Canto
4
Chapter 22: Prithu Mahârâja's Meeting with the Four Kumâras
(1) Maitreya said: 'As the citizens were thus praying to the high and mighty King Prithu, there arrived four sages as bright as the sun. (2) But as the masters of yogic perfection were coming down from the ethereal, could the king and his associates recognize them [as the four Kumâras] by their glaring effulgence of an all-embracing sinlessness. (3) With him seeing the so very desired life of peaceful conduct, jumped King Prithu with his followers to their feet like they were souls ruled by their senses under the influence of the modes of nature. (4) After they [the sages] accepted that [reverence] and had taken their places, bowed he down, humble by the highly civilized of their full glory, and was he of worship as prescribed with all that belongs to it. (5) The water from the washing of their feet he sprinkled on the tuft of his hair and thus he behaved like men of respect are supposed to behave.(6) The brothers elder than S'iva [see 3.12: 4-7], seated on the golden throne, were like fire on the altar and pleased with them, he respectfully and with restraint addressed them. (7) Prithu said: 'What have I done that makes the grace possible of the audience of you, fortune in person; an encounter that even for the greatest yogis is difficult to achieve. (8) He with whom the ones of learning [the brahmins and the vaishnavas] are pleased, can achieve whatever that is difficult to achieve in this world or the hereafter as well as the all auspicious Lord S'iva and Lord Vishnu coming along with it. (9) Although you are traveling all the worlds, can the people not see you, as much as they can't see the All-knowing witness residing within everyone, nor as even can the ones causal to the creation [S'iva and Brahmâ, compare 1.1: 1]. (10) Even not so very rich, are they, who are attached to family life, glorious, whose house, its master, servants and land with water and a place to sit are certain of the exalted of saintly persons. (11) But a tree with venomous serpents are no doubt those houses abundant with all wealth, that are without the water that washed from the feet of the great saints. (12) I welcome you, o best of the twice-born; with great faith you are steady in your vows as people after liberation behaving like boys too. (13) O masters, is it, for persons fallen into this material existence with the illness of living after their senses, possible to find by themselves any good fortune? (14) As for you, always in spiritual bliss, there is no need to question your good fortune as to that there is no inauspiciousness or mental concoction. (15) Therefore would I, fully convinced that you are our friend in our suffering the pangs of matter, like to know by which means directly the Ultimate Reality in this material world can be achieved. (16) Always wishing to elevate the living beings, being clear about the goal of life of the transcendentalists, is the Supreme Lord, the Unborn One, just to show mercy, for His own sake traveling the world embodied by the perfected ones.'
(17) Maitreya said: 'Hearing that very substantial, appropriate, concise and sweet conclusion of Prithu replied the Kumâra, the celibate one, smiling, as follows. (18) Sanat-kumâra said: 'How holy your question is, my dear King! From you, with your desiring the good for all and being so well-learned, there is nevertheless this questioning; it proves that your intelligence roots in that of the saintly. (19) An association of devotees in which there is discussion, questioning and answering is no doubt conclusive for both the parties, and real happiness for all will expand from it. (20) Evidently, o King, you are attached to the high glory of the Lord His lotus feet; difficult as that is, it, in an unflinching practice, washes away the dirt of lusty passion from the core of the heart. (21) For the ultimate welfare of human society, one can only arrive perfectly at a positive conclusion by the full consideration of the cause, described in the scriptures, of detachment from the bodily concept of life and a strong attachment to the Supreme Soul that is above the modes. (22) One does that with faith and devotion as a dutiful devotee, by discussion and inquiry, being spiritual and united in understanding, with respect for the Lord of Yoga and in regular attendance hearing the stories of the pious. (23) Reluctant to the company of the rich and the ones after sense gratification and of a likewise attitude to the acquiring of goods approved by them, one gets rid of the bad taste of the happiness that goes without drinking the nectar of the qualities of the Self of the Supreme Personality. (24) With nonviolence [as a vegetarian], following in the footsteps of the teachers of example, by remembering the Lord of Liberation, by testifying of His activities, by the nectar of following the principles without a material motive [yama] and by practicing according precept [niyama] will one be so, without offenses, living a simple life in tolerance of the duality. (25) Having the discussions, relating to the transcendental qualities of the Lord, constantly in one's ear, one increases with devotion no doubt in consciousness to be uncontaminated in the world that is opposed to spiritual understanding, as then, in the Spirit of Transcendence, it should be easy to be of the attraction. (26) When the person after the ones of example is fixed in