Pṛthu Maharaja as the perfect king (Srimad Bhagavatam #62)

Because the soul is blissful by nature, it is very hard for jñānīs and yogīs to give up their material desires. However, coming to the platform of devotional service, one experiences a higher taste.

With the māyāvādī misconceptions cleared away, Sanat-kumāra returns to the main point of elevating a person to the platform of devotional service. Because the soul is blissful by nature, it is very hard for jñānīs and yogīs to give up their material desires. However, when one comes to the platform of devotional service and experiences a higher taste in the transcendental service to the Lord, material sense gratification becomes tasteless and is automatically rejected. Devotional service is thus the ultimate process by which a soul entangled in this material world can quickly achieve the ultimate goal of life.

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Elevation to the platform of devotional service

With the māyāvādī misconceptions cleared away, Sanat-kumāra returns to the main point of elevating a person to the platform of devotional service. As he emphasizes, this is the only way to destroy the desire to perform material activities. Other processes are indirect and ineffective:

"The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees — the jñānīs and yogīs — although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Kṛṣṇa, the son of Vasudeva." (SB 4.22.39)

Because the soul is blissful by nature, it is very hard for jñānīs and yogīs to give up their material desires. However, when one comes to the platform of devotional service and experiences a higher taste in the transcendental service to the Lord, material sense gratification becomes tasteless and is automatically rejected. Devotional service is thus the ultimate process by which a soul entangled in this material world can quickly achieve the ultimate goal of life.

As Prabhupada explains in his purport: "It is stated herein by the Kumāras that the lotus feet of Lord Kṛṣṇa are the ultimate reservoir of all pleasure. One should therefore take shelter of the lotus feet of the Lord instead of trying unsuccessfully to stop desires for material enjoyment. As long as one is unable to stop the desire for material enjoyment, there is no possibility of becoming liberated from the entanglement of material existence. It may be argued that the waves of a river are incessantly flowing and that they cannot be stopped, but the waves of the river flow toward the sea. When the tide comes over the river, it overwhelms the flowing of the river, and the river itself becomes overflooded. Then the waves from the sea become more prominent than the waves from the river. Similarly, a devotee with intelligence plans so many things for the service of the Lord in Kṛṣṇa consciousness that stagnant material desires become overflooded by the desire to serve the Lord."

Sanat-kumāra then concludes:

"The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are nondevotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers." (SB 4.22.40)

The material existence is an ocean, both figuratively and literally. Figuratively, because it is so vast that it is practically impossible for any soul to save himself after falling into it, and literally because the innumerable material universes float in the Causal Ocean just like many balls floating on water. The Causal Ocean is also called the Vaitaraṇī Ocean, Viraja River, and Karana Ocean.

If we can't even find the end of this single universe where we are entrapped into, what to say about finding the end of the whole structure? Not only that, but this cosmic ocean is full of sharks, in the form of so many material illusions, mistaken philosophies, bogus svāmīs, and false incarnations of God that make the crossing extremely dangerous. However, just like someone can safely cross the Atlantic Ocean by taking a proper ship, one can easily cross the material ocean by taking shelter in the boat of the lotus feet of the Lord. In this way, the ultimate conclusion of the teachings of Sanat-kumāra is again emphasized.

The Kumāras depart (SB 4.22.41 to 4.22.48)

"The King said: O brāhmaṇa, O powerful one, formerly Lord Viṣṇu showed me His causeless mercy, indicating that you would come to my house, and to confirm that blessing, you have all come." (SB 4.22.41)

In His purport, Prabhupada mentions that previously, Lord Vishnu had personally appeared in the arena of sacrifice of Pṛthu Maharaja and predicted that soon the Kumāras would come to visit the king. Why did the Lord personally appear to bless the king and arrange for his meeting with the Kumāras, which benefited not only the king but all citizens? Out of his causeless mercy. Similarly, in the Gītā, Krsna exulted Arjuna to boldly declare that His devotee never perishes, and Sri Caitanya Mahāprabhu predicted that the holy names would be chanted in all towns and villages, sending several ācāryas over the centuries to make sure this prediction was coming to fruition. The Lord also came as Lord Buddha, out of compassion to the animals, and in many other incarnations, always to show mercy to the conditioned souls.

