by Bibek Debroy
‘“The king said, ‘O members of the assembly! O fortunate ones! Listen to me. You virtuous ones have assembled here. If virtuous people ask about dharma, a person must answer according to his own learning. In this world, I have been instated as a king who wields the rod of chastisement over subjects. I must protect their respective means of subsistence and establish their separate ordinances. Those who know about the brahman speak about worlds. If I perform my tasks properly now and if the one who sees everything is pleased, I will obtain my objects of desire there. If a king collects taxes and does not instruct subjects about dharma, he forfeits his own good fortune and shares in the sins committed by the subjects. O subjects! Therefore, for the sake of your own benefit and as a funeral offering towards your master, 1442 you must turn your intelligence towards Adhokshaja. That will be a favour to me. O unblemished ancestors, gods and rishi! Please approve of what I am saying. After death, equal fruits are obtained by the doer, the preceptor and the approver. O supreme among worthy ones! There are some who hold that there is a lord of sacrifices. Otherwise, in this world and in the next, how can there be worlds 1443 that are as radiant as the moonlight? 1444 Manu, Uttanapada, King Dhruva, the royal sage Priyavrata, my paternal grandfather Anga and others like Aja, 1445 Bhava, Prahlada and Bali have held that the wielder of the mace exists. With the exception of those like Mrityu’s daughter’s son, 1446 who deserves to be pitied, who are confused about dharma, it has generally been held that there must be a cause behind material objectives, 1447 heaven and emancipation. If an ascetic has the intention of serving at his feet, the impurities of intelligence accumulated through many births, which increase day by day, are instantly cleansed, as if by the river 1448 that emerges from the toes on his feet. The valour of such a man is enhanced and with all his impurities cleansed, his non-attachment and vijnana increase. He does not undergo the cycle of life, the source of hardships. Therefore, according to your occupations, minds, words, bodies, gunas and own deeds, worship him without any reservations. His lotus feet yield the objects of desire. Convinced that this will yield benefits, depending on your abilities, you will then obtain success. He is devoid of gunas, but he manifests himself as a sacrifice with qualities of many different kinds of material objects, traits, rites and chants. Such a sacrifice is accomplished with diverse signs and names. Though his own form is made out of pure concentrated consciousness, he accepts such sacrifices. The aggregate of material nature, time, hopes and dharma in physical bodies leads the consciousness to accept these. The lord visualizes different manifestations of the fruits of these rites, just as, depending on the qualities of the wood, the fire blazes inside it. Hari is the preceptor and lord of those who receive shares in sacrifices. 1449 I am fortunate that those who have an association with me are showing me their favours by worshipping him incessantly on the surface of the earth, following their own dharma and firm in their vows. The devotees of the unvanquished one and noble brahmanas who possess tolerance, austerities and learning are resplendent. Let the energy and great power of royal lineages not seek to surpass them. Hari is the ancient Purusha and even that divinity is always devoted to brahmanas. It is by worshipping at their feet that he obtained Lakshmi, who never leaves him, fame and the supreme greatness that purifies the universe. He completely rules himself and resides in all hearts. The lord of every kind of desire loves brahmanas and is content when they are served. Therefore, humbly and with all your souls, serve brahmana lineages. That is supreme dharma. By continually having an association with them and serving them, a man can immediately achieve satisfaction of the soul and automatic personal serenity. Among those who accept the oblations of clarified butter, is there any superior mouth? The infinite one accepts oblations of clarified butter that are offered faithfully, using the mouths of those who indeed know about the truth. The one who does not abandon his devotees is not that pleased with oblations offered into the mouth of the fire, rendered without consciousness. A brahmana’s purity is eternal because of his faith, austeries, auspiciousness, silence, control and concentration. His insight illuminates the true objective, like the reflection in a mirror. O noble ones! Right up to the end of my life, I wish to bear on my crown the dust from the lotus feet of those who illuminate. This quickly destroys all sins. One must worship those who possess all the qualities. A person who has acquired good qualities, is a store of good conduct, is grateful and is a refuge for the aged, certainly obtains prosperity. I wish that the lineages of brahmanas, cattle and Janardana and his followers should be satisfied with me.’”
‘Maitreya continued, “When the king said this, the ancestors, the gods and the brahmanas were satisfied and delighted in their minds. Those virtuous ones applauded his virtuous words. The learned saying, ‘One can conquer the worlds through a son’, is true. Though the wicked Vena was slain through the curse of brahmanas, he overcame the darkness. Because he censured the illustrious one, Hiranyakashipu was also about to enter darkness, but was delivered because of the influence of Prahlada, his son. ‘O noble and brave one! 1450 O father of the earth! May you live for an eternal number of years, since you display this kind of devotion towards Achyuta, the lord of all the worlds. O one who is auspicious in deeds! With you as our protector now, it is as if Mukunda is our protector. Your words have described the divinity, Uttamashloka Vishnu, who is devoted to brahmanas. O protector! However, this is not extraordinary, since you rule over living creatures. You are devoted to your subjects and your nature is great and full of compassion. O lord! On account of our past deeds and touched by destiny, we were wandering around, with our insight destroyed. It is wonderful that you have made us cross this increasing darkness. O one with an elevated spirit! O glorified person! Through your own energy, you maintain brahmanas, kshatriyas and vaishyas. We bow down to you.’”’