attachment to the Spiritual, will by the force of the detachment and knowledge the impotence of the heart [characterized by the five kles'a's or hindrances: ignorance, egoism, attachment, dislike and death-fear], within the cover of the individual soul that consists of the five elements, be burned, like fire does to its own fuel. (27) With what burnt before one's eyes, being freed from all the qualities of matter, there is no certainty any longer about what would be the inner action of the Supersoul or the outer action of the self; for such a person that difference is finished like it is with waking up from a dream. (28) As long as the person, who as a soul is as well of sense gratification as of the transcendental, is of intentions, sees he himself no doubt placed before a mind full of designations, but without them such is not the case. (29) From the divine cause that is reflected everywhere in the waters and all else, there is to the [original] person no reason to see himself as being different from others. (30) Because the mind is agitated by always following the senses that are attracted by the sense-objects, is the consciousness of the intelligence easily lost, like rush covering the water of a lake. (31) Learned scholars in consideration of the soul pose that in the destructive choking of the remembrance and the constant mindfulness, the consciousness is bereft of real knowledge, so that what is of the soul is destroyed. (32) To this interest of the living beings in this world there is no greater obstruction for the soul its own interest than the obstruction of deeming other matters to be of a greater importance. (33) Constantly thinking for the sake of riches and sense-gratification is destructive to the four virtues of human society; from all that being bereft of the knowledge and devotional service, one falls into the inertia of matter. (34) Persons who want to cross over that ocean quickly, should not at any time act to that which belongs to the association of ignorance, as that is very much the stumbling block for the justice, economic development, pleasure and salvation [dharma, artha, kâma, moksha; the purushârthas]. (35) Seeing it this way is for that matter for sure liberation likely to be there as the most important one, as in the interest of the other three paths one regularly finds oneself caught in the finite of things and in fear. (36) All those ideas of a higher or lower status of life follow the interaction of the material modes; never is there of that, what is destroyed by the blessings of the Lord, any security. (37) Therefore, o best of kings, try to understand that, unto Him the Supreme Lord, who by controlling as the knower of the field, within the heart everywhere manifests Himself as shining in every hair follicle, I am someone who, of all those who moving or nonmoving are covered by a body with senses and a life-air, exists by the consideration of self-realization. (38) Surrender yourself unto Him, who manifests as the truth within the untruth, the root cause; by the deliberate consideration is one freed from the illusions of the intelligence that wonders whether it deals with a rope or a snake and is one situated in the eternal liberation of the uncontaminated, pure truth of the spiritual that is transcendental to the impurities of fruitive actions. (39) Be of devotion like the devotees; unto Him, Vâsudeva, who is worthy to take shelter of and whose lotus toes give the enjoyment, is by devotional service the hard knot of karmic desire uprooted, while that is never so with people devoid of that respect, however hard they try to stop the waves of sense-enjoyment. (40) Great is the hardship of the non-devotees in this material ocean with the sharks of the six senses; because they only with great difficulty can cross it over, you should therefore make the lotus feet of the Supreme Personality of Godhead your boat for passing that unconquerable expanse.'
(41) Maitreya said: 'He, the king, thus by the son of Brahmâ, the Kumâra so well versed in spiritual knowledge, in full being shown what the realization of soul all meant, spoke to them.' (42) The king said: 'To what the Lord, from His causeless mercy so compassionate with the ones in distress, said He would do, have you all, to confirm that, o brahmins, o powerful ones, arrived over here. (43) As also you did what could be expected from the most compassionate representatives of the Lord, is everything I from my part have to offer, the remnants of the offerings to the saints! What, by all goodness, shall I give? (44) My life, wife [or wealth] and children, o brahmins, my home with everything belonging to it, my kingdom, power, land and treasury, I thus all offer to you. (45) The post as the commander in chief and ruler over the kingdom, the scepter of authority and the complete dominion over the planet are no doubt only deserved by those who know the purport of the Vedas. (46) By the mercy of the brahmins their own delight, clothing, and giving in charity do the other divisions of society headed by the kshatriyas [the ones of rule], no doubt eat their food. (47) There is no one who, but by their own actions of offering water with cupped hands, in all of eternity is able to requite them for the unlimited mercy of such a kind of progress of relating to the Supreme Lord in the complete understanding of the spiritual realization that is conclusively established by vedic evidence.'