If the soul has no intrinsic relationship with the Lord, or if Krsna insensitively selects some souls to enjoy with Him in His eternal lila and casts others mercilessly into eternal suffering into this material world, as some conclude, why does the Lord show such great compassion to the soul, to the point of following each individual soul in all their activities in the material world as Paramātmā, trying to gradually conduct them to the platform of devotional service? As Srila Bhaktivinoda Thākura mentions in the Jaiva Dharma:

"The independent jīva is a beloved servant of Krsna, and thus Krsna is kind and compassionate towards him. Seeing the misfortune of the jīva, as he misuses his independence and becomes attached to Maya, He chases after him, weeping and weeping, and appears in the material world to deliver him. Sri Krsna, the ocean of compassion, His heart melting with mercy for the jīvas, manifests His acintya-lila in the material world, thinking that His appearance will enable the jīva to see His nectarian pastimes. However, the jīva does not understand the truth about Krsna’s pastimes, even after being showered by so much mercy, so Krsna then descends in Sri Navadvīpa in the form of guru. He personally describes the supreme process of chanting His name, form, qualities and pastimes, and personally instructs and inspires the jīvas to take to this path by practicing it Himself. Baba, how can you accuse Krsna of being at fault in any way when He is so merciful? His mercy is unlimited, but our misfortune is lamentable." (Jaiva Dharma, ch. 16)

This passage rimes with the conclusion of Srila Prabhupada to his purport on this verse: "The conclusion is that the Lord is so compassionate upon the fallen souls within this material world that He comes Himself or sends His devotees and His servants to fulfill His desire to have all the fallen souls come back home, back to Godhead. Thus Lord Śrī Kṛṣṇa instructed Bhagavad-gītā to Arjuna for the benefit of the entire human society. Intelligent men should therefore seriously consider this Kṛṣṇa consciousness movement and fully utilize the instructions of Bhagavad-gītā as preached without adulteration by His pure devotees."

After Sanat-kumāra finished his teachings, Pṛthu Maharaja spoke heartfelt verses of appreciation, offering all his possessions to the Kumāras, including his treasure, his personal wealth, and even his family. This offering is explained by Srila Sridhāra Swami as being similar to a servant offering food to his master, even though the food already belongs to him. Pṛthu Maharaja ruled with the consciousness that his whole kingdom belonged to the Brāhmaṇas and he was just managing it. Still out of affection, he offered it again to the Kumāras when they visited him. Being perfect Brāhmaṇas and renunciants, however, the Kumāras had no need for a kingdom or treasure, and much less a family; therefore, they accepted the intention of the King, who surrendered everything to them. The servant offers to his master food purchased by the master himself, but because of his devotion, the offering has value. Similarly, everything we think we process is already owned by Krsna, but the fact that we offer to Him makes all the difference.

However, after offering all his riches, Pṛthu Maharaja understood the insufficiency of the gift and humbly asked the Kumāras to be simply satisfied with their own activities:

"How can such persons, who have rendered unlimited service by explaining the path of self-realization in relation to the Supreme Personality of Godhead, and whose explanations are given for our enlightenment with complete conviction and Vedic evidence, be repaid except by folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy." (SB 4.22.47)

In his purport, Srila Prabhupada explains it brilliantly: "Knowledge of Kṛṣṇa is such a great gift that it is impossible to repay the benefactor. Therefore Pṛthu Mahārāja requested the Kumāras to be satisfied by their own benevolent activities in delivering souls from the clutches of māyā. The King saw that there was no other way to satisfy them for their exalted activities. The word vinoda-pātram can be divided into two words, vinā and uda-pātram, or can be understood as one word, vinoda-pātram, which means “joker.” A joker’s activities simply arouse laughter, and a person who tries to repay the spiritual master or teacher of the transcendental message of Kṛṣṇa becomes a laughingstock just like a joker because it is not possible to repay such a debt. The best friend and benefactor of all people is one who awakens humanity to its original Kṛṣṇa consciousness."