Chapter 4(22)
‘Maitreya said, “When the citizens were praising Prithu, whose valour was pervasive, four sages arrived there and they were as radiant as the sun. With his followers, the king saw those unblemished lords of the Siddhas, whose radiance illuminated the worlds, descend from the sky and recognized them. Just as the lord of senses rushes towards the objects of the senses, Vena’s son was eager to see them and instantly stood up, along with all his followers who were there at the assembly. They were worshipped in the proper way and accepted the offerings and the seats. Completely overpowered by their glory, he 1451 humbly lowered down his head. He took the water that had washed their feet and sprinkled it over the hair on his head. He was good in conduct and with his conduct, accorded them respect. They sat down on those golden seats, like sacrificial fires on altars. Delighted and full of devotion and control, he addressed Bhava’s elder brothers. 1452
‘“Prithu said, ‘O reservoirs of everything auspicious! This is wonderful. Since I have been able to see you, who even yogis find it difficult to see, I must have performed auspicious deeds. If brahmanas like you, and Shiva and Vishnu who follow you, are pleased, what will be difficult to obtain in this world and in the next? Even though you roam the worlds, people cannot see you, just as the omniscient cause of everything is in all atmans, but cannot be seen. Even if a householder possesses no riches, he is certainly blessed if the master of the house and his servants have water, grass and land in the house, which can be used to honour worthy and virtuous ones who visit. However, even if a house possesses every kind of wealth in abundance, if it does not have sacred water with which the feet of those whose feet are like tirthas can be washed, that house is like a tree inhabited by venomous serpents. O best among brahmanas! Welcome. Since childhood, you have followed vows of emancipation. Your conduct has been faithful and persevering. Because of our own deeds, we have descended into these hardships. O protectors! We have taken the satisfaction of the senses as the objective. Can there be welfare for us? Since you find delight in your own atmans, there is no need to ask questions about your welfare. Your minds and intelligence are such that the question of good fortune and misfortune does not arise. Therefore,
I confidently look on you as well-wishers of those who are tormented and am questioning you. How can welfare be ensured quickly? It is evident that the illustrious one, who has no birth, shows favours towards his devotees and manifests his atman in the atmans of those like you, who roam around in the form of Siddhas.’”
‘Maitreya continued, “Prithu’s words were full of meaning, brief, spoken well and sweet. Hearing what he had said, Sanatkumara smiled slightly. Delighted, he replied.
‘“Sanatkumara said, ‘O great king! With the welfare of all creatures in your mind, you have asked an excellent question. You are learned. 1453 The intelligence of the virtuous is like this. When two virtuous ones meet each other, it is good for both. The resultant conversation and questioning enhances every person’s tranquility. O king! You mention an attachment for speaking about the qualities of the lotus feet of Madhu’s enemy. This unwavering devotion is extremely difficult to find. It washes away the impurities of lust and desire that exist in the inner recesses of the heart. The sacred texts have perfectly considered the causes for human welfare and have arrived at definitive conclusions—non-attachment to everything other than the atman and firm attachment to the atman and the nirguna brahman, devotion, the observance of dharma towards the illustrious one, inquiry about the adhyatmika, faith in yoga, worship of the lord of yoga, continuous listening to auspicious and sacred accounts, reluctance to associate with those who seek gratification in wealth or in the senses, avoiding and not accepting objects that such people seek for gratification, love for solitude, except at times when the nectar of Hari’s qualities can be drunk, non-violence, following the conduct of paramahamsas, remembering Mukunda, drinking the best of nectar in the form of his exploits, yama, niyama, refraining from slander, lack of desire towards objects in this world, tolerance of the opposites, 1454 repeated filling up of the ears with a recital of his qualities, bending down before him, unadulterated detachment towards apparent existence and non-existence and easy devotion towards the nirguna brahman. If a man has unwavering love for the brahman, through a preceptor, he obtains knowledge and non-attachment. Just as a fire burns down the source of its birth, 1455 the power of these burns down the impotence of the heart and the sheath of the subtle body, which consists of the five subtle elements. When this sheath is burnt down, he is liberated from all the differences that existed between the jivatman and the paramatman and from the gunas. This is like a man who sees his dream destroyed in front of him. He can then see himself, the objects of the senses and what is superior to both of these. A man thus sees nothing other than what has been designated as the truth. It is because of differences that a reflection is seen differently in water and in something else. 1456 When differences do not exist, a man sees no difference between himself and someone else. If one is attracted to the objects of the senses, the mind thinks about them and is agitated. Consciousness and intelligence are lost, like canals draining out water from a pond. One can no longer remember one’s consciousness. Knowledge is disturbed and memory is destroyed. When these are obstructed, the wise say that the atman itself has been lost. In this world, there is nothing more destructive of a man’s self-interests than loving something that is an impediment to self-realization of the atman. For men, thinking about wealth and the objects of the senses destroys all other objectives. With both jnana and vijnana destroyed, he enters immobile births. 