(48) Maitreya said: 'After they, the masters of selfrealization, had praised the character of the original king who had worshiped them, rose they, before the eyes of all the people, to the sky. (49) The son of Vena, of the great personalities the leader, regarded himself, to the teachings absorbed in the fulfillment of the soul, as someone who had achieved what he longed for. (50) Acting on behalf of the Absolute truth did he as good as possible, according the time, place, circumstances and the capacity, whatever his means would alow. (51) In the Absolute Truth giving up on the fruits, he, uncontaminated in his activities and fully dedicated to the One Superintendent, always thought of the Supersoul transcendental to material nature. (52) Even though he lived at home was he, just as the sun isn't of any self-consideration, never absorbed by all the opulence of the vast empire as an attraction for the pleasure of his senses. (53) Thus by always doing everything in the yoga of devotion begot he five sons in his wife Arci, the way he wanted it. (54) With them named Vijitâs'va, Dhûmrakes'a, Haryaksha, Dravina and Vrika, managed Prithu as a single man to incorporate all qualities of all the local deities. (55) For the protection of the created world pleased he, in his own surrender to the Infallible One, constantly the citizens with the qualities of his gentle-minded words and activities. (56) The king thus became as celebrated as the King of the Moon while he, at the other hand, was like the Sungod in distributing, exacting and ruling over the world its wealth. (57) In his might he was as unconquerable as fire, as insuperable as the King of Heaven, as tolerant as the earth itself and alike heaven in fulfilling all desires of human society. (58) Like the rain pouring as much as one could wish for he used to please, like the sea was he as unfathomable and like the King of the hills [mount Meru] was he in taking his position. (59) Like the King of Justice [Yamarâja] he was in his educating, in opulence he was like the Himalayas [for their minerals and jewels], like Kuvera he was in his keeping of the wealth and like Varuna [of the waters] he was in secrecy. (60) Like the all-embracing wind he was in his physical strength of courage and power and like the divine of the most powerful Rudra was he unforbidding. (61) In his beauty he was as Cupid, in his thoughtfulness was he like the king of the animals, the lion, in his affection he was alike Svâyambhuva Manu and in matters of controlling the people he resembled the Unborn Lord, Brahmâ. (62) Spiritual matters he understood like Brihaspati, in his personal self-control he was alike the Supreme Personality, in devotion to the cows, the spiritual master and the brahmins he was as the Vaishnavas, the followers of Vishnu, in his shyness he was the most gentle one and in matters of philanthropy was he as for himself. (63) The general public loudly declared all over the three worlds - and it was sure that all who were of the truth as well as the women from everywhere came to hear about it - that his reputation stood as high as that of Râmacandra [the Vishnu-avatâra].
Source texts:
Prithu Mahârâja's Meeting with the Four Kumâras
Maitreya said: 'As the citizens were thus praying to the high and mighty King Prithu, there arrived four sages as bright as the sun.The great sage Maitreya said: While the citizens were thus praying to the most powerful King Prithu, the four Kumâras, who were as bright as the sun, arrived on the spot. (Vedabase)
But as the masters of yogic perfection were coming down from the ethereal, could the king and his associates recognize them [as the four Kumâras] by their glaring effulgence of an all-embracing sinlessness.
Seeing the glowing effulgence of the four Kumâras, the masters of all mystic Power, the King and his associates could recognize them as they descended from the sky. (Vedabase)
With him seeing the so very desired life of peaceful conduct, jumped King Prithu with his followers to their feet like they were souls ruled by their senses under the influence of the modes of nature.
Seeing the four Kumâras, Prithu Mahârâja was greatly anxious to receive them. Therefore the King, with all his officers, very hastily got up, as anxiously as a conditioned soul whose senses are immediately attracted by the modes of material nature. (Vedabase)
After they [the sages] accepted that [reverence] and had taken their places, bowed he down, humble by the highly civilized of their full glory, and was he of worship as prescribed with all that belongs to it.
When the great sages accepted their reception, according to the instructions of the s'âstras, and finally took their seats offered by the King, the King, influenced by the glories of the sages, immediately bowed down. Thus he worshiped the four Kumâras. (Vedabase)
The water from the washing of their feet he sprinkled on the tuft of his hair and thus he behaved like men of respect are supposed to behave.
After this, the King took the water which had washed the lotus feet of the Kumâras and sprinkled it over his hair. By such respectful actions, the King, as an exemplary personality, showed how to receive a spiritually advanced personality. (Vedabase)
The brothers elder than S'iva [see 3.12: 4-7], seated on the golden throne, were like fire on the altar and pleased with them, he respectfully and with restraint addressed them.
The four great sages were elder to Lord S'iva, and when they were seated on the golden throne, they appeared just like fire blazing on an altar. Mahârâja Prithu, out of his great gentleness and respect for them, began to speak with great restraint as follows. (Vedabase)
Prithu said: 'What have I done that makes the grace possible of the audience of you, fortune in person; an encounter that even for the greatest yogis is difficult to achieve.