After the prayers offered by the King, the Kumāras left just as they had come, floating in outer space. Before leaving, however, they showed their satisfaction by glorifying the qualities of the king while floating in the sky.

"The great sage Maitreya continued: Being thus worshiped by Mahārāja Pṛthu, the four Kumāras, who were masters of devotional service, became very pleased. Indeed, they appeared in the sky and praised the character of the King, and everyone observed them." (SB 4.22.48)

Pṛthu Maharaja's actions as the King (SB 4.22.49 to 4.22.63)

The last verses of the chapter are dedicated to describing the exemplary activities of Pṛthu Maharaja, ruling his kingdom after the departure of the Kumāras:

"Amongst great personalities, Mahārāja Pṛthu was the chief by virtue of his fixed position in relation to spiritual enlightenment. He remained satisfied as one who has achieved all success in spiritual understanding. Being self-satisfied, Mahārāja Pṛthu executed his duties as perfectly as possible according to the time and his situation, strength and financial position. His only aim in all his activities was to satisfy the Absolute Truth. In this way, he duly acted.
Mahārāja Pṛthu completely dedicated himself to be an eternal servant of the Supreme Personality of Godhead, transcendental to material nature. Consequently all the fruits of his activities were dedicated to the Lord, and he always thought of himself as the servant of the Supreme Personality of Godhead, who is the proprietor of everything." (SB 4.22.49-51)

As the King of the whole Bhu-mandala, Pṛthu Maharaja was extraordinarily opulent, yet he was not inclined to use these opulences for sense gratification. In this way, he remained completely detached. In this way, by acting so dutifully and remaining detached even though having so many possibilities for sense gratification, he showed the perfect example to all householders of perfect execution of the path of karma-yoga, as explained by Krsna in the Bhagavad-gītā. As Prabhupada explains in his purport, by doing so one becomes factually situated in the renounced order of life, even though living in family life. A person in this platform, who sees himself as a servant of Krsna and uses everything in his service, is accepted as a jīvan-mukta, a liberated soul, even while living and working in this world. As Prabhupada mentions, "A pure devotee is never attracted by sense gratification, and consequently he is liberated. In material life a person engages in sense gratification for his own personal satisfaction, but in the devotional or liberated life one aims to satisfy the senses of the Lord."

A pure devotee acting on this platform is compared to the sun, because just as the sun shines in all kinds of polluted places without ever becoming contaminated, a pure devotee is never materially affected, even though performing all kinds of activities, because he has no personal motive, doing everything for Krsna. On the contrary, he purifies the activities he performs, as well as the places and paraphernalia used in his service.

The pure and exemplary mentality of Pṛthu Maharaja was extended even to his fatherhood, as described in text 53:

"Being situated in the liberated position of devotional service, Pṛthu Mahārāja not only performed all fruitive activities but also begot five sons by his wife, Arci. Indeed, all his sons were begotten according to his own desire."

Usually, children are born, or whimsically, when we just desire we want a child without really understanding what it's involved, or simply out of lust or accident. Pṛthu Maharaja, however, is described as being able to beget children according to his desire, or in other words, he was able to beget children with the characteristics chosen by him. In this way, he begot a few perfect sons to continue his lineage as part of his duty as a king. He did that by performing the purificatory ceremonies before begetting his children and perfectly controlling his mind and senses. In the Bhagavad-gītā, Krsna declares that He is sex life that is not contrary to religious principles, and Pṛthu Maharaja gave the highest example of this principle.

In terms of personal qualities, Pṛthu Maharaja exhibited all the qualities of the predominating deities of different planets and was able to please the different classes of citizens by words, mentality, works, and gentle behavior. Pleasing the citizens is possible only when a leader is capable of keeping them on the spiritual path, because without it, their sinful desires will be unlimited and impossible to satisfy. By his administration and personal example, Pṛthu was able to inculcate the same spiritual principles he was following into his citizens, and from this platform, he was able to satisfy any reasonable desires they had, as well as supply all life necessities. Nowadays, much is discussed about the concept of the servant leader, and we can see how Pṛthu Maharaja personified these principles. This is possible only when one sees himself as a servant and representative of the Lord, performing his management as a service to him.

