each with a female Gandharvi companion,
surrounded and plundered Puranjana's city huilt for his sense gratification.
Characteri
Represents
Candavega
Time (year)
Gandharvas
Days (360)
Gandharvis
Nights (360)
White pairs of Gandharvas
Waxing phase of the moon
Black pairs of Gandharvas
Waning phase of the moon
Candavega and his followers
surrounded the city and plundered it
From birth, every day one's
life span is stolen by time
j
15-16. Five-hooded serpent defends: When Candavega and his followers began to
plunder the city, a five-hooded serpent (the life air) who was the superintendent of
the city {purddhyaksa), hegan to defend the city. He fought alone with the 720
Gandharvas for one hundred years.
17. A n x i e t y of the king and citizens: Seeing that the serpent had hecome weak from
fighting alone with many powerful soldiers, the king and the citizens hecame very
anxious.
18. T h e king's ignorance: King Purafijana fearlessly enjoyed sexual indulgence in the
city, along with his followers, hy coUecting taxes from the five provinces [pancdla:
five sense ohjects). He was completely controUed hy women and unahle to
understand death approaching.
L i n k : Now the entrance of old age (Jard) is described through a story.
mímiiM^MmmmtimMmtimimf
Canto 4 Overview
'ÍJÍÍIOKOOÍJÍÍIÍ^^
1 9 - 3 0 : T H E STORY O F KÁLAKANYÁ, THE DAUGHTER O F CANDAVEGA
19. Seeking a husband: At this time Kálakanyá (Jará or old age), the daughter of
Candavega (Time) was seeking her husband throughout the three worlds, hut no one
agreed to accept her.
20. Pleased with Püru: Because she hrought misfortune, she was known as Durhhagá
(ill-fated). However, once a great king (Püru) accepted her, and heing pleased, she
granted him a great henediction.
Note: The henediction is that when Yayáti was satisfied with his son Püru for
accepting his old age, he gave him the kingdom. (Ref. SB 9.18)
21. Proposes to Nárada: She met me once when I (Nárada) came to this earth from
Brahmaloka. Knowing that I was a brahmacart, she hecame lusty and proposed that I
accept her.
22. Curses Nárada: When I refused, she hecame very angry and cursed me that I
would not he ahle to stay in one place for a long time.
23. Approaches Bhaya: Disappointed hy me, hut taking my advice, she approached
Bhaya, the king of the Yavanas, and chose him as her hushand.
Note: Narada's desire in sending Bhaya to Yavana-rája was: "Let peoples' fear he
weakened by the influence of old age."
24-26: Kálakanyá (old age) to Bhaya (fear)
24. " I desire you, the hest of the Yavanas. I accept you as my desired hushand, for I
know that no one is haffled if he makes friends with you.
25. T w o types of ignorant people are lamentahle {dváv imdv attusocattti) according
to common understanding (yal loka) and the scriptures (sdstra upanatath): (i) those
who do not give charity and (//) those who do not accept charity.
26. Show compassion: Therefore, he merciful to me and accept me. It is a
gentleman's greatest duty to he compassionate upon a person who is distressed."
27. Hearing this, Bhaya, desiring to execute the Lord's confidential duty, spoke to
Kálakanyá while smiling.
Note: The Lord's desire was to put the wheel of samsdra into motion.
28-30: Bhaya to Kálakanyá
28. People don't welcome y o u : "After much consideration, I have decided on a
hushand for you, although you are actually inauspicious and no one wants to accept
you.
29. Attack and k i l l people: This world is a product of fruitive activities {karmavinirmítam). Therefore you may imperceptibly attack people in generál. With the
help of my soldiers, you can kill them without opposition.
Note: Yavana-rája indicated that the karmis of the world will be her husband. After
enjoying them, she will destroy them. But she should not approach the devotees of the
Lord, just like she could not approach Nárada.
30. Sister and wife: Here is my brother Prajvara. Y o u hecome my sister. I shall
employ both of you, as well as my dangerous soldiers, to act imperceptibly within this
world."
Note: To make Nárada's words true, Yavana-rája accepted Kálakanyá as his wife and
also as a sister.
Character
Represents
Kála-kanyá (Daughter of time
Jará (old age), Durbhaga (ill-fate)
Yavanesvara (Bhaya)
Fear, Mrtyu (death)
Prajvara
Visnu-jvára (fever sent by Visnu):
2 types - hot and cold (typhoid, pneumonia)
Soldiers of Yavana-raja
Diseases {ádhydtmika, ddhibhautika, ddhidaivika)
3*x.,53.*-#X.,5«1J.'Wv^yl.K'«*v^5»j,. W\^5I^
Canto 4 i
4 . 2 8 PURANJANA BECOMES A W O M A N IN THE NEXT LIFE
1-27: Puranjana's
death
1-17: Prajvara, Kálakanyá and the soldiers i
of Bhaya attack Puranjana's city.
Puranjana becomes miserable. The city's
superintendent, five-hooded serpent
couldn't defend and wished to leave the
city.
18-22a: Puranjana's lamentation about
wife and children
22b-27: Attacked by Bhaya, Puranjana
dies and after death animals attack him.
4.28
Puranjana
Becomes a
Woman ín
The Next
Life
28-32: Puranjana
becomes
Vaidarbhí
Marriage of Vaidarbhí and Malayadhvaja,
and their descendants
33-42:
Malayadhvaja and
Vaidarbhí rétire
Malayadhvaja performed austerities,
realized the Lord and left his body.
43-50: Instructions
for a disciple from
her example
Vaidarbhi lamented for the death of her
husband and arranged for a funeral pyre
and prepared to enter it.
51-55: Avijnata asks whether she
remembered her old friend
51-65: Avijnáta
(Lord) instructs
Vaidarbhí
56-58: City of nine gates represent the
matériái body
59-64: By M y máyá, you are thinking
differently, but you are qualitatively one
with me
6 5 : Narada reveals Pracinabarhi that he
instructed through an allegory.
*t'áí ' t ^ í H Í i ' t T T í í V t t ^ j T á í t T í ^ i 'IAÍ
K.Tg.^éAv
*•> . ^ é é v . . . * * . . é é x
».» Léév,»g . ^ é é ~ _
4.28 Puraniana Becomes a Woman in the Next Life
|1M-^-».-k—.-—....KK.,-.....-.-..-
1 - 2 7 : PURANJANA'S DEATH
( T H E M E T H O D O F G I V I N G UP THE G R O S S B O D Y )
1 - 1 7 : Attack by Prajvara, Kálakanyá and the Yavanas on Puranjana's city
I . Travels of the trio: Afterwards, Prajvara, Kálakanyá and the soldiers of Bhaya
(the Yavanas) began to travel all over the earth.
2- 3 . Attack on the city: Once, they forcefuUy attacked Puranjana's city, which was
full of paraphernalia for sense gratification and was being protected by an old serpent
(his worn out life airs). Kálakanyá took possession of that city and rendered all the
inhabitants useless for all purposes.
4 . T h e Yavanas entered the city through the gates on all sides and began to afflict
the entire city. (The diseases entered through the eyes and other openings.)
5. Puranjana's pain: When the city was thus endangered, King Purafijana, heing
attached to his family and its possessions, underwent a great variety of pains.
6 . Weakened: Being emhraced hy Kálakanyá, he gradually lost his heauty. Having
heen addicted to sex, he lost his intelligence and opulence, and was forcibly
conquered hy them.
7. Indifferent associates: Then, he saw that everything in his town was scattered,
and his sons, grandsons, followers, ministers and wife had hecome indifferent.
8 . A n x i e t y : Seeing this situation, Purafijana hecame very anxious. Yet, he was not
ahle to counteract Kálakanyá's attack.
9. Kálakanyá's influence made all the ohjects of enjoyment stale for him. Lusty
desires made him poor. Thus he lost his real purpose of life hut still wanted to
maintain his family affectionately.
1 0 . Even against his desire, he was forced to leave the city, which was smashed hy
Kálakanyá and overcome hy the Gandharvas and Yavanas.
I I . Prajvára set fire to the city to please his younger brother Bhaya.
1 2 . Effects of the fire: When the city was set ahlaze, the king along with his citizens,
servants, wife, and descendants, hegan to suffer the heat of the fire.
Note: Various bodily parts such as the senses, limbs, and dhátus are figuratively
represented as servants, sons, grandsons, dependants and citizens.
1 3 . Serpent aggrieved: The city's superintendent, the serpent, hecame very aggrieved
to see his own ahode set ahlaze hy Prajvára.
1 4 . T h e serpent wished to leave the city, due to great suffering and heing unahle to
protect the city, just as a snake desires to leave a hollow tree which is set on fire.
^^^H
Canto 4 Overview
H H B H I B
'^'ÍftSírATtJíril^^
^X^Xf:—X~xid$2^—í^X
15. Loud cries: When his limbs were weakened by the Gandharvas and his strength
stolen hy the Yavanas, his throat hecame choked up, and he hegan to cry loudly.
16-17. Attachments: Being overly attached to the conceptions of " 1 " and "mine,"
Puranjana hecame miserable at the impending separation from his wife and hegan to
think of his daughters, sons, grandsons, house, wealth, etc.
1 8 - 2 2 a : Puranjana's lamentation about his wife and cbildren
18. A n x i e t y about wife: He was anxiously thinking, "When I die, how will my wife
he ahle to maintain all the children and other family members?
19. Remembrance of past dealings with wife
•
•
•
•
•
She wouldn't eat or hathe unless I did.
She was so devoted to me that if I hecame angry and scolded her, she would
remain silent in fear and tolerate me.
She would instruct me when I was foolish.
When I was away, she would lament.
Having many sons, how will she he ahle to perform the househoid duties?
21. A n x i e t y about progeny: After my death, how will my sons and daughters
continue their lives, heing fuUy dependent on me? Their position will he like that of
the passengers on a shattered hoat in the midst of the ocean."
22a. Unbefitting lamentation: The king's lamentation was not befitting yet he did so
out of miserly intelligence (krpanayd buddhyá).
22b-27: Puranjana's deatb
22b-23. Bhaya approached to arrest him at that time. When the Yavanas were taking
him to their ahode and hinding him like an animál, the king's followers (various life
airs) lamented and were forced to go along with him.
24. As soon as the snake left the city, the city was dismantled and smashed to dust.
25. As the king was heing dragged forcibly hy the Yavanas, heing in ignorance, he
could not remember his friend and well-wisher (the Supersoul).
26. The unkind king had killed many animals in various sacrifices. Remembering
these, all those animals began to pierce him with their horns like axes.
27. Prolonged suffering: Because of contaminated association with women (pramadá
-sanga-düsitah) and being bereft of intelligence, the king suffered all the pangs of
matériái existence for many many years (sásvatt samáh) and remained in darkness.
ananta-pdre tamási magnó nasta-smrtih samdh
sdsvatir anubhüydrtim
pramadd-sanga-düsitah
V
4.28 Puranjana Becomes a Woman in the Next Life
2 8 - 3 2 : PURANJANA BECOMES PRINCESS VAIDARBHÍ IN HIS NEXT LIFE
28. Woman birth: Purafijana died while remembering his wife, and consequently, in
the next life he was born as the beautiful daughter of the king of Vidarhha.
29. Malayadhvaja, the best of the learned (pandyah) and the conqueror of enemy
cities (para-purahjayah), after defeating other kings in battle, married (upayeme) the
daughter of the King Vidarhha, as prize for his chivalry (vtrya-panám).
Note: Bhakti arises from the association of devotees, by their spontaneous mercy.
That is shown in Puranjana's next life as Vaidarbhi, where he attained the association
of a devotee thiough martiage. The following are the real meanings of the terms.
Term
Real meaning
King
Malayadhvaja
The best (dhvaja) among the devotees, who are equal to the
Malaya mountain rangé, and similarly worthy of worship.
Accepting to be a student
upayeme
para-puranjayah He who cut the doubts arising from other philosophies
He had great mercy as his power (virya).
virya-pandm
30. Progeny: Malayadhvaja hegot in Vaidarbhi, a daughter, who had very hlack eyes
(asiteksand) and seven younger sons who hecame kings of the seven southern
provinces.
Note A: Daughter - Asiteksand means who received the glancé of Krsna (asita) or
one who has a taste for serving Krsna, which is developed hy the mercy of a guru.
Note B: Sons - The seven sons are sravanam, kirtanam,
dásyam. Because
sakhyam and dtma-nivedanam are difficult in the beginning, and will appear
spontaneously later, they are not mentioned.
31. Further descendants: These seven sons gave hirth to thousands of sons, whose
descendants protected the entire world for the rest of Manu's life and after.
Note: Many sons indicates that the processes like sravanam can each be suhdivided
into innumerable categories, in different ways like - (i) hearing the name, the
pastimes, or the qualities of the Lord, (ii) according to worship of different avatdras,
(iii) according to different rasas. Their descendants are the four different
sampradáyas. They ruled the whole earth. This means that the earth was protected
from ignorance and materialistic karma-yoga.
32. Daughter's descendants: Sage Agastya (mind) married Asiteksaná (taste for
Krsna). From her, Drdhacyuta (devoid of attachment) was horn. From Drdhacyuta,
Idhmaváha (one who- carries firewood for sacrifice/ is surrendered to guru) was horn.
Canto 4 Overview
#'ÍIÍ*2í'ÍÍ^Őí"ÍÍ*^^^
3 3 - 4 2 : MALAYADHVAJA AND VAIDARBHÍ RÉTIRE T O THE FOREST
33. Malayadhvaja retired and went to Kulácala (a place for bhakti) to worship Lord
Krsna with full attention, after dividing his kingdom among his sons.
Note: When his disciples are grown up and able to preach, the spiritual master should
rétire and sit down in a solitary place to write and execute nirjana-bhajana.
34. Vaidarbhi foUowed him like the moonshine follows the moon at night [jyotsneva
rajani-karam). Being a devoted wife, she gave up the house, children and enjoyments.
Note A : When the spiritual master retires for nirjana-bhajana, somé of his advanced
devotees may foUow him and engage in his personal service.
Note B: Here Vaidarbhi is called madireksand. Madireksand refers to one whose eyes
are intoxicated upon seeing the Deity.
35-36. Malayadhvaja's austerities: At Kulácala the king purified himself by bathing
daily in the rivers Candravasa, TámraparnI and Vatodaká. Subsisting on roots, seeds,
fruits, flowers, leaves, grass and water, his body gradually became emaciated.
37. Conquered dualities: Through austerity, he gradually conquered the dualities of
cold and heat, wind and rain, hunger and thirst, pleasant and unpleasant conditions,
happiness and distress.
38. F i x e d mind: By austerity, knowledge, niyama and yama, he conquered his senses,
life airs and consciousness and fixed his mind on Brahman (Vásudeva).
39. R a t i for Vásudeva: For one hundred celestial years he remained fixed in one
place. Then, he developed rati for Vásudeva and was not aware of anything else.
40. Soul vs. Supersoul: He attained perfect knowledge hy heing ahle to distinguish
the all-pervasive Supersoul from the localized individual soul. He understood that the
soul is the witness of the matériái hody and different from it.
41-42. Enlightenment: Being directly instructed by the Lord {sdksdd bhagavatoktena)
as caitya-guru (gurund harind), he developed transcendental knowledge by which
(visuddha-jhdna-dípena) he could - (i) understand everything from all angles of
vision (visvato-mukham), (ii) observe the Supersoul and the soul (himself) sitting side
by side together without separate interests, (iii) abstain from all matériái activities.
Note: When a devotee is serious and sincere, the Lord gives directions from within.
^fíV'^H
'tSTií *&féí
Í A I H Í Í 'i©
.-ii»iuii.wipi.i,i,miip.ii..iu.iiiii^ij»pii^
4.28 Puranjana Becomes a Woman in the Next Life
I
u
j mm
4 3 - 5 0 : INSTRUCTIONS FOR A DISCIPLE F R O M VAIDARBHÍ'S FXAMPLE
43. Attitűdé: Vaidarhhi, accepting her hushand as the Supreme, served her hushand
with devotion giving up all enjoyment.
Note: Figuratively, Malayadhvaja is the spiritual master, and his wife, Vaidarhhi, is
the disciple. The disciple accepts the spiritual master as the Supreme Lord.
44. Steadiness: I n old garments, she was lean due to austerity, and her hair was
matted. Though always near her husband, she was silent like the flame of an
undisturbed fire.
Note: If a disciple remains steady in serving his spiritual master, he need no longer
fear falling down into the clutches of maya.
45. Service: She continued to sérve her hushand unaware of his passing away.
46. Separation: Not feeling the warmth of his feet, she understood that he had
passed away. Thus, she felt exactly like a deer separated from its mate.
47-49: Lamentation
47. Being now alone and a widow in the forest, she lamented, incessantly shedding
tears and crying very loudly.
Note: When the mortal body of the spiritual master expires, his disciples should cry
exactly like this. However, a disciple is never separated from the spiritual master in
spite of his physical (vapuh) absence, as long as he follows his instructions (váni).
48. She said, " O hest of kings, please get up! You must protect this frightened world
surrounded hy the seas from thieves and falsé kings."
Note: " O guru\ Protect this earth in which you established bhakti, which is now
frightened by those opposing bhakti."
49. Lamenting in the forest, she feli down at the feet of her dead hushand and hegan
to cry pitifully and shed tears.
50. Saha-marana: She placed the dead hody upon the funeral pyre. Lamenting
severely, she prepared herself to enter the fire with her hushand.
Note: A devoted disciple would rather die with the spiritual master than fail to
execute his mission [or] To execute the will of the spiritual master, the disciple should
he prepared to lay down his life and abandon all personal considerations.
!*x.
Canto 4 Overview
**xiJ€,x*é\,Jf,/éé'H.»f ,y«Mj;,/i*Kt3€,xW
5 1 - 6 5 : AVIJNATA (THE L O R D ) INSTRUCTS VAIDARBHÍ
51. A r r i v a l : One bráhmana, who was an old friend (avijnáta) of King Puranjana,
came there and began to pacify the queen with sweet words.
Note: Why did the Lord not appear in His originál form as Sri Krsna? - Unless one is
very highly elevated in loving the Lord, one cannot see Him as He is. But when one
becomes serious to foUow the mission of the spiritual master, his resolution is
tantamount to seeing the Supreme Lord.
52. I am your friend: "Who are you? Who is this man lying here, for whom you
lament? Don't you recognize Me, your eternal friend, whom you consulted many
times?
53. Y o u left M e : Don't you remember that in the past you had a very intimate friend
(avijháta-sakham sakhe)} Unfortunately, you gave up M y company (hitvá mám
padam anvicchan) and accepted a position as enjoyer of this matériái world (bhaumabhoga-rato gatah).
Note: The natural position of the living entities is to lovingly sérve the Lord. When
they desire to enjoy themselves like Krsna by misusing their minute independence,
they develop a consciousness of duality and come to hate the Lord's service and fali
into the matériái world.
L i n k : " I don't remember. Please remind me."
54. T w o swans: We both are like two swans living together in the Mánasa Laké (the
heart) for many thousands of years. Yet we are far away from our originál home (the
spiritual world).
55. Wanderings: Leaving Me, with matériái consciousness (grámya-matir) you went
to the earth and wandering about you saw a place (the matériái body or matériái
world) created by somé woman (striyá or máyá).
56-58. Matéria! body: The description of that city allegorically represents the body:
Places
Description of the Body
5 gardens
5 sense objects
9 gates
9 openings of the body
1 guard
Life air
i
3 apartments
Earth, water and fire
I
6 families
5 knowledge senses and mind
5 Stores
5 action senses
5 powers of state
5 gross elements
1 mistress
Intelligence
1 master (husband)
Jtva
59. Entanglement: Having entered such a place (the body) along -with the woman of
matériái desires, you have hecome absorbed in sense enjoyment and without hearing
about knowledge of the self {asruta-smrtih), you have attained this sinful condition
(pápiyasíth).
L i n k : Ifi have never heard knowledge of the self, then teli me what I should know.
60. Falsé identities: Actually, you are not the daughter of Vidarhha, nor the wife of
this well-wishing friend, nor the husband of Puranjani, who kept you in the city of
nine gates (the body).
Note: You are not the daughter of anyone hut are the cit-sakti jiva heionging to me. I
am your real well-wishing friend. You are not the husband of Puranjani, but the
conscious partiele covered with ignorance.
L i n k : If this is so, why am I not aware of all this?
6 1 . Máyá: This máyá has been created by Me (máyá hy esá mayá srstá) and causes
you think yourself a woman, man or eunuch. But actually we are both pure spiritual
identities.
62. Qualitative oneness: I , the Supersoul, and you, the individual soul, are not
different in quality. Learned persons do not find any qualitative difference between
us.
63. Quantitative difference: Although one sees his reflection in a mirror to be
himself, others actually see two bodies. Similarly, there is a difference between God
and the living entity.
Note: The Supreme Lord is full, powerful and opulent and is eternally alipta,
uncontaminated by máyá. The conditioned soul, however is lipta (contaminated),
being in contact with matéria! nature and forgetting his real identity.
64. Revival: In this way, one swan, after being instructed by the other, regained his
originál Krsna consciousness, which was lost because of his aversion to the Lord [tadvyabhicárerta).
65. Thus I have given spiritual instructions indirectly through an allegory, since the
Lord can be known indirectly [or] He is fond of indirect expression (paroksa-priyo).
Canto 4 Overview
4 . 2 9 TALKS BETWEEN NÁRADA AND KING PRÁCÍNABARHI
1-25: Narada's
elaboration on the
allegorical story
O n the request of Prácínabarhi,
Nárada explained all the different
characters
26-29: The jíva gets different hodies
according to the modes
26-33: Nárada's direct \^
description of matériái C
-.r,
-r\. - •
i • ii
i i
existence
'•• \ ^ 30-33: The jiva is wandering like a dogi
^
and cannot escape sarhsara by
matériái means
34-41: Narada gives
bhakti as a solution
4.29 Talks
Between
Nárada and
King
Prácínabarhi
No remedy by matériái means. The
only remedy is to surrender to Krsna
42-45: Jnanís and karmis do not know
the Lord
42-55: Nárada ends
PrácTnaharhi's
performance of rituals
46-48: Futility of ritualistic
performances
49-51: Pleasing the Lord is the
supreme activity
52-55: Deer allegory
56-59: Further
questions by
Prácínabarhi
How can the results of karma come in
the next life when the body that
performed them got destroyed?
60-79: Transmigration
of the soul
Explained by - subtie body; example
of dream; the mind as index of past
and future lives.
80-82: Renunciation of
King Prácínaharhi
He immediately renounces and finally |
attains the Lord
83-85: Phala-s'ruti
Liberation; dear understanding of the !
soul's transmigration
|
&^éí '^^éí''&'éí '&'ÍÍ '^2^ií ' * 3 ^- 4.29 Talks Between Nárada and King Prácínabarhi
1 -25: NÁRADA'S ELABORATION O N THE ALLEGORY O F PURANJANA
|
1 . Pracinabarhi said, " W e couldn't completely understand the purport of your words
due to our attachment to karma. But experts in spiritual knowledge can understand
them."
2-24: Nárada explains the different characters in the allegory
Character
Compared to
Puranjana
Living entity {jíva)
Transmigrating according to one's
work into different bodies -
City
Body
with one, two, three, many or no legs.
Avijnáta
Supreme Lord
(eternal friend of the
jiva)
4
Nine gates of the
city
Body with nine
openings and two
hands
Since the jivas cannot realize the Lord
by matériái names, activities or
qualities, He remains unknown.
When the jiva wants to enjoy, he
considers a humán or demigod body
to be the best.
5
Puranjani
Matériái intelligence
(ignorance)
6
Male friends
Ten senses
Female friends^
Serpent with five
heads
Actions of the senses
Life air with five
different functions
Mind, the leader of
the ten senses
Tasting, hearing, smelling, etc.
Five sense objects
Within this kingdom is the body (city)
Eleventh attendant
(commander of the
others)
The Pancala states
Comments
Produces the concepts of " 1 " and
"mine," taking shelter of which, the
jiva enjoys the gunas with his senses,
entrapped in the body.
Instruments for enjoying the matériái
world.
Prdna, apdna, uddna, vydna and
samdna.
Both in the acquisition of knowledge
and in the performance of work.
8-16. Description of the nine gates: Please refer to section 4.25.45-55.
17. T h e intelligence (the queen) creates different situations for the jiva, both in his
wakeful state and dreaming state. Under its influence, the jíva simply imitates its
actions and reactions.
Note: This verse explains the description starting in 4.25.56-62.
In 4.25.20 the female friends are compared to the unlimited desires of the senses.
