Chapter Twelve

                 Dhruva Maharaja Goes Back to Godhead

 

                                TEXT 1

 

                                 TEXT

 

                            maitreya uvaca

                dhruvam nivrttam pratibuddhya vaisasad

                  apeta-manyum bhagavan dhanesvarah

                  tatragatas carana-yaksa-kinnaraih

                   samstuyamano nyavadat krtanjalim

 

                               SYNONYMS

 

   maitreyah uvaca--Maitreya said; dhruvam--Dhruva Maharaja; nivrttam--ceased; pratibuddhya--having learned; vaisasat--from killing; apeta--subsided; manyum--anger; bhagavan--Kuvera; dhana-isvarah--master of the treasury; tatra--there; agatah--appeared; carana--by the Caranas; yaksa--Yaksas; kinnaraih--and by the Kinnaras; samstuyamanah--being worshiped; nyavadat--spoke; krta-anjalim--to Dhruva with folded hands.

 

                             TRANSLATION

 

   The great sage Maitreya said: My dear Vidura, Dhruva Maharaja's anger subsided, and he completely ceased killing Yaksas. When Kuvera, the most blessed master of the treasury, learned this news, he appeared before Dhruva. While being worshiped by Yaksas, Kinnaras and Caranas, he spoke to Dhruva Maharaja, who stood before him with folded hands.

 

                                TEXT 2

 

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                            dhanada uvaca

                       bho bhoh ksatriya-dayada

                       paritusto 'smi te 'nagha

                        yat tvam pitamahadesad

                       vairam dustyajam atyajah

 

                               SYNONYMS

 

   dhana-dah uvaca--the master of the treasury (Kuvera) said; bhoh bhoh--O; ksatriya-dayada--O son of a ksatriya; paritustah--very glad; asmi--I am; te--with you; anagha--O sinless one; yat--because; tvam--you; pitamaha--of your grandfather; adesat--under the instruction; vairam--enmity; dustyajam--difficult to avoid; atyajah--have given up.

 

                             TRANSLATION

 

   The master of the treasury, Kuvera, said: O sinless son of a ksatriya, I am very glad to know that under the instruction of your grandfather you have given up your enmity, although it is very difficult to avoid. I am very pleased with you.

 

                                TEXT 3

 

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                       na bhavan avadhid yaksan

                       na yaksa bhrataram tava

                         kala eva hi bhutanam

                       prabhur apyaya-bhavayoh

 

                               SYNONYMS

 

   na--not; bhavan--you; avadhit--killed; yaksan--the Yaksas; na--not; yaksah--the Yaksas; bhrataram--brother; tava--your; kalah--time; eva--certainly; hi--for; bhutanam--of living entities; prabhuh--the Supreme Lord; apyaya-bhavayoh--of annihilation and generation.

 

                             TRANSLATION

 

   Actually, you have not killed the Yaksas, nor have they killed your brother, for the ultimate cause of generation and annihilation is the eternal time feature of the Supreme Lord.

 

                               PURPORT

 

   When the master of the treasury addressed him as sinless, Dhruva Maharaja, considering himself responsible for killing so many Yaksas, might have thought himself otherwise. Kuvera, however, assured him that factually he had not killed any of the Yaksas; therefore, he was not at all sinful. He did his duty as a king, as it is ordered by the laws of nature. "Nor should you think that your brother was killed by the Yaksas," said Kuvera. "He died or was killed in due course of time by the laws of nature. Eternal time, one of the features of the Lord, is ultimately responsible for annihilation and generation. You are not responsible for such actions."

 

                                TEXT 4

 

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                      aham tvam ity apartha dhir

                         ajnanat purusasya hi

                      svapnivabhaty atad-dhyanad

                        yaya bandha-viparyayau

 

                               SYNONYMS

 

   aham--I; tvam--you; iti--thus; apartha--misconceived; dhih--intelligence; ajnanat--from ignorance; purusasya--of a person; hi--certainly; svapni--a dream; iva--like; abhati--appears; a-tat-dhyanat--from the bodily concept of life; yaya--by which; bandha--bondage; viparyayau--and misery.

 

                             TRANSLATION

 

   Misidentification of oneself and others as "I" and "you" on the basis of the bodily concept of life is a product of ignorance. This bodily concept is the cause of repeated birth and death, and it makes us go on continuously in material existence.

 

                               PURPORT

 

   The conception of "I" and "you," aham tvam, as separate from each other, is due to our forgetfulness of our eternal relationship with the Supreme Personality of Godhead. The Supreme Person, Krsna, is the central point, and all of us are His parts and parcels, just as hands and legs are parts and parcels of the whole body. When we actually come to this understanding of being eternally related to the Supreme Lord, this distinction, which is based on the bodily concept of life, cannot exist. The same example can be cited herewith: the hand is the hand, and the leg is the leg, but when both of them engage in the service of the whole body, there is no such distinction as "hands" and "legs," for all of them belong to the whole body, and all the parts working together constitute the whole body. Similarly, when the living entities are in Krsna consciousness, there is no such distinction as "I" and "you" because everyone is engaged in the service of the Lord. Since the Lord is absolute, the services are also absolute; even though the hand is working one way and the leg is working in another way, since the purpose is the Supreme Personality of Godhead, they are all one. This is not to be confused with the statement by the Mayavadi philosopher that "everything is one." Real knowledge is that hand is hand, leg is leg, body is body, and yet all together they are one. As soon as the living entity thinks that he is independent, his conditional, material existence begins. The conception of independent existence is therefore like a dream. One has to be in Krsna consciousness, his original position. Then he can be freed from material bondage.

 

                                TEXT 5

 

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                     tad gaccha dhruva bhadram te

                        bhagavantam adhoksajam

                        sarva-bhutatma-bhavena

                       sarva-bhutatma-vigraham

 

                               SYNONYMS

 

   tat--therefore; gaccha--come; dhruva--Dhruva; bhadram--good fortune; te--unto you; bhagavantam--unto the Supreme Personality of Godhead; adhoksajam--who is beyond the concepts of material senses; sarva-bhuta--all living entities; atma-bhavena--by thinking of them as one; sarva-bhuta--in all living entities; atma--the Supersoul; vigraham--having form.

 

                             TRANSLATION

 

   My dear Dhruva, come forward. May the Lord always grace you with good fortune. The Supreme Personality of Godhead, who is beyond our sensory perception, is the Supersoul of all living entities, and thus all entities are one, without distinction. Begin, therefore, to render service unto the transcendental form of the Lord, who is the ultimate shelter of all living entities.

 

                               PURPORT

 

   Here the word vigraham, "having specific form," is very significant, for it indicates that the Absolute Truth is ultimately the Supreme Personality of Godhead. That is explained in the Brahma-samhita. Sac-cid-ananda-vigrahah: He has form, but His form is different from any kind of material form. The living entities are the marginal energy of the supreme form. As such, they are not different from the supreme form, but at the same time they are not equal to the supreme form. Dhruva Maharaja is advised herewith to render service unto the supreme form. That will include service to other individual forms. For example, a tree has a form, and when water is poured on the root of the tree, the other forms--the leaves, twigs, flowers and fruits--are automatically watered. The Mayavada conception that because the Absolute Truth is everything He must be formless is rejected here. Rather, it is confirmed that the Absolute Truth has form, and yet He is all-pervading. Nothing is independent of Him.

 

                                TEXT 6

 

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                       bhajasva bhajaniyanghrim

                        abhavaya bhava-cchidam

                       yuktam virahitam saktya

                         guna-mayyatma-mayaya

 

                               SYNONYMS

 

   bhajasva--engage in devotional service; bhajaniya--worthy to be worshiped; anghrim--unto Him whose lotus feet; abhavaya--for deliverance from material existence; bhava-chidam--who cuts the knot of material entanglement; yuktam--attached; virahitam--aloof; saktya--to His potency; guna-mayya--consisting of the modes of material nature; atma-mayaya--by His inconceivable potency.

 

                             TRANSLATION

 

   Engage yourself fully, therefore, in the devotional service of the Lord, for only He can deliver us from this entanglement of materialistic existence. Although the Lord is attached to His material potency, He is aloof from her activities. Everything in this material world is happening by the inconceivable potency of the Supreme Personality of Godhead.

 

                               PURPORT

 

   In continuation of the previous verse, it is specifically mentioned here that Dhruva Maharaja should engage himself in devotional service. Devotional service cannot be rendered to the impersonal Brahman feature of the Supreme Personality of Godhead. Whenever the word bhajasva appears, meaning "engage yourself in devotional service," there must be the servant, service and the served. The Supreme Personality of Godhead is served, the mode of activities to please Him is called service, and one who renders such service is called the servant. Another significant feature in this verse is that only the Lord, and no one else, is to be served. That is confirmed in the Bhagavad-gita (mam ekam saranam vraja). There is no need to serve the demigods, who are just like the hands and legs of the Supreme Lord. When the Supreme Lord is served, the hands and legs of the Supreme Lord are automatically served. There is no need of separate service. As stated in Bhagavad-gita (12.7), tesam aham samuddharta mrtyu-samsara-sagarat. This means that the Lord, in order to show specific favor to the devotee, directs the devotee from within in such a way that ultimately he is delivered from the entanglement of material existence. No one but the Supreme Lord can help the living entity be delivered from the entanglement of this material world. The material energy is a manifestation of one of the Supreme Personality of Godhead's varieties of potencies (parasya saktir vividhaiva sruyate). This material energy is one of the Lord's potencies, as much as heat and light are potencies of fire. The material energy is not different from the Supreme Godhead, but at the same time He has nothing to do with the material energy. The living entity, who is of the marginal energy, is entrapped by the material energy on the basis of his desire to lord it over the material world. The Lord is aloof from this, but when the same living entity engages himself in the devotional service of the Lord, then he becomes attached to this service. This situation is called yuktam. For devotees the Lord is present even in the material energy. This is the inconceivable potency of the Lord. Material energy acts in the three modes of material qualities, which produce the action and reaction of material existence. Those who are not devotees become involved in such activities, whereas devotees, who are dovetailed with the Supreme Personality of Godhead, are freed from such action and reaction of the material energy. The Lord is therefore described herewith as bhava-cchidam, one who can give deliverance from the entanglement of material existence.

 

                                TEXT 7

 

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                   vrnihi kamam nrpa yan mano-gatam

                 mattas tvam auttanapade 'visankitah

                  varam vararho 'mbuja-nabha-padayor

                  anantaram tvam vayam anga susruma

 

                               SYNONYMS

 

   vrnihi--please ask; kamam--desire; nrpa--O King; yat--whatever; manah-gatam--within your mind; mattah--from me; tvam--you; auttanapade--O son of Maharaja Uttanapada; avisankitah--without hesitation; varam--benediction; vara-arhah--worthy to take benedictions; ambuja--lotus flower; nabha--whose navel; padayoh--at His lotus feet; anantaram--constantly; tvam--about you; vayam--we; anga--dear Dhruva; susruma--have heard.

 

                             TRANSLATION

 

   My dear Dhruva Maharaja, son of Maharaja Uttanapada, we have heard that you are constantly engaged in transcendental loving service to the Supreme Personality of Godhead, who is known for His lotus navel. You are therefore worthy to take all benedictions from us. Please, therefore, ask without hesitation whatever benediction you want from me.

 

                               PURPORT

 

   Dhruva Maharaja, the son of King Uttanapada, was already known throughout the universe as a great devotee of the Lord, constantly thinking of His lotus feet. Such a pure, uncontaminated devotee of the Lord is worthy to have all the benedictions that can be offered by the demigods. He does not have to worship the demigods separately for such benedictions. Kuvera is the treasurer of the demigods, and he is personally offering whatever benediction Dhruva Maharaja would like to have from him. Srila Bilvamangala Thakura stated, therefore, that for persons who engage in the devotional service of the Lord, all material benedictions wait like maidservants. Mukti-devi is just waiting at the door of the devotee to offer liberation, or more than that, at any time. To be a devotee is therefore an exalted position. Simply by rendering transcendental loving service unto the Supreme Personality of Godhead, one can have all the benedictions of the world without separate endeavor. Lord Kuvera said to Dhruva Maharaja that he had heard that Dhruva was always in samadhi, or thinking of the lotus feet of the Lord. In other words, he knew that for Dhruva Maharaja there was nothing desirable within the three material worlds. He knew that Dhruva would ask for nothing but to remember the lotus feet of the Supreme Lord constantly.

 

                                TEXT 8

 

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                            maitreya uvaca

                     sa raja-rajena varaya codito

                   dhruvo maha-bhagavato maha-matih

                 harau sa vavre 'calitam smrtim yaya

                   taraty ayatnena duratyayam tamah

 

                               SYNONYMS

 

   maitreyah uvaca--the great sage Maitreya said; sah--he; raja-rajena--by the king of kings (Kuvera); varaya--for a benediction; coditah--being asked; dhruvah--Dhruva Maharaja; maha-bhagavatah--a first-class pure devotee; maha-matih--most intelligent or thoughtful; harau--unto the Supreme Personality of Godhead; sah--he; vavre--asked; acalitam--unflinching; smrtim--remembrance; yaya--by which; tarati--crosses over; ayatnena--without difficulty; duratyayam--unsurpassable; tamah--nescience.

