Lord Viṣṇu's Appearance in the Sacrificial Arena of Mahārāja Pṛthu

In the Twentieth Chapter, after being instructed by the Lord, Pṛthu makes friends with Indra and praises the Lord. The Lord gives him benedictions and then departs.

The Lord, bringing his portion Indra, has Pṛthu make peace with Indra, and then gives instructions.

He (amuṣya) is asking forgiveness from you (ātmānam).

This is because (yarhi) the body is not the soul. How is it possible to be violent towards other living entities, since one should not identify them as bodies?

If persons such as you are bewildered by the Lord’s māyā, the only result is labor. The man in knowledge, after realizing that this body arises from actions due to desire arising from ignorance, by long service to wise elders, is not attached to the body.

“But identification with the body arises from illusion, which is created by the Lord’s māyā.” If persons are so bewildered, all their endeavors are useless. Realization arises from removing māyā, by service to elders. The wise know that this body has arisen by actions out of desire, through ignorance.

He teaches knowledge of Paramātmā, caused by detachment, for those absorbed in ātma-jñāna. The Paramātmā (ātmā) is different (paraḥ) from the body and the jīva (ātmanaḥ). He is one, whereas the jīvas and their bodies are unlimited in number. The jīva is impure without knowledge, and covered by the guṇas, whereas the Paramātmā is pure, with knowledge and without material guṇas. Because he produces the guṇas and is independent of them, he is called the shelter of the guṇas. The jīva is not pervading everywhere, since he has a material body and conforms to it. The jīva is covered by house and other objects. The jīva is not the witness because he is often unconscious and has clouded vision. The jīva is a small conscious entity, dependent on Paramātmā, whereas the Paramātmā is the greateset conscious entity and independent of the jīva (nirātmā). Thus nine qualities distinguish the Paramātmā from the jīva and his body. By this statement as well, nine differences between the jīva and his body are shown.

Though he is situated in the body (prakṛti-sthaḥ) he is not affected by the guṇas of the body. He is not situated in the body at all.

Having realized the above knowledge, one then endeavors by bhakti-miśra-jñāna (sva-dharmeṇa).

One and half verses describe the result of this practice. He attains śānti, peace. This is described. It is my general state (samavasthānam), without differences. That is also called Brahman or kaivalya. According to Bhāguri the syllable a has been dropped (sama avasthānam).

The correct vision is explained. One who knows the jīva, who acts without attachment (udāsīnam) in controlling the mind with sense objects, subtle organs and sense devatās, and knows the Paramātmā (kūtā-stham), attains release from this world. The word iva indicates that though the jīva is not completely indifferent to the world, in the state of practice he is aiming for perfection of jñāna.

“How can the jīva be free of birth and death, by just being indifferent to the body and senses, while supervising them?”

Saṁsāra arises from the subtle body, which is different from the jīva. The cause of difference is stated. The subtle body has a svarūpa of sense objects, sense organs, sense devatās and intelligence. The meaning is this. By identity with the subtle body, the jīva undergoes saṁsāra. If he is detached from the subtle body, he does not undergo saṁsāra. Though he supervises the subtle body, this is not harmful for the jīva. Though he possesses the subtle body and interacts with it, he does not identify with it. It has been said that one can become free of saṁsāra by striving for it by bhakti-miśra-jñāna (sva-dharmeṇa verse 9). But by pure bhakti, even without striving for freedom from saṁsāra, one attains that result.

jarayaty āśu yā kośaṁ nigīrṇam analo yathā

That bhakti quickly destroys the subtle body, just as the digestive fire consumes food. SB 3.25.33

That is stated in this verse. The devotee is not disturbed by material happiness and distress because he has no attachment for the world. The reason for non-attachment is given. He is bound to me by friendship. This condition arises from pure bhakti. This is stated in the Third Canto.

Since you are bound to me by affection, you should follow my orders. This is explained in four verses. You should be equal in material happiness or distress. You should treat equally those who elevated, ordinary or degraded in the guṇas. You are endowed with all peoples, such as ministers, created by me, the Lord. Being given power by the Lord, I will protect the population, since it the order of the Lord. That should be your mentality.