Canto 4 Overview
18-20. Chariot-body analogy: Please refer to the table in section 4.26.1-3
21-24. Candavega's attack on the city: Please refer to the tables in sections
4.27.13-14,19-30.
25. T h e jiva's falsé ego: Although transcendental to this matériái existence, the jiva,
out of ignorance, accepts matériái miseries under the concept of " 1 " and "mine."
Thus he lives for a hundred years within this body.
2 6 - 3 3 : NÁRADA'S DiRECT DESCRIPTION O F MATERIAL EXISTENCE
26-31: Wanderings of the jiva
26-27. Misuse of independence under the modes: The jtva forgets the Lord
comes under the influence of the modes
identifies with the body —> performs
actions in sattva, rajas or tamás —>• gets different types of bodies as per the modes.
28. Destinations according to the influence of the modes
ÍWiBHIH
Mode
Actions
Destination
Goodness
Pious actions as per Vedic injunctions
Heavens where the
demigods reside
Passión
Laborious activities
Planetary systems where
humán beings live
Ignorance
Actions that lead to misery and lamentation
Animál kingdom
)
29. Different bodies: The jíva gets different types of bodies under the influence of
the modes while wandering in sarhsara - male, female, eunuch, humán being,
demigod, animál, etc.
Note: Why Puranjana became a woman is answered here.
30-31. Wandering like a dog: A hungry wretched dog, wandering from house to
house, sometimes receives punishment and sometimes gets food. Similarly, the jiva,
full of desires, by fate, attains enjoyable or disagreeable bodies in the higher, middle
or lower planets.
ksut-parito yathd dirtah sdrameyo grharh grham
carart vindati yad-distam dandam odanam eva vd
tathd kdmdsayo jtva uccdvaca-pathd bhramatt
upary adho vd madhye vd ydti distath priydpriyam
32-33: No escape by material means
32. Futile attempts: All the attempts of the jiva to counteract the three-fold miseries
remain futile.
§ 3 ^ í ' Ö ^ I Í ' S Í H Í Í ' ' S t 4 Í í ' Í A * l ( i ' 'IA
4.29 Talks Between Narada and King Pracinabarhi
33. T r a n s f e r r i n g burden: Such attempts to escape miseries are like shifting a burden
from his bead to his shoulder.
yathd hi puruso bhdrarh sirasd gurum udvahan
tam skandhena sa ddhatte tathd sarvdh pratikriydh
Link: The cause of suffering is sinful activity. So one may suggest that doing a great
sacrifice would atone for such sinful actions.
3 4 - 4 1 : NÁRADA'S SOLUTION FOR THE SOUL'S PREDICAMENT - BHAKTI
34-35. Awakening to K r s n a consciousness: One cannot counteract a troublesome
dream by another hallucination, but only by waking up. Similarly, material
existence which is due to our ignorance cannot be counteracted by karma, but only
by awakening to Krsria consciousness.
L i n k : How can one stop samsdra?
3 6 - 4 1 : The only remedy is to surrender to Krsna
36-37. B h a k t i through guru: One's real interest (artha-bhütasya) is to get out of
nescience (sarhsrtih). The remedy is bhakti unto the Lord through His representative
(bhaktyd paramayd gurau). Without this one can develop neither detachment nor real
knowledge.
athdtmano 'rtha-bhütasya yato 'nartha-parampard
samsrtis tad-vyavacchedo bhaktyd paramayd gurau
38. Hearing leads to seeing the L o r d : One who faithfully hears and studies the
Lord's glories, and is always engaged in the culture of Krsna consciousness, very soon
becomes eligible to see the Lord.
so 'cirdd eva rdjarse
sydd acyuta-kathdsrayah
srnvatah sraddadhdnasya nityadd sydd adhiyatah
l ink: Where will bhakti take place?
39. Krsna-kathá ís found where I
yatra bhdgavatd rdjan
broad-minded and pure devotees live,
sddhavo visaddsaydh
bhagavad-gundnukathana-
who hear and chant the glories of the
sravana-vyagra-cetasah
Supreme Lord with great eagerness. ^
Canto TüveifsMv
40. One who hears krsna-katha t h e r ^ ^ ^ ^ ' ' ' ' ' * * ' ' ' ^ ' ' ' ' ' ' ' ' ' ' ^ ^
tasmm mahan-mukharitá madhubhtc-cantra- "^^^'^
^""'^^^ nectarean narrations
. ,
,
constantly flow from the mouths of
piyusa-sesa-sarttan paritan sravantt
,
•
•
pure devotees td ye pibanty avitrso nrpa gddha-karnais
^"^^
^^em through eager and
attentive ears - will not feel hunger,
tan na sprsanty asana-trd-bnaya-soka-mohah , •
r
,
j n •
••
^
thirst, rear, lamentation and iilusion.
41. Disturbances: The condition soul is always disturbed by bodily necessities and
has very little time to cultivate attachment for hearing the kathdmrta of the Lord.
Note: Without the association of devotees, one cannot cultivate Krsna consciousness.
Nirjana-bhajana - cultivating Krsna consciousness in a solitary place - is not possihle
for a neophyte devotee, for he will be disturbed by the bodily necessities such as
eating, sleeping, mating and defending.
42-51: NÁRADA ENDS PRÁCÍNABARHI'S PERFORMANCE O F RITUALS
42-44. Rarity of knowing the L o r d : Brahma, Siva, the Kumaras, many others, and
even myself (Nárada) are - (i) knowledgeable in the Vedas (brahma-vddinah), (ii)
skilful at speaking them (vdcaspatih), (iii) powerful by austerities, education and
meditation (tapo-vidyd-samddhibhih). But even we do not know or see the Lord
perfectly (na pasyanti), after inquiring about H i m (pasyanto 'pi).
Note: "Jnánis do not know the Lord." This is expressed by kaimutya-nyáya - " I f
we do not know the Lord, then what to speak of others?"
45. K a r m i s do not know the L o r d : Despite cultivating Vedic knowledge and
worshipping the demigods, they cannot understand the Lord (na viduh páram).
L i n k : "If jhdnis and karmis do not know the Lord, who does?"
46. A devotee knows the Lord by engaging in devotional service (dtma-bhdvitah).
When the Lord shows mercy (anugrhndti) to him, he gives up all material activities
and karma-kándic activities.
47. Vedic rituals are never the goal of life (md artha-drstirh), although they may
appear to be legitimate goals (artha-kdsisu) and pleasing to the ear (srotra-sparsisu).
L i n k : "Then why do my priests and the sages, learned men, make me do karmas?"
48. Foolish people do not k n o w this: They (dhümra-dhiyah) accept the Vedic
ritualistic ceremonies as all in all, not knowing that the purpose of the Vedas is to
understand one's own home (svarh lokarh), where the Lord lives.
Talks Between Nárada and King Prácínabarhi
Note: Dhümra-dhiyah indicates that they know Svarga, hut not Vaikuntha.
L i n k : "Then what is the supreme activity? Please teli me."
49. Pleasing the L o r d : Because of your foolishness, you proudly [stabdhah) sacrificed
many animals without knowing the supreme activity, which is to please the Supreme
Lord {hari-tosam).
50. Nature of L o r d H a r i : T o make one's life auspicious, everyone should take shelter
at the lotus feet of the Lord, who is (i) deha-bhrtám átmá - the Supersoul of all embodied entities
(ii) prakrtir isvarah - the Supreme controller or Mother and Father of all
(iii) saranarh - Shelter of all
51. Result of worshipping the Lord " ' ^ ' ' ' l ' ' ' ' ^ ^
sa vai priyatamas cátmá
Because the Lord is the Supersoul and friend of everyone, |
yato na bhayam anv api
one who is engaged in devotional service has not the least
fear in material existence.
iti veda sa vai vidván
One who knows this secret is actually educated and
yo vidván sa gurur harih
can hecome guru of the world, nondifferent to Krsna.
L i n k : Pracinabarhi considered in his mind to send his servants to bring his sons, the
Pracetas, to hand over the kingdom to them, and depart for the forest. Understanding
this, Nárada Muni then told another story about a deer to make him immediately
leave the house.
52-55: ALLEGORY O F A DEER
52.1 answered all your queries. N o w hear another story which is very confidential.
53. Deer A l l e g o r y l I M H H P IP 54. Meaning
ÍMBBBPWBBBHPBUBPIP
A deer is grazing on grass and
enjoying with his mate in a garden
of flowers that are aromatic.
A man is absorbed in househoid life in the
company of his wife and thinking of sex life.
His ears are attracted to the songs of
swarms of bumble bees.
He enjoys the talks of his wife and children.
He moves about without considering
the hungry tiger in front of him.
Enjoying in househoid life, he forgets that
time is hefore him, taking away his life-span.
A hunter is behind him ready to
shoot him with arrows.
The superintendent of death is trying to kill
him from behind.
Canto 4 Overview
f » jíí*2í'II"«§"í^^^
55. Y o u are like the deer, desiring heavenly planets by fruitive activity. Give up your
abominable (asat-tama) househoid life (angand-dsramam) filled with stories of man
and woman [yütha-gdtham) and take shelter of the Lord through the mercy of
liberated souls (hamsa-saranam).
56-59: FURTHER QUESTIONS BY K I N G PRÁCÍNABARHISAT
56. " M y teachers bewildered me: I have heard and considered what you have
spoken. It seems my teachers do not know these facts. (So, I accept you as my guru.)
57. Y o u have destroyed my doubts created by these teachers. N o w I can see how
even great sages with controUed senses can be bewildered (rsayo 'pi hi muhyanti).
L i n k : / have one more doubt concerning the path of karma. Please destroy that too.
58. Transfer of karma to next life: The results of whatever a living entity does in
this life are enjoyed in the next life.
59. But what is the proof of this? Practically it is seen that the body that performed
the work in the last birth is already lost. So how is it possihle to enjoy or suffer the
reactions of that work in a different body?
60-79: NÁRADA EXPLAINS THE MIND'S ROLE IN THE SOUL'S TRANSMIGRATION
60. T h e subtle body remains after death: The gross body is forced to act through
the subtle body of which the mind is predominant [lingena manasd). After the gross
body is lost, the subtle body is still there to enjoy or suffer.
L i n k : This is explained with the help of the example of a dream.
61. Logic of a dream to understand reincarnation:
Dream
Reincarnation
While dreaming, one gives up
the gross body.
A t death one gives up his gross body.
Through the subtle body, one
acts in another body, either as a
god or a dog.
With the subtle body one enters another
gross body and experiences the results of
the actions of one's past life.
SthmMMíjmMm 4.29 Talks Between Narada and King Pracinabarhi
62. Reason for one's next life:
Identifying with his
gross body, a jíva
performs action
He receives the
results of that
action in his subtle
body
By that action, performed
with a certain identity, he
takes birth in another
gross body.
63. Understanding one's previous life:
One's actions through
the ten senses
Reveal one's citta
(consciousness or
mentái condition)
Reveal one's position
in the previous life.
L i n k : "How can we perceive the subtle body which is not destroyed when the gross
body is destroyed?"
64. Unseen objects i n dreams: One gets dreams in which unseen, unheard events are
experienced.
65. Mentái impressions from the previous body: It is not possible for anything to
appear in the mind which has not been previously experienced in different bodies
{deha-sambhavam).
66. T h e mind indicates one's past and future bodies: The mentái composition
indicates one's attainment of bodies in accordance with matériái nature.
L i n k : "How is it that one sometimes sees impossible things in dreams, such as an
ocean on a mountain top, stars during the day, or one's own body without a head?"
67. Dreams are combination of images: The impossible things in dreams, that are
nevet experienced or heard of in this life, have actually been experienced in different
times, places and conditions. Under illusion one combines these separate factors.
Note: For example, a golden mountain seen in dream is due to our having
experienced gold and mountains separately.
68. T h e mind is the storehouse of thoughts, experiences and desires, which appear
in a particular sequence (krama-anurodhena) and in different combinations.
Therefore these images sometimes appear as things nevet seen or nevet heard before.
69. A devotee avoids transmigration: A devotee absorbed in Krsna consciousness
(sattvaika-nisthe) can observe the cosmic manifestation exactly as the Lord does, just
like seeing Ráhu in the presence of the full moon.
Note: By the grace of Lord Krsna, Mother Yasodá saw all the universes within
Krsna's mouth. Similarly, by the Lord's grace, a Krsna conscious person can see all his
dormant desires at one time and these desires will no longer fructify into gross bodies.
'MmMMMMMmMmimmM^jmmMm
^ ^ ^ H H V
' xT?faíl!l?2f-^'£l32í:?*"''^''*- '
70. Falsé Identification is due to the subtle body: One's falsé Identification [mameti
bháva) and the gross body exist as long as the subtle body (mind, intelligence, senses,
sense objects, matériái reactions) exists.
L i n k : "The gross bodies are created and destroyed thousands of times while the subtle
body remains. Similarly while the gross body remains there is destruction of the subtle
body during deep sleep." - Why can't we say this?
71-73: The subtle body is not destroyed wben tbe senses are inactive
71. When does one lose self-awareness? - (i) supti: deep sleep, (ii) mürccha: fainting,
(iii) upatapesu: grief, (iv) mrtyu: death, (v) prajvarayoh: high temperature (fever).
Note: In all the above states, the senses are inactive (to different degrees), and thus
one does not identify the self with the body. However, the subtle body doesn't cease
to exist.
72. Undeveloped senses: A l l the ten senses and the mind are active in youth, but in
the womb of the mother or in childhood, they remain covered just as the full moon is
not visible on the dark-moon night.
Note: Unless the senses of the gross body are developed, they will not act on the
subtle body. Similarly, because of the absence of desires in the subtle body, there may
be no development in the gross body.
73. Inactive senses do not indicate a liberated state: One enjoys objects in a dream,
though the objects are not present. Similarly, sarhsára does not cease for a person
who is attached to sense objects but not in contact with them, like during childhood
(undeveloped senses) and deep sleep (inactive senses).
L i n k : What is the subtle body?
74. Definition of the subtle body: The form which consists of the five pránas and
the three gunas, which is furnished with the sixteen transformations (ten senses, five
sense objects, and mind), and which is endowed with consciousness is called the
subtle body.
75. Transmigration of soul: By the subtle body the jiva accepts gross bodies and
gives them up, and experiences joy, lamentation, fear, grief and happiness.
L i n k : An analogy to explain transmigration of soul.
76-77. A caterpillar does not give up one leaf before transferring itself to the next.
Similarly, the jiva does not give up his previous identity, even while dying, or until he
has accepted another body by firmly holding on to his karmas. Thus the mind (the
reservoir of all desires) is the cause of repeated birth (bhütdndm bhava-bhávanam).
L^íí
'ÖMÍÍ'"Ölfí
^^At^íí'&'íí
'tS
4.29 Talks Between Narada and King Pracinabarhi
L i n k : How is the mind the cause of samsára?
Desires for
Sense
enjoyment
Matériái
activities
under
ignorance
78. T h e cause of samsára: Thinking of sense gratification (aksais caritdn),
performs matériái activities under ignorance
one
(avidyd) and is entrapped in the
bondage (bandhah) of karma.
79.
Therefore
worship the
Lord
(bhaja sarvdtmand harim) to
counteract
ignorance. He is the creator, maintainer, destroyer and controUer of the universe.
80-82: RENUNCIATÍON O F K I N G PRÁCÍNABARHISAT
80. Thus Narada Muni enlightened Pracinabarhisat and returned to Siddhaloka.
81. Prácinaharhi retired: He left orders with his ministers, that his sons (the
Pracetás) protect the citizens. Then he left home for Kapilásrama.
Note: When Pracinabarhi was induced by Narada to leave home and take to
devotional service, the Pracetás had not yet returned from their austerities.
82. Prácínaharhi's perfection: Being free of matériái association (vimukta-sango)
and constantly engaged in the transcendental loving service of the Lord, King
Pracinabarhi attained a spiritual position qualitatively equal (sdmyatdm) to that of
the Lord.
83-85: PHALA-S'RUTI
83
sa lingena vimucyate
Liherates one from the subtle body
84
bhuvanarh pundnarh
Sanctifies the matériái world
dtma-saucam
Purifies the jiva's heart
mukta-samasta-bandhah
Liherates him from all bondage
adhigacchati pdramesthyarh
Elevates him to the spiritual world
striydsramah puthsas chinno
Relieves him from the bodily conception
chinno amutra ca sarhsayah
Clears his doubts about the next life
85
i3
Canto 4 Overview
4 . 3 0 T H E ACTIVITIES O F THE PRACETÁS
• 7 « '
1-7: Pracetas attain
Visnu-darsana
1-2: Vidura's questions to Maitreya: What did
they achieve by chanting Rúdra Glta
\ | 3 - 7 : Pracetas chant Rúdra Glta and attain Visnu-j
darsana
I
8:1 ann pleased by your friendly relationships
9-10: Result of remembering you and chanting
Rudra-gita
I
8-21: The Lord's
speech to the
Pracetás
1
11-18: Benedictions - fame, famous son,
suitable wife, full bodily strength, long life,
unadulterated bhakti
|
|
i
19-20: Qualities of devotees
22-26: Qualities of the Lord
4.30 The
Activities
of the
I Pracetás
22-32: Pracetás I / y [
offer obeisances in
prayer to the Lord >
[.
27-28: The Lord's form and Arca-vigraha
29-30: Your satisfaction is our benediction
\i 31-32: Seeking benediction from the Unlimited
I
Lord
33-34: Hearing in association; Importance of
association
33-42: Pracetás
request
benedictions
35-36: Effects of hearing krsna-katha
%1
37-38: Purifying potency of the devotees
39-40: Offering of all spiritual assets
41-42: Prayers as per capacity and the Lord's
qualities
43-51: Pracetás ]
marry Márísa; Birth
and activities of
Paksa
J
143-46: The Lord departs. Pracetas emerge from
': water and burn the trees. Brahmá pacifies them;
j 47-51: Pracetas married Márisa, Daksa's expert;
procreation
j
mímmmmímimmmímmhmM
V*4
4.30 The Activities of the Pracetás
L i n k : In 4.24 Maitreya started narrating the activities of the Pracetas (sons of Pracinabarhi),
who learned how to satisfy the Supreme Lord by chanting the Rudra-gita. Now Vidura wants
to hear the rest of the story and their achievements in satisfying the Lord.
1 - 2 : VIDURA'S QUESTIONS T O MAITREYA A B O U T THE PRACETÁS
1 . What did the Pracetás achieve by satisfying the Supreme Lord with the Rudra-gita}
2. Certainly they were transferred to the spiritual world, but what did they obtain
within this matériái world?
3-7: T H E PRACETÁS C H A N T THE RUDRA-GITA AND ATTAIN VISNU-DARSANA
3. T h e Pracetás satisfied V i s n u : They underwent austerities in the ocean and
satisfied Visnu (puranjanam) by chanting the Rudra-gita.
Note: Both the Lord and the living entity are called puranjana.
(i) A living entity is called puranjana because he is forced to live in the matéria! world
under the influence of the three modes.
(ii) The Lord is called puranjana because He creates this matériái world [púra), and He
also enters within the hearts of the living entities and within every atom.
4. T h e eternal Supreme L o r d appeared in front of the Pracetás after 10,000 years,
and mitigated their austerities by H i s soothing beauty.
5-7. T h e Lord's beauty: He appeared in an eight-armed with weapons in each hand.
His transcendental body was covered by yellow garments, the Kaustubha-mani, a
garland, and H i s effulgence dissipated the darkness of the universe. He wore a
dazzling beimet and was surrounded by sages and demigods. Garuda, H i s carrier,
glorified H i m with Vedic hymns by flapping his wings. With a merciful glancé, the
Lord mercifully addressed the surrendered Pracetás.
8 - 2 1 : T H E LORD'S SPEECH T G THE PRACETÁS
8 . 1 am pleased by Y o u r friendly relationships...
vararh vrnidhvarh bhadrarh My dear sons of the king, I wish you all good fortune.
vo yüyarh me nrpa-nandanáh Now you may ask a benediction from Me.
sauhárdenaprthag-dharmas
tusto 'harh sauhrdena vah
Ali of you are engaged in one occupation - devotional
service.
I am very pleased by your friendly relationships.
iiMmimMM'M.mi
mmMmimMMmmim.
mM
Canto 4 Overx iou
,7M3. i ; T(wr
Note: The unity of the individuai souls attempting to satisfy the Supreme Lord or
tendering service to the Lord is reál unity.
9. Those who remember you every evening will develop close friendships with their
brothers and all living entities.
10. Those who glorify Me w i t h the Rudra-gita will receive M y benediction to fulfil
their desires and attain good intelligence.
11. Submissiveness: "Because you have (/') accepted with pleasure {agrahista
muddnvitáh) and {ii) executed with faith, the orders of your father, your attractive
qualities will be celebrated all over the world.
12. Y o u w i l l have a famous son whose progeny will fül the three worlds.
13-14. Marisa: A n Apsará called Pramlocá previously united with Kandu and gave
birth to a daughter (named Marisa) whom she left in the care of the trees. When the
child cried, Candra poured nectar in her mouth with his fingét.
15. M a r r y her and create progeny.
16. Same nature: Y o u (being devotees, obedient to your father) and the girl
(dedicated to you) are of one, compatible nature. Therefore she should be the wife of
all of you.
Note: A woman cannot have many hushands, although a man can have many wives.
However, in special cases, a girl is allowed to, provided she is able to treat ali her
hushands equally (e.g. Draupadi). With the hlessings of the Lord, all things are
possihle.
17. Enjoy all facilities of this world and heaven with full bodily strength and without
hindrance for one millión celestial years.
18. Y o u will develop unadulterated bhakti unto Me. Freed of all matériái
contamination and attachment, you will go back to Godhead.
L i n k : The Lord told the Pracetds to enjoy earthly pleasures, which are equivalent to
hell and unfavourable for bhakti. Why did He force it on them?
19. Devotees are not entangled: They understand Me as the ultimate enjoyer, offer
their results to Me, and discuss topics about Me. Thus they are unaffected by the
results of actions, although in family life.
grhesv dvisatdth cdpi
pumsdrh kusala-karmandm
mad-vdrtd-ydta-ydmdndhi
na bandhdya grhd matdh
4.30 The Activities of the Pracetás
20. Qualities of devotees engaged i n bhakti:
(i)
(ii)
(iii)
(iv)
navyavad dhrdaye - ever-increasingly fresh and new in all their activities
na muhyanti - nevet bewildered
na socantina - never lamenting
na hrsyanti - not unnecessarily jubilant
21. T h e Pracetás begin their prayers: After the Lord had spoken, the Pracetás began
offering prayers with faltering voices {girdgrnan gadgadayd) in ecstasy {suhrttamam).
2 2 - 3 2 : T H E PRACETÁS O F F E R OBEISANCES IN PRAYER T O THE LORD
22. Four qualities of the Lord
namo namah klesa-vindsandya
Relieves matériái distress
nirüpitoddra-gundhvaydya
Has all-auspicious qualities and holy name
mano-vaco-vega-puro-javdya
Is faster than the mind and words
sarvdksa-márgair agatddhvane namah
Cannot be perceived by matériái senses
23. The Lord's interaction with the matériái world
You are pure, peaceful and fixed in Your
suddhdya sdntaya namah sva-nisthayd
svarüpa. You make the matériái world of
manasy apdrtham vilasad-dvaydya
duality appear meaningless.
Your appearances as Brahmá, Visnu and Siva
namo jagat-sthdna-layodayesu
are meant for the creation, maintenance and
grhita-mdyd-guna-vigrahdya
annihilation of this cosmic manifestation.
24. Further qualities of the L o r d :
(i) visuddha-sattvdya - Exists completely independent of all matériái influences
(ii) haraye - Takes away the devotee's misery
(iii) hari-medhase - Whose brain works only to deliver the conditioned souls
(iv) vdsudevdya - Lives everywhere as Paramátmá
(v) prabhave sarva-sdtvatdm - Increases the influence of all kinds of devotees.
25. The Lord is the origin of everything
From Your abdomen sprouts the lotus flower,
namah kamala-ndbhaya
the origin of all living entities.
namah kamala-mdline
You are always decorated with a lotus garland.
namah kamala-pdddya
Your feet are as beautiful and fragrant as a lotus.
namas te kamaleksana
Your eyes are like lotus petals.
m£mmimmmmjmM:mmmmmí
Canto 4 Overview
Bmmxmmhmimm
26. AU-pervasive and Supreme witness: Your non-material garments are yellow like
the saffron dust of a lotus (namah kamala-kinjalka-pisangdmala-vdsase) and Y o u are
the all-pervasive (sarva-bhüta-nivdsdya) supreme witness (sdksine).
27. The Lord's mercy in manifesting His form
...