 

                             TRANSLATION

 

   The great sage Maitreya continued: My dear Vidura, when thus asked to accept a benediction from Kuvera the Yaksaraja [King of the Yaksas], Dhruva Maharaja, that most elevated pure devotee, who was an intelligent and thoughtful king, begged that he might have unflinching faith in and remembrance of the Supreme Personality of Godhead, for thus a person can cross over the ocean of nescience very easily, although it is very difficult for others to cross.

 

                               PURPORT

 

   According to the opinion of expert followers of Vedic rites, there are different types of benedictions in terms of religiosity, economic development, sense gratification and liberation. These four principles are known as catur-vargas. Of all the catur-vargas, the benediction of liberation is considered to be the highest in this material world. To be enabled to cross over material nescience is known as the highest purusartha, or benediction for the human being. But Dhruva Maharaja wanted a benediction which surpasses even the highest purusartha, liberation. He wanted the benediction that he might constantly remember the lotus feet of the Lord. This stage of life is called pancama-purusartha. When a devotee comes to the platform of pancama-purusartha, simply engaging in devotional service to the Lord, the fourth purusartha, liberation, becomes very insignificant in his eyes. Srila Prabodhananda Sarasvati has stated in this connection that for a devotee liberation is a hellish condition of life; as for sense gratification, which is available in the heavenly planets, the devotee considers it to be a will-o'-the-wisp, having no value in life. Yogis endeavor to control the senses, but for a devotee controlling the senses is no difficulty at all. The senses are compared to serpents, but for a devotee the serpents' poison teeth are broken. Thus Srila Prabodhananda Sarasvati has analyzed all kinds of benedictions available in this world, and he has clearly declared that for a pure devotee they are all of no significance. Dhruva Maharaja was also a maha-bhagavata, or a first-class pure devotee, and his intelligence was very great (maha-matih). Unless one is very intelligent, one cannot take to devotional service, or Krsna consciousness. Naturally, anyone who is a first-class devotee must be a first-class intelligent person and therefore not interested in any kind of benediction within this material world. Dhruva Maharaja was offered a benediction by the king of the kings. Kuvera, the treasurer of the demigods, whose only business is to supply immense riches to persons within this materialistic world, is described as the king of kings because unless one is blessed by Kuvera one cannot become a king. The king of kings personally offered Dhruva Maharaja any amount of riches, but he declined to accept them. He is described, therefore, as maha-matih, very thoughtful, or highly intellectual.

 

                                TEXT 9

 

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                         tasya pritena manasa

                       tam dattvaidavidas tatah

                      pasyato 'ntardadhe so 'pi

                       sva-puram pratyapadyata

 

                               SYNONYMS

 

   tasya--with Dhruva; pritena--being very pleased; manasa--with such a mentality; tam--that remembrance; dattva--having given; aidavidah--Kuvera, son of Idavida; tatah--thereafter; pasyatah--while Dhruva was looking on; antardadhe--disappeared; sah--he (Dhruva); api--also; sva-puram--to his city; pratyapadyata--returned.

 

                             TRANSLATION

 

   The son of Idavida, Lord Kuvera, was very pleased, and happily he gave Dhruva Maharaja the benediction he wanted. Thereafter he disappeared from Dhruva's presence, and Dhruva Maharaja returned to his capital city.

 

                               PURPORT

 

   Kuvera, who is known as the son of Idavida, was very pleased with Dhruva Maharaja because he did not ask him for anything materially enjoyable. Kuvera is one of the demigods, so one may put forward the argument, "Why did Dhruva Maharaja take a benediction from a demigod?" The answer is that for a Vaisnava there is no objection to taking a benediction from a demigod if it is favorable for advancing Krsna consciousness. The gopis, for example, worshiped Katyayani, a demigoddess, but the only benediction they wanted from the goddess was to have Krsna as their husband. A Vaisnava is not interested in asking any benediction from the demigods, nor is he interested in asking benedictions from the Supreme Personality of Godhead. It is said in the Bhagavatam that liberation can be offered by the Supreme Person, but even if a pure devotee is offered liberation by the Supreme Lord, he refuses to accept it. Dhruva Maharaja did not ask Kuvera for transference to the spiritual world, which is called liberation; he simply asked that wherever he would remain--whether in the spiritual or material world--he would always remember the Supreme Personality of Godhead. A Vaisnava is always respectful to everyone. So when Kuvera offered him a benediction, he did not refuse it. But he wanted something which would be favorable to his advancement in Krsna consciousness.

 

                               TEXT 10

 

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                         athayajata yajnesam

                      kratubhir bhuri-daksinaih

                        dravya-kriya-devatanam

                       karma karma-phala-pradam

 

                               SYNONYMS

 

   atha--thereafter; ayajata--he worshiped; yajna-isam--the master of sacrifices; kratubhih--by sacrificial ceremonies; bhuri--great; daksinaih--by charities; dravya-kriya-devatanam--of (sacrifices including various) paraphernalia, activities and demigods; karma--the objective; karma-phala--the result of activities; pradam--who awards.

 

                             TRANSLATION

 

   As long as he remained at home, Dhruva Maharaja performed many great ceremonial sacrifices in order to please the enjoyer of all sacrifices, the Supreme Personality of Godhead. Prescribed ceremonial sacrifices are especially meant to please Lord Visnu, who is the objective of all such sacrifices and who awards the resultant benedictions.

 

                               PURPORT

 

   In Bhagavad-gita (3.9) it is said, yajnarthat karmano 'nyatra loko 'yam karma-bandhanah: one should act or work only in order to please the Supreme Lord, otherwise one becomes entangled in the resultant reactions. According to the four divisions of varna and asrama, ksatriyas and vaisyas are especially advised to perform great ceremonial sacrifices and to distribute their accumulated money very liberally. Dhruva Maharaja, as a king and ideal ksatriya, performed many such sacrifices, giving very liberally in charity. Ksatriyas and vaisyas are supposed to earn their money and accumulate great riches. Sometimes they do it by acting sinfully. Ksatriyas are meant to rule over a country; Dhruva Maharaja, for example, in the course of ruling, had to fight and kill many Yaksas. Such action is necessary for ksatriyas. A ksatriya should not be a coward, and he should not be nonviolent; to rule over the country he has to act violently.

   Ksatriyas and vaisyas are therefore especially advised to give in charity at least fifty percent of their accumulated wealth. In Bhagavad-gita it is recommended that even though one enters the renounced order of life, he still cannot give up the performance of yajna, dana and tapasya. They are never to be given up. Tapasya is meant for the renounced order of life; those who are retired from worldly activities should perform tapasya, penances and austerities. Those who are in the material world, the ksatriyas and vaisyas, must give charity. Brahmacaris, in the beginning of their lives, should perform different kinds of yajnas.

   Dhruva Maharaja, as an ideal king, practically emptied his treasury by giving charity. A king is not meant simply to realize taxes from the citizens and accumulate wealth to spend in sense gratification. World monarchy has failed ever since kings began to satisfy their personal senses with the taxes accumulated from the citizens. Of course, whether the system is monarchy or democracy, the same corruption is still going on. At the present moment there are different parties in the democratic government, but everyone is busy trying to keep his post or trying to keep his political party in power. The politicians have very little time to think of the welfare of the citizens, whom they oppress with heavy taxes in the form of income tax, sales tax and many other taxes--people sometimes have eighty to ninety percent of their income taken away, and these taxes are lavishly spent for the high salaries drawn by the officers and rulers. Formerly, the taxes accumulated from the citizens were spent for performing great sacrifices as enjoined in the Vedic literature. At the present moment, however, almost all forms of sacrifice are not at all possible; therefore, it is recommended in the sastras that people should perform sankirtana-yajna. Any householder, regardless of his position, can perform this sankirtana-yajna without expenditure. All the family members can sit down together and simply clap their hands and chant the Hare Krsna maha-mantra. Somehow or other, everyone can manage to perform such a yajna and distribute prasada to the people in general. That is quite sufficient for this age of Kali. The Krsna consciousness movement is based on this principle: chant the Hare Krsna mantra at every moment, as much as possible, both inside and outside of the temples, and, as far as possible, distribute prasada. This process can be accelerated with the cooperation of state administrators and those who are producing the country's wealth. Simply by liberal distribution of prasada and sankirtana, the whole world can become peaceful and prosperous.

   Generally in all the material sacrifices recommended in the Vedic literature there are offerings to the demigods. This demigod worship is especially meant for less intelligent men. Actually, the result of such sacrifice goes to the Supreme Personality of Godhead, Narayana. Lord Krsna says in Bhagavad-gita (5.29), bhoktaram yajna-tapasam: He is actually the enjoyer of all sacrifices. His name, therefore, is Yajna-purusa.

   Although Dhruva Maharaja was a great devotee and had nothing to do with these sacrifices, to set an example to his people he performed many sacrifices and gave all his wealth in charity. For as long as he lived as a householder, he never spent a farthing for his sense gratification. In this verse the word karma-phala-pradam is very significant. The Lord awards everyone different kinds of karma as the individual living entities desire; He is the Supersoul present within the heart of everyone, and He is so kind and liberal that He gives everyone full facilities to perform whatever acts one wants. Then the result of the action is also enjoyed by the living entity. If anyone wants to enjoy or lord it over material nature, the Lord gives him full facilities, but he becomes entangled in the resultant reactions. Similarly, if anyone wants to engage himself fully in devotional service, the Lord gives him full facilities, and the devotee enjoys the results. The Lord is therefore known as karma-phala-prada.

 

                               TEXT 11

 

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                       sarvatmany acyute 'sarve

                      tivraugham bhaktim udvahan

                         dadarsatmani bhutesu

                       tam evavasthitam vibhum

 

                               SYNONYMS

 

   sarva-atmani--unto the Supersoul; acyute--infallible; asarve--without any limit; tivra-ogham--with unrelenting force; bhaktim--devotional service; udvahan--rendering; dadarsa--he saw; atmani--in the Supreme Spirit; bhutesu--in all living entities; tam--Him; eva--only; avasthitam--situated; vibhum--all-powerful.

 

                             TRANSLATION

 

   Dhruva Maharaja rendered devotional service unto the Supreme, the reservoir of everything, with unrelenting force. While carrying out his devotional service to the Lord, he could see that everything is situated in Him only and that He is situated in all living entities. The Lord is called Acyuta because He never fails in His prime duty, to give protection to His devotees.

 

                               PURPORT

 

   Not only did Dhruva Maharaja perform many sacrifices, but he carried on his transcendental occupation of engagement in the devotional service of the Lord. The ordinary karmis, who want to enjoy the results of fruitive activities, are concerned only with sacrifices and ritualistic ceremonies as enjoined in the Vedic sastras. Although Dhruva Maharaja performed many sacrifices in order to be an exemplary king, he was constantly engaged in devotional service. The Lord always protects His surrendered devotee. A devotee can see that the Lord is situated in everyone's heart, as stated in the Bhagavad-gita (isvarah sarva-bhutanam hrd-dese 'rjuna tisthati). Ordinary persons cannot understand how the Supreme Lord is situated in everyone's heart, but a devotee can actually see Him. Not only can the devotee see Him outwardly, but he can see, with spiritual vision, that everything is resting in the Supreme Personality of Godhead, as described in Bhagavad-gita (mat-sthani sarva-bhutani). That is the vision of a maha-bhagavata. He sees everything others see, but instead of seeing merely the trees, the mountains, the cities or the sky, he sees only his worshipable Supreme Personality of Godhead in everything because everything is resting in Him only. This is the vision of the maha-bhagavata. In summary, a maha-bhagavata, a highly elevated pure devotee, sees the Lord everywhere, as well as within the heart of everyone. This is possible for devotees who have developed elevated devotional service to the Lord. As stated in the Brahma-samhita (5.38), premanjana-cchurita-bhakti-vilocanena: only those who have smeared their eyes with the ointment of love of Godhead can see everywhere the Supreme Lord face to face; it is not possible by imagination or so-called meditation.

 

                               TEXT 12

 

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                       tam evam sila-sampannam

                       brahmanyam dina-vatsalam

                       goptaram dharma-setunam

                        menire pitaram prajah

 

                               SYNONYMS

 

   tam--him; evam--thus; sila--with godly qualities; sampannam--endowed; brahmanyam--respectful to the brahmanas; dina--to the poor; vatsalam--kind; goptaram--protector; dharma-setunam--of religious principles; menire--thought; pitaram--father; prajah--the citizens.

 

                             TRANSLATION

 

   Dhruva Maharaja was endowed with all godly qualities; he was very respectful to the devotees of the Supreme Lord and very kind to the poor and innocent, and he protected religious principles. With all these qualifications, he was considered to be the direct father of all the citizens.

 

                               PURPORT

 

   The personal qualities of Dhruva Maharaja described herein are the exemplary qualities of a saintly king. Not only a king but also the leaders of a modern democratic or impersonal government must be qualified with all these godly characteristics. Then the citizens of the state can be happy. It is clearly stated here that the citizens thought of Dhruva Maharaja as their father; as a child, depending on the able father, is completely satisfied, so the citizens of the state, being protected by the state or the king, should remain satisfied in every respect. At the present moment, however, there is no guarantee by the government of even the primary necessities of life in the state, namely, the protection of the lives and property of the citizens.

