King Prthu’s One Hundred Horse Sacrifices
4.19.1
maitreya uvaca
athadiksata raja tu
hayamedha-satena sah
brahmavarte manoh ksetre
yatra praci sarasvati
SYNONYMS
maitreyah uvaca—the sage Maitreya said; atha—thereafter; adiksata—took initiation; raja—the King; tu—then; haya—horse; medha—sacrifices; satena—to perform one hundred; sah—he; brahmavarte—known as Brahmavarta; manoh—of Svayambhuva Manu; ksetre—in the land; yatra—where; praci—eastern; sarasvati—the river named Sarasvati.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, King Prthu initiated the performance of one hundred horse sacrifices at the spot where the River Sarasvati flows towards the east.
This piece of land is known as Brahmavarta, and it was controlled by Svayambhuva Manu.
4.19.2
tad abhipretya bhagavan
karmatisayam atmanah
sata-kratur na mamrse
prthor yajna-mahotsavam
SYNONYMS
tat abhipretya—considering this matter; bhagavan—the most powerful; karma-atisayam—excelling in fruitive activities; atmanah—of himself; sata-kratuh—King Indra, who had performed a hundred sacrifices; na—not; mamrse—did tolerate; prthoh—of King Prthu; yajna—sacrificial; maha-utsavam—great ceremonies.
TRANSLATION
When the most powerful Indra, the King of heaven, saw this, he considered the fact that King Prthu was going to exceed him in fruitive activities.
Thus Indra could not tolerate the great sacrificial ceremonies performed by King Prthu.
PURPORT
In the material world everyone who comes to enjoy himself or lord it over material nature is envious of others.
This envy is also found in the personality of the King of heaven, Indra.
As evident from revealed scriptures, Indra was several times envious of many persons.
He was especially envious of great fruitive activities and the execution of yoga practices, or siddhis.
Indeed, he could not tolerate them, and he desired to break them up.
He was envious due to fear that those who performed great sacrifices for the execution of mystic yoga might occupy his seat.
Since no one in this material world can tolerate another’s advancement, everyone in the material world is called matsara, envious.
In the beginning of Srimad-Bhagavatam it is therefore said that Srimad-Bhagavatam is meant for those who are completely nirmatsara (nonenvious).
In other words, one who is not free from the contamination of envy cannot advance in Krsna consciousness.
In Krsna consciousness, however, if someone excels another person, the devotee who is excelled thinks how fortunate the other person is to be advancing in devotional service.
Such nonenvy is typical of Vaikuntha.
However, when one is envious of his competitor, that is material.
The demigods posted in the material world are not exempt from envy.
4.19.3
yatra yajna-patih saksad
bhagavan harir isvarah
anvabhuyata sarvatma
sarva-loka-guruh prabhuh
SYNONYMS
yatra—where; yajna-patih—the enjoyer of all sacrifices; saksat—directly; bhagavan—the Supreme Personality of Godhead; harih—Lord Visnu; isvarah—the supreme controller; anvabhuyata—became visible; sarva-atma—the Supersoul of everyone; sarva-loka-guruh—the master of all planes, or the teacher of everyone; prabhuh—the proprietor.
TRANSLATION
The Supreme Personality of Godhead, Lord Visnu, is present in everyone’s heart as the Supersoul, and He is the proprietor of all planes and the enjoyer of the results of all sacrifices.
He was personally present at the sacrifices made by King Prthu.
PURPORT
In this verse the word saksat is significant.
Prthu Maharaja was a saktyavesa-avatara incarnation of Lord Visnu.
Actually Prthu Maharaja was a living entity, but he acquired specific powers from Lord Visnu.
Lord Visnu, however, is directly the Supreme Personality of Godhead, and thus belongs to the category of visnu-tattva.
Maharaja Prthu belonged to the jiva-tattva.
The visnu-tattva indicates God, whereas the jiva-tattva indicates the part and parcel of God.
When God’s part and parcel is especially empowered, he is called saktyavesa-avatara.
Lord Visnu is herein described as harir isvarah.
The Lord is so kind that He takes all miserable conditions away from His devotees.
Consequently He is called Hari.
He is described as isvara because He can do whatever He likes.
He is the supreme controller.
The supreme isvara purusottama is Lord Krsna.
He exhibits His powers as isvara, or the supreme controller, when He assures His devotee in Bhagavad-gita (18.66): Abandon all varieties of religion and just surrender unto Me.
I shall deliver you from all sinful reaction.