_
,
rüpam bhagavatd tv etad
asesa-klesa-sanksayam
dviskrtarh nah klistdndrh
kim anyád anukampitam
T o deliver conditioned souls from their miserable
conditions, Y o u mercifully advented in this form.
What then can he said about Your mercy upon the
devotees, to whom Y o u are always so favourably
disposed?
28. Arcá-vigraha: Y o u are the killer of all inauspicious things (abhadra-randhana).
Being compassionate on Your poor devotees (dinesu vatsalaih) Y o u appear as the
arcd-vigraha.
29. A s Supersoul, Y o u know the desires of every living entity and fulfil all of them.
L i n k : "You should say in words what you want."
30. Y o u r satisfaction is our benediction: We are satisfied that Your Lordship is the
ultimate goal of our lives. We do not desire anything other than Your satisfaction.
asav eva varo 'smakam ipsito jagatah pate
prasanno bhagavdn yesdm apavarga-gurur gatih
L i n k : The Lord asked the Pracetas to pray for somé benediction.
31. Ananta: We shall therefore pray for another benediction because Y o u are the
unlimited Supreme, heyond all transcendence, with endless opulences.
varam vrnimahe 'thapi nátha tvat paratah párat
na hy antas tvad-vibhütindm so 'nanta iti giyase
Note: Unlimited benediction - Because the Lord is unlimited (ananta), the Pracetás
wanted to ask Him a benediction that had no limit, namely the hearing of His
unlimited pastimes, qualities, forms and names.
L i n k : "So then, ask for many boons, as much as you want." No. We want only Your
lotus feet. In order to attain a taste of that sweetness, there is one boon we desire.
32. What further benediction may we ask of You? We have already taken shelter of
Your lotus feet. A bee that has approached a pdrijdta tree does not have to leave it.
parijate 'njasa labdhe sarango 'nyan na sevate
tvad-anghri-mülam dsddya sdksdt kim kim vrnimahi
m'i^mímíimmxáwmmxmx^m
M'Mj^mi
1
4.30 The Activities of the Pracetas
33-42: T H E PRACETÁS REQUEST BENEDICTIONS
33. Hearing i n association life after life: As long as we wander in this world
because of our actions, contaminated by maya, we want the association of devotees
who discuss Your pastimes, life after life.
yávat te máyayá sprstá bhramáma iha karmabhih
tavad bhavat-prasangdndth sangah syán no bhave bhave
L i n k : The Lord might have said, "You said you were contaminated by maya, and to
conquer maya, you pray for devotee association. Then, why don't you just directly ask
for liberation?"
34. Pure devotee association is the highest: Even a moment's association of a pure
devotee cannot be compared to being transferred to heavenly planets or even merging
into the Brahman effulgence in complete liberation.
tulayáma lavenápi na svargam ndpunar-bhavam
bhagavat-sangi-sangasya martydndm kim utdsisah
35-36. Four effects of hearing krsna-katha (i)
(ii)
(iii)
(iv)
trsndydh prasamo - no hankering
nirvairam - no envy
nodvego - no fear
yatra ndrdyanah sdksdd - Narayana is personally present
37. Y o u r devotees wander and purify even holy places. Thus they please those who
are afraid of matériái existence.
tesdm vicaratdrh padbhydm tirthdndrh pdvanecchayd
bhitasya kim na roceta tdvakdndm samdgamah
38. " B y a moment's association of L o r d Siva we attained Y o u , the expert physician
[bhisak-tamam) capable of treating the incurable disease of matériái existence."
L i n k : Being ignorant, we do not know the process of pleasing You. You should be
pleased with what we have done randomly.
39-40. A l l our spiritual assets (Vedic studies, non-enviousness, austerities, etc.) are
offered for Your satisfaction.
41. Prayers as per capacity: Even great yogis and mystics cannot fully understand
Your glories, yet they offer prayers according to their capacities. So do we.
Canto 4 Overview
ÍÍ^ÍÍ^ÍÍ^S*''ft^S^^
42. Conclusion: Lord's various qualities (i)
(ü)
(iii)
(iv)
(v)
(vi)
samáya - equal to everyone
suddhdya - never contaminated
purusdya - the Supreme Person
pardya - transcendental
vdsudevdya - living everywhere
sattvdya - in a transcendental position
4 3 - 4 6 : T H E LORD DEPARTS AND THE PRACETÁS RETURN T O LAND
43. T h e Lord's renunciation: The Lord, who is affectionate to the surrendered
(saranya-vatsalah) and has vigorous strength (apavarga-viryah), fulfilled the Pracetás'
prayers. They could not satisfy their eyes [atrpta-caksusdm] by looking at H i m and
although they didn't want H i m to. He departed. This showed His detachment.
44-45. T h e Pracetás' anger: They emerged from the sea and saw that tall trees had
overgrown the entire earth and were even obstructing the heavens. Wanting to clear
the earth (for agriculture) they became angry and emitted fire from their mouths.
46. Brahmá saw the burning trees and came to pacify the Pracetás using logic.
4 7 - 5 1 : BIRTH AND ACTIVITIES O F DAKSA
47-48: T h e Pracetás married Márisá, who was given to them by the trees, under the
advice of Brahmá. From her Daksa took birth, due to his offence to Lord Siva.
49. Daksa created all the living entities for the Cáksusa manvantara.
50-51. Daksa's expertise: Being "expert" in fruitive activity, Brahmá engaged Daksa
in generating and maintaining the living entities. Later on, Daksa engaged other
Prajápatis as well.
4.31 Narada Instructs the Pracetas
4 . 3 1 NÁRADA INSTRUCTS THE PRACETÁS
1-8: Pracetás ^
renounce the
kingdom and
meet Narada
9-14:
Devotional
service is the ^
goal of all
spiritual
practices
4.31
Narada
Instructs
the
Pracetás
15-17: The
• Supreme Lord
is worthy of all
í
worship
i 18-22: Satisfy
the allpowerful Lord
by bhakti
1-2: Pracetas rétire
3-8: Narada arrives and the Pracetas request him
to enlighten them and Narada began to reply
9: One achieves perfection by bhakti
10-12: All other processes are useless without
bhakti
13: The Lord is the source of self-realization
14: Worship of the Supreme Lord is complete
The Lord is the source of everything
16: The Lord and the cosmos are simultaneously
one and different
17: The modes appear and disappear in the Lord
18: The Lord's qualities
19: Favourable qualities for worshipping the Lord
20-22: The Lord's dealings with devotees and
nondevotees
23-24: Narada returns and Pracetas attain the
Lord's abode
25: Maitreya concludes
23-31:
Conclusion
26-27: Sukadeva Gosvami says he will narrate
about Priyavrata's descendents
28-30: Vidura thanks Maitreya and returns to
Hastinápura
3 1 : Phala-sruti
Canto 4 Overview
L i n k : The Lord told the Pracetds in 4.30.18 that they would become disgusted with
their kingdom and attain Him. That prediction comes true in this chapter. The
Pracetds detach from their kingdom, leave for the forest and by bhakti described by
Ndrada Muni, attain Krsna.
1-8: T H E PRACETÁS RENOUNCE THEIR K I N G D O M AND MEET N Á R ^ ^
1. T h e Pracetás rétire: After living at home for thousands of years, they finally
remembered the Lord's hlessings and left home, leaving Márisá in the care of Daksa.
2. T h e Pracetás went to the seashore where the sage Jájali was residing. After
perfecting their spiritual knowledge of equanimity toward all living entities, the
Pracetás became perfect in Krsna consciousness.
3. Nárada's arrival: While the Pracetás were practising prdndydma, etc, Nárada,
who is worshipped both by the demons and demigods (surdsuredya), came to see
them.
4. T h e Pracetás inquire: They offered Nárada a seat and inquired from him:
5. " Y o u are like the sun: It is our good fortune to see you. Your movements are like
that of the sun, which drives away all fear (removes the darkness of night).
6. Family attachment: Because of our attachment to family affairs, we almost forgót
the instructions of Siva and Visnu.
7. K i n d l y enlighten us in transcendental knowledge which acts as a torchlight to
cross the dark nescience of matériái existence."
8. Nárada began to reply: The supreme devotee Nárada, who is always absorbed in
thoughts of the Lord (bhagavaty uttama-sloka dvistdtmdbravin), began to reply as
follows:
9 - 1 4 : DEVOTIONAL SERVICE IS THE G O A L O F A L L SPIRITUAL PRACTICES
, • •• ,,..,..i.niiÉ..,...,..n.-.,»i... I, n ,
^..^mmm^mmmmMmmmmm^^
,.
•
9. Perfection hy the Lord's service: The birth, activities, life-span, mind and words
of humans are perfected by devotional service unto Fiim.
taj janma tdni karmdni
tad dyus tan mano vacah
nrndrh yena hi visvdtmd
sevyate harir isvarah
4.31 Narada Instructs the Pracetas
10-11. Without hhakti, the following are useless
kim janmabhis tribhir veha
saukra-sávitra-yájnikaih
10
The three births of a civilized humán being (i) saukra - birth by semen
(") sávitra - sacred thread, initiation by guru
(iii) yajnika - initiation into the performance of
Vedic sacrifices.
karmabhir vá trayi-proktaih The activities instructed in the Vedas
11
purhso 'pi vibudháyusá
The long life of a humán
srutena tapasá vá kirh
Vedic education and austerity
vacobhis citta-vrttibhih
Power of speech and mentái speculation
buddhyá vá kirh nipunayá
Elevated intelligence and expertise
balenendriya-rádhasá
Bodily strength and sensual power
12. Without God realization, the following are useless
I
kirh vá yogena sáhkhyena
Mystic yoga and analytical study of matter
nyása-svádhyáyayor api
The renounced order and Vedic study
kirh vá sreyobhir anyaié ca
Other auspicious acts
na yatrátma-prado harih
that do not help in realizing Lord Hari are useless.
L i n k : What is the logic in saying that all processes are useless without bhakti?
13. The Lord is the source of self reaíization
sreyasdm api sarvesdm
Of all the auspicious activities,
dtmd hy avadhir arthatah
the jivdtmd is the factual goal or destination.
sarvesdm api bhütdndrh
But the Supreme Lord Hari is the dtmd of all
harir dtmdtmadah priyah
jivdtmds and when He is pleased. He gives Himself.
14. Worship of the Supreme Lord is complete
(
yathd taror müla-nisecanena
Watering the root of a tree energizes the
trpyanti tat-skandha-bhujopasdkhdh trunk, branches, twigs and everything else.
Note: Watering the root is better. But couldn't one water tbe brancbes and leaves also?
Anotber analogy is given to refute tbis argument.
'r~
i
_
, . _
Supplying food to the stomach enlivens the
I pranopanarac ca yatnendriyanam
, ,. ,
í
'
•
senses and iimbs.
Note: Food has to be given to the stomach. It cannot be assimilated by senses like tbe ears
and eyes. Therefore tbe logic of worshipping both tbe Lord and tbe demigods is faulty.
, .
_,
. _
tatnaiva sarvarnanam acyutejya
Similarly worshipping the Lord by devotional
...
, , . ,
service satisties the demigods.
mmm)MjmM.M}mmmmMmM
Canto 4 Overview
1 5 - 1 7 : T H E SUPREME L O R D IS W O R T H Y O F ALL W O R S H I P
Water is generated from the sun in monsoon
and evaporated by the sun in the summer.
115. Everything is generated from
i and returns to the Lord like Living entities (bodies) are generated from
the earth and return to the earth as dust.
L i n k : 4.31.15 explained that the Supreme Lord is the originál cause of everything.
Now it is explained how the Supreme Lord is all-pervasive.
16. Universe and the L o r d : The universe is simultaneously one with and different
from the Lord • Sunshine analogy: The sunshine emanates from the sun and is nondifferent
from the sun. Similarly, the universe emanates from the Lord and is not different
from H i m . Therefore, the Lord is all-pervading in the universe, like the sun.
• Senses analogy: The senses appear manifest (as part of the body) in the waking
State and unmanifest during sleep (but are actually always there). Similarly, the
universe sometimes appears manifest and sometimes unmanifest (but the Lord's
energy always exists).
L i n k : How can the Lord who is heyond the gunas of the universe be the cause of the
universe made of gunas?
17. T h e Modes appear and disappear in the L o r d : Clouds, darkness, and light
appear and disappear in the sky in succession. Similarly the euergies of rajas, tamás
and sattva appear and disappear in the Lord.
Note: Though the sun is heyond the clouds, it is their matéria! cause, and remains
unchanged. Similarly, the Lord, though heyond the gunas, is the cause of the universe
and unchanging.
Mm?mmmmmm^Mmm.m^Mm.
4.31 Nárada Instructs the Pracetás
1 8 - 2 2 : SATISFY THE ALL-POWERFUL LORD BY DEVOTIONAL SERVICE
18. The Lord's qualities - Engage in His service
tenaikam átmánam asesa-dehinárh
The Lord is one, the Supersoul of all entities.
He is the remete and immediate cause, the
I
Supreme Person and transcendental controller. \
He is aloof from matériái interactions by His
sva-tejasa dhvasta-guna-pravaham
spiritual energy.
kalarh pradhánath purusam paresam
átmaika-bhávena bhajadhvam addhá
Therefore engage in His devotional service
thinking yourself qualitatively one with Him.
19. Favourable qualities for worshipping the Lord
dayayá sarva-bhütesu
By showing mercy to ali beings,
santustyá yena kena vá being satisfied somehow or other,
sarvendriyopasántyá ca
and controlling the senses from sense enjoyment,
tusyaty ásu janárdanah
one can very quickly satisfy the Lord
Cleansed of all matériái desires (apahata sakala esana)
20.
Intimacy
between
the Lord
and His
devotees
t
Devotees
\ Supreme ^,y^ •
Lord
Relishes the
activities of
21.
The Lord's
I reciprocation
the devotees
Doesn't
accept
worship of
nondevotees
Freed from mentái contamination (amalatmani)
Constantly addressing the Lord very feelingly
(aviratam edhita-bhávanopahütah).
Controlled by His devotees (nija-jana-vasa)
Never leaves them (na sarati satárh)
No matériái possessions (adhana)
Happy in possessing bhakti (átma-dhana)
Püffed up with matériái education, wealth,
aristocracy and fruitive activity
(sruta-dhana-kula-karmanárh madair)
Often deride devotees
(vidadhati pápám akincanesu satsu)
y**\
Canto 4 Overview
L i n k : Just as the devotees have possessiveness of the Lord and no one else, the Lord
has possessiveness of the devotees.
22. T h e Lord's affection for devotees: The self-sufficient (sva-pürnah) Lord
becomes dependent on devotees (nija-bhrtya-varga-tantrah) and does not even care
for the goddess of fortune, kings and demigods. Which grateful person (krta-jhah)
will not worship the Lord?
2 3 - 3 1 : MAITREYA C O N C L U D E S AND SUKADEVA G O S V Á M Í OFEERS BENEDICTIONS
23. Nárada then returned to Brahmaloka, having narrated the Lord's topics.
24. T h e Pracetás' attained the Lord's abode: Hearing from Nárada the Lord's
glories that vanquish all ill fortune of the world (yaso loka-malápaham), the Pracetás
also became attached to the Lord. Meditating on H i s lotus feet, they advanced to the
ultimate destination.
25. Maitreya concludes: " T h u s I have narrated the conversation of Nárada and the
Pracetás, describing the Lord's glories [samvádath hari-kirtanam).
2 6 - 3 1 : Sukadeva Gosvámí to Pariksit Maharaja
26. Uttánapáda: I have described the dynasty of Uttanapada,
Sváyambhuva Manu. N o w hear about the dynasty of Priyavrata.
the
son
of
27. Priyavrata received spiritual knowledge from Nárada, yet he still engaged in
ruling the earth. After enjoying matériái possessions, he divided his property among
his sons, and attained the Lord's abode.
28. Vidura's gratitude: Ecstatic with tears, after hearing from Maitreya, Vidura feli
at his lotus feet and fixed the Lord within the core of his heart.
29. V i d u r a thanks Maitreya: " B y your causeless mercy I have been shown the path
of liberation. Following this path, one can return back to Godhead."
30. Taking his permission, V i d u r a started for Hastinápura, to see his relatives.
Note: A saintly person doesn't visít family out of matériái desire to see them, but to
deliver them. Vidura purpose was to deliver Dhrtarástra from the clutches of maya.
31. Phala-sruti: Those who hear these topics about surrendered kings obtain a long
life, wealth, reputation, good fortune and ultimately, the opportunity to return back
to Godhead.
S3SII3A lVD3dS
special verses
fOíílOllOí^jííl^
SPECIAL VERSES
1 . Spiritual Eniightenment
y o ' n t a h pravisya m a m a . . .
221
2 . Unparalleled Bliss
yá nirvrtis tanu-bhrtárh...
223
3. Endearing to Lord Siva
y a h pararh rarhhasah s á k s á t . . .
4. Watering the Root
yathá taror m ü l a . . .
227
225
©l^r'Ölír^Ajlir'Ö^^^^^
^ • Spíntual Eniightenment
1 . SPIRITUAL ENLIGHTENMENT
yo 'ntah pravisya m a m a vácam imám prasuptáih
sanjivayaty a k h i l a - s a k t i - d h a r a h sva-dhámná
anyáihs ca hasta-carana-sravana-tvag-ádin
pránán namo hhagavate purusáya t u h h y a m
" M y dear Lord, Y o u are all-powerful (akhila-sakti-dharah). After
entering within me (yo antah pravisya), by your spiritual power
(sva-dhámná), Y o u have enlivened (sanjivayaty) all my sleeping
senses (imám prasuptám)—my (mama) hands (hasta), legs (carana),
ears (sravana), touch sensation (tvag), life force (pránán) and
especially my power of speech (vácam). Let me offer my respectful
obeisances unto Y o u (namo bhagavate purusáya tubhyam)." [4.9.6]
Context: The Supreme Lord appeared before Dhruva, having been satisfied by his
devotional austerities. Dhruva, upon seeing H i m , became absorbed in love and
ecstasy. He wanted to offer prayers but was dumhstruck. The Lord however,
understanding Dhruva's heart and his awkward situation, touched His transcendental
conch to his head, empowering him to speak.
All of one's ahilities are due to the hlessings of the Supreme Lord. Even to offer
sincere heartfelt prayers effectively, one has to seek the grace of the Lord. Thus the
perfection of those ahilities is to he engaged in the Lord's devotional service.
1.
Energy of Eniightenment: Spiritual eniightenment is possible hy the mercy of the
spiritual energy of the Lord. Chanting the Hare Krsna mantra first addresses the
spiritual energy of the Lord, Hare. This energy acts when a living entity fully
surrenders, accepting his position as an eternal sérvkor (4.9.6 P).
Special Verses
2.
Revealed Prayers: Without revelation by the spiritual energy, one cannot offer
prayers. Philosophical speculation or poetic expression hy mundane persons is still
considered only the action and reaction of the matériái energy (4.9.6 P).
3.
T h e process of purifying the senses is bhakti, or devotional service. In the
beginning, the senses are engaged under the direction of the spiritual master and
sdstra (in a mechanical way), and after reaíization (with spiritual understanding),
when the same senses are purified, the engagement continues (4.9.6 P).
4.
Spiritual Senses: Seeing that all his senses had suddenly become inclined to the
Lord, he understood that the Lord had made all his senses spiritual (4.9.6 V ) .
5.
Astonishment: Appreciating the incomparable, unconditional mercy of the Lord,
he offered respects with astonishment (4.9.6 V ) .
6.
Waking Spirit: " B y your cit-sakti {sva-dhámná), you have brought to life the
power of speaking in me, so that it can describe your form, qualities and
activities. That speech has until now been sleeping, as if dead." (4.9.6 V ) .
7.
Sleeping Matter: " A n d from now on, you should put to sleep, or destroy, that
power of speech which was awake in describing matériái enjoyment of eating and
drinking." (4.9.6 V ) .
m}mMMMíMMÉ2§9llltmmm^
I 2 . UNPARALLELED BLÍS
'£sxrvs
yá nirvrtis tanu-bhrtáih tava páda-padmadhyánád bhavaj-jana-kathá-sravanena vá syát
sá brahmani sva-mahimany api nátha má hhüt
k i m tv antakási-lulitát patatám vimánát
" M y Lord (nátha), the transcendental bliss (yá nirvrtis) derived from
meditating upon Your lotus feet (tava páda-padma-dhyánád)
hearing about Your glories (kathá-sravanena)
or (vá)
from pure devotees
(bhavaj-jana) is so unlimited that it is far heyond the stage of
brahmánanda,
wherein one thinks himself mérged in the impersonal
Brahman as one with the Supreme. Since brahmánanda (sá brahmani) is
also defeated hy the transcendental bliss (sva-mahimany api) derived
from devotional service, then what to speak of (kim tv) the temporary
blissfulness of elevating oneself to the heavenly planets (implied), which
is ended hy the separating sword of time (antakási-lulitát)} Although
one may be elevated to the heavenly planets, he falls down (patatám
vimánát) in due course of time." [4.9.10]
Background: I n the previous prayer, Dhruva mentioned how the Lord gives freedom
from birth and death (bhavápyaya-vimoksanam),
and thus, one may think that the
result of worshipping the Lord is impersonal liberation or merging into Brahman.
Therefore Dhruva clarifies this misconception in this verse (4.9.10 V ) .
1.
T h e Highest Reaíization: The personalists' reaíization of the Ahsolute Truth is
far greater than that of the impersonalists, what more then, of ordinary
religionists, who still desire matériái satisfaction (4.9.10 V ) .
2.
Bhakta and hhakti glorified: The desireless state of the devotee and the selfmanifesting nature of bhakti are shown in this verse (4.9.10 V ) .
3. Bliss:
(i) Gradation: Bliss of devotees (desire hearing and chanting) -> Yogis (desire
liberation) -> Karmis (desire heavens) (4.9.10 P).
(ii) Ocean: The Lord is an ocean of happiness [nirvána-sukhárnaváya)
compared
to the happiness of mere liberation. 4.9.10 is quoted to prove this (Bhagavatsandarbha Anuccheda 46).
(iii) Service: Devotees who are absorbed in the bliss of service to the lotus feet of
Krsna should never desire liberation (BRS 1.2.29).
(iv) Greatest: The bliss of realising the personal form of God is not present in
Brahman, which has unusual greatness (sva-mahimani) [Bhagavat-sandarbha
Anuccheda 45 and Durgama-sahgamani-tika of BRS 1.2.29).
(v) F i x e d F o r m : Brahman is a form of the Lord's greatness (sva-mahimani), hut
that greatness is spread out everywhere (not in a form). Thus, since a person
can attain bliss by being fixed on the Lord's personal form, what bliss can
there be in Brahman? (Visvanatha Cakravarti Thakura's Bhakti-rasdmrtasindhu-bindu-tika on BRS 1.2.29)
4.
Results:
(i) Valuable: Results of devotional service are far more valuable than merging
into the Ahsolute or being elevated to the heavenly planets (4.9.10 P)
(ii) T h e actual fruit of bhakti is only bhakti unto the Lord. Bhakti, being
desireless, spontaneously hears its fruit as premá.
(4.9.10 and Visvanatha
Cakravartí Thakura's Bhakti-rasámrta-sindhu-bindu-tika
5.
on BRS 1.2.29).
Definitions:
(i) Antakási-lulitát: By the sword of time one is cut from his exalted position
within this matériái world, and he comes down again (4.9.10 P)
(ii) Patatáth vimánát: Vimána means "airplane." Those who are elevated to the
heavenly planets are like airplanes, which drop when they run out of fuel
(4.9.10 P)
6.
Other examples of devotees (like Hanumán, Satyavrata Muni, Sridhara SvámI,
Prahláda, Kulasekhara) praying to the Lord simply to be engaged in His service
and nothing else are found in 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10, 4.20.24,
BRS 1.1.38. ( C C Adi 6.42 P).
7.
Desires: Unalloyed devotion makes the desire for liberation appear insignificant
(Bhajana Rahasya, Chapter 4, Text 16).
6 WM
3. Endearing To Lord Siva
yah páram ramhasah sáksát
tri-gunáj jiva-sarhjnitát
hhagavantam vásudevam
prapannah sa priyo hi me
" A n y person {yah) who is surrendered {prapannah) to the Supreme
Personality of Godhead {bhagavantam), Krsna {vásudevam), the
controller of everything {pararh ramhasah)—matériái nature {tri-gunát)
as well as the living entity {jíva-sarhjhitát)—is actually very dear to me
{sa priyo hi me)." [4.24.28]
Context: While the Pracetás were going to do penance to please the Supreme Lord,
Lord Siva appeared before them and said that out of mercy he had shown himself to
them. In this verse. Lord Siva explains why he was merciful to the Pracetás.