Pṛthu Maharaja was so strong and powerful that no one could disobey him, but at the same time tolerant as the earth itself. Power is another important quality for a good leader because without commanding respect, one can't guide people efficiently. Power without tolerance and compassion, however, can easily become destructive. Pṛthu Maharaja, however, combined these qualities perfectly, being at the same time softer than a flower and harder than a thunderbolt. Not only that, but he perfectly understood the scriptures and could defeat all sorts of deviant philosophies and punish when necessary based on perfect spiritual principles.

The last two verses of the chapter conclude:

"In his personal behavior, Pṛthu Mahārāja exhibited all good qualities, and in spiritual knowledge he was exactly like Bṛhaspati. In self-control he was like the Supreme Personality of Godhead Himself. As far as his devotional service was concerned, he was a great follower of devotees who were attached to cow protection and the rendering of all service to the spiritual master and the brāhmaṇas. He was perfect in his shyness and in his gentle behavior, and when he engaged in some philanthropic activity, he worked as if he were working for his own personal self. Throughout the whole universe — in the higher, lower and middle planetary systems — Pṛthu Mahārāja’s reputation was loudly declared, and all ladies and saintly persons heard his glories, which were as sweet as the glories of Lord Rāmacandra." (SB 4.22.62-63)

Pṛthu Maharaja practices austerities in the forest (4.23.1-12)

Pṛthu Maharaja embodied the ruling power of the Lord, coming in a time when the performance of sacrifices had been stopped by Vena. As Prabhupada mentions, "As stated in Bhagavad-gītā, the Supreme Lord is the proprietor of all planets, and He is always anxious to see that in each and every planet the living entities are happily living and executing their duties. As soon as there is some discrepancy in the execution of duties, the Lord appears on earth, as confirmed in Bhagavad-gītā (4.7): yadā yadā hi dharmasya glānir bhavati bhārata."

Not only did Pṛthu Maharaja reestablish sacrifices, but he acted as a perfect king. Just as he gave the perfect example during his life, after becoming old, he now had the mission of showing how one is supposed to renounce the world and dedicate the last years of his life to achieving spiritual perfection.

"At the last stage of his life, when Mahārāja Pṛthu saw himself getting old, that great soul, who was king of the world, divided whatever opulence he had accumulated amongst all kinds of living entities, moving and nonmoving. He arranged pensions for everyone according to religious principles, and after executing the orders of the Supreme Personality of Godhead in complete coordination with Him, he dedicated his sons unto the earth, which was considered to be his daughter. Then Mahārāja Pṛthu left the presence of his citizens, who were almost lamenting and crying from feeling separation from the King, and went to the forest alone with his wife to perform austerities." (SB 4.22.1-3)

It's described that Pṛthu Maharaja followed the process of austerity while living in the forest as seriously as he had previously engaged in his duties as a king. This shows another example of renunciation. Often we perform one type of activity jubilantly due to attachment, and another morosely due to aversion. This shows we are still under the material duality. In a platform of true renunciation, one can be determined in the performance of one's duties regardless of whether them being materially pleasant or unpleasant. This is possible when we engage ourselves fully in the service of the Lord. At the beginning of the Gītā, Arjuna wanted to avoid the fight in the name of renunciation, but Krsna explained that true renunciation means to perform one's duties with a detached mentality, as an offering to the Lord, being them pleasant or unpleasant.

"In the tapo-vana, Mahārāja Pṛthu sometimes ate the trunks and roots of trees, sometimes he ate fruit and dried leaves, and for some weeks he drank only water. Finally he lived simply by breathing air. Following the principles of forest living and the footsteps of the great sages and munis, Pṛthu Mahārāja accepted five kinds of heating processes during the summer season, exposed himself to torrents of rain in the rainy season and, in the winter, stood in water up to his neck. He also used to simply lie down on the floor to sleep." (SB 4.22.5-6)

The reason renunciants traditionally retire to the forest is that living in the forest fosters the mode of goodness, while city life fosters the mode of passion and ignorance. One would then live by eating foods naturally available in the forest, such as roots, tree barks, fruits, etc., and gradually decrease eating and other bodily demands, preparing to eventually leave one’s body for a better destination.