   One word is very significant in this connection: brahmanyam. Dhruva Maharaja was very devoted to the brahmanas, who engage in the study of the Vedas and thereby know the Supreme Personality of Godhead. They are always busy propagating Krsna consciousness. The state should be very respectful to societies that distribute God consciousness all over the world, but, unfortunately, at the present moment there is no state or government support given to such movements. As for good qualities, it is very difficult to find anyone in state administration with any good qualities. The administrators simply sit in their administrative posts and say no to every request, as if they were paid to say no to the citizens. Another word, dina-vatsalam, is very significant also. The state head should be very kind to the innocent. Unfortunately, in this age the state agents and the presidents draw good salaries from the state, and they pose themselves as very pious, but they allow the running of slaughterhouses, where innocent animals are killed. If we try to compare the godly qualities of Dhruva Maharaja to the qualities of modern statesmen, we can see that there is no actual comparison. Dhruva Maharaja was present in the Satya-yuga, as will be clear from the next verses. He was the ideal king in Satya-yuga. The government administration in the present age (Kali-yuga) is bereft of all godly qualities. Considering all these points, the people today have no alternative but to take to Krsna consciousness for protection of religion, life and property.

 

                               TEXT 13

 

                                 TEXT

 

                      sat-trimsad-varsa-sahasram

                        sasasa ksiti-mandalam

                     bhogaih punya-ksayam kurvann

                        abhogair asubha-ksayam

 

                               SYNONYMS

 

   sat-trimsat--thirty-six; varsa--years; sahasram--thousand; sasasa--ruled; ksiti-mandalam--the earth planet; bhogaih--by enjoyment; punya--of reactions of pious activities; ksayam--diminution; kurvan--doing; abhogaih--by austerities; asubha--of inauspicious reactions; ksayam--diminution.

 

                             TRANSLATION

 

   Dhruva Maharaja ruled over this planet for thirty-six thousand years; he diminished the reactions of pious activities by enjoyment, and by practicing austerities he diminished inauspicious reactions.

 

                               PURPORT

 

   That Dhruva Maharaja ruled over the planet for thirty-six thousand years means that he was present in the Satya-yuga because in the Satya-yuga people used to live for one hundred thousand years. In the next yuga, Treta, people used to live for ten thousand years, and in the next yuga, Dvapara, for one thousand years. In the present age, the Kali-yuga, the maximum duration of life is one hundred years. With the change of the yugas, the duration of life and memory, the quality of kindness and all other good qualities diminish. There are two kinds of activities, namely pious and impious. By executing pious activities one can gain facilities for higher material enjoyment, but due to impious activities one has to undergo severe distress. A devotee, however, is not interested in enjoyment or affected by distress. When he is prosperous he knows, "I am diminishing the results of my pious activities," and when he is in distress he knows, "I am diminishing the reactions of my impious activities." A devotee is not concerned with enjoyment or distress; he simply desires to execute devotional service. It is said in the Srimad-Bhagavatam that devotional service should be apratihata, unchecked by the material conditions of happiness or distress. The devotee undergoes processes of austerity such as observing Ekadasi and similar other fasting days and refraining from illicit sex life, intoxication, gambling and meat-eating. Thus he becomes purified from the reactions of his past impious life, and because he engages in devotional service, which is the most pious activity, he enjoys life without separate endeavor.

 

                               TEXT 14

 

                                 TEXT

 

                        evam bahu-savam kalam

                         mahatmavicalendriyah

                       tri-vargaupayikam nitva

                         putrayadan nrpasanam

 

                               SYNONYMS

 

   evam--thus; bahu--many; savam--years; kalam--time; maha-atma--great soul; avicala-indriyah--without being disturbed by sense agitation; tri-varga--three kinds of worldly activities; aupayikam--favorable for executing; nitva--having passed; putraya--to his son; adat--he handed over; nrpa-asanam--the royal throne.

 

                             TRANSLATION

 

   The self-controlled great soul Dhruva Maharaja thus passed many, many years favorably executing three kinds of worldly activities, namely religiosity, economic development and satisfaction of all material desires. Thereafter he handed over the charge of the royal throne to his son.

 

                               PURPORT

 

   Perfection of materialistic life is suitably attained by the process of observing religious principles. This leads automatically to successful economic development, and thus there is no difficulty in satisfying all material desires. Since Dhruva Maharaja, as a king, had to keep up his status quo or it would not have been possible to rule over the people in general, he did it perfectly. But as soon as he saw that his son was grown up and could take charge of the royal throne, he immediately handed over the charge and retired from all material engagements.

   One word used here is very significant--avicalendriyah, which means that he was not disturbed by the agitation of the senses nor was his sensory power diminished, although in years he was a very old man. Since he ruled over the world for thirty-six thousand years, naturally one may conclude that he became very, very old, but factually his senses were very young--and yet he was not interested in sense gratification. In other words, he remained self-controlled. He performed his duties perfectly according to the materialistic way. That is the way of behavior of great devotees. Srila Raghunatha dasa Gosvami, one of the direct disciples of Lord Caitanya, was the son of a very rich man. Although he had no interest in enjoying material happiness, when he was entrusted with doing something in managing the state, he did it perfectly. Srila Gaurasundara advised him, "From within, keep yourself and your mind completely aloof, but externally execute the material duties just as they need to be done." This transcendental position can be achieved by devotees only, as described in the Bhagavad-gita: while others, such as yogis, try to control their senses by force, devotees, even though possessing full sensory powers, do not use them because they engage in higher, transcendental activities.

 

                               TEXT 15

 

                                 TEXT

 

                        manyamana idam visvam

                         maya-racitam atmani

                        avidya-racita-svapna-

                        gandharva-nagaropamam

 

                               SYNONYMS

 

   manyamanah--realizing; idam--this; visvam--universe; maya--by the external energy; racitam--manufactured; atmani--unto the living entity; avidya--by illusion; racita--manufactured; svapna--a dream; gandharva-nagara--phantasmagoria; upamam--like.

 

                             TRANSLATION

 

   Srila Dhruva Maharaja realized that this cosmic manifestation bewilders living entities like a dream or phantasmagoria because it is a creation of the illusory, external energy of the Supreme Lord.

 

                               PURPORT

 

   In the deep forest it sometimes appears that there are big palaces and nice cities. That is technically called gandharva-nagara. Similarly, in dreams also we create many false things out of imagination. A self-realized person, or a devotee, knows well that this material cosmic manifestation is a temporary, illusory representation appearing to be truth. It is like a phantasmagoria. But behind this shadow creation there is reality--the spiritual world. A devotee is interested in the spiritual world, not its shadow. Since he has realization of the supreme truth, a devotee is not interested in this temporary shadow of truth. This is confirmed in the Bhagavad-gita (param drstva nivartate).

 

                               TEXT 16

 

                                 TEXT

 

              atma-stry-apatya-suhrdo balam rddha-kosam

               antah-puram parivihara-bhuvas ca ramyah

                bhu-mandalam jaladhi-mekhalam akalayya

                 kalopasrstam iti sa prayayau visalam

 

                               SYNONYMS

 

   atma--body; stri--wives; apatya--children; suhrdah--friends; balam--influence, army; rddha-kosam--rich treasury; antah-puram--female residential quarters; parivihara-bhuvah--pleasure-grounds; ca--and; ramyah--beautiful; bhu-mandalam--the complete earth; jala-dhi--by oceans; mekhalam--bound; akalayya--considering; kala--by time; upasrstam--created; iti--thus; sah--he; prayayau--went; visalam--to Badarikasrama.

 

                             TRANSLATION

 

   Thus Dhruva Maharaja, at the end, left his kingdom, which extended all over the earth and was bounded by the great oceans. He considered his body, his wives, his children, his friends, his army, his rich treasury, his very comfortable palaces and his many enjoyable pleasure-grounds to be creations of the illusory energy. Thus in due course of time he retired to the forest in the Himalayas known as Badarikasrama.

 

                               PURPORT

 

   In the beginning of his life, when he went to the forest in search of the Supreme Personality of Godhead, Dhruva Maharaja realized that all bodily conceptions of pleasure are products of the illusory energy. In the very beginning, of course, he was after the kingdom of his father, and in order to get it he went to search for the Supreme Lord. But he later realized that everything is the creation of the illusory energy. From the acts of Srila Dhruva Maharaja we can understand that somehow or other if one becomes Krsna conscious--it does not matter what his motivation is in the beginning--he will eventually realize the real truth by the grace of the Lord. In the beginning, Dhruva Maharaja was interested in the kingdom of his father, but later he became a great devotee, maha-bhagavata, and had no interest in material enjoyment. The perfection of life can be achieved only by devotees. Even if one completes only a minute percentage of devotional service and then falls down from his immature position, he is better than a person who fully engages in the fruitive activities of this material world.

 

                               TEXT 17

 

                                 TEXT

 

               tasyam visuddha-karanah siva-var vigahya

                baddhvasanam jita-marun manasahrtaksah

                sthule dadhara bhagavat-pratirupa etad

              dhyayams tad avyavahito vyasrjat samadhau

 

                               SYNONYMS

 

   tasyam--in Badarikasrama; visuddha--purified; karanah--his senses; siva--pure; vah--water; vigahya--bathing in; baddhva--having fixed; asanam--sitting position; jita--controlled; marut--breathing process; manasa--by the mind; ahrta--withdrawn; aksah--his senses; sthule--physical; dadhara--he concentrated; bhagavat-pratirupe--on the exact form of the Lord; etat--the mind; dhyayan--meditating upon; tat--that; avyavahitah--without stopping; vyasrjat--he entered; samadhau--into trance.

 

                             TRANSLATION

 

   In Badarikasrama Dhruva Maharaja's senses became completely purified because he bathed regularly in the crystal-clear purified water. He fixed his sitting position and by yogic practice controlled the breathing process and the air of life; in this way his senses were completely withdrawn. Then he concentrated his mind on the arca-vigraha form of the Lord, which is the exact replica of the Lord and, thus meditating upon Him, entered into complete trance.

 

                               PURPORT

 

   Here is a description of the astanga-yoga system, to which Dhruva Maharaja was already accustomed. Astanga-yoga was never meant to be practiced in a fashionable city. Dhruva Maharaja went to Badarikasrama, and in a solitary place, alone, he practiced yoga. He concentrated his mind on the arca-vigraha, the worshipable Deity of the Lord, which exactly represents the Supreme Lord, and thus thinking constantly of that Deity, he became absorbed in trance. Worship of the arca-vigraha is not idol worship. The arca-vigraha is an incarnation of the Lord in a form appreciable by a devotee. Therefore devotees engage in the temple in the service of the Lord as arca-vigraha, a form made of sthula (material) objects such as stone, metal, wood, jewels or paint. All of these are called sthula, or physical representations. Since the devotees follow the regulative principles of worship, even though the Lord is there in His physical form, He is nondifferent from His original, spiritual form. Thus the devotee gets the benefit of achieving the ultimate goal of life, that is to say, becoming always absorbed in thought of the Lord. This incessant thought of the Lord, as prescribed in the Bhagavad-gita, makes one the topmost yogi.

 

                               TEXT 18

 

                                 TEXT

 

              bhaktim harau bhagavati pravahann ajasram

                 ananda-baspa-kalaya muhur ardyamanah

                  viklidyamana-hrdayah pulakacitango

                natmanam asmarad asav iti mukta-lingah

 

                               SYNONYMS

 

   bhaktim--devotional service; harau--unto Hari; bhagavati--the Supreme personality of Godhead; pravahan--constantly engaging in; ajasram--always; ananda--blissful; baspa-kalaya--by a stream of tears; muhuh--again and again; ardyamanah--being overcome; viklidyamana--melting; hrdayah--his heart; pulaka--standing of hairs; acita--covered; angah--his body; na--not; atmanam--body; asmarat--he remembered; asau--he; iti--thus; mukta-lingah--free from the subtle body.

 

                             TRANSLATION

 

   Because of his transcendental bliss, incessant tears flowed from his eyes, his heart melted, and there was shivering and standing of the hairs all over his body. Thus transformed, in a trance of devotional service, Dhruva Maharaja completely forgot his bodily existence, and thus he immediately became liberated from material bondage.

 

                               PURPORT

 

   Due to constant engagement in devotional service--hearing, chanting, remembering, worshiping the Deity, etc., as prescribed in nine varieties--there are different symptoms which appear in the body of a devotee. These eight bodily transformations, which indicate that a devotee is already liberated within himself, are called asta-sattvika-vikara. When a devotee completely forgets his bodily existence, he should be understood to be liberated. He is no longer encaged in the body. The example is given that when a coconut becomes completely dry, the coconut pulp within the coconut shell separates from the bondage of the shell and the outer covering. By moving the dry coconut, one can hear that the pulp within is no longer attached to the shell or to the covering. Similarly, when one is fully absorbed in devotional service, he is completely disconnected from the two material coverings, the subtle and gross bodies. Dhruva Maharaja actually attained this stage of life by constantly discharging devotional service. He has already been described as a maha-bhagavata, for unless one becomes a maha-bhagavata, or a first-class pure devotee, these symptoms are not visible. Lord Caitanya exhibited all these symptoms. Thakura Haridasa also exhibited them, and there are many pure devotees who manifested such bodily symptoms. They are not to be imitated, but when one is actually advanced, these symptoms are exhibited. At that time it is to be understood that a devotee is materially free. Of course, from the beginning of devotional service the path of liberation immediately opens, just as the coconut taken from the tree immediately begins to dry; it simply takes some time for the shell and pulp to separate from one another.