1457 Those who wish to cross the terrible darkness must never be attached to anything. That is an impediment towards attaining dharma, artha, kama and moksha. Among these objectives, moksha is regarded as the most important. The other three objectives are always associated with the fear of Death. Irrespective of being a superior or an inferior creation, 1458 one is affected by the transformations of the gunas. Therefore, there is no peace and the lord 1459 destroys any benefits that may have been obtained. O Indra among men! He is in everything immobile and mobile, covered with bodies, sense organs, the breath of life, intelligence and the ego. He is inside all hearts. He knows about the kshetra and controls it. He is everywhere in the universe. Know the truth that the illustrious one shines everywhere in the universe. Know that you are no different from him. He manifests himself as the one who leads to cause and effect. When intelligence is affected by his maya, a garland appears like a snake, but can be distinguished with clear discrimination. He is always free and pure. He is the unadulterated and pure truth. He overcomes Prakriti, contaminated by karma. Surrender to him. With devotion, enjoy the toes of his lotus feet, which are like petals. Devotees can uproot the firm bonds of karma. Even if a person continually tries to stem the floods of attachment to the objects of the senses, if his mind is not attached to Vasudeva, he does not succeed. Therefore, worship him as the refuge. Those who have not sought refuge with the lord find this ocean of life to be a great hardship. It is extremely difficult to cross. The six are like crocodiles. 1460 Therefore, you should worship the lotus feet of the illustrious Hari. He is like a boat one can use to cross the hardships that are extremely difficult to cross.’”
‘Maitreya continued, “Kumara, Brahma’s son, who possessed true knowledge about the atman, instructed him about the path to realize the atman. The king praised him and replied.
‘“The king said, ‘O brahmana! O illustrious one! Earlier, Hari, who is compassionate towards those who are in distress, showed me his favours. You have now come here to complete the task. You have carried everything out completely. You are as compassionate as the illustrious one. Everything that I possess, including my own self, is a leftover from virtuous ones. 1461 What can I give you? O brahmana! My life, my wife, my sons, my house, my garments, my kingdom, my army, the earth and the treasury—I am offering everything to you. The command of the army, the kingdom, the right to exert the rod of punishment and suzerainty over all the worlds should be given to a person who knows about the Vedas and the sacred texts. A brahmana himself eats, clothes himself and himself gives. Kshatriyas and the other varnas enjoy because of his favours. People like you know about the atman and about the movements of the illustrious one. With a complete understanding of the sacred texts, you have explained these to us. Filled with unlimited compassion, may you always be satisfied with what you yourself do. But for some water cupped in my palms, what can I possibly offer you in return?’”
‘Maitreya continued, “They were lords of yoga who knew about the atman and were thus worshipped by the original king. They praised his good conduct and while people looked on, left through the sky. Vena’s son, greatest among the great, was firm in what he had learnt about adhyatma. Having realized his own atman, he thought that he had obtained everything. He performed the required deeds, appropriate to the time, the place and his capacity. As was proper and according to his riches, he performed worship towards the brahman. Controlled and without any attachment, he vested all fruits in the brahman. He took his atman to be beyond Prakriti and only a witness to the action. He remained a householder and his kingdom was full of prosperity. However, like the sun, his mind had no sense of ego and was not attached to the objects of the senses. In this way, engaged in the yoga of adhyatma, he performed his deeds. Through Archi, he had five sons whom he respected—Vijitashva, Dhumrakesha, Haryaksha, Dravina and Vrika. But Prithu alone was the one in whom the qualities of all the guardians of the world were combined. For the sake of protection, from time to time, Achyuta, the creator of the universe, manifests his own self. Amiable in qualities, he 1462 delighted the subjects through his thoughts, words and deeds. The king thus obtained the name that he was a second King Soma. Like the sun, he heated the earth and received only for the sake of giving back wealth. His energy was as invincible as that of Agni. He was as difficult to defeat as the great Indra. He was like the earth in forgiveness. In granting the wishes of men, he was like heaven. Like Parjanya, he showered and satisfied desires. He was as difficult to understand as the ocean. In his spirit, he was like the king of the mountains. 1463 He was like Dharmaraja 1464 in his learning. He was as wonderful as the Himalayas. His treasury was lik
e that of Kubera. In secret treasures, he was like Varuna. In strength, great energy and an ability to go anywhere, he was like Vayu. He was as irresistible as the illustrious god, the lord of the bhutas. 1465 He was as handsome as Kandarpa. 1466 He was as spirited as a king of deer. He was like Manu in his affection towards men. He was like the illustrious Aja 1467 in his lordship. In knowledge of the brahman, he was like Brihaspati. In control of the atman, he was like Hari. In devotion to cattle, preceptors, brahmanas and followers of Vishvaksena, and in modesty, gentle behaviour and trying for others, he was comparable only to his own self. Here and there in the three worlds, men loudly chanted his praise. It entered through the ears of women, just as accounts of Rama do to the virtuous.”’