King Prithu spoke: My dear great sages, auspiciousness personified, it is very difficult for even the mystic yogis to see you. Indeed, you are very rarely seen. I do not know what kind of pious activity I performed for you to grace me by appearing before me without difficulty. (Vedabase)
He with whom the ones of learning [the brahmins and the vaishnavas] are pleased, can achieve whatever that is difficult to achieve in this world or the hereafter as well as the all auspicious Lord S'iva and Lord Vishnu coming along with it.
Any person upon whom the brâhmanas and Vaishnavas are pleased can achieve anything which is very rare to obtain in this world as well as after death. Not only that, but one also receives the favor of the auspicious Lord S'iva and Lord Vishnu, who accompany the brâhmanas and Vaishnavas. (Vedabase)
Although you are traveling all the worlds, can the people not see you, as much as they can't see the All-knowing witness residing within everyone, nor as even can the ones causal to the creation [S'iva and Brahmâ, compare 1.1: 1].
Prithu Mahârâja continued: Although you are traveling in all planetary systems, people cannot know you, just as they cannot know the Supersoul, although He is within everyone's heart as the witness of everything. Even Lord Brahmâ and Lord S'iva cannot understand the Supersoul. (Vedabase)
Even not so very rich, are they, who are attached to family life, glorious, whose house, its master, servants and land with water and a place to sit are certain of the exalted of saintly persons.
A person who is not very rich and is attached to family life becomes highly glorified when saintly persons are present in his home. The master and servants who are engaged in offering the exalted visitors water, a sitting place and paraphernalia for reception are glorified, and the home itself is also glorified. (Vedabase)
But a tree with venomous serpents are no doubt those houses abundant with all wealth, that are without the water that washed from the feet of the great saints.
On the contrary, even though full of all opulence and material prosperity, any householder's house where the devotees of the Lord are never allowed to come in, and where there is no water for washing their feet, is to be considered a tree in which all venomous serpents live. (Vedabase)
I welcome you, o best of the twice-born; with great faith you are steady in your vows as people after liberation behaving like boys too.
Mahârâja Prithu offered his welcome to the four Kumâras, addressing them as the best of the brâhmanas. He welcomed them, saying: From the beginning of your birth you strictly observed the vows of celibacy, and although you are experienced in the path of liberation, you are keeping yourselves just like small children. (Vedabase)
O masters, is it, for persons fallen into this material existence with the illness of living after their senses, possible to find by themselves any good fortune?
Prithu Mahârâja inquired from the sages about persons entangled in this dangerous material existence because of their previous actions; could such persons, whose only aim is sense gratification, be blessed with any good fortune? (Vedabase)
As for you, always in spiritual bliss, there is no need to question your good fortune as to that there is no inauspiciousness or mental concoction.
Prithu Mahârâja continued: My dear sirs, there is no need to ask about your good and bad fortune because you are always absorbed in spiritual bliss. The mental concoction of the auspicious and inauspicious does not exist in you. (Vedabase)
Therefore would I, fully convinced that you are our friend in our suffering the pangs of matter, like to know by which means directly the Ultimate Reality in this material world can be achieved.
I am completely assured that personalities like you are the only friends for persons who are blazing in the fire of material existence. I therefore ask you how in this material world we can very soon achieve the ultimate goal of life. (Vedabase)
Always wishing to elevate the living beings, being clear about the goal of life of the transcendentalists, is the Supreme Lord, the Unborn One, just to show mercy, for His own sake traveling the world embodied by the perfected ones.'
The Supreme Personality of Godhead is always anxious to elevate the living entities, who are His parts and parcels, and for their special benefit, the Lord travels all over the world in the form of self-realized persons like you. (Vedabase)
Maitreya said: 'Hearing that very substantial, appropriate, concise and sweet conclusion of Prithu replied the Kumâra, the celibate one, smiling, as follows.
The great sage Maitreya continued: Thus Sanat-kumâra, the best of the celibates, after hearing the speech of Prithu Mahârâja, which was meaningful, appropriate, full of precise words and very sweet to hear, smiled with full satisfaction and began to speak as follows. (Vedabase)
Sanat-kumâra said: 'How holy your question is, my dear King! From you, with your desiring the good for all and being so well-learned, there is nevertheless this questioning; it proves that your intelligence roots in that of the saintly.
Sanat-kumâra said: My dear King Prithu, I am very nicely questioned by you. Such questions are beneficial for all living entities, especially because they are raised by you, who are always thinking of the good of others. Although you know everything, you ask such questions because that is the behavior of saintly persons. Such intelligence is befitting your position. (Vedabase)Text 19:
An association of devotees in which there is discussion, questioning and answering is no doubt conclusive for both the parties, and real happiness for all will expand from it.