   An important word in this verse is mukta-lingah. Mukta means "liberated," and linga means "the subtle body." When a man dies, he quits the gross body, but the subtle body of mind, intelligence and ego carries him to a new body. While existing in the present body, the same subtle body carries him from one stage of life to another (for example, from childhood to boyhood) by mental development. The mental condition of a baby is different from that of a boy, the mental condition of a boy is different from that of a young man, and the mental condition of a young man is different from that of an old man. So at death the process of changing bodies takes place due to the subtle body; the mind, intelligence and ego carry the soul from one gross body to another. This is called transmigration of the soul. But there is another stage, when one becomes liberated even from the subtle body; at that time the living entity is competent and fully prepared to be transferred to the transcendental or spiritual world.

   The description of the bodily symptoms of Sri Dhruva Maharaja makes it apparent that he became perfectly fit to be transferred to the spiritual world. One can experience the distinction between the subtle and gross bodies even daily; in a dream, one's gross body is lying on the bed while the subtle body carries the soul, the living entity, to another atmosphere. But because the gross body has to be continued, the subtle body comes back and settles in the present gross body. Therefore one has to become free from the subtle body also. This freedom is known as mukta-linga.

 

                               TEXT 19

 

                                 TEXT

 

                        sa dadarsa vimanagryam

                       nabhaso 'vatarad dhruvah

                        vibhrajayad dasa diso

                          rakapatim ivoditam

 

                               SYNONYMS

 

   sah--he; dadarsa--saw; vimana--an airplane; agryam--very beautiful; nabhasah--from the sky; avatarat--descending; dhruvah--Dhruva Maharaja; vibhrajayat--illuminating; dasa--ten; disah--directions; raka-patim--the full moon; iva--like; uditam--visible.

 

                             TRANSLATION

 

   As soon as the symptoms of his liberation were manifest, he saw a very beautiful airplane coming down from the sky, as if the brilliant full moon were coming down, illuminating all the ten directions.

 

                               PURPORT

 

   There are different levels of acquired knowledge--direct knowledge, knowledge received from authorities, transcendental knowledge, knowledge beyond the senses, and finally spiritual knowledge. When one surpasses the stage of acquiring knowledge by the descending process, he is immediately situated on the transcendental platform. Dhruva Maharaja, being liberated from the material concept of life, was situated in transcendental knowledge and could perceive the presence of a transcendental airplane which was as brilliant as the full moonlight. This is not possible in the stages of direct or indirect perception of knowledge. Such knowledge is a special favor of the Supreme Personality of Godhead. One can, however, rise to this platform of knowledge by the gradual process of advancing in devotional service, or Krsna consciousness.

 

                               TEXT 20

 

                                 TEXT

 

                  tatranu deva-pravarau catur-bhujau

                   syamau kisorav arunambujeksanau

                  sthitav avastabhya gadam suvasasau

                    kirita-harangada-caru-kundalau

 

                               SYNONYMS

 

   tatra--there; anu--then; deva-pravarau--two very beautiful demigods; catuh-bhujau--with four arms; syamau--blackish; kisorau--quite young; aruna--reddish; ambuja--lotus flower; iksanau--with eyes; sthitau--situated; avastabhya--holding; gadam--clubs; suvasasau--with nice garments; kirita--helmets; hara--necklaces; angada--bracelets; caru--beautiful; kundalau--with earrings.

 

                             TRANSLATION

 

   Dhruva Maharaja saw two very beautiful associates of Lord Visnu in the plane. They had four hands and a blackish bodily luster, they were very youthful, and their eyes were just like reddish lotus flowers. They held clubs in their hands, and they were dressed in very attractive garments with helmets and were decorated with necklaces, bracelets and earrings.

 

                               PURPORT

 

   The inhabitants of Visnuloka are of the same bodily feature as Lord Visnu, and they also hold club, conchshell, lotus flower and disc. In this verse it is distinctly stated that they had four hands and were nicely dressed; the description of their bodily decorations corresponds exactly to that of Visnu. So the two uncommon personalities who descended from the airplane came directly from Visnuloka, or the planet where Lord Visnu lives.

 

                               TEXT 21

 

                                 TEXT

 

                   vijnaya tav uttamagaya-kinkarav

                 abhyutthitah sadhvasa-vismrta-kramah

                   nanama namani grnan madhudvisah

                  parsat-pradhanav iti samhatanjalih

 

                               SYNONYMS

 

   vijnaya--after understanding; tau--them; uttama-gaya--of Lord Visnu (of excellent renown); kinkarau--two servants; abhyutthitah--stood up; sadhvasa--by being puzzled; vismrta--forgot; kramah--proper behavior; nanama--offered obeisances; namani--names; grnan--chanting; madhu-dvisah--of the Lord (the enemy of Madhu); parsat--associates; pradhanau--chief; iti--thus; samhata--respectfully joined; anjalih--with folded hands.

 

                             TRANSLATION

 

   Dhruva Maharaja, seeing that these uncommon personalities were direct servants of the Supreme Personality of Godhead, immediately stood up. But, being puzzled, in hastiness he forgot how to receive them in the proper way. Therefore he simply offered obeisances with folded hands and chanted and glorified the holy names of the Lord.

 

                               PURPORT

 

   Chanting of the holy names of the Lord is perfect in every way. When Dhruva Maharaja saw the Visnudutas, the direct associates of Lord Visnu, four-handed and nicely decorated, he could understand who they were, but for the time being he was puzzled. But simply by chanting the holy name of the Lord, the Hare Krsna mantra, he could satisfy the uncommon guests who had all of a sudden arrived before him. The chanting of the holy name of the Lord is perfect; even though one does not know how to please Lord Visnu or His associates, simply by sincerely chanting the holy name of the Lord, everything becomes perfect. A devotee, therefore, either in danger or in happiness, constantly chants the Hare Krsna mantra. When he is in danger he is immediately relieved, and when he is in a position to see Lord Visnu or His associates directly, by chanting this maha-mantra he can please the Lord. This is the absolute nature of the maha-mantra. Either in danger or in happiness, it can be chanted without limitation.

 

                               TEXT 22

 

                                 TEXT

 

                   tam krsna-padabhinivista-cetasam

                baddhanjalim prasraya-namra-kandharam

                   sunanda-nandav upasrtya sasmitam

                  pratyucatuh puskaranabha-sammatau

 

                               SYNONYMS

 

   tam--him; krsna--of Lord Krsna; pada--of the lotus feet; abhinivista--absorbed in thought; cetasam--whose heart; baddha-anjalim--with folded hands; prasraya--very humbly; namra--bowed; kandharam--whose neck; sunanda--Sunanda; nandau--and Nanda; upasrtya--approaching; sa-smitam--smilingly; pratyucatuh--addressed; puskara-nabha--of Lord Visnu, who has a lotus navel; sammatau--confidential servants.

 

                             TRANSLATION

 

   Dhruva Maharaja was always absorbed in thinking of the lotus feet of Lord Krsna. His heart was full with Krsna. When the two confidential servants of the Supreme Lord, who were named Nanda and Sunanda, approached him, smiling happily, Dhruva stood with folded hands, bowing humbly. They then addressed him as follows.

 

                               PURPORT

 

   In this verse the word puskaranabha-sammatau is significant. Krsna, or Lord Visnu, is known for His lotus eyes, lotus navel, lotus feet and lotus palms. Here He is called puskara-nabha, which means "the Supreme Personality of Godhead, who has a lotus navel," and sammatau means "two confidential or very obedient servants." The materialistic way of life differs from the spiritual way of life in that one is disobedience and the other is obedience to the will of the Supreme Lord. All living entities are part and parcel of the Supreme Lord, and they are supposed to be always agreeable to the order of the Supreme person; that is perfect oneness.

   In the Vaikuntha world all the living entities are in oneness with the Supreme Godhead because they never defy His orders. Here in the material world, however, they are not sammata, agreeable, but always asammata, disagreeable. This human form of life is a chance to be trained to be agreeable to the orders of the Supreme Lord. To bring about this training in society is the mission of the Krsna consciousness movement. As stated in the Bhagavad-gita, the laws of material nature are very strict; no one can overcome the stringent laws of material nature. But one who becomes a surrendered soul and agrees to the order of the Supreme Lord can easily overcome those stringent laws. The example of Dhruva Maharaja is very fitting. Simply by becoming agreeable to the orders of the Supreme Personality of Godhead and by developing love of Godhead, Dhruva got the chance to personally meet the confidential servants of Lord Visnu face to face. What was possible for Dhruva Maharaja is possible for everyone. Anyone who very seriously engages in devotional service can obtain, in due course of time, the same perfection of the human form of life.

 

                               TEXT 23

 

                                 TEXT

 

                        sunanda-nandav ucatuh

                      bho bho rajan subhadram te

                        vacam no 'vahitah srnu

                       yah panca-varsas tapasa

                        bhavan devam atitrpat

 

                               SYNONYMS

 

   sunanda-nandau ucatuh--Sunanda and Nanda said; bhoh bhoh rajan--O dear King; su-bhadram--good fortune; te--unto you; vacam--words; nah--our; avahitah--attentively; srnu--hear; yah--who; panca-varsah--five years old; tapasa--by austerity; bhavan--you; devam--the Supreme Personality of Godhead; atitrpat--greatly satisfied.

 

                             TRANSLATION

 

   Nanda and Sunanda, the two confidential associates of Lord Visnu, said: Dear King, let there be all good fortune unto you. Please attentively hear what we shall say. When you were only five years old, you underwent severe austerities, and you thereby greatly satisfied the Supreme Personality of Godhead.

 

                               PURPORT

 

   What was possible for Dhruva Maharaja is possible for anyone. Any five-year-old child can be trained, and within a very short time his life will become successful by realization of Krsna consciousness. Unfortunately, this training is lacking all over the world. It is necessary for the leaders of the Krsna consciousness movement to start educational institutions in different parts of the world to train children, starting at the age of five years. Thus such children will not become hippies or spoiled children of society; rather, they can all become devotees of the Lord. The face of the world will then change automatically.

 

                               TEXT 24

 

                                 TEXT

 

                       tasyakhila-jagad-dhatur

                        avam devasya sarnginah

                       parsadav iha sampraptau

                      netum tvam bhagavat-padam

 

                               SYNONYMS

 

   tasya--His; akhila--entire; jagat--universe; dhatuh--creator; avam--we; devasya--of the Supreme Personality of Godhead; sarnginah--who has the bow named Sarnga; parsadau--associates; iha--now; sampraptau--approached; netum--to take; tvam--you; bhagavat-padam--to the position of the Supreme Personality of Godhead.

 

                             TRANSLATION

 

   We are representatives of the Supreme Personality of Godhead, the creator of the whole universe, who carries in His hand the bow named Sarnga. We have been specifically deputed to take you to the spiritual world.

 

                               PURPORT

 

   In Bhagavad-gita the Lord says that simply by knowing His transcendental pastimes (whether within this material world or in the spiritual world), anyone who understands factually who He is, how He appears and how He acts can be immediately fit for transfer to the spiritual world. This principle stated in the Bhagavad-gita operated in the case of King Dhruva. Throughout his life he tried to understand the Supreme Personality of Godhead by austerity and penances. Now, the mature result was that Dhruva Maharaja became fit to be carried to the spiritual world, accompanied by the confidential associates of the Lord.

 

                               TEXT 25

 

                                 TEXT

 

                  sudurjayam visnu-padam jitam tvaya

                  yat surayo 'prapya vicaksate param

                   atistha tac candra-divakaradayo

                  graharksa-tarah pariyanti daksinam

 

                               SYNONYMS

 

   sudurjayam--very difficult to achieve; visnu-padam--planet known as Vaikunthaloka or Visnuloka; jitam--conquered; tvaya--by you; yat--which; surayah--great demigods; aprapya--without achieving; vicaksate--simply see; param--supreme; atistha--please come; tat--that; candra--the moon; diva-akara--sun; adayah--and others; graha--the nine planets (Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto); rksa-tarah--stars; pariyanti--circumambulate; daksinam--to the right.

 

                             TRANSLATION

 

   To achieve Visnuloka is very difficult, but by your austerity you have conquered. Even the great rsis and demigods cannot achieve this position. Simply to see the supreme abode [the Visnu planet], the sun and moon and all the other planets, stars, lunar mansions and solar systems are circumambulating it. Now please come; you are welcome to go there.

 

                               PURPORT

 

   Even in this material world the so-called scientists, philosophers and mental speculators strive to merge into the spiritual sky, but they can never go there. But a devotee, by executing devotional service, not only realizes what the spiritual world actually is, but factually goes there to live an eternal life of bliss and knowledge. The Krsna consciousness movement is so potent that by adopting these principles of life and developing love of God one can very easily go back home, back to Godhead. Here the practical example is the case of Dhruva Maharaja. While the scientist and philosopher go to the moon but are disappointed in their attempts to stay there and live, the devotee makes an easy journey to other planets and ultimately goes back to Godhead. Devotees have no interest in seeing other planets, but while going back to Godhead, they see all of them as passing phases, just as one who is going to a distant place passes through many small stations.

 

                               TEXT 26

 

                                 TEXT

 

                        anasthitam te pitrbhir

                       anyair apy anga karhicit

                       atistha jagatam vandyam

                       tad visnoh paramam padam

 

                               SYNONYMS

 

   anasthitam--never achieved; te--your; pitrbhih--by forefathers; anyaih--by others; api--even; anga--O Dhruva; karhicit--at any time; atistha--please come and live there; jagatam--by the inhabitants of the universe; vandyam--worshipable; tat--that; visnoh--of Lord Visnu; paramam--supreme; padam--situation.