Just as Pṛthu Maharaja, the six Gosvāmīs were also living very simply under trees, but Prabhupada alerts that this lifestyle is not possible for most nowadays. As he alerts, many go to Vṛndāvana and try to imitate, but most end up falling into sinful habits such as illicit sex and intoxication even while living in Vṛndāvana. In his purport to text five, he offers a better alternative: "However, Westerners or anyone else can follow in the footsteps of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura by living in a temple, which is transcendental to residence in a forest, and to vow to accept kṛṣṇa-prasāda and nothing else, follow the regulative principles and chant sixteen rounds daily of the Hare Kṛṣṇa mantra. In this way, one’s spiritual life will never be disturbed."

Living in a temple is better than living in the forest, since a temple is an embassy of the spiritual world, as good as Vaikuṇṭha. Just as a national harassed while living in a foreign state can take shelter of the embassy of his own country there, a devotee living in the material world can take shelter of a temple of the Lord and live in a transcendental atmosphere. This is one of the facilities offered by a spiritual society such as the Krsna Consciousness movement established by Srila Prabhupada, and a better option for devotees who desire to retire from material life.

Why was Pṛthu Maharaja performing such rigorous austerities? He had only one purpose: The satisfaction of Krsna. The process he was following was the appropriate process of renounced life for the time he was living, and he was performing it perfectly, giving the proper example for ordinary people. In the age we live in, however, the process for self-realization is different: to chant the holy names, hear the Srimad Bhagavatam, worship the Lord, accept His prasādam, follow the regulative principles, and, in the case of renunciants, live in a temple or other sacred place. We should not try to imitate the austerities of Pṛthu Maharaja, but we can follow his example of determination.

As Prabhupada explains in his purport to text seven: "In order to be recognized by Kṛṣṇa, the Supreme Personality of Godhead, one should chant the holy name of the Lord continuously, twenty-four hours a day. Unfortunate persons who cannot accept this formula prefer to execute some type of pseudomeditation, without accepting the other processes of austerity. The fact is, however, that one must accept either the severe method of austerity described above to become purified or take to the process of devotional service recommended for pleasing the Supreme Lord, Kṛṣṇa. The person who is Kṛṣṇa conscious is most intelligent because in Kali-yuga it is not at all possible to undergo such severe austerities. We need only follow great personalities like Lord Caitanya Mahāprabhu. In His Śikṣāṣṭaka, Lord Caitanya Mahāprabhu wrote, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: all glories to the holy names of Lord Kṛṣṇa, which from the very beginning purify the heart and immediately liberate one. Bhava-mahādāvāgni-nirvāpanam. If the real purpose of all yoga is to please Lord Kṛṣṇa, then this simple bhakti-yoga system recommended for this age is sufficient. It is necessary, however, to engage constantly in the service of the Lord. Although Pṛthu Mahārāja executed his austerities long before the appearance of Lord Kṛṣṇa on this planet, his purpose was still to please Kṛṣṇa."

However, the austerities of Pṛthu Maharaja were not just a show or mechanical performance. His goal with this process was to increase his devotion to the Lord, following the process of spiritual advancement that he had received from Sanat-kumāra. As a result, he quickly became situated in the transcendental stage, free from the bondage of the false ego, completely free from material contamination. In this pure platform, he could practice his devotional service unhindered.