Do not fear He can immediately make His devotee immune from all the reactions caused by sinful life if the devotee simply surrenders unto Him.
He is described herein as sarvatma, meaning that He is present in everyone’s heart as the Supersoul, and as such He is the supreme teacher of everyone.
If we are fortunate enough to take the lessons given by Lord Krsna in Bhagavad-gita, our lives immediately become successful.
No one can give better instructions to human society than Lord Krsna.
4.19.4
anvito brahma-sarvabhyam
loka-palaih sahanugaih
upagiyamano gandharvair
munibhis capsaro-ganaih
SYNONYMS
anvitah—being accompanied; brahma—by Lord Brahma; sarvabhyam—and by Lord Siva; loka-palaih—by the predominating chiefs of all different planes; saha anugaih—along with their followers; upagiyamanah—being praised; gandharvaih—by the residents of Gandharvaloka; munibhih—by great sages; ca—also; apsarah-ganaih—by the residents of Apsaroloka.
TRANSLATION
When Lord Visnu appeared in the sacrificial arena, Lord Brahma, Lord Siva and all the chief predominating personalities of every plane, as well as their followers, came with Him.
When He appeared on the scene, the residents of Gandharvaloka, the great sages, and the residents of Apsaroloka all praised Him.
4.19.5
siddha vidyadhara daitya
danava guhyakadayah
sunanda-nanda-pramukhah
parsada-pravara hareh
SYNONYMS
siddhah—the residents of Siddhaloka; vidyadharah—the residents of Vidyadhara-loka; daityah—the demoniac descendants of Diti; danavah—the asuras; guhyaka-adayah—the Yaksas, etc.; sunanda-nanda-pramukhah—headed by Sunanda and Nanda, the chief of Lord Visnu’s associates from Vaikuntha; parsada—associates; pravarah—most respectful; hareh—of the Supreme Personality of Godhead.
TRANSLATION
The Lord was accompanied by the residents of Siddhaloka and Vidyadhara-loka, all the descendants of Diti, and the demons and the Yaksas.
He was also accompanied by His chief associates, headed by Sunanda and Nanda.
4.19.6
kapilo narado datto
yogesah sanakadayah
tam anviyur bhagavata
ye ca tat-sevanotsukah
SYNONYMS
kapilah—Kapila Muni; naradah—the great sage Narada; dattah—Dattatreya; yoga-isah—the masters of mystic power; sanaka-adayah—headed by Sanaka; tam—Lord Visnu; anviyuh—followed; bhagavatah—great devotees; ye—all those who; ca—also; tat-sevana-utsukah—always eager to serve the Lord.
TRANSLATION
Great devotees, who were always engaged in the service of the Supreme Personality of Godhead, as well as the great sages named Kapila, Narada and Dattatreya, and masters of mystic powers, headed by Sanaka Kumara, all attended the great sacrifice with Lord Visnu.
4.19.7
yatra dharma-dugha bhumih
sarva-kama-dugha sati
dogdhi smabhipsitan arthan
yajamanasya bharata
SYNONYMS
yatra—where; dharma-dugha—producing sufficient milk for religiosity; bhumih—the land; sarva-kama—all desires; dugha—yielding as milk; sati—the cow; dogdhi sma—fulfilled; abhipsitan—desirable; arthan—objects; yajamanasya—of the sacrificer; bharata—my dear Vidura.
TRANSLATION
My dear Vidura, in that great sacrifice the entire land came to be like the milk-producing kama-dhenu, and thus, by the performance of yajna, all daily necessities for life were supplied.
PURPORT
In this verse the word dharma-dugha is significant, for it indicates kama-dhenu.
Kama-dhenu is also known as surabhi.
Surabhi cows inhabit the spiritual world, and, as stated in Brahma-samhita, Lord Krsna is engaged in tending these cows: surabhir abhipalayantam (Bs.5.29).
One can milk a surabhi cow as often as one likes, and the cow will deliver as much milk as one requires.
Milk, of course, is necessary for the production of so many milk products, especially clarified butter, which is required for the performance of great sacrifices.
Unless we are prepared to perform the prescribed sacrifices, our supply of the necessities of life will be checked.Bhagavad-gita confirms that Lord Brahma created human society along with yajna, the performance of sacrifice.
Yajna means Lord Visnu, the Supreme Personality of Godhead, and sacrifice means working for the satisfaction of the Supreme Personality of Godhead.
In this age, however, it is very difficult to find qualified brahmanas who can perform sacrifices as prescribed in the Vedas.