Srila Prabhupáda's comments
•
Rare Darsana: Lord Siva and persons who are fully surrendered unto Vásudeva
are rarely seen by common men {sa mahátmd sudurlabhah).
•
Lord Siva openly proclaims that one who is a devotee of Lord Vásudeva, who is
surrendered to Lord Krsna, is actually very dear to him.
•
Sáksát means "directly." The contention that surrendering unto demigods is
equal to surrender unto Lord Visnu is denied heréin because if it were true. Lord
Siva would have said to surrender unto himself.
•
Conclusion: A devotee of Lord Siva is not dear to Lord Siva, but a devotee of
Lord Krsna is very dear to Lord Siva.
Visvanatha Cakravartí Thakura's comments
•
Sáksát: Persons who fully surrender to Vásudeva (unalloyed devotees) are dearer
to Lord Siva than mixed devotees, who offer their karmas, worship other
devatds, or are ringed with jndna.
Other Citations
•
Vaisnavánám yathá samhhuh: "One who disrespects Lord Siva is not
considered a follower of Lord Caitauya." 4.24.28 is quoted to show how Lord
Siva is dear to the Vaisnavas. (Sarasvati Thakura's commentary on CB Antyakhanda 1.243)
mMjMmiMMmm
4. Watering The Root
4 . WATERING T H E R O O T
yathá taror müla-nisecanena
trpyanti tat-skandha-bhujopasákháh
pránopahárác ca yathendriyánám
tathaiva sarvárhanam acyutejyá
" A s (yathá) pouring water on the root {müla-nisecanena) of a tree
(taroh) energizes the trunk (skandha), branches (bhuja), twigs
(upasdkháh) and everything else, and as (yathd) supplying food to
the stomach (upahdrdt) enlivens (prdna) the senses and limbs of
the body (indriydndm), simply worshipping the Supreme
Personality of Godhead through devotional service (arhanam
acyutejyá) automatically satisfies the demigods, who are parts of
that Supreme Personality. [4.31.14]
Context: This verse is part of Nárada Muni's instructions to the Pracetás in spiritual
science. This verse shows that by satisfying the Supreme Lord through devotional
service, all demigods are automatically satisfied.
Srila Prabhupáda's comments
•
W h y only Krsna? Sometimes people ask why this Krsna consciousness
movement simply advocates worship of Krsna and excludes the demigods. The
answer is given in this verse. Krsna is the root of everything - therefore
tendering service to H i m (krsna-sevd) means automatically serving all the
demigods.
W h y not K r s n a and demigods together? If one tries to feed his eyes or ears
independently, instead of supplying food to the stomach, the result is only havoc.
It is neither necessary nor feasible to rendet separate service to the individuai
senses.
mmMMmM.MimMíimM.MmM.MMM'Mm
•
B h a k t i is independent: Although karma and jndna cannot be successful without
bhakti, bhakti does not require the help of karma and jndna.
•
Similar verse: krsne bhakti kaile sarva-karma krta haya - if one is engaged in the
devotional service of the Lord, everything is automatically accomplished.
( C C Madhya 11.61)
Other Citations of 4.31.14
•
•
•
•
•
•
•
•
Best Recipient: "Learned persons have concluded that only the Supreme Lord is
the best person unto whom everything must be given." 4.31.14 is quoted to
substantiate this. (7.14.34 P)
A devotee is faultless: A devotee is not required to engage in fruitive activities,
nor can there be any discrepancies in his performance of sacrifices, because by
worshipping Lord Acyuta, he satisfies everyone. Bali Maharaja is an important
example for this. (8.23.14 P)
N o debt for a devotee: 11.5.41 says that one who worships the Supreme Lord is
never indehted to these six persoualities - devas (demigods), rsis (sages), bhütas
(living entities), dptas (relatives), nrndm (people in generál), pitfs (forefathers).
4.31.14 is quoted to validate this statement. (11.5.41 P)
Watering the leaves: "Worshipping demigods while disregarding Krsna is like
watering the leaves of a tree after cutting its root." Srila Bhaktisiddhánta
Sarasvati Thákura quoted 4.31.14 in his purport to substantiate this.
(CB Madhya-khanda 19.204)
Rejection of matériái dharma: The perfection of dharma, according to
varndsrama is to please the Lord. Since all dharmas are perfected by bhakti, the
necessity for the devotees to perform dharma is rejected. 4.31.14 substantiates
this. (1.2.13 V )
Real Faith: "One should be convinced that simply by serving the Supreme Lord,
Sri Krsna, one can achieve all perfection - that is real faith." 4.31.14 is quoted to
substantiate this statement in B G 9.3, which talks about the destination of
faithless people. (BG 9.3 P)
T h e Supersoul is the root: yathd hi skandha-sdkhdndrh... When one pours water
on the root of a tree, the trunk and branches of the tree are automatically
pleased. Similarly, when one becomes a devotee of Lord Visnu, everyone is
served, for the Lord is the Supersoul of everyone. (8.5.49)
Caitauya Mahaprabhu quotes verse 4.31.14, in his explanation of devotional
service to Sanátana Gosvámí ( C C Madhya 22.63)
>2
THEMATIC
COMPILATIONS
mtcmmíMmmíMmmmMMMMímMMím
Thematic Compilations
mm
mn. mm'M 'mm:
^1^
Xk-
nT*-
il^^f
^
feik
-^ir^^
THEMATIC COMPILATIONS
"•^>7^>*Á r ' - ' r 'v/j Jí^^3»T<r
A*^4.*^^
1 . Glories of Bhakti-yoga
231
2. Glories of Krsna-katha
236
3. C o m m o n Aspiration of Devotees
4. Association of Devotees
242
5. Prayers - A Supplication for Grace
6 . Gratitude
246
7. Eagerness for Renunciation
8. Anger
252
239
249
244
«2«l^í'Ö9lí''Ő*^r'^^^^
1 • Glories of Bhakti-yoga
>'^---i3Xjjéé\,,X'Ly'!f-'-t3'..yéé\^^^
1 . GLORIES O F BHAKTI-YOGA
As a spotless Purdna, the Srtmad-Bhdgavatam recommends a spotless solution for the
predicament of the suffering souls in this matériái existence. Bhakti-yoga, the process
of devotional service is that spotless solution. Various persoualities in different
episodes of the Bhdgavatam glorify this process as the topmost process for pleasing
the Supreme Lord. Bhakti-yoga is glorified in various ways - by describing its effect
on practitioners, by comparing it with other processes like karma and jndna, by
giving examples of successful practitioners, by mentioning how it is dear to the
Supreme Lord, etc.
In the Fourth Canto we also find many episodes that bring out the glories of bhaktiyoga and they have been compiled here to inspire the reader to delve deeper into the
subject matter. These verses are duly categorized into relevant sections. Only the
main themes have been given; the reader may appreciate them at a glancé and then
refer to the verses and their explanations by the dcdryas to understand them more
deeply.
BHAKTI DEVELOPS O N E ' S ATTACHMENT T O THE SUPREME LORD
1.
2.
3.
Attachment for the Supreme can be increased by practising devotional service,
inquiring, worshipping, etc. These actions are pious in themselves.
[4.22.22 sd sraddhayd bhagavad-dharma-caryayá...]
One's love and devotion unto the Supreme Lord becomes unflinching and fixed.
[4.23.10 bhagavad-dharminah sddhoh... and 4.22.26 yadd ratir brahmani...]
Bhakti is the only way to please the Lord.
[4.29.49 ástirya darbhaih prág-agraih...]
4. The practice of bhakti gives rise to bhdva which leads to the association of the Lord.
[4.8.61 viraktas cendriya-ratau...]
5. By intense bhakti, Dhruva saw the Lord in everything and everything in the Lord.
[4.12.11 sarvdtmany acyute 'sarve...]
6. One transcends the matériái qualities, and is easily fixed in transcendence.
[4.22.25 harer muhus tatpara-karna-püra...]
Thematic Compilations
BHAKTI AWARDS LIBERATION
7.
One achieves the final objective of life by performing devotional service.
[4.21.33 tam eva yüyarh bhajatdtma-vrttibhir...]
8. If a living entity is Krsna conscious, merciful to others, and if his spiritual knowledge
of self-realization is perfect, he will immediately attain liberation.
[4.29.1b bhaktih krsne dayá jivesv...]
9. By practice of devotional service one burns up one's matériái subtle body exactly as
fire, arising from wood, burns the wood itself.
[4.22.26 yadd ratir brahmani naisthiki pumán...]
10. Devotional service situates the Lord in the heart and thus frees one from samsára.
[4.8.22 tam eva vatsásraya bhrtya-vatsalam...]
11. Persons who constantly meditate upon the Lord surpass the course of birth and
death. This perfection is very difficult to achieve.
[4.9.52 abhyarcitas tvayá nünarh...]
12. Once having taken shelter at the root of the Lord's lotus feet, a devotee cleanses his
mind of all mentái speculation and never comes back to matériái existence.
[4.21.32 vinirdhutásesa-mano-malah pumán...]
13. By bhakti one can cross over the insurmountable illusory energy of máyá.
[4.20.32 ity ádi-rájena nutah sa visva-drk...]
14. By taking shelter of the boát of Lord's lotus feet, one can cross over the ocean of
nescience infested with many dangerous sharks.
[4.22.40 krcchro mahán iha bhavárnavam aplavesárh...]
BHAKTI FULFILS ALL DESIRES
15. For those who engage in bhakti, there is nothing which is not available.
[4.23.27 tesárh duráparh kirh tv anyán...]
16. Being fixed in bhakti, one can acquire whatever he wants from the Lord.
[4.24.77 vindate puruso 'mtismád...]
17. Those who desire even purusárthas should worship the Lord.
[4.8.41 dharmártha-káma-moksákhyarh... ]
18. By sincere and serious devotional service, the Lord fulfils even matériái desires.
[4.8.59-60 evarh káyena manasá...]
BHAKTI REMOVES MISERIES AND FEAR
19. By taking shelter of the Lord's lotus feet one can transcend all accusation.
[4.7.29 tava varada varáhghráv ásisehákhilárthe...]
20. Remembrance of the Lord makes one free from the fire of this matériái world.
[4.7.35 ayam tvat-kathdmrsta-piyüsa-nadyám...]
21. The Lord extinguishes suffering.
[4.8.23 nányam tatah padma-palása-locanád...]
22. Bhakti in the association of devotees enables one transcend all matériái suffering.
[4.9.11 bhaktim muhuh pravahatdm tvayi me prasango...]
23. Those who perform devotional service are easily freed from samsára.
[4.12.6 bhajasva bhajaniydnghrim...]
24. My devotee who is connected with Me in intense friendship and affection, being
completely in knowledge, is never agitated by matériái happiness and distress.
[4.20.12 bhinnasya lingasya guna-pravdho...]
25. One who wants freedom from fear must take to the process of bhakti-yoga.
[4.24.53 etad rüpam anudhyeyam...]
26. One who is engaged in bhakti has not the least fear of matériái existence.
[4.29.51 sa uai priyatamas cdtmá...\
27. Those who practice bhakti, even though participating in family life, are not affected
by the results of their actions. [4.30.19 grhesv dvisatdm cdpi...]
REMOVES MATERIAL CONTAMINATION
28. Meditation on the Lord very soon frees one from all material contamination.
[4.8.52 evam bhagavato rüpam...]
29. Being fully engaged in bhakti, one becomes transcendental to material enjoyment.
[4.30.18 atha mayy anapdyinyd...\
30. Devotees attached to the Lord's lotus feet do not desire anything material.
[4.9.36 na vai mukundasya paddravindayo...]
31. By bhakti one forgets the falsé conception of " 1 " and "mine."
[4.11.30 tvarh pratyag-dtmani tadd bhagavaty ananta...]
32. Bhakti-yoga burns away all dirty, material things like fire. It enables one to see
nothing but the Supreme Lord, and the pure jiva engaged in bhakti.
[4.13.8-9 dtmdnarh brahma nirvánám...]
33. The inclination to sérve (sevd) cleanses the dirt accumulated in the mind and bhakti
increases more and more.
[4.21.31 yat-pdda-sevdbhirucis tapasvindm...]
34. Association of devotees removes attachment to the body and bodily relationships.
[4.9.12 te na smaranty atitardrh priyam isa martyam...]
35. Bhakti frees one from the clutches of the falsé ego and the material conception of life.
mMMmMMWMmMMWMMWMmi
Thematic Compilations
|ÖCÍClB0O^jíí^f3^
[4.23.11 tasyánayá bhagavatah parikarma-suddha...]
36. Bhakti completely cleanses one's heart, and one who is favoured by Bhaktidevi, does
not become bewildered by the external energy.
[4.24.59 na yasya cittam bahir-artha-vibhramam...]
37. Those who engage in pure devotional service get free from all material desires.
[4.9.17 satydsiso hi bhagavarhs tava pdda-padmam...]
BHAKTI AWARDS AUSPICIOUS QUALITIES
38. Devotional service brings unity.
[4.30.8 varam vrnidhvarh bhadram vo...]
39. By bhakti, one gives up all material activities and Vedic ritualistic performances.
14.29.46 yadd yasydnugrhndti...]
40. The Lord's form worshipped by the devotees can perfectly satisfy all the senses.
[4.1A.A4 darsanam no didrksündm...]
41. Those who perform bhakti are equipoised in all situations.
[4.30.20 navyavad dhrdaye yaj jho...]
42. One becomes satisfied within.
[4.20.09 yah sva-dharmena mdrh nityarh...]
43. Bhakti is fulfilling, just as the nectar from a parijdta tree satisfies a bee.
[4.30.32 pdrijdte 'njasd labdhe...]
SUPERIORITY O F BHAKTI
44. Bhakti brings greatest success even in material happiness and afterwards achieves
liberation, which is impossible by worshipping the demigods.
[4.8.21 átistha tat tata vimatsaras tvam...]
45. Association of the Lord's devotees can't be compared to attaining Svarga, mukti, or
earthly pleasures.
[4.30.34 tulaydma lavenápi...]
46. The bliss of bhakti surpasses even the bliss of brahmánanda and Svarga.
14.9.10 yá nirvrtis tanu-bhrtdjh tava páda-padma...\
47. By bhakti, one can attain the Vaikuntha planets, which are very difficult to achieve.
[4.11.11 sarva-bhütdtma-bhdvena...]
48. Devotees can easily overcome the hard-knotted desires for fruitive activities. But the
nondevotees (jhdnts and yogis) cannot.
[4.22.39 yat-páda-pahkaja-paldsa-vildsa-bhaktyd...]
Íu!>IÖílcM»M
*#t J t
• " • l l l
JÍ.7WL.
1. Glories of Bhakti-yoga
49. By unalloyed bhakti, one is promoted to the spiritual planets. Lord Siva and other
demigods attain these planets after the destruction of this material world.
[4.28.29 sva-dharma-nisthah sata-janmabhih pumán...]
50. Bhakti is difficult even for liberated persons, but only bhakti can satisfy the Lord.
[4.24.55 tam durárádhyam árádhya...]
51. By even a moment's association of a devotee, one is no longer subjected to karma or
jnána. He becomes disinterested in the benedictions of the demigods.
[4.24.57 ksanárdhenápi tulaye...]
52. Without bhakti, all ahilities like mentái speculation, intelligence, etc, are useless.
[4.31.11 srutena tapasá vá kirh...]
53. The Lord accepts the worship of devotees and rejects the proud fruitive workers.
[4.31.21 na bhajati kumanisinárh sa ijyárh...]
54. The path of devotional service is most suitable and recommended.
[4.8.40 jananyábhihitah pantháh...]
GREAT PEOPLE PERFORM OR ASPIRE FOR BHAKTI
55. Even Brahmá achieved his position only by worshipping the Lord.
[4.8.20 yasyánghri-padmam paricarya visva...]
56. Dhruva attained the Lord's abode in just one life time by devotional service.
[4.9.28 sudurlabharh yat paramarh padarit harer...]
57. Liberated saintly persons take to bhakti, as it relieves one from the sarhsára illusion.
[4.20.29 bhajanty atha tvám ata eva sádhavo...]
58. Even the king of heaven is desirous of obtaining the ultimate goal of life - bhakti.
[4.24.54 bhaván bhaktimatálabhyo...]
59. Surrendered devotees of Lord Vásudeva are dear to great devotees like Lord Siva.
[4.24.28 yah pararh rarhhasah sáksát...]
C O N D E M N E D IF BHAKTI IS NOT PERFORMED
60. When one becomes devoid of knowledge and devotional service, he enters into species
of life like those of trees and stones.
[4.22.33 arthendriyárthábhidhyánarh...]
61. Knowledge and detachment are not possible without devotional service.
[A.29.36-37 athátmano 'rtha-bhütasya...]
62. People who don't take shelter of the Lord's feet suffer in sarhsára due to anarthas.
[4.7.28 utpatty-adhvany asarana uru-klesa-durge 'ntakogra...]
2. GLORIES O F KRSNA-KATHA
Everyone wants to hear something which is pleasing to the ears, mind and self.
Which is that subject matter which can please one in all ways? Sukadeva Gosvami
says in SB 2.1.2, "Those persons who are materially engrossed, being blind to the
knowledge of ultimate truth, have many subject matters for hearing in humán
society." There are thousands of subject matters to hear even within the realm of
spirituality, so how do we choose what to hear? I n the pages of Srimad-Bhagavatam,
the highest subject matter for hearing - krsna-kathd - which pleases everyone in all
respects is repeatedly presented along with its glories. I n the Fourth Canto of SrimadBhagavatam, in many places and in many ways, the importance of krsna-kathd is
described and is compiled below to nourish all the readers in their experience of
hearing krsna-kathd.
KRSNA-KATHA INCREASES D E V O T I O N
1.
Attachment to the Lord will be increased.
[4.22.22 sd sraddhayd bhagavad-dharma-caryayd...]
2. Attachment to the Eord and detachment from the material world will be quickly
achieved by krsna-kathd, which are like ornamental decorations on the ears.
[4.22.25 harer muhus tatpara-karna-püra...]
3. One achieves bhakti.
[4.29.38 so 'cirád eva rájarse...]
4.
By hearing the pastime of Dhruva with faith and devotion, one attains pure devotion.
[4.12.46 srutvaitac chraddhaydbhiksnam...]
One's eternal relationship with the Lord is revived by hearing from great souls.
[4.20.25 sa uttamasloka mahan-mukha-cyuto...]
6. Krsna-kathd amongst the devotees is beneficial for everyone's real happiness.
\A.11.\9 sangamah khalu sádhündm...]
5.
7. Those who hear about Prthu Maharaja attain the Vaikuntha planets.
[4.23.31 ya idath sumahat punyam...]
2. Glories of Krsna-katha
8.
The narrations about Prthu Maharaja enhance one's devotional attitűdé, faith and
attraction for the Lord's lotus feet.
[4.23.38 vaicitravtryábhihitarit..., 4.23.39 anudinam idam ádarena srnvan...]
9. Hearing Rudra-gita pleases the Lord, invokes His mercy and fixes one in bhakti.
By attentively chanting it, one achieves the greatest perfection of life without delay.
[4.24.74 athedam nityadá...; 4.24.76-77 ya imarii sraddhayd..., vindate puruso...]
KRSNA-KATHA VANQUISHES UNWANTED THINGS
10. Glorification of the Lord cleanses lusty desires from the core of the heart.
[4.22.20 asty eva rdjan bhavato madhudvisah...]
11. By discussions about the Lord, one becomes free from hankering (at least for the time
being), envy and anxiety.
[4.30.35 yatredyante kathd mrstds...]
12. Chanting and facilitating others to hear Rudra-gita frees one from bondage of karma.
[4.24.78 idam yah kalya utthdya...]
13. Simply by chanting the Lord's holy name, one can surpass all obstacles.
[4.7.47 sa prasida tvam asmdkam dkdnksatdm...]
14. By hearing the pastime of Dhruva, one will be free from all sinful reactions.
[4.12.45 dhanyarh yasasyam dyusyarii...]
Diminishes Miseries
15. Hearing the narration of Dhruva Maharaja diminishes the threefold miseries.
[4.12.46 srutvaitac chraddhaydbhiksnam...]
16. When one constantly hears from pure devotees, one is not affected by hunger, thirst,
fear, lamentation and illusion.
[4.29.40 tasmin mahan-mukharitd...]
17. The holy name of the Lord is as powerful as the Lord Himself. By chanting and
hearing the holy name, one will be fully protected from fierce death.
[4.10.30 auttdnapdda bhagavdms tava sdrngadhanvd...]
Dispels Illusion
18. One will be delivered from illusion.
[4.7.44 tvan-máyaydrtham abhipadya kalevare 'smin...]
19. Unless the yogis and jndnis become attracted to krsna-kathd, their illusions
concerning existence can never be dispelled.
[4.23.12 chinndnya-dhir adhigatdtma-gatir nirihas...]
Thematic Compilations
Íjí|10f^OI0íl0íl^
KRSNA-KATHA A L S O GIVES SECONDARY BENEFITS
20. By hearing the pastime of Dhruva, one will gain exalted qualities, wealth, reputation,
longevity, greatness, prowess or influence, heaven, or even Dhurvaloka.
[4.12.45 dhanyarh yasasyam áyusyarh...]
[4.12.47 mahattvam icchatárh tirtharh...]
21. By hearing the pastime of Prthu - one will become perfect in one's várna, achieves wealth, offspring, fame, scholarship, fortune, longevity, heaven, victory.
[4.23.32-39 bráhmano brahma-varcasvi...]
22. By chanting the Rudra-gita one will achieve all desired objectives without fail.
[4.2A.79 gitath mayedam naradeva-nandanáh...]
EVEN GREAT PERSONALITIES DESIRE T O HEAR KRSNA-KATHA
23. Sanat-kumára instructed that one should mold his life in such a way that he cannot
live in peace without drinking the nectar of krsna-kathd.
[4.22.23 arthendriydrdma-sagosthy-atrsnayd... j
24. Laksmi accepts the perfection of chanting and hearing krsna-kathd.
[4.20.26 yasah sivam susrava drya-sahgame...]
25. Dhruva prayed for the association of devotees to hear krsna-kathd.
[4.9.11 bhaktith muhuh pravahatdm tvayi me prasango...]
26. Prthu desired millions of ears to hear krsna-kathd from the mouths of pure devotees,
so that he could hear krsna-kathd happening in many places.
[4.20.24 na kdmaye ndtha tad apy aham kvacin...]
27. Lord Siva instructed Pracetás to chant the Lord's glories (Rudra-gita).
[4.24.71 yogddesam updsddya...]
28. Pracetás requested the Lord the association of the devotees engaged in krsna-kathd.
[4.30.33 ydvat te mdyayá sprstd...]
SUPREMACY OF HEARING KRSNA-KATHA
29. Bliss of hearing krsna-kathd is far greater than brahmdnanda or heavenly pleasures.
[4.9.10 yd nirvrtis tanu-bhrtdrh tava pdda-padma...\
30. Prthu preferred hearing of the Lord than merging into Brahman.
[4.20.24 na kdmaye ndtha tad apy aham kvacin...]
31. If one hears krsna-kathd in the association even once, he does not give it up, uniess he
is an animál. [4.20.26 yasah sivam susrava drya-sahgame...]
3. Common Aspirations of Devotees
3 . C O M M O N ASPIRATIONS O F DEVOTEES
The Fourth Canto is fiiled with notable characters that give insight into developing
meaningful aspirations in life. They express these in their prayers. Predominant
themes are to aspire for: the association of devotees, attainment of the Lord's lotus
feet, and devotional service, by contrasting them with other "benedictions" such as
liberation or heavenly achievements. They also present the significance of such ideál
aspirations. The following is a Üst of desires expressed by various devotees.
1 . ASSOCIATION O F DEVOTEES AND HEARING ABOUT T H E LORD
Dhruva Mahárája
1.
Transcendental bliss is derived from meditating upon the Lord's lotus feet or
hearing from His devotees.
[4.9.10 yd nirvrtis tanu-bhrtárh tava pdda-padma...]
2.
Bless me with the association of devotees, who constantly engage in Your loving
service, so that I will be able to cross the nescient ocean of material existence.
[4.9.11 bhaktirh muhuh pravahatdrh tvayi me prasango...]
3.
If a person happens to associate with a devotee, he is never attached to the
material body or bodily relations.
[4.9.12 te na smaranty atitardrh priyam isa martyarh...]
Prthu Mahárája
4.
I want at least one millión ears, to hear Your glories from Your pure devotees.
[4.20.24 na kdmaye ndtha tad apy aharh kvacin...]