 

                             TRANSLATION

 

   Dear King Dhruva, neither your forefathers nor anyone else before you ever achieved such a transcendental planet. The planet known as Visnuloka, where Lord Visnu personally resides, is the highest of all. It is worshipable by the inhabitants of all other planets within the universe. Please come with us and live there eternally.

 

                               PURPORT

 

   When Dhruva Maharaja went to perform austerities, he was very determined to achieve a post never dreamed of by his forefathers. His father was Uttanapada, his grandfather was Manu, and his great-grandfather was Lord Brahma. So Dhruva wanted a kingdom even greater than Lord Brahma could achieve, and he requested Narada Muni to give him facility for achieving it. The associates of Lord Visnu reminded him that not only his forefathers but everyone else before him was unable to attain Visnuloka, the planet where Lord Visnu resides. This is because everyone within this material world is either a karmi, a jnani or a yogi, but there are hardly any pure devotees. The transcendental planet known as Visnuloka is especially meant for devotees, not for karmis, jnanis or yogis. Great rsis or demigods can hardly approach Brahmaloka, and as stated in Bhagavad-gita, Brahmaloka is not a permanent residence. Lord Brahma's duration of life is so long that it is difficult to estimate even the duration of one day in his life, and yet Lord Brahma also dies, as do the residents of his planet. Bhagavad-gita (8.16) says, abrahma-bhuvanal lokah punar avartino 'rjuna: except for those who go to Visnuloka, everyone is subjected to the four principles of material life, namely birth, death, old age and disease. The Lord says, yad gatva na nivartante tad dhama paramam mama: "The planet from which, once going, no one returns, is My supreme abode." (Bg. 15.6) Dhruva Maharaja was reminded, "You are going in our company to that planet from which no one returns to this material world." Material scientists are attempting to go to the moon and other planets, but they cannot imagine going to the topmost planet, Brahmaloka, for it is beyond their imagination. By material calculation, traveling at the speed of light it would take forty thousand light-years to reach the topmost planet. By mechanical processes we are unable to reach the topmost planet of this universe, but the process called bhakti-yoga, as executed by Maharaja Dhruva, can give one the facility not only to reach other planets within this universe, but also to reach beyond this universe to the Visnuloka planets. We have outlined this in our small booklet Easy Journey to Other Planets.

 

                               TEXT 27

 

                                 TEXT

 

                         etad vimana-pravaram

                         uttamasloka-maulina

                        upasthapitam ayusmann

                        adhirodhum tvam arhasi

 

                               SYNONYMS

 

   etat--this; vimana--airplane; pravaram--unique; uttamasloka--the Supreme Personality of Godhead; maulina--by the head of all living entities; upasthapitam--sent; ayusman--O immortal one; adhirodhum--to board; tvam--you; arhasi--are worthy.

 

                             TRANSLATION

 

   O immortal one, this unique airplane has been sent by the Supreme Personality of Godhead, who is worshiped by selected prayers and who is the chief of all living entities. You are quite worthy to board such a plane.

 

                               PURPORT

 

   According to astronomical calculation, along with the polestar there is another star, which is called Sisumara, where Lord Visnu, who is in charge of the maintenance of this material world, resides. Sisumara or Dhruvaloka can never be reached by anyone but the Vaisnavas, as will be described by the following slokas. The associates of Lord Visnu brought the special airplane for Dhruva Maharaja and then informed him that Lord Visnu had especially sent this airplane.

   The Vaikuntha airplane does not move by mechanical arrangement. There are three processes for moving in outer space. One of the processes is known to the modern scientist. It is called ka-pota-vayu. Ka means "outer space," and pota means "ship." There is a second process also called kapota-vayu. Kapota means "pigeon." One can train pigeons to carry one into outer space. The third process is very subtle. It is called akasa-patana. This akasa-patana system is also material. Just as the mind can fly anywhere one likes without mechanical arrangement, so the akasa-patana airplane can fly at the speed of mind. Beyond this akasa-patana system is the Vaikuntha process, which is completely spiritual. The airplane sent by Lord Visnu to carry Dhruva Maharaja to Sisumara was a completely spiritual, transcendental airplane. Material scientists can neither see such vehicles nor imagine how they fly in the air. The material scientist has no information about the spiritual sky, although it is mentioned in the Bhagavad-gita (paras tasmat tu bhavo 'nyah).

 

                               TEXT 28

 

                                 TEXT

 

                            maitreya uvaca

                 nisamya vaikuntha-niyojya-mukhyayor

                  madhu-cyutam vacam urukrama-priyah

                   krtabhisekah krta-nitya-mangalo

                   munin pranamyasisam abhyavadayat

 

                               SYNONYMS

 

   maitreyah uvaca--the great sage Maitreya said; nisamya--after hearing; vaikuntha--of the Lord; niyojya--associates; mukhyayoh--of the chief; madhu-cyutam--like pouring honey; vacam--speeches; urukrama-priyah--Dhruva Maharaja, who was very dear to the Lord; krta-abhisekah--took his sacred bath; krta--performed; nitya-mangalah--his daily spiritual duties; munin--to the sages; pranamya--having offered obeisances; asisam--blessings; abhyavadayat--accepted.

 

                             TRANSLATION

 

   The great sage Maitreya continued: Maharaja Dhruva was very dear to the Supreme Personality of Godhead. When he heard the sweet speeches of the Lord's chief associates in the Vaikuntha planet, he immediately took his sacred bath, dressed himself with suitable ornaments, and performed his daily spiritual duties. Thereafter he offered his respectful obeisances to the great sages present there and accepted their blessings.

 

                               PURPORT

 

   We should mark how dutiful Dhruva Maharaja was in his devotional service, even at the time he left this material world. He was constantly alert in the performance of devotional duties. Every devotee should take his bath early in the morning and decorate his body with tilaka. In Kali-yuga one can hardly acquire gold or jeweled ornaments, but the twelve tilaka marks on the body are sufficient as auspicious decorations to purify the body. Since Dhruva Maharaja was living at that time at Badarikasrama, there were other great sages there. He did not become puffed up because the airplane sent by Lord Visnu was waiting for him; as a humble Vaisnava, he accepted blessings from all the sages before riding on the plane brought by the chief of the Vaikuntha associates.

 

                               TEXT 29

 

                                 TEXT

 

                     parityabhyarcya dhisnyagryam

                        parsadav abhivandya ca

                        iyesa tad adhisthatum

                       bibhrad rupam hiranmayam

 

                               SYNONYMS

 

   paritya--having circumambulated; abhyarcya--having worshiped; dhisnya-agryam--the transcendental airplane; parsadau--unto the two associates; abhivandya--having offered obeisances; ca--also; iyesa--he attempted; tat--that plane; adhisthatum--to board; bibhrat--illuminating; rupam--his form; hiranmayam--golden.

 

                             TRANSLATION

 

   Before getting aboard, Dhruva Maharaja worshiped the airplane, circumambulated it, and also offered obeisances to the associates of Visnu. In the meantime he became as brilliant and illuminating as molten gold. He was thus completely prepared to board the transcendental plane.

 

                               PURPORT

 

   In the absolute world, the plane, the associates of Lord Visnu and Lord Visnu Himself are all spiritual. There is no material contamination. In quality, everything there is one. As Lord Visnu is worshipable, so also are His associates, His paraphernalia, His airplane and His abode, for everything of Visnu's is as good as Lord Visnu. Dhruva Maharaja knew all this very well, as a pure Vaisnava, and he offered his respects to the associates and to the plane before riding in it. But in the meantime, his body changed into spiritual existence, and therefore it was illuminating like molten gold. In this way he also became one with the other paraphernalia of Visnuloka.

   Mayavadi philosophers cannot imagine how this oneness can be achieved even in different varieties. Their idea of oneness is that there is no variety. Therefore they have become impersonalists. As Sisumara, Visnuloka or Dhruvaloka are completely different from this material world, so a Visnu temple within this world is also completely different from this material world. As soon as we are in a temple we should know very well that we are situated differently from the material world. In the temple, Lord Visnu, His throne, His room and all other things associated with the temple are transcendental. The three modes, sattva-guna, rajo-guna and tamo-guna, have no entrance into the temple. It is said, therefore, that to live in the forest is in the mode of goodness, to live in the city is in the mode of passion, and to live in a brothel, liquor shop or slaughterhouse is in the mode of ignorance. But to live in the temple means to live in Vaikunthaloka. Everything in the temple is as worshipable as Lord Visnu, or Krsna.

 

                               TEXT 30

 

                                 TEXT

 

                         tadottanapadah putro

                         dadarsantakam agatam

                     mrtyor murdhni padam dattva

                         arurohadbhutam grham

 

                               SYNONYMS

 

   tada--then; uttanapadah--of King Uttanapada; putrah--son; dadarsa--could see; antakam--death personified; agatam--approached him; mrtyoh murdhni--on the head of death; padam--feet; dattva--placing; aruroha--got up; adbhutam--wonderful; grham--on the airplane which resembled a big house.

 

                             TRANSLATION

 

   When Dhruva Maharaja was attempting to get on the transcendental plane, he saw death personified approach him. Not caring for death, however, he took advantage of the opportunity to put his feet on the head of death, and thus he got up on the airplane, which was as big as a house.

 

                               PURPORT

 

   To take the passing away of a devotee and the passing away of a nondevotee as one and the same is completely misleading. While ascending the transcendental airplane, Dhruva Maharaja suddenly saw death personified before him, but he was not afraid. Instead of death's giving him trouble, Dhruva Maharaja took advantage of death's presence and put his feet on the head of death. People with a poor fund of knowledge do not know the difference between the death of a devotee and the death of a nondevotee. In this connection, an example can be given: a cat carries its kittens in its mouth, and it also catches a rat in its mouth. Superficially, the catching of the rat and the kitten appear to be one and the same, but actually they are not. When the cat catches the rat in its mouth it means death for the rat, whereas when the cat catches the kitten, the kitten enjoys it. When Dhruva Maharaja boarded the airplane, he took advantage of the arrival of death personified, who came to offer him obeisances; putting his feet on the head of death, he got up on the unique airplane, which is described here to be as big as a house (grham).

   There are many other similar instances in Bhagavata literature. It is stated that when Kardama Muni created an airplane to carry his wife, Devahuti, all over the universe, the airplane was like a big city, carrying many houses, lakes and gardens. Modern scientists have manufactured big airplanes, but they are packed with passengers, who experience all sorts of discomforts while riding in them.

   Material scientists are not even perfect in manufacturing a material airplane. In order to compare to the plane used by Kardama or the plane sent from Visnuloka, they must manufacture an airplane equipped like a big city, with all the comforts of life--lakes, gardens, parks, etc. Their plane must be able to fly in outer space and hover, and visit all other planets. If they invent such a plane, they will not have to make different space stations for fuel to travel into outer space. Such a plane would have an unlimited supply of fuel, or, like the plane from Visnuloka, would fly without it.

 

                               TEXT 31

 

                                 TEXT

 

                        tada dundubhayo nedur

                         mrdanga-panavadayah

                      gandharva-mukhyah prajaguh

                        petuh kusuma-vrstayah

 

                               SYNONYMS

 

   tada--at that time; dundubhayah--kettledrums; neduh--resounded; mrdanga--drums; panava--small drums; adayah--etc.; gandharva-mukhyah--the chief residents of Gandharvaloka; prajaguh--sang; petuh--showered; kusuma--flowers; vrstayah--like rains.

 

                             TRANSLATION

 

   At that time drums and kettledrums resounded from the sky, the chief Gandharvas began to sing and other demigods showered flowers like torrents of rain upon Dhruva Maharaja.

 

                               TEXT 32

 

                                 TEXT

 

                       sa ca svarlokam aroksyan

                       sunitim jananim dhruvah

                        anvasmarad agam hitva

                       dinam yasye tri-vistapam

 

                               SYNONYMS

 

   sah--he; ca--also; svah-lokam--to the celestial planet; aroksyan--about to ascend; sunitim--Suniti; jananim--mother; dhruvah--Dhruva Maharaja; anvasmarat--immediately remembered; agam--difficult to attain; hitva--leaving behind; dinam--poor; yasye--I shall go; tri-vistapam--to the Vaikuntha planet.

 

                             TRANSLATION

 

   Dhruva was seated in the transcendental airplane, which was just about to start, when he remembered his poor mother, Suniti. He thought to himself, "How shall I go alone to the Vaikuntha planet and leave behind my poor mother?"

 

                               PURPORT

 

   Dhruva had a feeling of obligation to his mother, Suniti. It was Suniti who had given him the clue which had now enabled him to be personally carried to the Vaikuntha planet by the associates of Lord Visnu. He now remembered her and wanted to take her with him. Actually, Dhruva Maharaja's mother, Suniti, was his patha-pradarsaka-guru. Patha-pradarsaka-guru means "the guru, or the spiritual master, who shows the way." Such a guru is sometimes called siksa-guru. Although Narada Muni was his diksa-guru (initiating spiritual master), Suniti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the siksa-guru or diksa-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to sastric injunctions, there is no difference between siksa-guru and diksa-guru, and generally the siksa-guru later on becomes the diksa-guru. Suniti, however, being a woman, and specifically his mother, could not become Dhruva Maharaja's diksa-guru. Still, he was not less obliged to Suniti. There was no question of carrying Narada Muni to Vaikunthaloka, but Dhruva Maharaja thought of his mother.