Therefore it is recommended in Srimad-Bhagavatam (yajnaih sankirtana-prayaih) that by performing sankirtana-yajna and by satisfying the yajna-purusa, Lord Caitanya, one can derive all the results derived by great sacrifices in the past.
King Prthu and others derived all the necessities of life from the earthly plane by performing great sacrifices.
Now this sankirtana movement has already been started by the International Society for Krishna Consciousness people should take advantage of this great sacrifice and join in the Society’s activities; then there will be no scarcity.
If sankirtana-yajna is performed, there will be no difficulty, not even in industrial enterprises.
Therefore this system should be introduced in all spheres of life—social, political, industrial, commercial, etc.
Then everything will run very peacefully and smoothly.
4.19.8
uhuh sarva-rasan nadyah
ksira-dadhy-anna-go-rasan
taravo bhuri-varsmanah
prasuyanta madhu-cyutah
SYNONYMS
uhuh—bore; sarva-rasan—all kinds of tastes; nadyah—the rivers; ksira—milk; dadhi—curd; anna—different kinds of food; go-rasan—other milk products; taravah—trees; bhuri—great; varsmanah—having bodies; prasuyanta—bore fruit; madhu-cyutah—dropping honey.
TRANSLATION
The flowing rivers supplied all kinds of tastes—sweet, pungent, sour, etc.—and very big trees supplied fruit and honey in abundance.
The cows, having eaten sufficient green grass, supplied profuse quantities of milk, curd, clarified butter and similar other necessities.
PURPORT
If rivers are not polluted and are allowed to flow in their own way, or sometimes allowed to flood the land, the land will become very fertile and able to produce all kinds of vegetables, trees and plants.
The word rasa means taste Actually all rasas are tastes within the earth, and as soon as seeds are sown in the ground, various trees sprout up to satisfy our different tastes.
For instance, sugarcane provides its juices to satisfy our taste for sweetness, and oranges provide their juices to satisfy our taste for a mixture of the sour and the sweet.
Similarly, there are pineapples and other fruits.
At the same time, there are chilies to satisfy our taste for pungency.
Although the earth’s ground is the same, different tastes arise due to different kinds of seeds.
As Krsna says in Bhagavad-gita (7.10), bijam mam sarva-bhutanam: I am the original seed of all existences Therefore all arrangements are there.
And as stated in Isopanisad: purnam idam (Isopanisad, Invocation).
Complete arrangements for the production of all the necessities of life are made by the Supreme Personality of Godhead.
People should therefore learn how to satisfy the yajna-purusa, Lord Visnu.
Indeed, the living entity’s prime business is to satisfy the Lord because the living entity is part and parcel of the Lord.
Thus the whole system is so arranged that the living entity must do his duty as he is constitutionally made.
Without doing so, all living entities must suffer.
That is the law of nature.
The words taravo bhuri-varsmanah indicate very luxuriantly grown, big-bodied trees.
The purpose of these trees was to produce honey and varieties of fruit.
In other words, the forest also has its purpose in supplying honey, fruits and flowers.
Unfortunately in Kali-yuga, due to an absence of yajna, there are many big trees in the forests, but they do not supply sufficient fruits and honey.
Thus everything is dependent on the performance of yajna.
The best way to perform yajna in this age is to spread the sankirtana movement all over the world.
4.19.9
sindhavo ratna-nikaran
girayo ’nnam catur-vidham
upayanam upajahruh
sarve lokah sa-palakah
SYNONYMS
sindhavah—the oceans; ratna-nikaran—heaps of jewels; girayah—the hills; annam—eatables; catuh-vidham—four kinds of; upayanam—presentations; upajahruh—brought forward; sarve—all; lokah—the people in general of all planes; sa-palakah—along with the governors.
TRANSLATION
King Prthu was presented with various gifts from the general populace and predominating deities of all planes.
The oceans and seas were full of valuable jewels and pearls, and the hills were full of chemicals and fertilizers.
Four kinds of edibles were produced profusely.
PURPORT
As stated in Isopanisad, this material creation is supplied with all the potencies for the production of all necessities required by the living entities—not only human beings, but animals, reptiles, aquatics and trees.
The oceans and seas produce pearls, coral and valuable jewels so that fortunate law-abiding people can utilize them.
Similarly, the hills are full of chemicals so that when rivers flow down from them the chemicals spread over the fields to fertilize the four kinds of foodstuffs.
These are technically known as carvya (those edibles which are chewed), lehya (those which are licked up), cusya (those which are swallowed) and peya (those which are drunk).