When there is a congregation of devotees, their discussions, questions and answers become conclusive to both the speaker and the audience. Thus such a meeting is beneficial for everyone's real happiness. (Vedabase)
Evidently, o King, you are attached to the high glory of the Lord His lotus feet; difficult as that is, it, in an unflinching practice, washes away the dirt of lusty passion from the core of the heart.
Sanat-kumâra continued: My dear King, you already have an inclination to glorify the lotus feet of the Supreme Personality of Godhead. Such attachment is very difficult to achieve, but when one has attained such unflinching faith in the Lord, it automatically cleanses lusty desires from the core of the heart. (Vedabase)
For the ultimate welfare of human society, one can only arrive perfectly at a positive conclusion by the full consideration of the cause, described in the scriptures, of detachment from the bodily concept of life and a strong attachment to the Supreme Soul that is above the modes.
It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature. (Vedabase)
One does that with faith and devotion as a dutiful devotee, by discussion and inquiry, being spiritual and united in understanding, with respect for the Lord of Yoga and in regular attendance hearing the stories of the pious.
Attachment for the Supreme can be increased by practicing devotional service, inquiring about the Supreme Personality of Godhead, applying bhakti-yoga in life, worshiping the Yoges'vara, the Supreme Personality of Godhead, and by hearing and chanting about the glories of the Supreme Personality of Godhead. These actions are pious in themselves. (Vedabase)
Reluctant to the company of the rich and the ones after sense gratification and of a likewise attitude to the acquiring of goods approved by them, one gets rid of the bad taste of the happiness that goes without drinking the nectar of the qualities of the Self of the Supreme Personality.
One has to make progress in spiritual life by not associating with persons who are simply interested in sense gratification and making money. Not only such persons, but one who associates with such persons should be avoided. One should mold his life in such a way that he cannot live in peace without drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari. One can be thus elevated by being disgusted with the taste for sense enjoyment. (Vedabase)
With nonviolence [as a vegetarian], following in the footsteps of the teachers of example, by remembering the Lord of Liberation, by testifying of His activities, by the nectar of following the principles without a material motive [yama] and by practicing according precept [niyama] will one be so, without offenses, living a simple life in tolerance of the duality.
A candidate for spiritual advancement must be nonviolent, must follow in the footsteps of great acaryas, must always remember the nectar of the pastimes of the Supreme Personality of Godhead, must follow the regulative principles without material desire and, while following the regulative principles, should not blaspheme others. A devotee should lead a very simple life and not be disturbed by the duality of opposing elements. He should learn to tolerate them. (Vedabase)
Having the discussions, relating to the transcendental qualities of the Lord, constantly in one's ear, one increases with devotion no doubt in consciousness to be uncontaminated in the world that is opposed to spiritual understanding, as then, in the Spirit of Transcendence, it should be easy to be of the attraction.
The devotee should gradually increase the culture of devotional service by constant hearing of the transcendental qualities of the Supreme Personality of Godhead. These pastimes are like ornamental decorations on the ears of devotees. By rendering devotional service and transcending the material qualities, one can easily be fixed in transcendence in the Supreme Personality of Godhead. (Vedabase)
When the person after the ones of example is fixed in attachment to the Spiritual, will by the force of the detachment and knowledge the impotence of the heart [characterized by the five kles'a's or hindrances: ignorance, egoism, attachment, dislike and death-fear], within the cover of the individual soul that consists of the five elements, be burned, like fire does to its own fuel.
Upon becoming fixed in his attachment to the Supreme Personality of Godhead by the grace of the spiritual master and by awakening knowledge and detachment, the living entity, situated within the heart of the body and covered by the five elements, burns up his material surroundings exactly as fire, arising from wood, burns the wood itself. (Vedabase)
With what burnt before one's eyes, being freed from all the qualities of matter, there is no certainty any longer about what would be the inner action of the Supersoul or the outer action of the self; for such a person that difference is finished like it is with waking up from a dream.
When a person becomes devoid of all material desires and liberated from all material qualities, he transcends distinctions between actions executed externally and internally. At that time the difference between the soul and the Supersoul, which was existing before self-realization, is annihilated. When a dream is over, there is no longer a distinction between the dream and the dreamer. (Vedabase)
As long as the person, who as a soul is as well of sense gratification as of the transcendental, is of intentions, sees he himself no doubt placed before a mind full of designations, but without them such is not the case.
When the soul exists for sense gratification, he creates different desires, and for that reason he becomes subjected to designations. But when one is in the transcendental position, he is no longer interested in anything except fulfilling the desires of the Lord.