   Whatever plan the Supreme Personality of Godhead contemplates immediately fructifies. Similarly, a devotee who is completely dependent on the Supreme Lord can also fulfill his wishes by the grace of the Lord. The Lord fulfills His wishes independently, but a devotee fulfills his wishes simply by being dependent on the Supreme Personality of Godhead. Therefore as soon as Dhruva Maharaja thought of his poor mother, he was assured by the associates of Visnu that Suniti was also going to Vaikunthaloka, in another plane. Dhruva Maharaja had thought that he was going alone to Vaikunthaloka, leaving behind his mother, which was not very auspicious because people would criticize him for going alone to Vaikunthaloka and not carrying with him Suniti, who had given him so much. But Dhruva also considered that he was not personally the Supreme. Therefore, if Krsna fulfilled his desires, only then would it be possible. Krsna could immediately understand his mind, and He told Dhruva that his mother was also going with him. This incident proves that a pure devotee like Dhruva Maharaja can fulfill all his desires; by the grace of the Lord, he becomes exactly like the Lord, and thus whenever he thinks of anything, his wish is immediately fulfilled.

 

                               TEXT 33

 

                                 TEXT

 

                         iti vyavasitam tasya

                         vyavasaya surottamau

                        darsayam asatur devim

                        puro yanena gacchatim

 

                               SYNONYMS

 

   iti--thus; vyavasitam--contemplation; tasya--of Dhruva; vyavasaya--understanding; sura-uttamau--the two chief associates; darsayam asatuh--showed (to him); devim--exalted Suniti; purah--before; yanena--by airplane; gacchatim--going forward.

 

                             TRANSLATION

 

   The great associates of Vaikunthaloka, Nanda and Sunanda, could understand the mind of Dhruva Maharaja, and thus they showed him that his mother, Suniti, was going forward in another plane.

 

                               PURPORT

 

   This incident proves that the siksa- or diksa-guru who has a disciple who strongly executes devotional service like Dhruva Maharaja can be carried by the disciple even though the instructor is not as advanced. Although Suniti was an instructor to Dhruva Maharaja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Maharaja did. Still, Dhruva Maharaja was able to take his mother with him. Similarly, Prahlada Maharaja also delivered his atheistic father, Hiranyakasipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikunthaloka either his father, mother or siksa- or diksa-guru. Srila Bhaktisiddhanta Sarasvati Thakura used to say, "If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission--propagating Krsna consciousness--to be successful." The Krsna consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Maharaja, then he will be able to carry me with him to Vaikunthaloka.

 

                               TEXT 34

 

                                 TEXT

 

                      tatra tatra prasamsadbhih

                       pathi vaimanikaih suraih

                         avakiryamano dadrse

                       kusumaih kramaso grahan

 

                               SYNONYMS

 

   tatra tatra--here and there; prasamsadbhih--by persons engaged in the praise of Dhruva Maharaja; pathi--on the path; vaimanikaih--carried by different types of airplanes; suraih--by the demigods; avakiryamanah--being covered; dadrse--could see; kusumaih--by flowers; kramasah--one after another; grahan--all the planets of the solar system.

 

                             TRANSLATION

 

   While Dhruva Maharaja was passing through space, he gradually saw all the planets of the solar system, and on the path he saw all the demigods in their airplanes showering flowers upon him like rain.

 

                               PURPORT

 

   There is a Vedic version, yasmin vijnate sarvam evam vijnatam bhavati, which means that by knowing the Supreme Personality of Godhead, everything becomes known to the devotee. Similarly, by going to the planet of the Supreme Personality of Godhead, one can know all the other planetary systems on the path to Vaikuntha. We should remember that Dhruva Maharaja's body was different from our bodies. While boarding the Vaikuntha airplane, his body changed to a completely spiritual golden hue. No one can surpass the higher planets in a material body, but when one gets a spiritual body he can travel not only to the higher planetary system of this material world, but even to the still higher planetary system known as Vaikunthaloka. It is well known that Narada Muni travels everywhere, both in the spiritual and material worlds.

   It should be noted also that while Suniti was going to Vaikunthaloka she also changed her body into spiritual form. Like Sri Suniti, every mother should train her child to become a devotee like Dhruva Maharaja. Suniti instructed her son, even at the age of five years, to be unattached to worldly affairs and to go to the forest to search out the Supreme Lord. She never desired that her son remain at home comfortably without ever undertaking austerities and penances to achieve the favor of the Supreme Personality of Godhead. Every mother, like Suniti, must take care of her son and train him to become a brahmacari from the age of five years and to undergo austerities and penances for spiritual realization. The benefit will be that if her son becomes a strong devotee like Dhruva, certainly not only will he be transferred back home, back to Godhead, but she will also be transferred with him to the spiritual world, even though she may be unable to undergo austerities and penances in executing devotional service.

 

                               TEXT 35

 

                                 TEXT

 

                        tri-lokim deva-yanena

                        so 'tivrajya munin api

                      parastad yad dhruva-gatir

                       visnoh padam athabhyagat

 

                               SYNONYMS

 

   tri-lokim--the three planetary systems; deva-yanena--by the transcendental airplane; sah--Dhruva; ativrajya--having surpassed; munin--great sages; api--even; parastat--beyond; yat--which; dhruva-gatih--Dhruva, who attained permanent life; visnoh--of Lord Visnu; padam--abode; atha--then; abhyagat--achieved.

 

                             TRANSLATION

 

   Dhruva Maharaja thus surpassed the seven planetary systems of the great sages who are known as saptarsi. Beyond that region, he achieved the transcendental situation of permanent life in the planet where Lord Visnu lives.

 

                               PURPORT

 

   The airplane was piloted by the two chief associates of Lord Visnu, namely Sunanda and Nanda. Only such spiritual astronauts can pilot their airplane beyond the seven planets and arrive in the region of eternal blissful life. It is confirmed in the Bhagavad-gita also (paras tasmat tu bhavo 'nyah) that beyond this planetary system begins the spiritual sky, where everything is permanent and blissful. The planets there are known as Visnuloka or Vaikunthaloka. Only there can one get an eternal blissful life of knowledge. Below Vaikunthaloka is the material universe, where Lord Brahma and others in Brahmaloka can live until the annihilation of this universe; but that life is not permanent. That is also confirmed in the Bhagavad-gita (abrahma-bhuvanal lokah). Even if one goes to the topmost planet, one cannot achieve eternal life. Only by arriving in Vaikunthaloka can one live an eternally blissful life.

 

                               TEXT 36

 

                                 TEXT

 

                 yad bhrajamanam sva-rucaiva sarvato

                  lokas trayo hy anu vibhrajanta ete

                  yan navrajan jantusu ye 'nanugraha

                 vrajanti bhadrani caranti ye 'nisam

 

                               SYNONYMS

 

   yat--which planet; bhrajamanam--illuminating; sva-ruca--by self-effulgence; eva--only; sarvatah--everywhere; lokah--planetary systems; trayah--three; hi--certainly; anu--thereupon; vibhrajante--give off light; ete--these; yat--which planet; na--not; avrajan--have reached; jantusu--to living entities; ye--those who; ananugrahah--not merciful; vrajanti--reach; bhadrani--welfare activities; caranti--engage in; ye--those who; anisam--constantly.

 

                             TRANSLATION

 

   The self-effulgent Vaikuntha planets, by whose illumination alone all the illuminating planets within this material world give off reflected light, cannot be reached by those who are not merciful to other living entities. Only persons who constantly engage in welfare activities for other living entities can reach the Vaikuntha planets.

 

                               PURPORT

 

   Here is a description of two aspects of the Vaikuntha planets. The first is that in the Vaikuntha sky there is no need of the sun and moon. This is confirmed by the Upanisads as well as Bhagavad-gita (na tad bhasayate suryo na sasanko na pavakah). In the spiritual world the Vaikunthalokas are themselves illuminated; there is therefore no need of sun, moon or electric light. It is in fact the illumination of the Vaikunthalokas which is reflected in the material sky. Only by this reflection are the suns in the material universes illuminated; after the illumination of the sun, all the stars and moons are illuminated. In other words, all the luminaries in the material sky borrow illumination from Vaikunthaloka. From this material world, however, people can be transferred to the Vaikunthaloka, if they incessantly engage in welfare activities for all other living entities. Such incessant welfare activities can really be performed only in Krsna consciousness. There is no philanthropic work within this material world but Krsna consciousness that can engage a person twenty-four hours a day.

   A Krsna conscious being is always engaged in planning how to take all of suffering humanity back home, back to Godhead. Even if one is not successful in reclaiming all the fallen souls back to Godhead, still, because he is Krsna conscious, his path to Vaikunthaloka is open. He personally becomes qualified to enter the Vaikunthalokas, and if anyone follows such a devotee, he also enters into Vaikunthaloka. Others, who engage in envious activities, are known as karmis. Karmis are envious of one another. Simply for sense gratification, they can kill thousands of innocent animals. Jnanis are not as sinful as karmis, but they do not try to reclaim others back to Godhead. They perform austerities for their own liberation. Yogis are also engaged in self-aggrandizement by trying to attain mystic powers. But devotees, Vaisnavas, who are servants of the Lord, come forward in the actual field of work in Krsna consciousness to reclaim fallen souls. Only Krsna conscious persons are eligible to enter into the spiritual world. That is clearly stated in this verse and is confirmed in Bhagavad-gita, wherein the Lord says that there is no one dearer to Him than those who preach the gospel of Bhagavad-gita to the world.

 

                               TEXT 37

 

                                 TEXT

 

                      santah sama-drsah suddhah

                        sarva-bhutanuranjanah

                       yanty anjasacyuta-padam

                        acyuta-priya-bandhavah

 

                               SYNONYMS

 

   santah--peaceful; sama-drsah--equipoised; suddhah--cleansed, purified; sarva--all; bhuta--living entities; anuranjanah--pleasing; yanti--go; anjasa--easily; acyuta--of the Lord; padam--to the abode; acyuta-priya--with devotees of the Lord; bandhavah--friends.

 

                             TRANSLATION

 

   Persons who are peaceful, equipoised, cleansed and purified, and who know the art of pleasing all other living entities, keep friendship only with devotees of the Lord; they alone can very easily achieve the perfection of going back home, back to Godhead.

 

                               PURPORT

 

   The description of this verse fully indicates that only devotees are eligible to enter into the kingdom of Godhead. The first point stated is that devotees are peaceful, for they have no demands for their personal sense gratification. They are simply dedicated to the service of the Lord. Karmis cannot be peaceful because they have immense demands for sense gratification. As for jnanis, they cannot be peaceful because they are too busy trying to attain liberation or merge into the existence of the Supreme. Similarly, yogis are also restless to get mystic power. But a devotee is peaceful because he is fully surrendered to the Supreme Personality of Godhead and thinks of himself as completely helpless; just as a child feels complete peace in depending on the parent, so a devotee is completely peaceful, for he depends on the mercy of the Supreme Personality of Godhead.

   A devotee is equipoised. He sees everyone on the same transcendental platform. A devotee knows that although a conditioned soul has a particular type of body according to his past fruitive activities, factually everyone is part of the Supreme Lord. A devotee sees all living entities with spiritual vision and does not discriminate on the platform of the bodily concept of life. Such qualities develop only in the association of devotees. Without the association of devotees, one cannot advance in Krsna consciousness. Therefore, we have established the International Society for Krishna Consciousness. Factually, whoever lives in this society automatically develops Krsna consciousness. Devotees are dear to the Supreme Personality of Godhead, and the Supreme Personality of Godhead is only dear to devotees. On this platform only can one make progress in Krsna consciousness. Persons in Krsna consciousness, or devotees of the Lord, can please everyone, as is evident in the Krsna consciousness movement. We invite everyone, without discrimination; we request everyone to sit down and chant the Hare Krsna mantra and take as much prasada as we can supply, and thus everyone is pleased with us. This is the qualification. Sarva-bhutanuranjanah. As for purification, no one can be more pure than devotees. Anyone who once utters the name of Visnu immediately becomes purified, inside and outside (yah smaret pundarikaksam). Since a devotee constantly chants the Hare Krsna mantra, no contamination of the material world can touch him. He is, therefore, actually purified. Muci haya suci haya yadi krsna bhaje. It is said that even a cobbler or person born in the family of a cobbler can be elevated to the position of a brahmana (suci) if he takes to Krsna consciousness. Any person who is purely Krsna conscious and who engages in chanting the Hare Krsna mantra is the purest in the whole universe.

 

                               TEXT 38

 

                                 TEXT

 

                        ity uttanapadah putro

                       dhruvah krsna-parayanah

                        abhut trayanam lokanam

                         cuda-manir ivamalah

 

                               SYNONYMS

 

   iti--thus; uttanapadah--of Maharaja Uttanapada; putrah--the son; dhruvah--Dhruva Maharaja; krsna-parayanah--fully Krsna conscious; abhut--became; trayanam--of the three; lokanam--worlds; cuda-manih--the summit jewel; iva--like; amalah--purified.

 

                             TRANSLATION

 

   In this way, the fully Krsna conscious Dhruva Maharaja, the exalted son of Maharaja Uttanapada, attained the summit of the three statuses of planetary systems.