5. I only want to hear from pure devotees, because the transcendental vibration
from their mouths carries the aroma of the saffron dust of the Lord's lotus feet
which awakens the eternal relationship with the Lord.
[4.20.25 sa uttamasloka mahan-mukha-cyuto...]
6.
If one, in the association of pure devotees, hears even once, he does not give up
that association, unless he is an animál.
mmMmMMWjMmimm:0mímMMMM
Thematic compilations
ÍACI^IMICI^MIA^^^^
[4.20.26 yasah sivam susrava
árya-sangame...]
Lord Siva
7.
Even a fraction of a moment's association
disinterested in the results of karma or jnána.
with
a devotee
makes
one
[4.24.57 ksanárdhenápi tulaye na svargam ndpunar-bhavam...]
8.
T h e real benediction of the Lord is the association of H i s devotees.
[4.24.58 athánaghdnghres tava kirti-tirthayor...]
Pracetás
9. We pray for the association of those engaged in discussing Your pastimes, as long
as we are in this world, life after life, in different bodily forms and planets.
[4.30.33 ydvat te mdyayá sprstá bhramáma iha karmabhih...]
10. Even a moment's association with a pure devotee cannot be compared to Svarga
or liberation. It is the highest benediction.
[4.30.34 tulayáma lavenápi na svargam ndpunar-bhavam...]
11. Meeting with devotees, who wander all over the world to purify even the holy
places, is very pleasing to a fearful person.
[4.30.37 tesdm vicaratdm padbhydm... tdvakdndrh samdgamah]
12. By a moment's association with Lord Siva, we have been fortunate to attain Y o u .
[4.30.38 vayam tu sdksdd bhagavan bhavasya...]
T H E LORD'S L O T U S FEET
Dhruva Mahárája
1.
Worshipping Your lotus feet is better than the position of a king. Y o u are the
causeiessly merciful maintainer, just like a cow maintains a calf. (The Lord should
let me have a taste of the sweetness of bhakti at H i s lotus feet - 4.9.17 V )
[4.9.17 satydsiso hi bhagavarhs tava pdda-padmam...]
Prthu Mahárája
2.
I wish to engage in the service of the Lord's lotus feet like the goddess of fortune.
[4.20.27 athdbhaje
tvdkhila-pürusottamam...]
Lord Síva
3.
H o w could any learned person give up worshipping Your lotus feet? Even
Brahmá, and the fourteen Manus unhesitatingly worshipped Y o u .
[4.24.67 kas tvat-paddbjam vijahdti pandito...]
*2^r'©MÍ)í'Sí^^^- * x ' " ' i x l C i 2
*''-'^'' -*''^'"'*
*2if
3. Common Aspirations of Devotees
íjiJD^s^TiREST IN LiBERATiotsiAMB HEAVENLY PLEASURES,
Dhruva Mahárája
1.
The transcendental bliss of meditating upon the Lord's lotus feet or hearing is far
heyond the stage of brahmánanda or the pleasures in heaven.
[4.9.10 yá nirvrtis tanu-bhrtárh tava páda-padma...]
Prthu Mahárája
2. Why should any learned person ask Y o u for henedictions meant for living entities
hewildered by the modes of nature? Y o u can certainly bestow merging into Your
existence, hut I do not wish to have such a benediction.
[4.20.23 varán vibho tvad varadesvarád budhah...]
3.
I do not wish to have the benediction of merging into Your existence, where there
is no existence of the nectarean beverage of Your lotus feet.
[4.20.24 na kdmaye ndtha tad apy aharh kvacin...]
4.
I don't want any material benefits. Please bestow upon me what You think is hest
for me, as a father does for his son.
[4.20.31 tvan-mdyaydddhd jana isa khandito...]
The Pracetás
5. We are satisfied that Your Lordship is the ultimate goal of our lives, and we pray
that You will be satisfied with us. That is our benediction.
[4.30.30 asdv eva varo 'smdkam ipsito jagatah pate...]
wtíwtímwiím
Thematic: Compilations
Q£|0|>|CCÍ^1^^^
4 . ASSOCIATION O F DEVOTEES
The auspiciousness of Vaisnava sanga has been repeatedly mentioned in the Fourth
Canto. For example, while praying for the benediction of the association of the
Lord's devotees. Lord Siva mentions that the real benediction or mercy of the
Supreme Lord is the association of devotees - syát sangamo anugraha esa nas tava
(4.24.58). This compilation highlights the various aspects of this most essential topic.
GLORIES O F THE ASSOCIATION O F DEVOTEES
1.
\Vhat is association?: Sádhu-sanga, or association with a devotee means always
engaging in Krsna consciousness by chanting the Hare Krsna mantra and by acting
for Krsna (4.24.59 P).
2.
Admonishment: If one hears the Lord's glories with the devotees, one never wants to
leave that association, unless he is an animál (4.20.26 yasah sivam susrava...).
3.
Highest: Bliss derived from hearing about the Lord from devotees is not present in
brahmánanda or in heavenly pleasures (4.9.10 yá nirvrtis tanu-bhrtárh...).
4.
Liberation: A moment's association with a pure devotee cannot be compared to being
transferred to the heavenly planets or even merging into the Brahman effulgence in
complete liberation (4.30.34 tulaydma lavenápi na svargarh...).
5.
Deliverance: One will easily cross the ocean of material existence by hearing in the
association of devotees (4.9.11 bhaktirh muhuh pravahatdrh...).
6.
Detachment: A person who happens to associate with a devotee, is never attached to
the material body or bodily relations (4.9.12 te na smaranty atitardm...).
7.
Benediction: Association with pure devotees is the highest benediction (4.30.34).
8. Advancement:
• Bhaktas: Association is the cause of the development of further bhakti (4.9.11 P).
• Yogís: Simply by associating with a pure devotee one becomes more advanced in
spiritual consciousness than any yogi (4.9.12 P).
•1. Assnrialioii of I K-volcos
• Karmis: The materialist is benefited by the association of devotees because his life
then becomes regulated and his chance of becoming a devotee increases (4.22.19 P)
9.
Crucial: The association of devotees (drya-sangama) is the most important factor in
this world (4.20.26 P).
10. Awakening: The transcendental vibration from the devotees carries the aroma of the
saffron dust of the Lord's lotus feet, which awakens one's eternal relationship with
the Lord (4.20.25 sa uttamasloka mahan-mukha-cyuto...).
11. Glorious: By association, the spirit soul is immediately situated in his own glory by
understanding his constitutional position as the Lord's eternal servant (4.22.20 P).
12. Real life begins when the travelling living entity is fortunate enough to be blessed by
the association of devotees and come to Krsna consciousness (4.25.11 P).
13. Even a little: Lven by a fraction of a moment's association, one is no longer subject
to the attraction of the results of karma or jndna (4.24.57 ksandrdhendpi... and
4.30.34 tulaydma lavendpi...). Example: The Pracetás (4.30.38 vayam tu sdksdd...).
14. Pleasing: Meeting the devotees, who wander all over the world to purify even holy
places, is most pleasing to a fearful person (4.30.37 tesdrh vicaratdrh padbhydrh...).
Illllllll^^
1.
O F ASSOCIATION WITH
Lven fallen souls get elevated (4.2.14-15 P).
2. One can be elevated to the platform of self-realization (4.4.26 P).
3. The words of Krsna become fully potent and relishable to the heart and ear (4.9.11 P)
4. One matures in devotional service (4.9.11 P).
5. Bhakti is not complete and relishable without the association of devotees. (4.9.11 P).
6.
7.
One understands the importance of the character and pastimes of the Lord and His
devotees (4.12.48 P).
The living entity gets free from the contamination of material existence (4.29.29 P).
8.
One becomes faithful and devoted to the Lord, as well as attached to hearing and
chanting His glories. Thus full Krsna consciousness is quickly attained (4.29.39-40 P).
9. The dirty things within the heart of a materialistic man are gradually washed away
(4.22.20 P).
10. One is saved from the material conditions of life (4.21.27 P).
11. One becomes perfectly pure in heart (4.24.59 P).
12. One becomes completely happy, though living within the material world (4.30.34 P).
13. One attains the Lord (4.30.38).
14. One cannot advance in Krsna consciousness without association (4.12.37 P).
JhgmaJicCompilationsJg^^^
5 . PRAYERS
A Supplication For Grace
Prayer is an important eiement in one's devotional service through which a devotee
expresses his heartfelt realizations, aspirations and appreciation for the Lord's mercy. The
following table gives a bird's eye view of the prayers offered by various devotees
mentioned in Canto Lour. Please refer to the detailed overview of these prayers in the
Overview section of this book.
Personality
Situation
Purpose
Theme
Result
1
Demigods
[4.1.56-57]
Onthe
appearance of
Nara-Náráyana
Rsis in the house
of Dharma.
To glorify
the Lord on
His
appearance.
May the Lord,
who created this
world as well as
peace and
prosperity,
mercifully glancé
upon us.
The Lord glanced
upon them with
mercy.
2
Brahmá
[4.6.42-53]
When Daksa's
head was cut off,
the demigods
approached
Brahmá who took
them to Kailása
and prayed to
Siva.
Brahmá glorified
Lord Siva as the
form of Sadásiva
in the mood of
Saivites.
Lord Siva
restored the limbs
of the injured
persons with
compromise.
3
Assembled
Members
in Daksa's
sacrifice
[4.7.26-47]
The Lord
appeared upon
Daksa's resuming
the sacrifice after
he got the head of
goat.
To revive
the
incomplete
sacrifice
and restore
the limbs
of the
injured
persons.
To glorify
the Lord
upon His
appearance
in the
sacrifice
Various themes
from the
perspectives of
different assembly
members. Somé
are pure and somé
are pointing out
faults in others.
The Lord
instructed on the
exalted position
of Brahmá and
Siva as His
gundvatáras. The
sacrifice was
completed
successfully.
m
mm..
5. Prayers
LÍCA:
Dhruva
[4.9.6-17]
The Lord
appeared in
response to
Dhruva's
austerities.
To engage
His own humble
situation;
in bhakti
in the
Supremacy of
association bhakti; Request
of devotees. for devotee
association;
Glories of the
Lord.
The Lord awarded
sovereignty for
36,000 years in
this world;
Perpetual remembrance of the
!
Lord; Dhruvaloka.
5
Earth
When Prthu was
determined to kill
her to provide
food for the
citizens.
[4.17.29-36]
To'"'^"""'"^'""'""""''
convince
King Prthu
not to kill
her.
The Lord as
creator, protector
and performer of
inconceivable
activities.
Still Prthu was
not satisfied.
Then she offered
the method to
milk her and get
various items.
6
King Prthu
When he stopped
the sacrifice,
following the
instructions of
Brahmá.
[4.20.17-31]
To always
sérve the
lotus feet
of the Lord
and hear
krsnakathd from
the
devotees'
mouths.
Rejection of
material pleasures
and liberation;
Desire for millions
of ears to hear
from devotees and
to sérve the Lord's
feet like Laksmi;
Request to bestow
what is best.
The Lord offered
bhakti to King
Prthu.
7
Lord Siva
While the
Pracetás were
going to do penance to please the
Supreme Lord,
Lord Siva being
merciful to them
taught the Rudragita. [4.24.33-68]
After the Pracetás
got darsana of
the Lord and the
Lord instructed
them.
[4.30.21-43]
To glorify
and please
the Lord.
Purification of the
elements; Glories
of the Lord's
form; Devotional
service - request
for association of
devotees; The
Lord's relationship
to this world.
The Pracetás
recited these
prayers for
10,000 years
under water.
finally getting the
Lord's darsana.
To satisfy
the Lord
and attain
His lotus
feet.
Glories of the
Lord and bhakti;
Request for association of devotees;
Offering the
results of their
penances. ,
The Lord grants
fulfilment of what
the Pracetás had
prayed for (association of devotees
- Nárada).
The
Pracetás
'tAt' f I 'tAS' 11 *At«
•"^'"•'1776"*%
'.jyWy^.^'-.yV
t » 6
-lAf
Gratitude for the Supreme Lord's mercy is one of the qualities of the brahmanas and
Vaisnavas (4.21.44 P). A n opportunity for performing devotional service can only be
appreciated if one knows its value. Otherwise it is like a feast offered to a person who
is not hungry or an exquisite piece of jewelry offered to a blind person. Only a person
who is aware of his smallness and the Supreme Lord's greatness can be grateful for
an opportunity to rendet service to H i m . Without such gratitude there can be no
mellow in the relationship between the servitor and the ohject of service.
As explained by Lord Caitauya, jivera 'svarüpa' haya - krsnera 'nitya-ddsa' [ C C
Madhya 20.108]: the eternal function of the living entity is his servitude to the
Supreme Lord, which is the common prevailing principle in all mellows exchanged
between the Lord and His devotees. Gratitude is the foundation of such servitude. T o
inspire the reader, in this foundational quality of devotional service, various examples
from the Fourth Canto have been depicted below.
DAKSA TOWARDS L O R D SIVA
Background: Daksa's insulting words against Lord Siva were enough to have him
thrown perpetually into hellish life. But Siva, being kind towards him, awarded him
punishment to neutralize his offence. King Daksa realized this, and feeling obliged by
Lord Siva's magnanimous behaviour, wanted to show his gratitude. (4.7.15 P)
Gratitude: " I was going down to hell because of my disobedience to you, hut you
took compassion upon me and saved me hy awarding punishment." (4.7.15)
Comments: Being pardoned hy Lord Siva, Daksa, with the permission of Lord
Brahmá, again began the yajha (4.7.16). Sometimes a father punishes his child, and
when the child is grown up and comes to his senses, he understands that the father's
punishment was not actually punishment, but mercy (4.7.15 P).
6. Gratitude
DHRUVA T O W A R D S THE L O R D
Background: Dhruva Mahárája knew that he had come to worship the Lord in
devotional service with a motive - to get a kingdom like his father's. Such an
adnlterated devotee can never see the Supreme Personality of Godhead face to face.
He therefore felt very grateful for the causeless mercy of the Lord (4.9.17 P).
Gratitude:
" T o ignorant devotees
like me, Y o u are the causeiessly merciful
maintainer, just like a cow, who takes care of the newly horn calf by supplying milk
and giving it protection from attack." (4.9.17)
Comments:
•
The Lord fulfilled his ambitions desire, although it was difficult to fulfil (4.9.19).
•
The Lord is so merciful that He not only fulfils the desires of a devotee who is
driven hy ignorance and desires for material benefit, hut He also gives such a
devotee all protection, just as a cow gives milk to a newly horn calf. (4.9.17 P)
•
A devotee must he very sincere in his devotional service. Then, although there
may he many shortcomings on the devotee's part, Krsna will guide him and
gradually elevate him to the highest position of devotional service. (4.9.17 P)
DHRUVA T O W A R D S HIS MOTHER SUNÍTI
Background: It was Suniti who had given Dhruva the clue that later enahled him to
be personally carried to the Vaikuntha planet hy Lord Visnu's associates. She was his
patha-pradarsaka-guru. (4.12.32 P)
Gratitude: " H o w shall I go alone to the Vaikuntha planet and leave hehind my poor
mother?" (4.12.32)
Comments:
•
His mother, Suníti, was going forward in another pláne. (4.12.33)
•
A devotee who is completely dependent on the Supreme Lord can fulfil his wishes
by the grace of the Lord. (4.12.32 P)
•
Whenever a pure devotee thinks of anything, his wish is immediately fulfilled
(4.12.32 P)
M^mMmMimMMM^M^MMíjmM.Mim'm}.
T h ^ a t i c Compilations
1
AT5Í 2éz,y**
fii* ^
^JP?L„>**^fcA'í.^**^J?€>/*«
KING PRTHU TOWARDS THE F O U R KUMÁRAS
Background: After having instructed his citizens, Prthu Mahárája witnessed the four
Kumáras arriving, just as the Lord had predicted. The four Kumáras are very difficult
to see, even for the mystic yogis (4.22.7). Like the Supersoul, they are not easily
known (4.22.9). Mahárája Prthu offered his welcome with appropriate glorification
(4.22.12). He also showed gratitude to them hy thanking after they gave instructions.
Gratitude: " I do not know what kind of pious activity I performed for you to grace
me hy appearing hefore me without difficulty." (4.22.7)
" H o w can such persons, who have rendered unlimited service hy explaining the path
of self-realization in relation to the Lord, he repaid except hy földed palms containing
water for their satisfaction? Such great personalities can he satisfied only by their
own magnanimous activities" (4.22.47)
Comment: Although Mahárája Prthu's life was full of pious activities, still, out of
humility, he was wondering how it had been possihle for him to meet with the four
Kumáras (4.22.7 P).
T H E PRACETÁS T O W A R D S L O R D SIVA
Background: Executing the instruction of Lord Siva, the Pracetás chanted the Rudragita and gained the audience of Lord Visnu. After being addressed by the Lord, they
offered their prayers and expressed their gratitude for Lord Siva's association.
Gratitude: " B y virtue of a moment's association with Lord Siva, we are ahle to take
shelter at Your lotus feet." (4.30.38)
Comment: T o get material henedictions from Lord Siva is not difficult, hut actually
these are not henedictions. The Pracetás attained the shelter of the lotus feet of Lord
Visnu. This is the real benediction. (4.30.38 P)
7. Eagerness For Renuncialion
7. EAGERNESS FOR RENUNCIATION
Rajarsis or saintly kings of the Vedic times never clung to their thrones till the fag
end of life. Srila Prahhupáda explains this in several purports. At the ripe age, great
devotee kings would renounce their kingly opulences and positions to dedicate the
rest of their lives for spiritual practices and attaining the ultimate goal of life. The
following are somé examples of great kings from the Fourth Canto who exemplified
such renunciation.
KiNG UTTÁNAPÁDA
Situation: When Dhruva hecame suitahly mature to rule with all ministerial
affirmation and affection for the citizens, Uttánapáda left the kingdom (4.9.66,
4.10.1 P).
Comments:
• This is the sign of rájarsi in contrast to the attached modern politicians (4.9.67 P).
• Spiritual reaíization is of utmost importance ahove all other work. Uttánapáda left
his kingdom even hefore Dhruva's marriage (4.10.1P).
KING DHRUVA
Mentality: After ruling for 36,000 years as per the Lord's desire, Dhruva Mahárája
realized that this cosmic manifestation bewilders living entities like a dream. Thus he
considered his body, wives, children, friends, army, treasury and palaces to he
creations of the illusory energy. Then he left his kingdom and retired to
Badarikásrama. (4.12.14-16)
Comments: The material world is like a gandharva-nagara, a phantasmagoria. A
devotee is interested in the spiritual world and not the material world, which is like a
mere shadow of the spiritual world. (4.12.15 P)
KING A N G A
Situation: King Anga was unabie to reform his mischievous son, Vena. Then he
thought that a had son is better than a good son because a good son creates
attachment for home, whereas a had son does not. Thinking like that, he left his
kingdom in the dead of night. (4.13.46-47)
Comments:
•
Blind well: According to Prahláda Mahárája, the material home is compared to a
blind well. If a man falls into a blind well, it is very difficult for him to get out
and begin life again. Therefore Prahláda Mahárája has advised that one give up
this blind well of family life as soon as possible and go to the forest to take shelter
of the Lord. (4.13.46 P)
•
Necessity: According to Vedic civilization, this giving up of the home by a
vánaprastha and sannyása, is compulsoty (4.13.46 P).
•
Detachment: Ultimately one has to leatn how to detach oneself from material
life. Therefore, if a had son helps a householdet to leave his home, that is a boon
(4.13.46 P).
•
Blessing: Material opulence is achieved by the hlessings of great souls. But
detachment
from opulence is an even greater
blessing hestowed hy them.
(4.13.47 P)
KING PRTHU
Situation: At the last stage of his life, Mahárája Prthu saw himself getting old. Then
he left for the forest along with his wife to perform austerities, while his citizens were
almost lamenting and crying from feelings of separation for him.
Comments:
•
One should not simply remain at home until the time of death, hut should
separate from family life at a timely moment and prepare himself to go hack to
Godhead. (4.23.1-3 P)
As a saktyavesa incarnation, Prthu left his kingdom to set an example.
(4.23.1-3 P)
t^llFt^SHtí t^^^
r. Eagerness For Renunciation
KING PRÁCÍNABARHI
Situation: Pracinabarhi, after hearing Purafiiana's allegory, thought to renounce, but
first wait for the return of his sons. Nárada Muni, however, gave further instructions
through the allegory of a deer to convince him to renounce immediately. After
hearing this, Prácínabarhi left orders for his sons and went off to perform austerities.
Comments:
•
Cannot he delayed: When Prácinaharhi was convinced of the goal of life, he did
not wait even a moment to see his sons return, but left immediately, as he
understood his prime duty was spiritual advancement. This is the system of Vedic
civilization. (4.29.81 P)
•
Hesitation: Most people accept a hona fide spiritual master and listen to him, but
when he indicates to leave home, they hesistate. (4.29.52 P)
•
Enlighten: The duty of the spiritual master is to instruct the disciple as long as he
does not come to the understanding that this materialistic way of life is not at all
beneficial. (4.29.52 P)
IlUjjjjjjjjjl^
T H E PRACETÁS
Situation: Rememhering the hlessings of the Lord and having developed perfect
knowledge in spiritual consciousness, the Pracetás left home and put their wife
(Márisá) in charge of a perfect son (Daksa).
Comments: When the children are grown, the wife should be put in the children's
charge. The husband may then leave home to develop Krsna consciousness.
Everything depends on the development of mature knowledge (4.31.1 P).
Thematic Compilations
-o7to:——Xz3:tdjtZ~.Z^
The Vedic scriptures confirm that "Anger is like drinking poison." According to
Bhagavad-gítá 16.21, lust, anger and greed are the three gates to hell and a closer look
indicates that anger is an expression of unfulfilled desires, or lust ( B G 2.62). The
Srimad-Bhagavatam reveals more about the psychodynamics of anger and gives case
studies from its various characters. In the beginning of Chapter Eight Anger
(krodhah) is described to be horn of Greed [lobha) and Cunning (nikrti) in the
dynasty of Adharma. (Refer to the table on page 66). The episodes in Canto Four can
help US understand the detrimental effects that anger has on relationships with the
Supreme Lord and H i s devotees. Below is a synopsis on anger based on these
episodes.
CAUSES O F ANGER
1.
Expectations: Daksa expected Lord Siva, his son-in-law, to respect him by
standing up and welcoming him (4.2.8 P).
2. Judging on externals: Daksa was not very satisfied with Lord Siva, because he
considered him very poor and niggardly dressed (4.2.8 P).
3.
E n v y : Daksa, being materially püffed up, couldn't tolerate Lord Siva's high
position. Thus his anger toward Lord Siva for not standing in his presence was
only the final manifestation of his envy (4.3.21 P).
4.
Atmosphere: The material field is so unsteady that even personalities like
Nandisvara, Daksa, etc., were infected by the atmosphere of anger. They forgót
their positions, cursing and counter-cursing one another (4.2.20 P).
1.
Psychophysícal
•
Breathing heavily: Sati (4.4.3), Dhruva (4.8.14)
•
Biting lips: Lord Siva (4.5.2), Dhruva (4.8.15)
•
Fiery Glancé: Sati (4.4.9), Pracetás (4.30.44-45)
•
Mentái Impressions: When Lord Siva heard from his wife ahout Daksa, he
immediately rememhered the strong words spoken against him. (4.3.15)
•
Anger expressed through various limhs: Tongue —>• Maledictions; Hand —>
Fighting; Legs
Kicking (4.29.63)
2 . Behaviour
•
Ungratefui: Daksa did not even accept Brahmá as his father (4.2.16 P).
•
Fault-finding even in a faultless person (4.2.9-11).
•
Rehellion: Sati did not follow Siva's advice (4.4.3).
CONSEQUENCES
1.
Detrimental: Everyone at Daksa's sacrifice, including Lord Brahmá, requested
H i m not to be angry and leave their company. But in spite of all these requests, he
left. (4.2.19).
2.
Aggravation: Anger is such that if one increases it, it increases unlimitedly
(4.11.31).
T e r r o r : One who falls under the control of anger becomes a source of dread for
all others (4.11.32).
3.
4.
Illusion: By the manifestation of anger, illusion becomes stronger and this leads
to forgetfulness of Krsna (4.22.14).
5.
Hardheartedness: (/) Daksa did not prevent Sati's death (4.4.30).
(ü) Suruci indirectly asked Dhruva to change his body (4.8.13).
6.
Insensitivity: One suffers more due to harsh words of a relative than due to the
sharp arrows of an enemy (4.3.19). The heart or mind is just like an earthen pot once hroken cannot be repaired by any means (4.8.36).