From the divine cause that is reflected everywhere in the waters and all else, there is to the [original] person no reason to see himself as being different from others.
Only because of different causes does a person see a difference between himself and others, just as one sees the reflection of a body appearing differently manifested on water, on oil or in a mirror. (Vedabase)
Because the mind is agitated by always following the senses that are attracted by the sense-objects, is the consciousness of the intelligence easily lost, like rush covering the water of a lake.
When one's mind and senses are attracted to sense objects for enjoyment, the mind becomes agitated. As a result of continually thinking of sense objects, one's real consciousness almost becomes lost, like the water in a lake that is gradually sucked up by the big grass straws on its bank. (Vedabase)
Learned scholars in consideration of the soul pose that in the destructive choking of the remembrance and the constant mindfulness, the consciousness is bereft of real knowledge, so that what is of the soul is destroyed.
When one deviates from his original consciousness, he loses the capacity to remember his previous position or recognize his present one. When remembrance is lost, all knowledge acquired is based on a false foundation. When this occurs, learned scholars consider that the soul is lost. (Vedabase)
To this interest of the living beings in this world there is no greater obstruction for the soul its own interest than the obstruction of deeming other matters to be of a greater importance.
There is no stronger obstruction to one's self-interest than thinking other subject matters to be more pleasing than one's self-realization. (Vedabase)
Constantly thinking for the sake of riches and sense-gratification is destructive to the four virtues of human society; from all that being bereft of the knowledge and devotional service, one falls into the inertia of matter.
For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone's interests. When one becomes devoid of knowledge and devotional service, he enters into species of life like those of trees and stones. (Vedabase)
Persons who want to cross over that ocean quickly, should not at any time act to that which belongs to the association of ignorance, as that is very much the stumbling block for the justice, economic development, pleasure and salvation [dharma, artha, kâma, moksha; the purushârthas].
Those who strongly desire to cross the ocean of nescience must not associate with the modes of ignorance, for hedonistic activities are the greatest obstructions to realization of religious principles, economic development, regulated sense gratification and, at last, liberation. (Vedabase)
Seeing it this way is for that matter for sure liberation likely to be there as the most important one, as in the interest of the other three paths one regularly finds oneself caught in the finite of things and in fear.
Out of the four principles--namely religion, economic development, sense gratification and liberation--liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature--death. (Vedabase)
All those ideas of a higher or lower status of life follow the interaction of the material modes; never is there of that, what is destroyed by the blessings of the Lord, any security.
We accept as blessings different states of higher life, distinguishing them from lower states of life, but we should know that such distinctions exist only in relation to the interchange of the modes of material nature. Actually these states of life have no permanent existence, for all of them will be destroyed by the supreme controller. (Vedabase)
Therefore, o best of kings, try to understand that, unto Him the Supreme Lord, who by controlling as the knower of the field, within the heart everywhere manifests Himself as shining in every hair follicle, I am someone who, of all those who moving or nonmoving are covered by a body with senses and a life-air, exists by the consideration of self-realization.
Sanat-kumâra advised the King: Therefore, my dear King Prithu, try to understand the Supreme Personality of Godhead, who is living within everyone's heart along with the individual soul, in each and every body, either moving or not moving. The individual souls are fully covered by the gross material body and subtle body made of the life air and intelligence. (Vedabase)
Surrender yourself unto Him, who manifests as the truth within the untruth, the root cause; by the deliberate consideration is one freed from the illusions of the intelligence that wonders whether it deals with a rope or a snake and is one situated in the eternal liberation of the uncontaminated, pure truth of the spiritual that is transcendental to the impurities of fruitive actions.
The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramâtmâ is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender. (Vedabase)
Be of devotion like the devotees; unto Him, Vâsudeva, who is worthy to take shelter of and whose lotus toes give the enjoyment, is by devotional service the hard knot of karmic desire uprooted, while that is never so with people devoid of that respect, however hard they try to stop the waves of sense-enjoyment.
The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees--the jñânîs and yogis--although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krishna, the son of Vasudeva. (Vedabase)
Great is the hardship of the non-devotees in this material ocean with the sharks of the six senses; because they only with great difficulty can cross it over, you should therefore make the lotus feet of the Supreme Personality of Godhead your boat for passing that unconquerable expanse.'
The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are nondevotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers. (Vedabase)
Maitreya said: 'He, the king, thus by the son of Brahmâ, the Kumâra so well versed in spiritual knowledge, in full being shown what the realization of soul all meant, spoke to them.'