"Mahārāja Pṛthu thus engaged completely in devotional service, executing the rules and regulations strictly according to principles, twenty-four hours daily. Thus his love and devotion unto the Supreme Personality of Godhead, Kṛṣṇa, developed and became unflinching and fixed. By regularly discharging devotional service, Pṛthu Mahārāja became transcendental in mind and could therefore constantly think of the lotus feet of the Lord. Because of this, he became completely detached and attained perfect knowledge by which he could transcend all doubt. Thus he was freed from the clutches of false ego and the material conception of life." (SB 4.22.10-11)

Prabhupada explains this transcendental stage beautifully in his purport: "Because of his regular discharge of devotional service, a devotee attains the transcendental stage of life. Since his mind is transcendentally situated, he cannot think of anything but the lotus feet of the Lord. This is the meaning of the word saṁsmaraṇa-anupūrtyā. By constantly thinking of the lotus feet of the Lord, the devotee immediately becomes situated in śuddha-sattva. Śuddha-sattva refers to that platform which is above the modes of material nature, including the mode of goodness. In the material world, the mode of goodness is considered to be representative of the highest perfection, but one has to transcend this mode and come to the stage of śuddha-sattva, or pure goodness, where the three qualities of material nature cannot act."

By his advancement in devotional service, a devotee automatically becomes detached from his material body and everything else that is material, just as one who embarks on a plane automatically leaves the ground as soon as the airplane takes off, without a separate effort. At first, a devotee becomes detached from the material body, and then from the false ego itself. After this platform of liberation, one’s spiritual body, spiritual mind, and spiritual intelligence begin to manifest, and as it manifests, one begins one’s activities in transcendental life. All these are part of the soul and eternally present, but they become covered due to the association with matter. When this association is broken and one again identifies with one’s eternal spiritual identity, they automatically manifest.

This point is explained by Krsna on Bg 18.54: “One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.”

Pure devotional life starts after the platform of liberation. Liberation is thus just half of the way, when one becomes free from the influence of matter, but has not yet revived one’s eternal spiritual nature. This is also corroborated on SB 1.7.10 (ātmārāmāś ca munayo), which confirms that liberated souls aspire to be elevated to the platform of devotional service. This proves beyond doubt that pure devotional service is the ultimate perfection and the ultimate goal of life.

On the other hand, if one attains Brahman realization but does not progress to the platform of devotional service, one later falls down again into material nature, due to a lack of spiritual engagement. Therefore, jñāna and yoga are useful as stairways to the process of devotional service, but not effective as independent processes.

Because the process of bhakti is higher than karma, jñāna, and yoga, it offers all the results of the lower processes. In his Nārada-pañcarātra, Nārada Muni compares the process of devotional service to a queen. When the queen gives an audience, many maidservants follow her. Similarly, devotional service is followed by the maidservants of material opulence, liberation, and mystic powers. A pure devotee is thus not deprived of the results of the other processes, but because he attains a higher taste, he is not interested in these material opulences. As Śrīla Bilvamaṅgala Ṭhākura prays in his Kṛṣṇa-karṇāmṛta (11): "My dear Lord, if I have unflinching devotion to You, You become manifest before me personally, and the results of fruitive activity and empiric philosophical speculation — namely religion, economic development, sense gratification and liberation — become like personal attendants and remain standing before me as if awaiting my order."

A last point is that Pṛthu Maharaja came from the spiritual world to fulfill the mission of the Lord as an empowered incarnation, a śaktyāveśa avatāra. However, he followed the practice of jñāna and yoga to give example to ordinary people who are not able to directly elevate themselves to the practice of devotional service and have thus to advance by following these indirect processes. When he attained he stage of transcendental realization, however, Pṛthu Maharaja abandoned these inferior processes and became focused exclusively on pure devotion to the Lord. In this way, he also demonstrated by his practical example the superiority of the process of bhakti and the nature of karma, jñāna, and yoga as mere stairways to reach this platform. This is explained in the last verse of this section:

"When he became completely free from the conception of bodily life, Mahārāja Pṛthu realized Lord Kṛṣṇa sitting in everyone’s heart as the Paramātmā. Being thus able to get all instructions from Him, he gave up all other practices of yoga and jñāna. He was not even interested in the perfection of the yoga and jñāna systems, for he thoroughly realized that devotional service to Kṛṣṇa is the ultimate goal of life and that unless the yogīs and jñānīs become attracted to kṛṣṇa-kathā [narrations about Kṛṣṇa], their illusions concerning existence can never be dispelled." (SB 4.22.12)

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