Protecting the population is the duty of other kings also. In the next life (sāmparāye) he receives from one sixth portion from the piety of the population.

You will be the chief person engaged in dharma handed down and approved by the brāhmaṇas knowledgeable of scripture. You will be unattached to all these things (anyatamaḥ). Another version has aikya-padya. The meaning is then “Being the chief person engaged in dharma, and combining it with artha, kāma and mokṣa as well.” Asyāḥ means “of the earth.”

The Lord speaks with mercy, without any mystery. I am controlled (yantritaḥ) by your good qualities and behavior. Because it is impossible for the Lord to be controlled by material qualities and conduct, Pṛthu’s qualities and nature were all spiritual, arising from bhakti. He had qualities of mercy, forgiveness and had a nature (śīla) of humility and affection. I am not obtained by other processes because I am situated in their hearts equally or neutrally, as the overseer, not controlled by them.

Indra was ashamed of his action of stealing the horse.

Samujjihānayā bhaktyā means “by bhakti which increased at every moment.”

Enam refers to Pṛthu.

The extraordinary mercy of the Lord has been described. Now the extraordinary bhakti of Pṛthu is described. He remained standing, embracing the Lord in his heart.

He saw the Lord who had become visible to his eyes which could not be fully satisfied, and who touched the ground with his feet. Śrīdhara Svāmī explains that the Lord’s feet do not touch the earth. However, controlled by extreme mercy, the Lord forgot himself, and his feet touched the earth. To keep himself from stumbling, he placed his hand on the elevated shoulder of Garuòa.

Pṛthu replies to the Lord’s request to ask for a boon. How can an intelligent person ask? A foolish person will ask for material boons. Asking for Svarga and such things are the boons of the materialists with minds created by transformation of the guṇas. O Lord of kaivalya! Even the person desiring liberation does not ask for these boons. How can I accept them, since I cannot tolerate the name of liberation? (Even liberation is unattractive, what to speak of material enjoyment!)

However, do not fear that I will ask for liberation on hearing me address you as Kaivalya-pati. I have addressed you with that word with the intention of saying “Give it to those who take pleasure in merging into Brahman.” That is expressed in this verse. You have asked me to ask for anything, but in general I do not desire anything. But particularly, I never desire, even in the worst misery, the benediction of liberation, kaivalya. Why? In liberation, there is no honey of your lotus feet, no sweetness of talks about your qualities. How are the topics described? They are coming from the hearts of the great devotees and dripping from their mouths. Those topics are being sung out of great bliss experienced in their hearts. Just as Bhāgavatam became sweeter coming from Śukadeva’s mouth, when the great devotees relish your topics, they become even sweeter. The opposite should also be understood: just as sweet water becomes distasteful when entering salty earth, so the qualities of the Lord become disgusting coming from the mouths of the non-vaiṣṇava. “Then what do you want?” Give me millions of ears, because there are unlimited talks about the Lord’s qualities! I cannot give up even one among all the topics being sung anywhere, by anyone, about any subject concerning the Lord. Out of great greed, I desire an infinite number of ears. This also indicates “I desire ears and other dear senses which those desiring liberation detest.” “Do you not want anything else?” This is my wish and nothing else.

“Why do you not desire liberation which is very rarely achieved even by great knowers of truth?” This idea is expressed by ironic condemnation (vyāja-stuti). Just the breeze touching a particle of the nectar of your lotus feet, what to speak of an actual particle of nectar, and what to speak of the nectar itself, anything related to topics of your qualities produces remembrance of your lotus feet. It produces remembrance for those who have forgotten the truth: I have forgotten just now the truth concerning Paramātmā, ātmā and body taught by you in verse 9, showing their natures by similarity and difference. Thus I am a bad yogī (kuyogīnām) (since I desire to remember difference rather than forget it). This is the ironic condemnation. Enough of benedictions, of being stuck on the path of forgetting differences between you and the jīva through kaivalya! I have no use for other benedictions since I am simply determined to taste your topics. I am a bad yogī, most fallen. Since I could not become a good yogī on the path practiced, why would I desire kaivalya? And how can I desire to attain power and wealth, since I am completely satisfied just by tasting the honey of your lotus feet like a bee, which is just an insect? Thus indirectly, the superiority of the devotee is indicated.