The great sage Maitreya continued: Being thus enlightened in complete spiritual knowledge by the son of Brahmâ--one of the Kumâras, who was complete in spiritual knowledge--the King worshiped them in the following words. (Vedabase)
The king said: 'To what the Lord, from His causeless mercy so compassionate with the ones in distress, said He would do, have you all, to confirm that, o brahmins, o powerful ones, arrived over here.
The King said: O brâhmana, O powerful one, formerly Lord Vishnu showed me His causeless mercy, indicating that you would come to my house, and to confirm that blessing, you have all come. (Vedabase)
As also you did what could be expected from the most compassionate representatives of the Lord, is everything I from my part have to offer, the remnants of the offerings to the saints! What, by all goodness, shall I give?
My dear brâhmana, you have carried out the order thoroughly because you are also as compassionate as the Lord. It is my duty, therefore, to offer you something, but all I possess are but remnants of food taken by great saintly persons. What shall I give? (Vedabase)
My life, wife [or wealth] and children, o brahmins, my home with everything belonging to it, my kingdom, power, land and treasury, I thus all offer to you.
The King continued: Therefore, my dear brâhmanas, my life, wife, children, home, furniture and household paraphernalia, my kingdom, strength, land and especially my treasury are all offered unto you. (Vedabase)
The post as the commander in chief and ruler over the kingdom, the scepter of authority and the complete dominion over the planet are no doubt only deserved by those who know the purport of the Vedas.
Since only a person who is completely educated according to the principles of Vedic knowledge deserves to be commander-in-chief, ruler of the state, the first to chastise and the proprietor of the whole planet, Prithu Mahârâja offered everything to the Kumâras. (Vedabase)
By the mercy of the brahmins their own delight, clothing, and giving in charity do the other divisions of society headed by the kshatriyas [the ones of rule], no doubt eat their food.
The kshatriyas, vais'yas and s'ûdras eat their food by virtue of the brâhmanas' mercy. It is the brâhmanas who enjoy their own property, clothe themselves with their own property and give charity with their own property. (Vedabase)
There is no one who, but by their own actions of offering water with cupped hands, in all of eternity is able to requite them for the unlimited mercy of such a kind of progress of relating to the Supreme Lord in the complete understanding of the spiritual realization that is conclusively established by vedic evidence.'
Prithu Mahârâja continued: How can such persons, who have rendered unlimited service by explaining the path of self-realization 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 folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy. (Vedabase)
Maitreya said: 'After they, the masters of selfrealization, had praised the character of the original king who had worshiped them, rose they, before the eyes of all the people, to the sky.
The great sage Maitreya continued: Being thus worshiped by Mahârâja Prithu, the four Kumâras, who were masters of devotional service, became very pleased. Indeed, they appeared in the sky and praised the character of the King, and everyone observed them. (Vedabase)
The son of Vena, of the great personalities the leader, regarded himself, to the teachings absorbed in the fulfillment of the soul, as someone who had achieved what he longed for.
Amongst great personalities, Mahârâja Prithu was the chief by virtue of his fixed position in relation to spiritual enlightenment. He remained satisfied as one who has achieved all success in spiritual understanding. (Vedabase)
Acting on behalf of the Absolute truth did he as good as possible, according the time, place, circumstances and the capacity, whatever his means would alow.
Being self-satisfied, Mahârâja Prithu executed his duties as perfectly as possible according to the time and his situation, strength and financial position. His only aim in all his activities was to satisfy the Absolute Truth. In this way, he duly acted. (Vedabase)
In the Absolute Truth giving up on the fruits, he, uncontaminated in his activities and fully dedicated to the One Superintendent, always thought of the Supersoul transcendental to material nature.
Mahârâja Prithu completely dedicated himself to be an eternal servant of the Supreme Personality of Godhead, transcendental to material nature. Consequently all the fruits of his activities were dedicated to the Lord, and he always thought of himself as the servant of the Supreme Personality of Godhead, who is the proprietor of everything. (Vedabase)
Even though he lived at home was he, just as the sun isn't of any self-consideration, never absorbed by all the opulence of the vast empire as an attraction for the pleasure of his senses.
Mahârâja Prithu, who was very opulent due to the prosperity of his entire empire, remained at home as a householder. Since he was never inclined to utilize his opulences for the gratification of his senses, he remained unattached, exactly like the sun, which is unaffected in all circumstances. (Vedabase)
Thus by always doing everything in the yoga of devotion begot he five sons in his wife Arci, the way he wanted it.
Being situated in the liberated position of devotional service, Prithu Mahârâja not only performed all fruitive activities but also begot five sons by his wife, Arci. Indeed, all his sons were begotten according to his own desire. (Vedabase)
With them named Vijitâs'va, Dhûmrakes'a, Haryaksha, Dravina and Vrika, managed Prithu as a single man to incorporate all qualities of all the local deities.