7. Neglect: Daksa neglected his own daughter, Sati because she was the wife of Siva
(4.4.29).
8.
Fall-down: Due to accepting Siva's good qualities to be had, instead of becoming
the most exalted soul, Daksa became the most fallen (4.4.12).
UTILIZATION
'Krodha' bhakta-dvesi jane: Anger can be a great quality when directed against a
person who is envious of the Lord or His devotee (4.4.10 P). Kdma (lust) can be
utilized to satisfy Krsna, and krodha (anger) can he utilized to punish the demons
(4.25.24 P).
1.
King: It is his duty to become angry for the purpose of keeping law and order in
the state (4.11.31).
•
It is a misunderstanding that a devotee should not be angry or envious.
Dhruva became angry and went out for victory over the Yaksas (4.10.4 P).
•
The duty of king is to not tolerate the introduction of any irreligious systems
(4.19.26 P).
2.
Master: If he chastises his servant - the servant should accept this as great mercy
(4.26.22).
•
The Supreme Lord sometimes becomes angry or kills a démon. Materially this
may appear unfavourable, but spiritually it is a blissful blessing upon the
démon (4.6.46 P).
3.
Saintly persons are generally very kind to all living entities, but not unhappy
when a serpent or scorpion is killed (4.14.31 P).
•
The sages became angry upon seeing the atrocities of King Vena. They
thought to pacifying him at first, but if unsuccessful they were ready to burn
him to ashes (4.14.11-13).
•
When there is mischief made by others, a devotee should not forget to become
angry, at least for the time being, in order to drive away the miscreants
(4.11.31 P).
LESSONS FOR PERSONAL APPLICATION
When one is angry with others...
Proactive Measures
1.
One shouldn't find fault with others. If someone has a little good quality, that
should be magnified greatly (4.4.12 P).
2. A devotee doesn't find fault with the behaviour of the Lord in any circumstance
(4.6.46 P).
8. Anger
3.
If one treats others with non-enmity, then no one will become his enemy
(4.11.32).
4. A person situated in the mode of goodness can practice tolerance (4.21.33 P).
5. Not only should we not insult Vaisnavas, but we should not insult anyone
unnecessarily (4.9.23 P).
6. T o make tangible advancement in spiritual consciousness three things are to be
avoided - lust, anger and the mode of passión (4.2.19 P).
7.
By constantly hearing about devotional service, one can check the force of anger
(4.11.31).
8. Anger must be controlled for it is the foremost enemy on the path of spiritual
reaíization (4.11.31).
9. Pacify anger completely by seeking the essence of knowledge from all places, just
as a bumblebee coUects honey from each and every flower (4.18.2).
Responsive Measures
1.
Indra and Prthu were envious and angry with each other, but they adjusted
themselves. I n Krsna conscious such rivalry, competition and envy can be
adjusted without difficulty (4.20.18 P).
2.
Instead of being envious of a more qualified man, one should be joUy to receive
him (4.8.34 P).
3.
It is said that forgiveness is the beauty of a tapasvi, or saintly person (4.6.48 P).
4.
It is said that forgiveness is a quality of those who are advancing in spiritual
knowledge (4.20.3 P).
5. One who is both devoted and highly advanced in intelligence does not take action
against the soul or the body. If there is any discrepancy, he forgives (4.20.3 P).
6.
The Lord is very satisfied with a devotee who greets other people with tolerance,
mercy, friendship and equality (4.11.13 P).
7. A Vaisnava is personally tolerant for the benefit of others (4.6.48 P).
8.
One should tolerate reversals instead of becoming agitated (4.19.34 P).
When others become angry with us...
Proactive Measures
1.
Our behaviour should be such that no one become angry and thereby commit a
wrong to individuals, families or society (4.11.34 P).
x2í5?-!í^tfax2^2;fa-Í.^
Responsive Measures
1.
Be always willing to do good to others, even one who curses us (4.27.23 P).
2.
One should not visit the home of even a relative or a friend, if he is disturbed in
mind and looks upon the guest with raised eyebrows and angry eyes (4.3.18).
3. A n angry person can be pacified by good logic (4.30.46 P).
4.
In tolerance King Prthu was like the earth. Although the earth is always trampled
upon hy men and animals, it still maintains them (4.16.7 P).
.
CASE STUDIES
Recipient
cSiva
Sati
Instigator
Sati
Circumstance
Response
f Reference
Daksa
Cursed and insulted
Tolerated
4.2.20
Siva
Was dissuaded from
going to her father s
house
Upset. She goes
anyway
4.4.2-3
Daksa
Was neglected and
ner nusnanu insuiteu
Condemned Daksa,
01
0. *x 01 0. 01
11 r ji
4.4
yi *^ 01
ueienueu oiva, anu
gave up ner uouy
Went to mother
crying and later left
the palace
a 0 1A 1 q
4.ö.10-13
Dhruva
Suruci
Spoken to harshly
Dhruva
Yaksas
They killed his
brother, Uttama
Attacked the Yaksas.
Finally gave up his
excessive anger when
Manu cautioned him
4.11.7 ^
Sages
Vena
Performed atrocities
and insulted the sages
Tried to pacify Vena;
burnt him to ashes
4.14.11-13;
4.14.30
Prthu
Earth
She stopped
producing necessities
Chastised her and
milked the necessities
4.17
Prthu
Indra
Stole sacrificial horse
and created pásandis
Ready to kill but
stopped by priest
4.19
Nárada
Jará
She cursed him
Helped Jará to find
shelter
4.27.23
Pracetás
Trees
Excessive growth
Emit fire angrily
4.30.45
MáBMmmximMM^MMm
C
I
XiaN3ddV
1 . Character
Portrayals
Lord Siva
Sati
259
260
Daksa
261
Dhruva Mahárája
Pfthu Mahárája
Nárada Muni
Pracetás
262
264
264
265
2. Krsna's Names
266
3. Vaisnava Qualities
4 . Analogies
275
272
I. ( haracter Portrayals
1 . CHARACTER PORTRAYALS
What brings a narration to life is the personalities who are portrayed in it. Generally
many readers choose their role models or heroes from the narrations they hear. In the
pages of Srimad-Bhagavatam, which is glorified as rasam dlayarh, the scripture which
provides a rasa relished even by liberated personalities, we find personalities of
various facets. As students of this great literature and to nourish our spiritual lives,
many lessons can be learnt from understanding these personalities and their qualities.
The following is a compilation to aid the reader's contemplation on such characters,
so that he can learn lessons to apply in devotional life, making it progressive.
L O R D SIVA
•
Auspicious: Siva means "all auspicious" (4.4.14, 4.2.1 P).
•
Sankarácárya: Taught Máyáváda philosophy in Kali-yuga as Sahkarácárya to
eradicate Buddhism (4.2.28 P, 4.24.17 P).
Appearance
•
•
•
•
Form: Like a mystic yogi with dark matted hair, body covered in ashes and
practising austerity. (4.6.36)
Blue throat: Due to drinking poison. (4.3.12 P)
Vehicle and Instrument: BuU-carrier (Nándi) and damaru respectively. (4.1.24)
Daksa's perception and the reality (4.2.14-15) - See the table in page 35-36.
Relationship with Lord Visnu
•
•
•
•
•
•
Vaisnavánám yathá sambhuh: Greatest of all Vaisnavas (4.2.2 P, 4.4.22 P).
Same as H i m : Like yoghurt is not different from milk (4.6.42 P). He is almost on an
equal levél to the Supreme Personality of Godhead, possessing 84% of His qualities
(4.1.15 P).
Yet not same: Considering Lord Siva and Lord Visnu to be on the same levél, is an
atheistic idea (4.4.14 P)
His auspicious position is realized if one takes to the worship of Visnu (4.4.14 P)
He is pleased with those who surrender to Lord Vásudeva (4.24.28)
He wishes to see the Lord's personal form (4.24.44).
Merciful - to those in tamo-guna
•
•
•
•
•
Elevates: By taking his shelter, those -who are in bodily conception will gradually
understand that they are not the material body but are spirit soul (4.4.14 P). He
raises those in the mode of ignorance to spirituality (4.2.14-15 P).
Gunávatára: As one of "the Lords of this universe," his role is to take charge of the
mode of ignorance (4.1.30 P).
Bhútanátha (or Bhüta-rát or Bhüta-patim): The worshipable deity of the dull-headed
ghosts. He takes charge of reforming such living entities, becoming their spiritual
master. He gives shelter to those who have no other shelter (nirapatrapa) (4.2.8 P,
4.5.4, 4.2.2 P, 4.2.32).
Well-wisher: The greatest of all thinkers. He is always thinking of how to deliver
the demons, thus he incarnated as Advaita Acárya (4.6.39 P).
Like a father to all in wishing for their welfare and chastising them only for their
own benefit (4.7.2 P)
Character
•
•
•
•
•
•
•
•
•
Withdrawn from materialistic persons; he was happy not to receive a share in
Daksa's sacrifice by which he would have to eat with the demigods. (4.2.18 V)
Silent and Tolerant to Daksa's curse. Although capable, he didn't counter curse.
(4.2.20 P)
Morose and disappointed at the chaos caused in Daksa's sacrifice, seeing their
immaturity. (4.2.33 P)
Hurt by Daksa's harsh words, showing his sensitivity to material emotions despite
being liberated. (4.3.15)
Meditating always on Vásudeva, sattvam visuddham vasudeva-sabditam (4.3.23)
Anger: At the time of devastation, emanates fire from his mouth and destroying
everything (4.30.45). As tri-pura-há, he destroys the worlds (4.17.13).
Renounced: He does not even construct a house for his residence, but lives
underneath a tree (4.2.1 P). He is not attracted by material enjoyment such as the
hype to attend Daksa's sacrifice, as evinced by his wife (4.3.9, 11 P).
Inspiring: Spoke the Rudra-gita to the Pracetás (4.24.27-79). By his moment's
association, Pracetás obtained the Lord's audience (4.30.38).
Qualities: Refer to the table in 'Vaisnava Qualities' in Appendix (Page 274).
SATÍ
9Kk
Sati's character is revealed in her dealings with her husband. Lord Siva, in 4.3 and with
her father, Daksa, in 4.4. Although a chaste and obedient wife, she became distraught by
the on-going hatred and bickering between her father and husband.
MMMMMPMÍMMPM
•
•
•
•
•
•
•
•
•
•
•
Dáksáyani: She was Daksa's favourite daughter, because of her good qualities
(4.3.20). Therefore her name is also Dáksáyani.
Beautiful: Siva referred to her as being beautiful-eyed (subhru) and thin-waisted {sumadhyame). (4.3.20, 22 V ) .
Hankering: She was well aware of the dissention and differences between her father
and her husband, one being very passionate and the other being very renounced. She
would often hanker after the material enjoyments of her father and Siva would have
to tolerate this (4.3.11 P).
Attachment: She tried to convince Siva to come to Daksa's sacrifice, but he did not
agree despite her many arguments (4.3.8-14). Finally she disobeyed his order.
Ashamed: Simply hearing her name, Dáksáyani, she would become ashamed of her
connection with her father (4.4.23).
Indecisive: She was anxious about disobeying her husband's order not to go to
Daksa's sacrifice. Thus she moved in and out of the room indecisively (4.4.1)
Chaste: She had all good qualities and faithfuUy served her husband (4.1.65). As a
chaste wife, she established the supremacy of her husband right in front of Daksa.
(4.4.16)
Bold: She personally selected Siva as her husband, although her father was not at all
in agreement (4.1.66 P).
Fearless: She moved very quickly and without fear (gata-vyatháh) (4.4.4).
Command: Siva's followers, such as the ghosts accompanied her to the sacrifice but
they were under her command (4.4.10).
Anger: In utter shame and anger toward her father, she gave up her own life right
before his eyes (4.4.27).
DAKSA
Daksa's character is extensively revealed in Chapters 2-7 of the Fourth Canto. He is one
of Brahmá's sons meant for creating progeny in the still infantile universe (4.1.11). But his
character is somewhat unrefined. He first offends Lord Siva and then silently watches
while his own daughter commits suicide (4.4.30). Srila Prahhupáda comments that Daksa
was "the incarnation of all offences" and "the embodiment of envy." (4.4.23 P)
Life
•
•
Marriage: He married Sváyambhuva Manu's daughter, Prasüti and had sixteen
daughters, one of whom (Sati) married Lord Siva (4.1.49)
Prajápati: He was appointed the chief Prajápati by Brahmá, but this only made him
more proud. (4.3.2)
mmmm^mmmtmm
•
Goat head: By the grace of Lord Siva, Daksa came back to consciousness again with
the head of a goat (4.7.9).
Qualities
•
•
Expert: His name suggests that he was expert in all material activities (4.2.19 P).
Nandisvara describes (out of anger) Daksa as pretentious, unintelligent, addicted to
sex, attached to superficial rituals and unaware of the goal of life (4.2.21-23).
Character
•
•
•
•
•
Tactful: Tried to win the audience over by proposing his position to be more
mannerly (4.2.9).
Anger: Criticized Lord Siva and also his father Brahmá (4.2.16). Then he cursed
Lord Siva and abruptly left the assembly (4.2.19).
Obsessed: With performing sacrifices, while neglectful of the Lord's devotees.
(4.3.3 P)
Pride: Discredited his good qualities of education, austerity, wealth, beauty, youth
and heritage (4.3.17)
Materialistic: Unabie to comprehend spiritual opulences such as those of Lord Siva.
(4.4.21)
DHRUVA MAHÁRÁJA
Dhruva, when he was a child of 5 years, demonstrated an intense determination to meet
with the Supreme Lord. He was a courageous spirited ksatriya boy in the royal family of
King Uttánapáda. Through his interaction with Nárada Muni, he gave up his childish
desires for material opulence and became a pure devotee of the Lord.
Background
•
•
•
•
Paternal: Son of Uttánapáda and grandson of Sváyambhuva Manu (4.8.8 P).
Maternal: Uttánapáda had two queens, named Suníti and Suruci. Suruci was much
more dear to the King, but Dhruva was the son of Suníti (4.8.8).
Marital: Dhruva + Bhrami —* Kalpa and Vatsara; Dhruva + Ilá —> Utkala and a
daughter (4.10.1-2).
Future: Growing up he became a great king and ruled the earth planet for 36,000
years in Satya-yuga.
Ksatriya Spirit
•
•
Anger: Like a snake, when rebuked by his stepmother, ran to his mother (4.8.15).
Intolerance: To even a slight infringement on his ksatriya prestige (4.8.26-27)
1. Character Portrayals
•
•
•
Honest and pragmatic: Told Narada that instructions are valuable but can't follow
them (4.8.35-36).
Direct: Disclosed his desire for obtaining a kingdom greater than any previously
achieved. (4.8.37)
Revengeful: Didn't forgive his stepmother for her actions (4.9.29) and he fought
vigilantly to avenge his brother's murder by the Yaksas (4.11.6 P).
Lamentation
•
Regret: Had a deep appreciation for the gift of devotional service and thus he
became ashamed of his previous material desires with which he approached the
Lord. (4.9.30-35)
Kingly Qualities
•
•
•
•
Famous: The citizens were happy to have him as the new king. (4.9.65)
Weapon: He carried a special arrow made by Lord Narayana (4.11.1)
Dutiful: Avenge brother's murder (4.10.4)
Godly qualities: Respectful to devotees; he protected religious priuciples and was
always kind to poor, innocent persons (4.12.12)
Devotional Qualities
•
•
•
•
•
•
•
•
•
Disciplined: He rigidly followed his spiritual master's orders (4.8.62, 4.8.71 P).
Attentive: Worshipped the Lord with great care and attention (4.8.71). He
performed great austerities, like an accomplished yogi (4.8.72-80).
Empowered: Lord gave him the ability to offer prayers by touching His conch to his
forehead (4.9.4).
Love: When the Lord appeared, he offered dandavat, as if kissing the Lord's feet,
embracing Him and drinking Him with his eyes (4.9.3).
Realized: Easily distinguished between his current consciousness (enlivened senses)
and that previously (like a dead man) (4.9.6).
Submissive: Followed his grandfather's orders to give up his unnecessary anger
toward the Yaksas (4.12.1).
Intelligent and thoughtful: Although Kuvera offered him any benediction he simply
asked for unflinching faith and remembrance of Lord (4.12.8).
Dutiful: Even before boarding his Vaikuntha airplane, he performed his daily
spiritual duties and sacred bath (4.12.28).
Gratitude: Toward his patha-pradarsaka-guru, his mother (4.12.32).
mmm:mm:mmmm
PRTHU MAHÁRÁJA
King Prthu is considered the first ruler of planet earth (4.13.20, 4.15.4). He was a partial
incarnation {saktyávesa-avatára) of the Supreme Lord and he appeared along with his
wife Arci, an incarnation of Laksmi-devI, in the unusual fashion of churning his
predecessor's body, King Vena (4.15.1-3). 4.15-23 cover his activities.
Appearance
•
•
Looked like the moon among stars in the assembly of his citizens (4.21.14).
More aspects of his beauty - refer 4.21.16-20.
Noble Character
•
•
Humility: From his very birth he rejected any glorification of himself (4.15.25).
Gratitude: He showed his deep love and gratitude for the saintly persons - How can
I repay such great souls as you (the Four Kumáras) (4.22.47).
A Powerful Leader
•
Speech: He was a great public speaker. His words were charismatic, clear,
meaningful and for the upliftment of everyone (4.21.20).
•
Power: Able to convince and overpower the earth to release grains (4.17-18).
•
Embodied the demigods in various aspects of his perfection as a king (4.16.6-13).
Role Mode!
•
•
•
•
Hospitality: Exemplary in receiving the Four Kumáras (4.22.47).
Dutiful: Acted only to please the Ahsolute Truth and according to duty (4.22.50).
Perfect devotee and his aim was to please the citizens (4.22.52).
Spread brahminical culture (4.21.52).
T H E PRACETÁS
The Pracetás are the ten sons of King Prácínabarhisat and Satadruti, all of whom were
endowed with good behaviour and religiosity (4.24.13). They worshipped Lord Krsna in
the depths of the western ocean for 10,000 years, with a prayer given to them by Lord
Siva (the Rudra-gita). After the Lord appeared to them they married Márisá, the daughter
of the trees.
•
•
•
•
Pious and well-behaved (sddhavah).
Submissive: Accepted their father's orders to create progeny with great faith and
surrender on their heads (4.24.19).
Dear to Siva as they are devotees of the Supreme Lord (4.24.30).
Austerities: They performed intense austerities under water (4.30.4).
•
•
Anger: They showed great anger in burning all the trees that had taken over the
earth (4.30.44-45).
United and cooperative: They showed great unity among one another. This is one
of the reasons the Lord became so pleased with them (4.30.8).
NÁRADA M U N I
Nárada, like elsewhere in the Bhagavatam, has a major presence in the Fourth Canto. He
is the greatest messenger of bhakti and travels the universe for the welfare of all, just like
the sun (4.8.38). He instructs Dhruva, Prácínabarhi and the Pracetás in bhakti.
Appearance
•
•
•
Viná: a musical instrument he carries (4.8.38)
Naisthika-brahmacárí: A life-long celibate, remains ever youthful (4.27.21)
Spiritual body: Unaffected by birth, death, old age and disease (4.27.22 P)
Present throughout the universe
•
•
•
Travels everywhere: both in the material and spiritual world (4.12.34 P) and can do
so without any kind of machinery (4.22.48 P).
Gosthyánandí: travels only for the purpose preaching (4.30.37 P).
Trikála-jna: knows about past, present and future. Heard of Dhruva's austerities
and Sati's suicide before anyone else (4.5.1 P, 4.8.25 P).
Kailása: he is seen hearing from Lord Siva about bhakti (4.6.37).
As Guru
•
Tests the disciple: He first told Dhruva that his attempt to see the Supreme Lord is
not appropriate for a young boy (4.8.30-32).
•
Expert Preacher: He only teaches devotional service, but convinces different people
in different ways. For King Prácínabarhisat he was able to give an extensive analogy
to suit his intelligence (4.26-28).
Challenges the disciple with questions o To Pracinabarhi: "What do you achieve by your fruitive activities?" (4.25.5).
o To Dhruva: " Y o u are just a boy. Why attached to your honour?" (4.8.27).
Glorifies his disciple - sings about Dhruva's glories in the sacrificial aréna of the
Pracetás (4.12.41-43).
•
•
Great Devotee
Compassion: for King Prácínabarhisat, Nárada visited him and instructed him in
spiritual life (4.25.3).
Absorbed: always, in thoughts of Krsna (4.33.8).
N.^^^^^mmmm:mjMfmmmímí
2 . KRSNA'S NAMES
X
'§:r.^z%f
The Supreme Lord is also known as Ananta, or one who is unlimited in all respects
(4.30.31). In generál, a name is one of the prominent identities for a person.
However, the Lord, being unlimited, has unlimited names glorying H i s unlimited
forms, qualities, pastimes and opulences. In the Srimad-Bhagavatam we come across
numerous names of the Lord, with which His devotees address H i m . Each of these
addresses have various deep meanings and emotions invested in them by those
devotees, based on the type of rasa or relationship they relish with the Lord. Further,
the particular situation they are undergoing, a particular quality of the Lord
exhibited in that situation, and other factors enhance its flavor. These names are a
remediai measure for the nescience of a conditioned soul, when meditated upon
deeply. As Nárada Muni says in SB 1.5.11, námány anantasya, the Lord's holy names
are a wonderful means to bring about remembrance of the Lord for a devotee. The
following is a list of the Lord's names taken from the verses of the Fourth Canto,
duly categorized.
Note: Somé names will fali into more than one of category. Although somé of these
names appear repeatedly, only one instance of the name is taken.
Names that highiight the Lord's Persona! Attributes
1
4.9.9
abja-ndbha
Lord who has a lotus navel
2
4.7.32
acyuta
Infallible
3
4.7.36
adhisa
Supreme controller
4
4.21.36
adhisvaram
Supreme master
5
4.3.23
adhoksajah
Transcendental, Supreme Personality
6
4.9.13
aja
Unborn
7
4.31.28
ajita
Unconquerable
8
4.31.20
aksarah
Infallible
9
4.9.14
ananta
The unlimited being Sesa
10
4.24.36
aniruddha
Lord Aniruddha in catur-vyüha
mmmmmmmmmmmmm
2. Krsna's Names
11
4.6.40
arhattamah
Vamanadeva
12
4.1.28
bhagavan
Great personality, master of all opulence
13
4.1.58
bhagavanta
Supreme Personality of Godhead
14
4.1.59
bhagavatah
Supreme Personality of Godhead
15
4.10.30
sdrnga-dhanvá
Bearer of the how called Sdrnga
16
4.1.33
dattah
T,ord Oattatreva
17
4 8 75
Li't'l/Hrrí
Snnrpmp T orn
18
4.17.30
rlh/Ttr/1
Siinreme T ord
19
4.8.29
iSVÜTU
Ultimate Controller
20
4.15.9
^ddd'hhytdh
Lord Visnu, who carries a club
21
4.23.12
saddsraia
Krsna, the elder brother of Gada
22
4.9.26
garuda-dhvajah
Lord Visnu, whose flag bears the Garuda emblem
23
4.29.82
govinda
Supreme Personality of pleasure
24
4.8.44
gurum
Supreme Spiritual Master, Krsna.