“Become detached from the taste of my topics and accept liberation desired by the best of yogīs.” Pṛthu replies in this verse. O Lord of auspicious fame! How can he who hears your glories, by chance (yadṛcchayā), without special effort, suddenly, and who thus knows your qualities, give them up? The person who gives up that glorification is an animal among humans. Also implied is “He who does not give them up is a real human, among animals.” The yogīs give up the nectar of glorifying the Lord:

evaṁ harau bhagavati pratilabdha-bhāvo

bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt

autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas

tac cāpi citta-baòiśaṁ śanakair viyuḍkte

The unfortunate yogī who has developed love for the Lord, full of all sweet qualities, whose heart is somewhat soft because of devotion, whose body hairs stand on end in ecstasy, who is constantly overcome with intense tears of joy, gradually withdraws his hook-like mind from the Lord’s form. SB 3.28.34

The karmīs by nature have no interest in the Lord’s topics:

trai-vargikās te puruṣa vimukhā hari-medhasaḥ

kathāyāṁ kathanīyoru-vikramasya madhudviṣaḥ

These persons are interested in artha, dharma and kāma, and are averse to topics of the Supreme Lord who knows how to destroy saṁsāra, who is the killer of Madhu, the most heroic lord, worthy of praise. SB 3.32.18

Give these two persons liberation, like feeding oil cake, chaff and rubbish to animals. But do not give it humans like me. “Yogīs and karmīs who give up your topics are proof that liberation and material benefits are greater in taste than your topics. What is the proof that the taste for my topics is greater than liberation or material enjoyment?” Lakṣmī, Brahmā and other persons worshipped by the whole universe, endowed with all qualities, accept your glories, with a desire to be able to taste completely (saṁgraha) your qualities—your form, taste, fragrance, sound, touch, pastimes, charm and mercy. That is the proof. There are others also, like Śukadeva, who after tasting the happiness of liberation for a long time, found it trifling, and found pleasure in your glories. This is the proof.

The yogīs are like bulls, conditioned to eat grass, who, chewing the sugar cane shoots, find the stalks too tough, and savor grass instead. The karmī is like the camel which gives up mango buds and savors thorns. What kind of proof is that? Because the happiness of all other items is included in bhakti, it is the compilation of all human goals and all qualities. With a desire for the Lord, who contains all happiness (guṇa-saḍgraha), Lakṣmī accepts your glories. This part is Śrīdhara Svāmī’s explanation of guṇa-saḍgraha.

I want only service to you, no benedictions. I worship you completely (ābhaje), without material desires, with pure bhakti. I do not worship with a goal of liberation or material benefits, as the jñānīs or karmīs do, treating bhakti as a secondary issue. I worship not even like Nārada, but like Lakṣmī (padma-kārā), doing constant service of cleaning, decorating, massaging your feet, fanning, and offering betel. I have great desire (lālasaḥ). According to Amara-koṣa, the word means great desire, in masculine or feminine gender. One should not worry that Pṛthu has madhura-bhāva, because the next verse explains his dāsya-bhāva. He thinks of Lakṣmī as a mother, the central pole of the universe. He compares himself to Lakṣmī with the word iva (like), suggesting he can take a portion of such service, for Lakṣmī is most famous for her service to the Lord’s feet. As the foremost devotee he expresses vīra-bhakti (desire for competition) in relation to Lakṣmī. He wonders if he will quarrel with Lakṣmī while performing bhakti, just as he quarreled with Indra while doing karma. He asks, “Will there be some competition between us for serving one master?” By proper method, there will be no conflict. We will both be constantly engaged in one object, serving his feet.