 

                               PURPORT

 

   The exact Sanskrit terminology for Krsna consciousness is here mentioned: krsna-parayanah. parayana means "going forward." Anyone who is going forward to the goal of Krsna is called krsna-parayana, or fully Krsna conscious. The example of Dhruva Maharaja indicates that every Krsna conscious person can expect to reach the topmost summit of all three planetary systems within the universe. A Krsna conscious person can occupy an exalted position beyond the imagination of any ambitious materialist.

 

                               TEXT 39

 

                                 TEXT

 

                        gambhira-vego 'nimisam

                        jyotisam cakram ahitam

                       yasmin bhramati kauravya

                       medhyam iva gavam ganah

 

                               SYNONYMS

 

   gambhira-vegah--with great force and speed; animisam--unceasingly; jyotisam--of luminaries; cakram--sphere; ahitam--connected; yasmin--around which; bhramati--encircles; kauravya--O Vidura; medhyam--a central pole; iva--as; gavam--of bulls; ganah--a herd.

 

                             TRANSLATION

 

   Saint Maitreya continued: My dear Vidura, descendant of Kuru, as a herd of bulls circumambulates a central pole on their right side, all the luminaries within the universal sky unceasingly circumambulate the abode of Dhruva Maharaja with great force and speed.

 

                               PURPORT

 

   Each and every planet within the universe travels at a very high speed. From a statement in Srimad-Bhagavatam it is understood that even the sun travels sixteen thousand miles in a second, and from Brahma-samhita we understand from the sloka, yac-caksur esa savita sakala-grahanam that the sun is considered to be the eye of the Supreme Personality of Godhead, Govinda, and it also has a specific orbit within which it circles. Similarly, all other planets have their specific orbits. But together all of them encircle the polestar, or Dhruvaloka, where Dhruva Maharaja is situated at the summit of the three worlds. We can only imagine how highly exalted the actual position of a devotee is, and certainly we cannot even conceive how exalted is the position of the Supreme Personality of Godhead.

 

                               TEXT 40

 

                                 TEXT

 

                         mahimanam vilokyasya

                         narado bhagavan rsih

                        atodyam vitudan slokan

                       satre 'gayat pracetasam

 

                               SYNONYMS

 

   mahimanam--glories; vilokya--observing; asya--of Dhruva Maharaja; naradah--the great sage Narada; bhagavan--equally as exalted as the Supreme Personality of Godhead; rsih--the saint; atodyam--the stringed instrument, vina; vitudan--playing on; slokan--verses; satre--in the sacrificial arena; agayat--chanted; pracetasam--of the Pracetas.

 

                             TRANSLATION

 

   After observing the glories of Dhruva Maharaja, the great sage Narada, playing his vina, went to the sacrificial arena of the Pracetas and very happily chanted the following three verses.

 

                               PURPORT

 

   The great sage Narada was the spiritual master of Dhruva Maharaja. Certainly he was very glad to see Dhruva's glories. As a father is very happy to see the son's advancement in every respect, so the spiritual master is very happy to observe the ascendancy of his disciple.

 

                               TEXT 41

 

                                 TEXT

 

                             narada uvaca

                     nunam suniteh pati-devatayas

                 tapah-prabhavasya sutasya tam gatim

                   drstvabhyupayan api veda-vadino

                 naivadhigantum prabhavanti kim nrpah

 

                               SYNONYMS

 

   naradah uvaca--Narada said; nunam--certainly; suniteh--of Suniti; pati-devatayah--very much attached to her husband; tapah-prabhavasya--by the influence of austerity; sutasya--of the son; tam--that; gatim--position; drstva--observing; abhyupayan--the means; api--although; veda-vadinah--strict followers of the Vedic principles, or the so-called Vedantists; na--never; eva--certainly; adhigantum--to attain; prabhavanti--are eligible; kim--what to speak of; nrpah--ordinary kings.

 

                             TRANSLATION

 

   The great sage Narada said: Simply by the influence of his spiritual advancement and powerful austerity, Dhruva Maharaja, the son of Suniti, who was devoted to her husband, acquired an exalted position not possible to attain even for the so-called Vedantists or strict followers of the Vedic principles, not to speak of ordinary human beings.

 

                               PURPORT

 

   In this verse the word veda-vadinah is very significant. Generally, a person who strictly follows the Vedic principles is called veda-vadi. There are also so-called Vedantists who advertise themselves as followers of Vedanta philosophy but who misinterpret Vedanta. The expression veda-vada-ratah is also found in the Bhagavad-gita, referring to persons who are attached to the Vedas without understanding the purport of the Vedas. Such persons may go on talking about the Vedas or may execute austerities in their own way, but it is not possible for them to attain to such an exalted position as Dhruva Maharaja. As far as ordinary kings are concerned, it is not at all possible. The specific mention of kings is significant because formerly kings were also rajarsis, for the kings were as good as great sages. Dhruva Maharaja was a king, and at the same time he was as learned as a great sage. But without devotional service, neither a great king, a ksatriya, nor a great brahmana strictly adhering to the Vedic principles can be elevated to the exalted position attained by Dhruva Maharaja.

 

                               TEXT 42

 

                                 TEXT

 

                 yah panca-varso guru-dara-vak-sarair

                    bhinnena yato hrdayena duyata

                 vanam mad-adesa-karo 'jitam prabhum

                  jigaya tad-bhakta-gunaih parajitam

 

                               SYNONYMS

 

   yah--he who; panca-varsah--at the age of five years; guru-dara--of the wife of his father; vak-saraih--by the harsh words; bhinnena--being very much aggrieved; yatah--went; hrdayena--because his heart; duyata--very much pained; vanam--to the forest; mat-adesa--according to my instruction; karah--acting; ajitam--unconquerable; prabhum--the Supreme Personality of Godhead; jigaya--he defeated; tat--His; bhakta--of devotees; gunaih--with the qualities; parajitam--conquered.

 

                             TRANSLATION

 

   The great sage Narada continued: Just see how Dhruva Maharaja, aggrieved at the harsh words of his stepmother, went to the forest at the age of only five years and under my direction underwent austerity. Although the Supreme Personality of Godhead is unconquerable, Dhruva Maharaja defeated Him with the specific qualifications possessed by the Lord's devotees.

 

                               PURPORT

 

   The Supreme Godhead is unconquerable; no one can conquer the Lord. But He voluntarily accepts subordination to the devotional qualities of His devotees. For example, Lord Krsna accepted subordination to the control of mother Yasoda because she was a great devotee. The Lord likes to be under the control of His devotees. In the Caitanya-caritamrta it is said that everyone comes before the Lord and offers Him exalted prayers, but the Lord does not feel as pleased when offered such prayers as He does when a devotee, out of pure love, chastises Him as a subordinate. The Lord forgets His exalted position and willingly submits to His pure devotee. Dhruva Maharaja conquered the Supreme Lord because at a very tender age, only five years old, he underwent all the austerities of devotional service. This devotional service was of course executed under the direction of a great sage, Narada. This is the first principle of devotional service--adau gurv-asrayam. In the beginning one must accept a bona fide spiritual master, and if a devotee follows strictly the direction of the spiritual master, as Dhruva Maharaja followed the instruction of Narada Muni, then it is not difficult for him to achieve the favor of the Lord.

   The sum total of devotional qualities is development of unalloyed love for Krsna. This unalloyed love for Krsna can be achieved simply by hearing about Krsna. Lord Caitanya accepted this principle--that if one in any position submissively hears the transcendental message spoken by Krsna or about Krsna, then gradually he develops the quality of unalloyed love, and by that love only he can conquer the unconquerable. The Mayavadi philosophers aspire to become one with the Supreme Lord, but a devotee surpasses that position. Not only does a devotee become one in quality with the Supreme Lord, but he sometimes becomes the father, mother or master of the Lord. Arjuna also, by his devotional service, made Lord Krsna his chariot driver; he ordered the Lord, "Put my chariot here," and the Lord executed his order. These are some examples of how a devotee can acquire the exalted position of conquering the unconquerable.

 

                               TEXT 43

 

                                 TEXT

 

               yah ksatra-bandhur bhuvi tasyadhirudham

                    anv aruruksed api varsa-pugaih

                  sat-panca-varso yad ahobhir alpaih

                 prasadya vaikuntham avapa tat-padam

 

                               SYNONYMS

 

   yah--one who; ksatra-bandhuh--the son of a ksatriya; bhuvi--on the earth; tasya--of Dhruva; adhirudham--the exalted position; anu--after; arurukset--can aspire to attain; api--even; varsa-pugaih--after many years; sat-panca-varsah--five or six years old; yat--which; ahobhih alpaih--after a few days; prasadya--after pleasing; vaikuntham--the Lord; avapa--attained; tat-padam--His abode.

 

                             TRANSLATION

 

   Dhruva Maharaja attained an exalted position at the age of only five or six years, after undergoing austerity for six months. Alas, a great ksatriya cannot achieve such a position even after undergoing austerities for many, many years.

 

                               PURPORT

 

   Dhruva Maharaja is described herein as ksatra-bandhuh, which indicates that he was not fully trained as a ksatriya because he was only five years old; he was not a mature ksatriya. A ksatriya or brahmana has to take training. A boy born in the family of a brahmana is not immediately a brahmana; he has to take up the training and the purificatory process.

   The great sage Narada Muni was very proud of having a devotee-disciple like Dhruva Maharaja. He had many other disciples, but he was very pleased with Dhruva Maharaja because in one lifetime, by dint of his severe penances and austerities, he had achieved Vaikuntha, which was never achieved by any other king's son or rajarsi throughout the whole universe. There is the instance of the great King Bharata, who was also a great devotee, but he attained Vaikunthaloka in three lives. In the first life, although he executed austerities in the forest, he became a victim of too much affection for a small deer, and in his next life he had to take birth as a deer. Although he had a deer's body, he remembered his spiritual position, but he still had to wait until the next life for perfection. In the next life he took birth as Jada Bharata. Of course, in that life he was completely freed from all material entanglement, and he attained perfection and was elevated to Vaikunthaloka. The lesson from the life of Dhruva Maharaja is that if one likes, one can attain Vaikunthaloka in one life, without waiting for many other lives. My Guru Maharaja, Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada, used to say that every one of his disciples could attain Vaikunthaloka in this life, without waiting for another life to execute devotional service. One simply has to become as serious and sincere as Dhruva Maharaja; then it is quite possible to attain Vaikunthaloka and go back home, back to Godhead, in one life.

 

                               TEXT 44

 

                                 TEXT

 

                            maitreya uvaca

                       etat te 'bhihitam sarvam

                       yat prsto 'ham iha tvaya

                        dhruvasyoddama-yasasas

                        caritam sammatam satam

 

                               SYNONYMS

 

   maitreyah uvaca--the great sage Maitreya said; etat--this; te--unto you; abhihitam--described; sarvam--everything; yat--what; prstah aham--I was asked; iha--here; tvaya--by you; dhruvasya--of Dhruva Maharaja; uddama--greatly uplifting; yasasah--whose reputation; caritam--character; sammatam--approved; satam--by great devotees.

 

                             TRANSLATION

 

   The great sage Maitreya continued: My dear Vidura, whatever you have asked from me about the great reputation and character of Dhruva Maharaja I have explained to you in all detail. Great saintly persons and devotees very much like to hear about Dhruva Maharaja.

 

                               PURPORT

 

   Srimad-Bhagavatam means everything in relationship with the Supreme Personality of Godhead. Whether we hear the pastimes and activities of the Supreme Lord or we hear about the character, reputation and activities of His devotees, they are all one and the same. Neophyte devotees simply try to understand the pastimes of the Lord and are not very interested in hearing about the activities of His devotees, but such discrimination should not be indulged in by any real devotee. Sometimes less intelligent men try to hear about the rasa dance of Krsna and do not take care to hear about other portions of Srimad-Bhagavatam, which they completely avoid. There are professional Bhagavata reciters who abruptly go to the rasa-lila chapters of Srimad-Bhagavatam, as if other portions of Srimad-Bhagavatam were useless. This kind of discrimination and abrupt adoption of the rasa-lila pastimes of the Lord is not approved by the acaryas. A sincere devotee should read every chapter and every word of Srimad-Bhagavatam, for the beginning verses describe that it is the ripened fruit of all Vedic literature. Devotees should not try to avoid even a word of Srimad-Bhagavatam. The great sage Maitreya therefore affirmed herein that the Bhagavatam is sammatam satam, approved by great devotees.

 

                               TEXT 45

 

                                 TEXT

 

                       dhanyam yasasyam ayusyam

                      punyam svasty-ayanam mahat

                    svargyam dhrauvyam saumanasyam

                       prasasyam agha-marsanam

 

                               SYNONYMS

 

   dhanyam--bestowing wealth; yasasyam--bestowing reputation; ayusyam--increasing the duration of life; punyam--sacred; svasti-ayanam--creating auspiciousness; mahat--great; svargyam--bestowing achievement of heavenly planets; dhrauvyam--or Dhruvaloka; saumanasyam--pleasing to the mind; prasasyam--glorious; agha-marsanam--counteracting all kinds of sinful activities.

 

                             TRANSLATION

 

   By hearing the narration of Dhruva Maharaja one can fulfill desires for wealth, reputation and increased duration of life. It is so auspicious that one can even go to a heavenly planet or attain Dhruvaloka, which was achieved by Dhruva Maharaja, just by hearing about him. The demigods also become pleased because this narration is so glorious, and it is so powerful that it can counteract all the results of one's sinful actions.