1 C
4./.4ö
hrsikese
Master of the senses
26
4.1.59
hari
T
11
1o
4.31.16
A Qi
jagat-dtmanah
Lord Hari
The soul of the universe
jana-ardanam
Une who takes away ali the disadvantages or the
Íj
28
cJ L l LJ J. V^lllV^ J—íWJ. U-
Í Z
4.30.21
*JW\.^\/l^
\0 t f 1 t/Utftf
J
T T
ClC V L J L t C
29
4.1.59
krsnau
The two Krsnas (Krsna and Arjuna)
30
4.12.21
madhu-dvisah
The enemy of Madhu)
31
4.7.46
mahd-sükarah
The great Boar incarnation
32
4.12.27
maulind
Head of all living entities
33
4.9.36
mukunda
Giver of liberation
34
4.26.24
mura-ripoh
The enemy of Mura
35
4.1.49
nara-ndrdyanau
Both Nara and Narayana
36
4.6.3
ndrdyanah
Narayana
37
4.9.8
ndtha
Lord
38
4.31.18
para-ísam
Transcendental controller
39
4.7.50
páram
Supreme
40
4.17.29
parasmai purusáya
Supreme Personality of Godhead
41
4.7.38
prabho
Lord
42
4.24.35
pradyumndya
Lord Pradyumna in the catur-vyüha
43
4 9 14
44
4
TO T
4^1
4
11 17
46
4 20 27
47
4.22.63
48
J/14-rflUií
i^^nj n
u pr ipcti ni ipc 1P pc ir ac uo ini
'/x A I 'V 011/101 1 011/1 011/1/1 W 1 1 *X *-vx ű 1
o u p r c r n e J-,OrQ
pUTufn-fUflufH
-ftlJ/^IJ C 01 /^ C 01 101 01 hl
Verest j e w e i a m o n g m e n
pUTUSu-TSuOnUrl
iii/tfu ^/j ~i,éft/j'yyi/yiryj
R p Q í " íJTTiCinCT m p n
Uhti ylüU híhhChrrl'Chfrh
rdmah
Lord Rámacandra
4.9.1
sahasra-sirsa
The Lord with thousands of heads
49
4.24.42
sdnkhya-yogaisvardya
Master of the priuciples of sankhya-yoga
O \J
4 50 26
O1
491
1JV1J r}^011/1010
4 8 57
11-f-t 011/101 01 cl0\lr>/ll0l
j_,oru w n o
ST
4 12 21
j-íOru V i s n u , w n o is o r e x c e u e n t r e n o w n
54
4 20 1
n-fl 011/1/101 rr/i'\t0i
u
iiunTu-guyu
l/UlKltflhrlUrh
T^nP
r\T Á
nn
1 I I C iT- iorH
U i U KJí
V/ taal iJ lSA- U
l lTLnl ti ia
55
4.3.23
vdsudevah
Vásudeva
56
C7
4.7.43
vibhüman
The Supreme Almighty Great
4
visnuh
The Supreme Lord
58
4.22.22
yoga-Uvara
Lord of all mystic power
1
2
4.9.15
4.24.35
Names that relate the Lord with Material Nature
adhimakhah
Enjoyer of the results of all sacrifices
antakdya
The master of disintegration
3
4
4.24.35
4.1.15
4.7.50
antah-dtmane
dtma
átma-Uvarah
The Supersoul in everyone's heart
The Supersoul
The Supersoul
bhagavdn yajusdm
bhüman
bhüta-bhávanah
The Lord of all sacrifices
Possessor of the universe
Originál cause of the cosmic manifestation
j
14
/
5
6_^^^^ 4.1.6
7_ 4.7.37
4.14.19
8
1—liíTriliT' rr 1 c x f i r 1 fiíH 1 /"\t*/H
J T l l g l l i y g H J l l i l C U . J-íOlti
1 /-\t"/H
\>7rícxcíi 1 i ^ t " ! c
j_itjiLi^ w i l u a c
acLioiia
0\ 0 0^ 11 tx
aic
0\ 001 rxx 0\ tx
uiieoiiiixioii
ií> aiways u e s c r i D e u in c n o i c e poeiry
9
10
11
12
4.15.3
4.8.76
4.13.35
4.17.35
bhuvana-pdlinl
brahma
sipi-vistdya
dhará-dharah
Maintainer of the world
The Supreme Personality of Godhead
The Lord, who is situated in the sacrificial fire
The protector of the planet earth
13
14
4.14.20
4.9.34
isvara-isvare
jagat-dtmdnam
The controller of the controllers
15
4.20.28
jagat-ísa
The soul of the universe
Lord of the universe
Í H l í ' ^ Í ' Í S Í i f f ' ^ Í 'é*^r3'z/éé^
yÍ <>*Vt5*,j^**\c3*-«^^^t''-y*»\t;3".->'
11* J£ tA-h íOtZt* / lAi h
Master of the universe
4.22.55
4. Z22Z . 21
x
Z l
Íí2(^íif-<ir<itph
The Sunreme creator
ntrgune
nrlxű
ic np^ronri
tnoHpQ
1 IIC JQiir\t*pmp
U U I C I I I C 5 \x7nr\
W l l U lo
UCyUilU. t"nP
LilC lTníií"Pt*ií3l
i i d L C l i d l lllUUt-O
Z
ll 01 Hf 01 01 '^10101 01
i ne oupreme juui
yara-airna
.fi 0110 0110101 01 Li 0110101 0- 01 r\ 101 1 rx íx ^ 111-\ 1" txx r\í»t*i"í>í^1-
16
4.1.20
17
18
1Q
Q
S
A
x . Z3xA
. J10
o
A 3A xq
Z l
X
q
03
3A
Z l
c
X
Z j
X 0
XX
Z /
X o
2ö
t^Hl^HHHí 2. Krsna's Names
^^^mgHII
x . Z x . /
J
A 3A
J J
4 11 30
X. ± 1 . JV/
A 3 A 10
^.z^.
Jo
Z 8 XQ
11
^ . Z x .
4. /.49
A X ZQ
4.
A /.47
X CZ
4./.54
J. ± M.\0 9-0 9-1 10 ±. 9-/ ÍM. 1^0 ^0M, 10 H %/ 1-01.
1 IIC J U U l C l l l C p C l i C C L
puVufftu-rtUrflSuyu
Vx 10 01 1 01 1 0- 1 t 01 4^ 01 1/1
pruju-tSVuTun
Ti ' IIC
np C
P íU
o nI lTLi "l/Uo ll i1Cprc
o l llli^rincr
pnt"it"ipc
l O Ur\T
i ctll
l V l l l g CllLlLlCo
sanfiarsanaya
sarva-átmá
1 ne master 0 1 integration
The Supersoul of all living entities
nrhp Siinersniil
X 1Í\0 !_/L4 L7CZ 0V./U1
L/f
Hh
yCtK.
(/H-rrtíAilf
' 1 Ix ű c n tx»"0 txx íi i"/xrYX tx 1 o f - ö
pürnáyu
1 ne supreme compiete
./x« M 101 M 0. 01 10 1 9 0110 0110101
íviaSLer 0 1 au uving ennnes
purusa-tsvarant
0 0110 Í09 01 JI0 0 0110 010 9 01
' 1 Ix Ű TXX iX Ct-Z*»* 0~\r 1 VX ••OÍTV'X ^1/xtx
iiY/if'Mdh-nf'pyidyii
sarva-bhága-bhuk
sarva-bhüta/ff 10101011010110101
1 Ix Ű ű VX 1 011 Tű •* /Xr §- rX ű Í-ŰC 1 1 1
/X 1" *X 1 1 C *X 0-11* 1 r t 01 zxc
11 ne
enjoyer
or tne resuits or an sacriiices
Ix ű ^ 1 X
t-C yXI X 1 /Xr /X 1 1 1 1 X TI XX fi ű tx ^ t ^ X Ű c
1 ne oupersoui 0 1 au iiving eniuies
29
TO
4 19 3
4 9? T8
<:nYi)/i-lrihn-oi/Ti0ih
T h p ma<;tpr of all nlanets or teacher of evervone
X IXK, l l l d O L x ^ i . \JX d l l ^ I d l X V LO5 \JX l.V.'dt.llX.i. \JX \r i KrX j \JXX\0
oL*f
l/C*
HJt<.iA
x
M
/
ftil
c /ff 01 c /rf
TVip ^nnreme T orn ann TTi'^ nifferenf enerpie*;
DU
TI
4 116
32
30
qq
J J
4 24 34
<:i//Y/7-<YP<fhdh
^Hf
U jf L^ohiHAfl
Clf/I-YlíPI
^P
1.7.Ij
^101
J x
34
4. 3J
xZ. O
11101101 011-1010101
íviaster oi tne tnree moues
T^np \nfOPrcmil nr rrip p n T i r p n n í v p r c p
35
Z 7 38
i ( < d i / x /xz-v-t >-7 44 f
T^np Q n n p r c m i l c\\ d l ! livincT p n t " i t " i p c
J j
1 l 4 d l Z T 0-1101/1
nTnp
ppr O
" n p \WllUlC
J i 7 n o l p iUlllVCIoC
inívprcp
1 IIC coCCi
U rl ttllC
X.Z.X. J X
Z
Q 1 C
34
X. / .
JD
Z
x . Z20
U . 32
J Z
qx
Z
x . Z2Z
x . 35
J J
38
x . l . x
j
/
J ö
Z1 4
Z 7 qq
x . / . J J
01011010 0110
VtSVu-uTK
1 9101 9 01 '/x 10 01 Íx/X 01 1/1 01 ^ 1 01
VlSVu-pTuuOanaya
Ghief HemipoH
T h e <;iinreme illnminatinn
JL 1 1 ^ 0 U. LyX l ^ l l l L ' 111 U - l l l l l X d L l W l l
1 IIC J U p C i o U U l U l LlIC C I l L l i C UliiVClOC
1 IIC J U p C l O U U l U l d l l l l V l l I g CiititiCo
T1 nIIC
p llIdOtCI
m d c f " p r oUrl TtlIC
np
nPTtplotompnr
h p iinívprcp
U.CVCIUpiIICIlt oUri TLllC
UlilVCioC
yu]tici
T orn
0 1 01 1101 01 01 -§"1/101 01 101
' 1 Ix Ű 1 /-\t*/X r\T CO/•*%"! T I Of»
Z
X. 7
/ . 48
xö
yajna-aitnan
XI/XI-lzízX l/lVl 011 1 01101/i
T^np
t oi U
r ot rCpCo trU
o lr U
or i cOdClIilCC
donriop
1 IIC p
41
4 13 32
vdiíid-hntih
T h e eniover of sacrifice
42
4.7.47
yt/ffrllA í/tllAfc
yajna-lsa
The Lord of sacrifice
43
4.7.25
yajna-Uvaram
The master of ali sacrifice
44
4.7.46
yajna-kratuh
The form of sacrifice
45
4.25.29
yajna-pumsá
The enjoyer of all sacrifices
46
4.12.33
yajna-purusah
The enjoyer of all sacrifices
47
4.7.41
yajniyam
The protector of the sacrifice
J ö
qQ
J7
40
x U
yufnu-unuVUfT6
ir d i f i d
i_<Uiti 1 cl|lid
1 ne Loru or sacriiice
X. 11^0 ^/l 1 1
1 XfiL 1-01 1011^01 11 1^0^
Qualifiers that hring out the character of the Lord
1
1
4.30.28
abhadra-randhana
Killer of all inauspiciousness
2
4.8.20
abhivandyam
Worshipable Lord
3
4.8.46
ásrayanam
Shelter of the surrendered
4
4.7.42
ádyah
Originál Lord
5
4.24.42
akuntha-medhase
One whose activity is never checked
6
4.24.58
anagha-anghreh
His lotus feet destroy all inauspiciousness
7
4.7.32
ánanda-karam
Cause of pleasure
8
4.30.43
anapavarga-viryah
His prowess is never defeated
9
4.9.8
árta-bandho
Friend of the distressed
^4.7.24
arvák-vrttayah
Beyond the mentái activities
11
4.31.13
átma-dah
Can give us our originál identity
12
4.6.46
dtmani
The Supreme
13
4.7.26
dtma-tantrah
Self-sufficient
14
4.8.22
bhrtya-vatsalam
Very kind to His devotees
15
4.12.6
bhava-cchidah
16
4.7.26
bhavdn
Immediately cuts the chain of the repetition of
birth and death
Your Lordship
17
4.8.59
bhdva-vardhanah
Increases the ecstasy of the devotee
18
4.8.46
saranyam
Worthy to surrender
19
4.7.26
citmdtram
Completely spiritual
20
4.7.40
srita-sattvdya
The shelter of the quality of goodness
21
4.7.26
suddham
Pure
22
4.30.42
suddhdya
Never contaminated by sinful activities
23
4.17.31
dharma-parah
Strictly follows religious priuciples
24
4.7.26
ekam
One without a second
25
4.29.55
hamsa-saranam
The shelter of the liberated souls
26
4.30.24
hari-medhase
His intelligence works for the deliverance of
the conditioned soul
27
4.24.36
indriya-dtmane
The director of the senses
28
4.30.2
kaivalya-ndtha
The bestower of liberation
29
4.30.25
kamala-íksana
Eyes are exactly like lotus petals
30
4.30.25
kamala-mdline
Always decorated with a lotus garland
A " l * * A T f * A T H f # '
.
i
,
31
4.30.25
kamala-nábhdya
From his abdomen the originál lotus sprouted
32
4.30.25
kamala-pdddya
His feet are as beautiful and fragrant as lotus
33
4.24.42
kdrana-dtmane
The supreme cause of all causes
34
4.30.22
klesa-vindsandya
Destroys material distress
35
4.9.29
mukti-pateh
Giver of liberation
36
4.8.46
nrmnam
Transcendentally pleasing in all respects
37
4.9.15
nitya mukta
Eternally liberated
38
4.20.20
padma-paldsa-aksah
Eyes are like the petals of a lotus flower
39
4.8.23
padma-paldsa-locandt The lotus-eyed Lord
40
4.24.34
pankaja-ndbhdya
From whose navel the lotus flower emanates
41
42
4.1.56
4.30.24
parasmai
prabhave
The Supreme
Increases the influence
43
4.7.31
pranata-dtma bandhuh Friend of surrendered soul
44
4.7.37
pratyak-drastd
Inner witness
45
4.3.23
pumdn
The Supreme Person
46
4.6.48
puskara-ndbha
Lord Visnu, who has a lotus navel
47
4.7.26
purusatvam
Overseer
48
4.1.56
purusdya
The Supreme Person
49
4.8.51
sa-anurdgaavalokanam
Looks toward
affection
5Ö'
4.30.26
sdksine
The supreme witness
51
4.30.42
samdya
Equal to everyone
52
4.7.50
svayam-drk
Self-sufficient
53
4.24.14
tapas-patim
Master of all austerity
54
4.7.46
trayi-gátra
Personified Vedic knowledge
55
4.24.38
trayydh pataye
Master of three Yedas
56
4.7.50
upadrastd
The witness
57
4.7.29
vara-da
Supreme benef actor
58
4.8.51
vara-da-rsabham
Greatest bestower of benedictions.
59
4.7.38
vatsala
Favourable Lord
60
4.17.36
vira-yasah-karebhyah
Brings renown to heroes themselves
61
4.30.24
visuddha-sattvdya
His existence is free from material influence
the
devotees
with
great
3 . VAISNAVA QUALITIES
Everyone likes to look good although it is said, "Looks deceive." But what we look
like in the eyes of the Supreme Lord is what really matters. Devotees who are
decorated with the beautiful ornaments of Vaisnava qualities are the ones who look
good in the eyes of Krsna. Sri Caitauya Mahaprabhu became pleased with Sanátana
Gosvámí just by seeing his Vaisnava qualities and ettiquette - "maryadd-pdlana haya
sddhura bhüsana" {CC Antya 4.130). Contemplating on the various Vaisnava
qualities in Canto Four, exhibited by different personalities under various
circumstances, can help nourish our consciousness to become beautiful in the eyes of
Krsna.
1
andgase
LORD SIVA
Faultless (4.1.66)
2
silavatdrh srestha
The best among the gentle (4.2.1)
3
cardcara gurum
Spiritual master of entire world (4.2.2)
4
dtma-drdmam
Self-satisfied (4.2.2)
5
nirvairam
Without enmity (4.2.2)
6
sdnta-vigraham
Having a peaceful personality (4.2.2)
7
dtma-drdmam
Satisfied in himself (4.2.2)
8
apratidruhi
Non-envious (4.2.21)
9
amartya
Immortal lord (4.3.14)
10
atisdyanah
11
priya-dtmanah
Having no rival (4.4.11)
Most beloved (4.4.11)
12
mukta-vairake
Free from all enmity (4.4.11)
13
mahat-tamdh
The greatest person (4.4.12)
14
bahuli-karisnavah
Greatly magnifies even small qualities (4.4.12)
15
pavitra-kirtim
Having pure fame (4.4.14)
16
alanghya-sdsanam
Whose order is never neglected (4.4.14)
—-3Z-O7~1J:^—ZZ3Z-Z^
— —
—
17
iticii/i
ÍR
l/tl /I Ll 01 §-0110101
19
70
z<u
91
Z
99l
ZZ
99J
Z
/x zy-M/-# M zT-1 f/5
10101 01 ll 11 t 01 C 01
fnunulufiT
hhutu
fnuniyuSu
c/j-yyt c/ifif/i-indT/ilf/Tyyi
oUffhoUrlVUL/l'gf
UrlUfrl
01 01
Vl 1 fl t 0110 0l 10*01
1 11 01 1 t 0-t 011 M l/t 10 01 01 Itt/t
visvu-sunraam
101 i i 01
i/t/1 011010101 / 011/1/1
liTifiíx/H /~\r "X 11 l i x r i t x f T í » t x f - i l - i ö o i 4
jriiCliU
Ui
d.11
llViilg
^
1
CXlLlLlCd \^,^,liJ 1
w u r b n i p p e u uy great sages anci saints ^ T - . T - . Z O /
Pvrxpft' itx rx'ít"i"ip í Á. ^ /l \
e x p e r t i n uattie ^ T - . J . T - /
CíVCLVP íifiH c^inl"lv (4 A T4i
VJitlVC ctllU dctiilLiy
\4<io1"PT r\r 1"riP
^T^.O.JT/
cf^ncf^c lú.
A
T^í^
Íviaster u i rne senses ^ T - . D . j j j
Lz ** 1 űfX 01 01 r T Ix Ű TT T Ix 01 1 ű UT 01 1 01 I ^
X 1 \
rrienu
or tne wnoie woria J I . D . J J ;
i\ 9 t 01 m 011 019 1 01 r 0111 091T011*1 T0in 01 í A L— x 1 \
lOKu-níangaiunt
mangala
/vuspicious ror everyone ( I . O . J J )
Most auspicious (4.6.45)
25
midhustama
Best of the benedictors (4.7.6)
26
anukrosa-hrdayah
Very kindhearted (4.24.32)
27
ndráyana-parah
Great devotee of Lord Narayana (4.24.32)
24
D H R U V A MAHÁRÁJA
mahdn
Great personality (4.8.65)
2
prabhuh
Competent (4.8.68)
3
duratyaydt
Strongly determined (4.8.82)
4
bhadra
Good boy (4.9.20)
5
mdnava-uttamah
Best of the humán beings (4.10.21)
6
anagha
Sinless (4.12.2)
7
mahd-bhdgavatah
A first-class pure devotee (4.12.8)
8
mahd-matih
Most intelligent or thoughtful (4.12.8)
9
sila-sampannam
Endowed with godly qualities (4.12.12)
10
mahd-dtmd
Great soul (4.12.14)
11
avicala-indriyah
Undisturbed by sense agitation (4.12.14)
12
dyusman
Immortal (4.12.27)
13
urukrama-priyah
Very dear to the Lord (4.12.28)
14
krsna-pardyanah
Fully Krsna conscious (4.12.38)
15
vikhydta
Very famous (4.12.52)
16
visuddha
Very pure (4.12.52)
1
karúnak
2
titiksati akramam
_
"
31
PRTHU MAHÁRÁJA
Very kind hearted (4.16.7)
^ Tolerates offence (4.16.7)
3 sa-anurdga
Affectionate (4.16.9)
4
Grave (4.16.10)
gambhira
^
mMmmMmmmiMfmmMmKMm
T*V5
Ayiv
Aw
Appendix
mmmtm:mm:mM
5
6
drdha-vratah
satya-sandhah
Firmly determined (4.16.16)
Always situated in truth (4.16.16)
7
brahmanyah
8
9
10
vrddha-sevakah
saranyah
mdna-dah
A lover of the brahminical culture (4.16.16)
A servitor of the old men (4.16.16)
Worthy of taking shelter (4.16.16)
Respects everyone (4.16.16)
11
dina-vatsalah
Very kind to the poor and helpless (4.16.16)
12
snigdhah
Affectionate (4.16.17)
13
14
15
rdja-rsih
prabhu
The great saintly King (4.17.5)
Powerful (4.17.6)
Shelter of the surrendered (4.17.18)
16
bhüta-bhdvana
prthu-pardkramah
acyuta-dtmakah
Protector of living entities (4.18.10)
saumya
anubhdvah
bhagavat-tantah
Very gentle (4.22.55)
Very great, powerful (4.23.30)
17
18
19
20
21
dpanna-vatsala
1 siddha-isvardn
1 mangala-dyandh
3 dvija-sresthdh
4 dtma-drdtnesu
5 siddha-rüpi
Celebrated as very powerful (4.19.26)
Krsna conscious (4.22.55)
Best among the lords (4.23.30)
FOUR KUMÁRAS
Masters of all mystic power (4.22.2)
Personified good fortune (4.22.7)
Best of the brahmanas (4.22.12)
Always engaged in spiritual bliss (4.22.14)
Perfectly self-realized (4.22.16)
NÁRADA MUNI
1 bhagavdn
2 munih
3 uttama-sloke
4
dvista
1 sila-nidheh
2 sddhoh
3 brahmanyasya
4 mahdtmanah
Great devotee of the Supreme Lord (4.31.8)
Very thoughtful (4.31.8)
Excellently renowned (4.31.8)
Absorbed (4.31.8)
KING ANGA
Reservoir of good characteristics (4.13.21)
Saintly person (4.13.21)
Lover of brahminical culture (4.13.21)
Great soul (4.13.21)
j
Srila Sanátana Gosvámi glorifies Srimad-Bhagavatam as "mad guro man mahd
dhana," in his prayers to this supreme scripture. The duty of a teacher is to explain
the subject matter in a way that the student understands it nicely. As a universal
teacher, the Srimad-Bhagavatam teaches its students through various ways and
techniques to inspire them to understand, assimilate and apply the process of
devotional service in their lives. Using analogies is a primary tool utilized in various
episodes of this canto by various personalities - to glorify the Lord, bhakti or to
explain a subject matter. The following is a compilation of the analogies found in
Canto Four to aid the reader's appreciation and utilization of this knowledge.
Note: Subjects / objects / things marked with same colour are compared with each
other within a particular analogy. For example: Fire - Lord, friction - krpa-s'akti
A B O U T T H E LORD
The Lord's Svarüpa
1.
When an iron rod is made red-hot in fire, it is no longer iron, hut fire. Similarly,
when we make a form of the Lord - whether of wood, stone, metál, jewels, paint,
or even a form within the mind - it is a hona fide, spiritual, and transcendental
form of the Lord. (4.8.54 P)
2.
The transcendental pastimes of the Lord are like ornamental decorations on the
ears of devotees. (4.22.25)
3.
Just as a king is always accompanied by his ministers, secretaries and
commanders, Lord Visnu is always accompanied by His followers - the
demigods, great sages and saintly persons. (4.30.6 P)
In relation to material nature
4.
Just as the architect of a building exists prior to its construction, the creator (the
Lord) exists before the universal creation. (4.1.26-27 P)
5.
Fire, situated in one place, emanates its heat and illumination everywhere.
Similarly, whatever we see within the material or spiritual worlds is nothing but a
manifestation of the different energies emanating from the Supreme Personality
of Godhead. (4.7.45 P)
6.
A touchstone does not decrease in power even after creating many valuable stones
and jewels. Similarly, the Lord creates and destroys the universes many times, but
remains untouched and undiminished in power. (4.11.19 P)
7.
Just as a mechanic operates an entire machine by virtue of pressing a single
button, the Lord operates all of creation through His energies, simply by pushing
the button of His own will. (4.17.33 P)
8.
Just as a business runs hy the brain and energy of a businessman, similarly the
hrain and energy of the Lord carry on the complete manifestation of the material
and spiritual worlds. (4.24.60 P)
9.
Clouds, darkness, and light appear and disappear in the sky in succession.
Similarly the energies of rajas, tamás and sattva appear and disappear in the
Lord. (4.31.17)
The Lord's position and power
10. Electric bulbs exist in different strengths, like 1000 candles, 100 candles, etc., but
light is present in every hulh. Similarly, amongst the different expansions of the
Lord (both visnu-tattva and jiva-tattva), there are different gradations. (4.1.15 P)
11. Just as the resting place of sunshine is the sun globe, the resting place of Brahman
is the Supreme Personality of Godhead. (4.8.78 P)
12. Just as the sun is known when it rises of its own accord, the Ahsolute T r u t h may
be known when He chooses to reveal Himself. (4.11.23 P)
13. Just as a hull, prompted by a rope in its nose, is controlled by its owner, everyone
in this world is working under the Lord's control. (4.11.27)
14. Just as one has to pass through sunshine to get to the sun, one has to pass through
Brahman to get to the Supreme Personality of Godhead. (4.30.30 P)
In relation to the jíva
15. The government should always be merciful, yet employ its police force to mete
out punishment to rebellious citizens. Similarly, the Lord is always merciful, but
employs máyá to correct souls who have forgottén their relationship with H i m .