After begetting five sons, named Vijitâs'va, Dhumrakes'a, Haryaksha, Dravina and Vrika, Prithu Mahârâja continued to rule the planet. He accepted all the qualities of the deities who governed all other planets. (Vedabase)
For the protection of the created world pleased he, in his own surrender to the Infallible One, constantly the citizens with the qualities of his gentle-minded words and activities.
Since Mahârâja Prithu was a perfect devotee of the Supreme Personality of Godhead, he wanted to protect the Lord's creation by pleasing the various citizens according to their various desires. Therefore Prithu Mahârâja used to please them in all respects by his words, mentality, works and gentle behavior. (Vedabase)
The king thus became as celebrated as the King of the Moon while he, at the other hand, was like the Sungod in distributing, exacting and ruling over the world its wealth.
Mahârâja Prithu became as celebrated a king as Soma-râja, the king of the moon. He was also powerful and exacting, just like the sun-god, who distributes heat and light and at the same time exacts all the planetary waters. (Vedabase)
In his might he was as unconquerable as fire, as insuperable as the King of Heaven, as tolerant as the earth itself and alike heaven in fulfilling all desires of human society.
Mahârâja Prithu was so strong and powerful that no one could disobey his orders any more than one could conquer fire itself. He was so strong that he was compared to Indra, the King of heaven, whose power is insuperable. On the other hand, Mahârâja Prithu was also as tolerant as the earth, and in fulfilling various desires of human society, he was like heaven itself. (Vedabase)
Like the rain pouring as much as one could wish for he used to please, like the sea was he as unfathomable and like the King of the hills [mount Meru] he was in taking his position.
Just as rainfall satisfies everyone's desires, Mahârâja Prithu used to satisfy everyone. He was like the sea in that no one could understand his depths, and he was like Meru, the king of hills, in the fixity of his purpose. (Vedabase)
Like the King of Justice [Yamarâja] he was in his educating, in opulence he was like the Himalayas [for their minerals and jewels], like Kuvera he was in his keeping of the wealth and like Varuna [of the waters] he was in secrecy.
Mahârâja Prithu's intelligence and education were exactly like that of Yamarâja, the superintendent of death. His opulence was comparable to the Himalaya Mountains, where all valuable jewels and metals are stocked. He possessed great riches like Kuvera, the treasurer of the heavenly planets, and no one could reveal his secrets, for they were like the demigod Varuna. (Vedabase)
Like the all-embracing wind he was in his physical strength of courage and power and like the divine of the most powerful Rudra was he unforbidding.
In his bodily strength and in the strength of his senses, Mahârâja Prithu was as strong as the wind, which can go anywhere and everywhere. As far as his intolerance was concerned, he was just like the all-powerful Rudra expansion of Lord S'iva, or Sadâs'iva. (Vedabase)
In his beauty he was as Cupid, in his thoughtfulness was he like the king of the animals, the lion, in his affection he was alike Svâyambhuva Manu and in matters of controlling the people he resembled the Unborn Lord, Brahmâ.
In his bodily beauty he was just like Cupid, and in his thoughtfulness he was like a lion. In his affection he was just like Svâyambhuva Manu, and in his ability to control he was like Lord Brahmâ. (Vedabase)
Spiritual matters he understood like Brihaspati, in his personal self-control he was alike the Supreme Personality, in devotion to the cows, the spiritual master and the brahmins he was as the Vaishnavas, the followers of Vishnu, in his shyness he was the most gentle one and in matters of philanthropy as for himself.
In his personal behavior, Prithu Mahârâja exhibited all good qualities, and in spiritual knowledge he was exactly like Brihaspati. In self-control he was like the Supreme Personality of Godhead Himself. As far as his devotional service was concerned, he was a great follower of devotees who were attached to cow protection and the rendering of all service to the spiritual master and the brâhmanas. He was perfect in his shyness and in his gentle behavior, and when he engaged in some philanthropic activity, he worked as if he were working for his own personal self. (Vedabase)
The general public loudly declared all over the three worlds - and it was sure that all who were of the truth as well as the women from everywhere came to hear about it - that his reputation stood as high as that of Râmacandra [the Vishnu-avatâra].
Throughout the whole universe--in the higher, lower and middle planetary systems--Prithu Mahârâja's reputation was loudly declared, and all ladies and saintly persons heard his glories, which were as sweet as the glories of Lord Râmacandra. (Vedabase)
For
this original translation a one-volume printed copy
has been used with an extensive commentary.
ISBN: o-91277-27-7
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