 

                               PURPORT

 

   There are different types of men in this world, not all of them pure devotees. Some are karmis, desiring to acquire vast wealth. There are also persons who are only after reputation. Some desire to be elevated to the heavenly planets or to go to Dhruvaloka, and others want to please the demigods to get material profits. Herein it is recommended by Maitreya that every one of them can hear the narration about Dhruva Maharaja and thus get their desired goal. It is recommended that the devotees (akama), the karmis (sarva-kama) and the jnanis, who desire to be liberated (moksa-kama), should all worship the Supreme personality of Godhead to acquire their desired goals of life. Similarly, if anyone hears about the activities of the Lord's devotee, he can achieve the same result. There is no difference between the activities and character of the Supreme Personality of Godhead and those of His pure devotees.

 

                               TEXT 46

 

                                 TEXT

 

                    srutvaitac chraddhayabhiksnam

                        acyuta-priya-cestitam

                       bhaved bhaktir bhagavati

                      yaya syat klesa-sanksayah

 

                               SYNONYMS

 

   srutva--by hearing; etat--this; sraddhaya--with faith; abhiksnam--repeatedly; acyuta--to the Supreme Personality of Godhead; priya--dear; cestitam--activities; bhavet--develops; bhaktih--devotion; bhagavati--unto the Supreme Personality of Godhead; yaya--by which; syat--must be; klesa--of miseries; sanksayah--complete diminution.

 

                             TRANSLATION

 

   Anyone who hears the narration of Dhruva Maharaja, and who repeatedly tries with faith and devotion to understand his pure character, attains the pure devotional platform and executes pure devotional service. By such activities one can diminish the threefold miserable conditions of material life.

 

                               PURPORT

 

   Here the word acyuta-priya is very significant. Dhruva Maharaja's character and reputation are great because he is very dear to Acyuta, the Supreme Personality of Godhead. As the pastimes and activities of the Supreme Lord are pleasing to hear, hearing about His devotees, who are very dear to the Supreme Person, is also pleasing and potent. If one simply reads over and over again about Dhruva Maharaja by hearing and reading this chapter, one can attain the highest perfection of life in any way he desires; most importantly, he gets the chance to become a great devotee. To become a great devotee means to finish all miserable conditions of materialistic life.

 

                               TEXT 47

 

                                 TEXT

 

                      mahattvam icchatam tirtham

                        srotuh siladayo gunah

                       yatra tejas tad icchunam

                        mano yatra manasvinam

 

                               SYNONYMS

 

   mahattvam--greatness; icchatam--for those desiring; tirtham--the process; srotuh--of the hearer; sila-adayah--high character, etc.; gunah--qualities; yatra--in which; tejah--prowess; tat--that; icchunam--for those who desire; manah--adoration; yatra--in which; manasvinam--for thoughtful men.

 

                             TRANSLATION

 

   Anyone who hears this narration of Dhruva Maharaja acquires exalted qualities like him. For anyone who desires greatness, prowess or influence, here is the process by which to acquire them, and for thoughtful men who want adoration, here is the proper means.

 

                               PURPORT

 

   In the material world everyone is after profit, respectability and reputation, everyone wants the supreme exalted position, and everyone wants to hear about the great qualities of exalted persons. All ambitions which are desirable for great persons can be fulfilled simply by reading and understanding the narration of Dhruva Maharaja's activities.

 

                               TEXT 48

 

                                 TEXT

 

                       prayatah kirtayet pratah

                        samavaye dvi-janmanam

                       sayam ca punya-slokasya

                       dhruvasya caritam mahat

 

                               SYNONYMS

 

   prayatah--with great care; kirtayet--one should chant; pratah--in the morning; samavaye--in the association; dvi-janmanam--of the twice-born; sayam--in the evening; ca--also; punya-slokasya--of sacred renown; dhruvasya--of Dhruva; caritam--character; mahat--great.

 

                             TRANSLATION

 

   The great sage Maitreya recommended: One should chant of the character and activities of Dhruva Maharaja both in the morning and in the evening, with great attention and care, in a society of brahmanas or other twice-born persons.

 

                               PURPORT

 

   It is said that only in the association of devotees can one understand the importance of the character and pastimes of the Supreme Personality of Godhead or His devotees. In this verse it is especially recommended that Dhruva Maharaja's character be discussed in a society of the twice-born, which refers to the qualified brahmanas, ksatriyas and vaisyas. One should especially seek the society of brahmanas who are elevated to the position of Vaisnavas. Thus discussion of Srimad-Bhagavatam, which describes the character and pastimes of devotees and the Lord, is very quickly effective. The International Society for Krishna Consciousness has been organized for this purpose. In every center of this Society--not only in the morning, evening or noon, but practically twenty-four hours a day--there is continuous devotional service going on. Anyone who comes in contact with the Society automatically becomes a devotee. We have actual experience that many karmis and others come to the Society and find a very pleasing and peaceful atmosphere in the temples of ISKCON. In this verse the word dvi janmanam means "of the twice-born." Anyone can join the International Society for Krishna Consciousness and be initiated to become twice-born. As recommended by Sanatana Gosvami, by the process of initiation and authorized training, any man can become twice-born. The first birth is made possible by the parents, and the second birth is made possible by the spiritual father and Vedic knowledge. Unless one is twice-born one cannot understand the transcendental characteristics of the Lord and His devotees. Study of the Vedas is therefore forbidden for sudras. Simply by academic qualifications a sudra cannot understand the transcendental science. At the present moment, throughout the entire world the educational system is geared to produce sudras. A big technologist is no more than a big sudra. Kalau sudra-sambhavah: in the age of Kali, everyone is a sudra. Because the whole population of the world consists only of sudras, there is a decline of spiritual knowledge, and people are unhappy. The Krsna consciousness movement has been started especially to create qualified brahmanas to broadcast spiritual knowledge all over the world, for thus people may become very happy.

 

                             TEXTS 49-50

 

                                 TEXT

 

                       paurnamasyam sinivalyam

                       dvadasyam sravane 'thava

                         dina-ksaye vyatipate

                       sankrame 'rkadine 'pi va

 

                       sravayec chraddadhananam

                        tirtha-pada-padasrayah

                      necchams tatratmanatmanam

                        santusta iti sidhyati

 

                               SYNONYMS

 

   paurnamasyam--on the full moon; sinivalyam--on the dark moon; dvadasyam--on the day after Ekadasi; sravane--during the Sravana star's appearance; athava--or; dina-ksaye--at the end of the tithi; vyatipate--a particular day of the name; sankrame--at the end of the month; arkadine--on Sunday; api--also; va--or; sravayet--one should recite; sraddadhananam--to a receptive audience; tirtha-pada--of the Supreme Personality of Godhead; pada-asrayah--taken shelter of the lotus feet; na icchan--without desiring remuneration; tatra--there; atmana--by the self; atmanam--the mind; santustah--pacified; iti--thus; sidhyati--becomes perfect.

 

                             TRANSLATION

 

   Persons who have completely taken shelter of the lotus feet of the Lord should recite this narration of Dhruva Maharaja without taking remuneration. Specifically, recitation is recommended on the full moon or dark moon day, on the day after Ekadasi, on the appearance of the Sravana star, at the end of a particular tithi, or the occasion of Vyatipata, at the end of the month, or on Sunday. Such recitation should of course be performed before a favorable audience. When recitation is performed this way, without professional motive, the reciter and audience become perfect.

 

                               PURPORT

 

   Professional reciters may ask money to extinguish the blazing fire within their bellies, but they cannot make any spiritual improvement or become perfect. It is therefore strictly forbidden to recite Srimad-Bhagavatam as a profession to earn a livelihood. Only one who is completely surrendered at the lotus feet of the Supreme Personality of Godhead, depending fully on Him for personal maintenance or even for maintenance of his family, can attain perfection by recitation of Srimad-Bhagavatam, which is full of narrations of the pastimes of the Lord and His devotees. The process can be summarized as follows: the audience must be faithfully receptive to the Bhagavata message, and the reciter should completely depend on the Supreme Personality of Godhead. Bhagavata recitation must not be a business. If done in the right way, not only does the reciter achieve perfect satisfaction, but the Lord also is very satisfied with the reciter and the audience, and thus both are liberated from material bondage simply by the process of hearing.

 

                               TEXT 51

 

                                 TEXT

 

                        jnanam ajnata-tattvaya

                      yo dadyat sat-pathe 'mrtam

                        krpalor dina-nathasya

                         devas tasyanugrhnate

 

                               SYNONYMS

 

   jnanam--knowledge; ajnata-tattvaya--to those who are unaware of the truth; yah--one who; dadyat--imparts; sat-pathe--on the path of truth; amrtam--immortality; krpaloh--kind; dina-nathasya--protector of the poor; devah--the demigods; tasya--to him; anugrhnate--give blessings.

 

                             TRANSLATION

 

   The narration of Dhruva Maharaja is sublime knowledge for the attainment of immortality. Persons unaware of the Absolute Truth can be led to the path of truth. Those who out of transcendental kindness take on the responsibility of becoming master-protectors of the poor living entities automatically gain the interest and blessings of the demigods.

 

                               PURPORT

 

   Jnanam ajnata means knowledge which is unknown almost throughout the entire world. No one knows actually what is the Absolute Truth. Materialists are very proud of their advancement in education, in philosophical speculation and in scientific knowledge, but no one actually knows what the Absolute Truth is. The great sage Maitreya, therefore, recommends that to enlighten people about the Absolute Truth (tattva), devotees should preach the teachings of Srimad-Bhagavatam throughout the entire world. Srila Vyasadeva especially compiled this great literature of scientific knowledge because people are completely unaware of the Absolute Truth. In the beginning of Srimad-Bhagavatam, First Canto, it is said that Vyasadeva, the learned sage, compiled this great Bhagavata purana just to stop the ignorance of the mass of people. Because people do not know the Absolute Truth, this Srimad-Bhagavatam was specifically compiled by Vyasadeva under the instruction of Narada. Generally, even though people are interested in understanding the truth, they take to speculation and reach at most the conception of impersonal Brahman. But very few men actually know the Personality of Godhead.

   Recitation of Srimad-Bhagavatam is specifically meant to enlighten people about the Absolute Truth, the Supreme Personality of Godhead. Although there is no fundamental difference between impersonal Brahman, localized Paramatma and the Supreme Person, factual immortality cannot be obtained unless and until one attains the stage of associating with the Supreme Person. Devotional service, which leads to the association of the Supreme Lord, is actual immortality. Pure devotees, out of compassion for the fallen souls, are krpalu, very kind to people in general; they distribute this Bhagavata knowledge all over the world. A kindhearted devotee is called dina-natha, protector of the poor, ignorant mass of people. Lord Krsna is also known as dina-natha or dina-bandhu, the master or actual friend of the poor living entities, and His pure devotee also takes the same position of dina-natha. The dina-nathas, or devotees of Lord Krsna, who preach the path of devotional service, become the favorites of the demigods. Generally people are interested in worshiping the demigods, especially Lord Siva, in order to obtain material benefits, but a pure devotee, who engages in preaching the principles of devotional service, as prescribed in the Srimad-Bhagavatam, does not need to separately worship the demigods; the demigods are automatically pleased with him and offer all the blessings within their capacity. As by watering the root of a tree the leaves and branches are automatically watered, so, by executing pure devotional service to the Lord, the branches, twigs and leaves of the Lord, known as demigods, are automatically pleased with the devotee, and they offer all benedictions.

 

                               TEXT 52

 

                                 TEXT

 

                   idam maya te 'bhihitam kurudvaha

                 dhruvasya vikhyata-visuddha-karmanah

                    hitvarbhakah kridanakani matur

                  grham ca visnum saranam yo jagama

 

                               SYNONYMS

 

   idam--this; maya--by me; te--unto you; abhihitam--described; kuru-udvaha--O great one among the Kurus; dhruvasya--of Dhruva; vikhyata--very famous; visuddha--very pure; karmanah--whose activities; hitva--giving up; arbhakah--child; kridanakani--toys and playthings; matuh--of his mother; grham--home; ca--also; visnum--to Lord Visnu; saranam--shelter; yah--one who; jagama--went.

 

                             TRANSLATION

 

   The transcendental activities of Dhruva Maharaja are well known all over the world, and they are very pure. In childhood Dhruva Maharaja rejected all kinds of toys and playthings, left the protection of his mother and seriously took shelter of the Supreme Personality of Godhead, Visnu. My dear Vidura, I therefore conclude this narration, for I have described to you all its details.

 

                               PURPORT

 

   It is said by Canakya Pandita that life is certainly short for everyone, but if one acts properly, his reputation will remain for a generation. As the Supreme Personality of Godhead, Krsna, is everlastingly famous, so the reputation of Lord Krsna's devotee is also everlasting. Therefore in describing Dhruva Maharaja's activities two specific words have been used--vikhyata, very famous, and visuddha, transcendental. Dhruva Maharaja's leaving home at a tender age and taking shelter of the Supreme Personality of Godhead in the forest is a unique example in this world.

 

Thus end the Bhaktivedanta purports of the Fourth Canto, Twelfth Chapter, of the Srimad-Bhagavatam, entitled "Dhruva Maharaja Goes Back to Godhead."