This verse describes Pṛthu’s vīra-bhakti, which is defined in Bhakti-rasāmṛta-sindhu:

kṛpāṁ tasya samāśritya prauòhāṁ nānyam apekṣate |

atulāṁ yo vahana kṛṣṇe prītiṁ vīraḥ sa ucyate ||

The devotee who takes shelter of Kṛṣṇa and has incomparable attraction for Kṛṣṇa, though he does not notice others, is called a vīra pāriṣada or vīra anuga. BRS 3.2.53

There may be some conflict with Lakṣmī, who is also my mother, since I reside within the universe. Why? I have a desire for her service (yat karmaṇi). Let her sit on your chest! I am the son. I will do all service to your feet! Is she so stubborn that she cannot live without that service? “But you are a novice, she is experienced. You are low and she is exalted. Why do you compete with her?” True, but just as you took my side in the quarrel with Indra, you should favor me in this case as well. You make an insignificant person very great because you are affectionate to low creatures. “Are you not afraid of her anger?” I do not fear her anger. Since I am possess your power, why should I worry about her? My strength is your great mercy. This attitude is described in the following verse:

pralamba-ripur īśvaro bhavatu kā kṛtis tena me

kumāra-makara-dhvajād api na kiñcid āste phalam |

kim anyad aham uddhataḥ prabhu-kṛpā-kaṭākṣa-śriyā

priyā pariṣad-agrimāṁ na gaṇayāmi bhāmām api ||

Balarāma, enemy of Pralamba, may be the Supreme Lord, but what use do I have for him? What can I gain from the prince Pradyumna? Since I have been elevated by the wealth of Kṛṣṇa’s glance of mercy, I do not give regard even to Satyabhāmā, the head of all Kṛṣṇa’s followers. BRS 3.2.54

According to Amara Datta, dhiṣṇyaḥ means power and fire.

Not only me, but all of your devotees request this benediction of service. Because you are affectionate to the low and fallen, they worship you who destroy the illusion of māyā’s guṇas, from which desire for benedictions arises. The nature of worshipping you is that the desire for benedictions disappears. “Then what is the result of worship?” The result (nimittam) is remembering your feet, since the supreme happiness derived from your feet derides all other happiness.

“Then why do I ask my devotee to request benedictions?” If an immature devotee asks for some material benediction out of strong greed, he will be destroyed since he is cheated of bhakti-rasa. Typical words of the Vedas bewilder the world, by promising elevation to Pitṛloka by performing prescribed duties or elevation to Svargaloka by horse sacrifice. Oh (nu)! Unless a person is bound by your words, how can he continue to do such acts, being bewildered by the results again and again?

Therefore do not test your devotee with greed by offering him benedictions. Since all people desire something other than the proper thing--your worship (ṛte ātmanaḥ), you should do (samīhitum) what you think is good for us. Just as the father knows what is beneficial or harmful for his son, when he should study or play, do what is best according to your opinion after considering if giving benedictions is beneficial or harmful for me. You do not have to ask for my approval again. This shows Pṛthu’s trust in the Lord.

The Lord speaks. What is most beneficial for the jīvas? One should not put faith in jñāna, yoga or other such processes, proposed by knowers of the Veda, even though they are learned, since they are ignorant concerning the Lord. Here the Lord concludes that bhakti and nothing else is beneficial.

With devotion, Pṛthu worshipped the devatās, Pitṛs, Gandharvas, Siddhas, Cāraṇas, Nāgas, Kinnaras Apsarās, human beings, birds and many other living entities, by folding his hands, by his words and by wealth, thinking of them as representatives of the Lord of sacrifice. Obedient to the Lord, they all left that place.

The Lord was invisible to others (adṛṣtāya) but visible to Pṛthu (sandarśitātmane). Pṛthu remained looking at the Lord until he had gone to Vaikuṇṭha.

Thus ends the commentary on the Twentieth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.