(4.11.18 P)
16. Just as the wind impartially carries different substances like dust, water, or fire,
the Lord as time impartially carries to the living entity, their own karma as
suffering or enjoyment. (4.11.20)
mBmmmmmm5mmímm:m
MMMMMíMMPMi
4. Analogies
17. Just as hands and legs are parts and parcels of the whole body, all living entities
are parts and parcels of Krsna. (4.12.4 P)
18. Just as a father v^ants all of his children to become happy under his direction,
Krsna, the Supreme Personality of Godhead, has the right to sec that all living
entities are happy. (4.21.27 P)
19. A fire may !>la/c in different ways according to the shape and dimension of the
firewood. Similarly, the one L o r d manifests as varieties of consciousness within
the living entities, whose bodies arise from a combination of material nature,
time, desires and occupational duties. (4.21.35)
20. A father and mother are always forgiving and well-wishers of their sons, even
when offended. Similarly, despite all our offences and defiance of the desires of the
Lord, He will give all living entities immediate relief from all hardships, if they
simply surrender unto Him. (4.28.25 P)
in relation to the devotee
21. Just as a person cannot tolerate the scorching sunshine on one's feet, although one
can tolerate it on one's head, the Lord cannot tolerate offences to His servants,
although He can tolerate offences committed towards Himself. (4.4.13 P)
22. A cow takes care of its newly horn calf by supplying it milk and giving it
protection from attack. Similarly, the L o r d causeiessly and mercifully maintains
His devotees, by giving them His own bhakti and protecting them from mattrial
desires. (4.9.17, P)
23. Just as the sky never leaves the living entities, no matter where they may wander,
the Supreme Personality of Godhead never leaves H i s devotees, even for a
second, knowing Himself to be controlled by them. (4.31.20)
24. A king may engage a joker, and in the process of joking, may even be insulted. The
king, however, enjoys these activities. Similarly, everyone worships the Supreme
Lord with great reverence and thus the Lord sometimes wants to enjoy the
chastisement of H i s devotees. (4.31.20 P)
In relation to Lord Siva
25. Yogurt is not different from the originál milk from which it was made, yet still it
is different. Similarly, in their originál position, there is no difference between Lord
Siva and Lord Visnu, yet still they are different. (4.6.42 P, Brahmá-sarhhitd 5.45)
26. Just as a criniinal department may be considered lower than an educational
department, but both are equally important to the government, and just as
Brahmá, Visnu and Siva are compared from different angles of vision, but are all
auspicious, being the expansions of the Supreme auspicious - similarly, tamo-
guna is considered lower than sattva and rajas, but in the higher sense, is also
auspicious. (4.6.43 P)
A B O U T MATERIAL NATURE
In connection to the Lord
27. Just as the air and clouds are situated in space, the cosmic manifestation is
situated in the Lord. (4.1.56)
28. Just as the sun's presence is sometimes concealed by clouds or dust, the Lord's
influence is hidden from our eyes by the wonderful activities of máyá. (4.1.57 P)
29. Fire burns differently according to the size and quality of the wood. Similarly, the
same material energy appears as either the spiritual energy or material energy for
the devotees and nondevotees, respectively. (4.9.7 P)
30. Just as water is generated by the sun and absorbed by the sun's power, and just as
the bodies of the living entities are generated from the earth and again disappear
into the earth - similarly, the cosmic manifestation arises from the Lord and
subsequently disappears in Him. (4.31.15)
31. Just as the sunshine is nondifferent from the sun, the cosmic manifestation is also
nondifferent from the Supreme Personality of Godhead. (4.31.16)
32. Just as a potter's wheel is the immediate cause of a pot, material nature is the
immediate cause of the cosmic manifestation. However, just as the real cause of
the pot is the potter himself, those who are actually advanced will find that the
originál cause of the world is Náráyana, Krsna. (4.31.17 P)
In connection to the jíva
33. Just as a dream or phantasmagoria causes forgetfulness for a man, this cosmic
manifestation, as a creation of máyá, bewilders the living entities. (4.12.15)
34. Just as a cow cannot deliver sufficient milk without being affectionate to her calf,
the earth cannot produce sufficient necessities without feeling affection for those
who are Krsna conscious. (4.18.9-10 P)
35. Just as a man who is sleeping very deeply forgets his duties, the jiva, in his
ignorant state of material existence, forgets his eternal relationship with the
Lord. (4.20.25 P)
As a Cause
36. Just as the nipples on the neck of a goat cannot be the cause of milk, similarly
prakrti is not the ultimate cause of the cosmic manifestation. (4.31.17 P)
(^;^^^^0_f^^JlJ€^^Aj
4. Analogies
A B O U T T H E JÍVA
In relation to the Lord
37. Just as a child, guided by his parents actually enjoys complete independence, the
real independence of the living entity is remaining always dependent on the
Supreme Lord. (4.9.35 P)
38. The niinute molecules of sunshine are innumerable expansions of the sun.
Similarly, the expanded living entities which come from the Supreme Lord, are
innumerable. (4.28.53 P)
39. Just as a servant may desire to start his own business and imitate his master,
leaving his master's protection, similarly the living entity starts his own business to
compete with the Lord. But to become like the Lord is not at all possible.
(4.29.27 P)
Without Krsna Consciousness...
40. Just as a poor man asks for a few broken grains of husked rice from the emperor
out of pure ignorance, although he is able to give anything he might ask, similarly a
conditioned soul asks for material name, fame, and prosperity from the
Supreme Lord, although He is giving His personal service. (4.9.35)
41. Just as a miser doesn't spend his money and remains a miset, similarly when a jiva
doesn't utilise this humán form of life especially meant for understanding
Brahman, he remains a miser throughout his life. (4.28.7 P)
42. Just as a foolish person engages in improving the condition of a city without
caring for the citizens or inhabitants, similarly a living entity who is not properly
enlightened in spiritual knowledge takes care of the external body, not knowing
that the spirit soul is the principal factor within the body. (4.28.24 P)
Gross and subtle bodies
43. Just as the capital of a state is especially gorgeously filled with various high
buildings and lustrous palaces, similarly the heart of the body is filled with
various desires and plans for material enjoyment. (4.25.15 P)
44. Just as when a person squeezes the sugarcane with teeth or a machine, the result
is the same- sugarcane juicc, similarly the living entity enjoys various senses in
different types of bodies, but the result is the same- sense gratification (4.27.14 P)
45. When a person gets a good manager, his estate is very nicely managed, but if the
manager is a thief, his estate is spoiled. Similarly, in his material, conditional
existence, the living entity gives power of attorncy to his mind. As such, he is
liable to be misdirected by his mind into enjoying sense objects. (4.29.7 P)
46. Just as fermentation takes place in the depths of water and only sometimes
manifests as bubbles on the surface, similarly the impressions of our past remain
in the depths of our mind, and at times, resurface suddenly. (4.29.64 P)
47. Just as the full moon exists even though not visible on a dark moon night,
similarly the subtle body of the jiva exists although it is not manifest in a small
child, due to the underdevelopment of his mind and senses. (4.29.72)
48. Just as the caterpillar transports itself from one leaf to another by capturing one
leaf before giving up the other, similarly according to his previous work, the living
entity must give up one body and accept another before giving up the one he has.
(4.29.76-77)
In relation to máyá
49. Just as the water in a laké is gradually sucked up by the big grass straws on its
bank, similarly one's real consciousness becomes lost as a result of continually
thinking of sense objects. (4.22.30)
50. Just as one animál eats up another animál; as wind scatters clouds in the sky,
similarly Time scatters everything in the material existence. (4.24.65)
51. Just as a snake seizes a mouse and very easily swallows him, similarly the Lord as
Time is always alert and suddenly strikes the inattentive living entity, which is
always greedily planning for sense gratification. (4.24.66)
52. Just as a passenger in a forest is attacked by somé thieves and burglars who take
away his money, similarly a family man earns his livelihood with hard labour, but
finally he is plundered by his wife and children. (4.25.19 P)
53. Just as straws and grasses come together and are subsequently separated by the
river's waves, similarly the innumerable living entities within this material world
are brought together and separated by the waves of material nature (time).
(4.28.60 P)
54. Just as little insects are attracted by the brightness of fire and thus enter into it just
to die, similarly the two eyes of the living entity are attracted by bright and
beautiful forms and are entangled. (4.29.10 P)
55. Just as a dccr vainly searches out for the water in the desert and
rifices its own
liic in such an attempt, similarly the living entity vainly searches out for the
satisfaction in this material world and continues to suffer (4.29.21 P)
56. Just as a stray dog goes from door to door for food and receives either
punishment or a little food according to his destiny, similarly the living entity
wanders in different species of life in search of satisfaction and receives
happiness or distress according to his karma. (4.29.30-31)
57. Just as a person shifts a burden from his head to his shoulder but still doesn't
become freed from the strains of carrying the burden, similarly a living entity tries
to relieve his suffering by avoiding one material means and creating another, but
still continues to suffer. (4.29.33 P)
58. Just as the deer which is moving in the garden with its mate, enjoying the
humming of the humhlehees, is unaware of a tiger in front of him and of the
hunter poised to shoot him from behind. Similarly, a living entity wandering in
the garden of family life, with his wife, enjoying the humming of his children, is
unaware of time, eating up his life span and the tkatli waiting to kill him.
(4.29.53 P)
59. Just as a flower is attractive in the beginning, enchants with its aroma for somé
time but becomes dctestabie at the end, similarly woman is very attractive in the
beginning, gives sex pleasure for somé perlőd of time but is very disturbing in the
end. (4.29.54)
ABOUT
^ " ^ ^ " ^ ^ ^ ^ / / / / / / ^
Connecting to Krsna
60. Just as iron kept in fire eventually acts like fire, just as a live copper wire acts like
electricity, similarly the material consciousness under the action of the internál
potency is suddha-sattva existence. (4.3.23 P)
61. Just as different parts of the body engage in the service of the whole body,
similarly the varnásrama body should act for the pleasure of the Lord. (4.6.44 P)
62. Just as in an office it is the duty of the worker to see that the proprietor is
satisfied, similarly it is the duty of all living entities to see that the Supreme
Personality of Godhead is satisfied by one's activity. (4.6.53 P)
63. Just as the elephant that has suffered in the forest fire forgets all its troubles by
entering a river, similarly the mind of living entity tormented by material
miseries experiences transcendental bliss by merging in the Nectarean River of the
Lord's transcendental pastimes. (4.7.35)
64. Just as a body is not beautiful without the head, similarly the sacrificial aréna is
not beautiful without the Supreme Lord. (4.7.36)
65. Just as watering the root of a tree also waters all the branches, twigs, leaves and
flowers, similarly worship of the Lord Krsna alone includes the worship of all the
parts and parcel (demigods). (4.7.43 P)
66. Just as when a fatigued person sees a lotus flower all his fatigue can be
immediately reduced to nil, similarly when an aggrieved person sees the lotus face
of the Supreme Personality of Godhead immediately all his grief is reduced.
(4.8.23 P)
67. Just as each individuai passenger sitting in the airplane shares the totál force of
the airplane which runs at thousands of miles per hour, similarly when the unit
energy is identified with the service of the totál energy, the unit energy becomes as
powerful as the totál energy. (4.8.80 P)
68. Just as dried coconut pulp separates itself from the bondage of its immediate shell
and outer covering, similarly one fully absorbed in devotional service becomes
completely disconnected from both bis subtle and gross body. (4.12.18 P)
69. Just as a troublesome dream cannot be relieved with a troublesome
hallucination, but by waking from the sleep, similarly material existence cannot
be destroyed by remaining in ignorance and illusion, but by awakening to Krsna
consciousness. (4.29.34)
70. Just as a materialist forgets all his hard work and becomes pleased once he gets the
success in his endeavours, similarly the devotee of the Lord forgets all his labours
and austerities as soon as be contacts the Supreme Personality of Godhead.
(4.30.4 P)
71. Just as indigestion caused by excessive consumption of milk preparations is cured
by anotber milk preparation - yogurt mixed with black pepper and salt, similarly
bondage caused by fruitive activities can be destroyed by performing the same
activities for tbe satisfaction of Krsna. (4.30.19 P)
72. Just as tbe bee is completely satisfied by tbe parijára tree, similarly tbe living
entity is completely satisfied by tbe shelter of the Lord's lotus feet. (4.30.32)
Stage of perfection
73. Just as tbe demigods travel in space without touching tbe surface of the earth
whereas ordinary men travel on tbe surface of tbe earth, similarly elevated
transcendentalists may sometimes give up tbe rules and regulations of tbe Vedas,
since they do not need to follow them, but other men must follow them. (4.4.19)
74. Just as if one gets an unripe mangó, it is still a mangó, and wben it is ripe it
remains tbe same mangó, but it has become more tasteful and relishable, similarly
there is devotional service performed according to tbc direction of guru and
sástra and devotional service to the Lord rendered directly in His association.
But they are both tbe same, tbe only difference is tbat one stage is unripe and tbe
other is ripe and more relishable. (4.9.11 P)
Scriptures
75. Just as one's face is fully reflected in a clear mirror, similarly the real goal of
one's life is illuminated through the Vedas. (4.21.42)
76. Just as a person becomes refresbed after smearing tbe scented sandalwood pulp
all over bis body and decorating himself with ornaments, similarly a living entity
becomes refresbed in mind after bearing tbe Vedic instructions about the Lord
and H i s devotees from tbe spiritual master. (4.26.12 P)
77. Although there are so many disturbances in tbe beginning for firewood to burn,
but once tbe fire is completely set, tbe firewood burns steadily, similarly wben
both husband and wife nicely follow the regiilativc priuciples both are benefited
spiritually. (4.28.44 P)
It's power
78. Just as hell metál can turn into gold wben mixed with mercury in a cbemical
process, similarly any conditioned soul can become a Vaisnava by tbe bona fide
process of diksá, or initiation. (4.8.54 P)
79. Just as fire burns up wood and other things to ashes, bhakti-yoga burns away all
dirty and useless material desires. (4.13.9)
80. Just as wben a man is absorbed in a particular thought, be does not beat or see
any external activities, even though they are enacted in bis presence, similarly a
devotee fully absorbed in bhakti does not care what is going on with tbe external
body, being in a state of samádhi. (4.20.11 P)
81. Just as a businessman riding in a motorcar sits in tbe car, supervises its running,
and advises tbe driver, but is still apart from tbe car and is more concerned with bis
business, similarly tbe devotee lives in tbe material body, deals practically with
tbe activities of the body but is unattacbed to it and remains more absorbed in
devotional service. (4.20.12 P)
82. Just as a person who eats can understand tbat bis hunger is satisfied, similarly a
practitioner of bhakti-yoga can directly perceive bis advancement in spiritual
life. (4.21.32 P)
83. Just as wben a river meets tbe sea, tbe river's flow becomes overwbelmed by tbe
tide of the sea, similarly an intelligent devotee plans so many things for tbe
service of tbe Lord tbat bis stagnant material desires become overflooded by tbe
desire to sérve tbe Lord. (4.22.39 P)
84. Just as strong digestive power digests all food, without tbe need for medicine to
aid tbe digestion, similarly tbe fire of devotional service gives all perfect
\\mim:mS!^c
knowledge or detachment from material attractions, without the help of any other
separate endeavours. (4.23.11 P)
85. Just as the maidservants of a queen follow the queen wherever she goes, similarly
material conveniences and liberation come automatically for one engaged in the
service of the spiritual master. (4.28.51 P)
Association of devotees
86. Just as a mad elephant horribly destroys a nicely cultivated garden, similarly an
offender to a Vaisnava can perform any abominable action. (4.2.19 P)
87. Just as tbe sun gives life to many vegetables and flowers or dries up otbers due to
scorching beat, similarly tbe dust of tbc lotus feet of Vaisnavas can cause tbe
greatest good for proper recipients, or the greatest harm for tbe offenders.
(4.4.13 P)
88. Just as a conditioned soul's senses are eager to contact tbe sense objects, similarly
a person should be very eager to receive the saintly person. (4.22.3)
89. Any bousebolder's bousc where tbe devotees are never allowed to come and
where their feet are not washed is like a tree in which all venomous serpents
live. (4.22.11)
90. Just as silver becomes shiny by being polished, similarly tbe heart of a
materialistic person is cleansed of lusty desires by tbe good association of
devotees. (4.22.20 P)
91. Just as a joker's activities simply arouse laugbter due to their funny nature,
similarly a person who tries to repay tbe spiritual master or teacber becomes a
laugbingstock (vinoda-pátram) because it is not possible to repay the debt of the
transcendental message of Krsna. (4.22.47 P)
92. Just as a dog always keeps himself at tbe door of the master and does not allow
any person unfavourable to tbe master to enter, similarly a person sbould engage in
tbe service of a Vaisnava and try to please him in every respect. (4.29.31 P)
93. Just as a businessman is always eager to go to a place where business is
transacted, similarly a devotee is eager to hear from the lips of liberated devotees.
(4.29.39-40 P)
94. Just as tbe sun relieves all fear of tbe darkness of night brought about by thieves
and rogues, a saintly person removes all fear of samsára brought about by
ignorance. (4.31.5)
Qualities of devotees
95. Just as an bonest citizen is faithful to tbe government and does not bribe the
government servants, but it does not mean tbat be disrespects them, similarly a
devotee is faithful in serving the Lord and does not need to worship any demigod,
but it does not mean tbat be disrespects tbe demigods. (4.2.35 P)
96. Just as a bee is always interested in tbe honey in the flower and does not consider
tbe thorns and colours, similarly highly qualified persons accept only the good
qualities of others not considering their had qualities. (4.4.12 P)
97. Just as the waves of a river flow constantly, the great devotees engage in the
Lord's transcendental loving service constantly. (4.9.11)
98. Just as a swan accepts only the milk from a mixture of water and milk, similarly a
paramahamsa accepts only the Supreme Personality of Godhead as his life and
soul, neglecting all external, material things. (4.9.28 P)
99. Just as a tree which is full of fruits and flowers does not stand erect in pride but
instead bends downwards to show submissiveness, similarly great personalities of
power and opulence never become proud. (4.21.5 P)
ypENERAL WiSDOM
100. Just as milk is nice as long as it is not made poisonous by an envious serpent,
similarly material assets (v idyá-tapo-v itta-vapur-vayah-kulaih) are nice, as long
as one is not malicious in nature. (4.3.17 P)
101. Although tigers are very kind to their cubs, it is also known that sometimes they
eat them, similarly malicious persons though kind to their children should not be
trusted, because they are always unsteady. (4.3.18 P)
102. Just as an earthen pot once broken cannot be repaired by any means, similarly tbe
heart or mind once hurt by someone cannot be reinstated easily. (4.8.36 P)
103. Just as medicina! treatment acts upon diseased person and cures bim completely,
similarly good instructions act upon a tbe bewildered person and enlighten bim.
(4.11.31)
104. Just as a child depending on tbe able father is completely satisfied, similarly the
citizens of tbe state being protected by tbe state or the king sbould remain
satisfied in every respect. (4.12.12 P)
105. Just as a blind eye is unbearably painful for a blind person, similarly a son born
without good qualities is unbearably painful to a married coupie. (4.13.44 P)
106. Just as for a person trapped inside a blind well, getting out of it is very difficult,
similarly for an attached bousebolder to get out of tbe material home is very
difficult. (4.13.46 P)
107. Just as wben a fire blazes on both ends of a log, tbe ants in the middle are in a
very dangerous situation, similarly citizens of a kingdom are in a dangerous
mmMmMMMMMMmmmM
position when faced with an irresponsible king on one side and thieves and
rogues on the other. (4.14.8)
108. Just as water kept in a cracked pot leaks out, similarly the spiritual power of the
saintly person diminishes if he neglects the unfortunate people. (4.14.41)
109. Just as a good tree within a garden or forest fills the forest with the fragrance of
its flowers, similarly a good son within a family makes the whole family famous
all over the world. (4.30.12 P)
A B O U T O T H E R PROCESSES
Karma-kánda
110. Just as the honey in a flower lasts only a short while at most while the flower itself
exists, similarly the Vedic promises of better standards of living in tbe higher
planets are futile, being temporary in nature. (4.2.25 P)
111. Just as modern scientists test tbe effectiveness of medicines on animals, similarly
great sages and realized souls tested their reaíization of yajna-mantras by animál
sacrifice. (4.4.6 P)
112. Just as crows deligbt in eating tbe remnants of food which has been thrown into
tbe dustbin, similarly ritualistic performcrs deligbt in enjoying tbe sense objects
which have been rejected by renounced, self-realized souls. (4.4.21 P)
113. Just as tbe modern astronauts who go to tbe moon by force of jet propulsion
have to come down again after exbausting their fuel, similarly followers of
Karma-kánda who get elevated to tbe heavenly planets by force of yajnas and
pious activities also have to return to tbe earthly planet once their pious activities
are exbausted. (4.9.10 P)
114. Just as a departmental tax coUector of a government cannot collect taxes for bis
personal account but can realize them for tbe government, similarly tbe demigods
cannot accept sacrificial offerings for themselves, but they can accept them for tbe
Supreme Personality of Godhead. (4.21.34 P)
115. Just as bees attempt to enjoy tbe honey they have coUected, but they are bitten by
each other and thus they enjoy and suffer at tbe same time, similarly humán beings
collect money from various sources and create large empires, however after these
empires are created, they have to suffer tbe bites of other nations. (4.24.64 P)
116. Just as for tbe pleasure of wearing a gold nose pin or earring, one has to pierce
tbe nose or ear, similarly if one wishes to become a millionaire, be has to work
very hard at every moment. (4.25.9 P)
L ^ | ^ ^ 2 | M | C ^ Í -
4. Analogies
|
117. Just as a government may issue trade licenses in order for its citizens to act in a
certain way, similarly the Vedas contain injunctions that restrain and regulate all
fruitive activities of living entities. (4.26.7 P)
Jnána-kánda
118. Just as there is restriction for a l a w student to not enter a law college unless they
have been graduated from all lower grades, similarly there is restriction for a
student of the Vedas to not study tbe Vedic literatures unless they have acquired
tbe brahminical qualifications. (4.2.13 P)
119. Just as if a person flies in outer space, be can go very high up, but unless be
reacbes a planet be must come down again to the eartís, similarly tbe
impersonalists who reacb tbe pararii padam of the impersonal brabma-jyoti,
unless they enter into tbe Vaikuntha planets, must come down again to rhis
matéria! w o r i d . (4.21.7 P)
120. Just as it is very difficult to stop tbe flow of the river with one's bare hands,
similarly it is very difficult to control the senses with jnána and yoga. (4.22.39)
121. Just as even tbe very expert swimmer cannot possibly survive if attacked by
sharks, similarly so-cal!ed svámis and yogis though they advertise themselves as
competent cannot possibly survive if they fali prey to máyá, represented by a
woman. (4.22.40 P)
Varnásrama
122. Just as a banker keeps tbe property of an owner in their custody and allows bim to
witbdraw at bis will, similarly ksatriyas and vaisyas keep tbe world in their
custody on bebalf of brahmanas and allow them to take from tbis property at their
will. (4.22.46 P)
Appendix
w
•tA*
tv*,
.«^4
1:^1
I
iM
\%\\
I
\C^A
COMING SOON...
OUR PUBLICATIONS
í
What is special: the clarity of both the text
and its graphic presentation, enabling a fuU
and penetrating comprehension of the
Bhagavatam's structure and profundity.
- H H DEVAMRITA SWAMI
I pray that each reader may enter deeper and
deeper into the knowledge and devotional love
(Bhakti ras) of the essence of all Vedas Srimad Bhagavatam.
- H H RADHANATH SWAMI
Bhagavata Subodhini is a praiseworthy project
for deepening our appreciation of the
Bhagavatam, particularly from the insight of
Srila Visvanatha Cakravarti.
- H H BHANU SWAMI
Study guides such as the present publication ara
to be enthusiatically welcomed by students of
the text. Such volumes will be most useful for
dasses and workshops.
- Prof. PAUL SHERBOW, Rutgers University
I found Bhagavata Subodhini very interesting
and useful, for it presents the contents of
Bhagavatam in a systematic and lucid manner.
This book is like a Bhagavatam digest.
- H H B H A K T I PURUSHOTTAMA SWAMI
It has increased my appetite for Bhagavatam
study and gain great spiritual advantage. Thanks
to Bhaktivedanta Vidyapitha for their dedicated
efforts in making Srila Prabhupada's master
piece work more easy and accessible for all.
- HG RADHESHYAM DAS
Drawing strength from the Bhaktivedanta
Purports and Bhagavad commentaries by Srila
Visvanatha Cakravarti Thakura, Bhagavata
Subodhini is a great tool for an in-depth,
systematic and scrutinising study of Srimad
Bhagavatam.
- H H LOKANATHA SWAMI
www.vidyapitha.in
www.tulsibooks.com