Prthu Maharaja was greeted by the residents of other planes and their presiding deities.
They presented various gifts to the King and acknowledged him as the proper type of king by whose planning and activities everyone throughout the universe could be happy and prosperous.
It is clearly indicated in this verse that the oceans and seas are meant for producing jewels, but in Kali-yuga the oceans are mainly being utilized for fishing.
Sudras and poor men were allowed to fish, but the higher classes like the ksatriyas and vaisyas would gather pearls, jewels and coral.
Although poor men would catch tons of fish, they would not be equal in value to one piece of coral or pearl.
In this age so many factories for the manufacture of fertilizers have been opened, but when the Personality of Godhead is pleased by the performance of yajnas, the hills automatically produce fertilizing chemicals, which help produce edibles in the fields.
Everything is dependent on the people’s acceptance of the Vedic principles of sacrifice.
4.19.10
iti cadhoksajesasya
prthos tu paramodayam
asuyan bhagavan indrah
pratighatam acikarat
SYNONYMS
iti—thus; ca—also; adhoksaja-isasya—who accepted Adhoksaja as his worshipable Lord; prthoh—of King Prthu; tu—then; parama—the topmost; udayam—opulence; asuyan—being envious of; bhagavan—the most powerful; indrah—the King of heaven; pratighatam—impediments; acikarat—made.
TRANSLATION
King Prthu was dependent on the Supreme Personality of Godhead, who is known as Adhoksaja.
Because King Prthu Performed so many sacrifices, he was superhumanly enhanced by the mercy of the Supreme Lord.
King Prthu’s opulence, however, could not be tolerated by the King of heaven, Indra, who tried to impede the progress of his opulence.
PURPORT
In this verse there are three significant purposes expressed in the words adhoksaja, bhagavan indrah and prthoh.
Maharaja Prthu is an incarnation of Visnu, yet he is a great devotee of Lord Visnu.
Although an empowered incarnation of Lord Visnu, he is nonetheless a living entity.
As such, he must be a devotee of the Supreme Personality of Godhead.
Although one is empowered by the Supreme Personality of Godhead and is an incarnation, he should not forget his eternal relationship with the Supreme Personality of Godhead.
In Kali-yuga there are many self-made incarnations, rascals, who declare themselves to be the Supreme Personality of Godhead.
The words bhagavan indrah indicate that a living entity can even be as exalted and powerful as King Indra, for even King Indra is an ordinary living entity in the material world and possesses the four defects of the conditioned soul.
King Indra is described herein as bhagavan, which is generally used in reference to the Supreme Personality of Godhead.
In this case, however, King Indra is addressed as bhagavan because he has so much power in his hands.
Despite his becoming bhagavan, he is envious of the incarnation of God, Prthu Maharaja.
The defects of material life are so strong that due to contamination King Indra becomes envious of an incarnation of God.
We should try to understand, therefore, how a conditioned soul becomes fallen.
The opulence of King Prthu was not dependent on material conditions.
As described in this verse, he was a great devotee of Adhoksaja.
The word adhoksaja indicates the Personality of Godhead, who is beyond the expression of mind and words.
However, the Supreme Personality of Godhead appears before the devotee in His original form of eternal bliss and knowledge.
The devotee is allowed to see the Supreme Lord face to face, although the Lord is beyond the expression of our senses and beyond our direct perception.
4.19.11
caramenasvamedhena
yajamane yajus-patim
vainye yajna-pasum spardhann
apovaha tirohitah
SYNONYMS
caramena—by the last one; asva-medhena—by the asvamedha sacrifice; yajamane—when he was performing the sacrifice; yajuh-patim—for satisfaction of the Lord of yajna, Visnu; vainye—the son of King Vena; yajna-pasum—the animal meant to be sacrificed in the yajna; spardhan—being envious; apovaha—stole; tirohitah—being invisible.
TRANSLATION
When Prthu Maharaja was performing the last horse sacrifice (asvamedha-yajna), King Indra, invisible to everyone, stole the horse intended for sacrifice.
He did this because of his great envy of King Prthu.
PURPORT
King Indra is known as sata-kratu, which indicates that he has performed one hundred horse sacrifices (asvamedha-yajna).
We should know, however, that the animals sacrificed in the yajna were not killed.
If the Vedic mantras were properly pronounced during the sacrifice, the animal sacrificed would come out again with a new life.
That is the test for a successful yajna.
When King Prthu was performing one hundred yajnas, Indra became very envious because he did not want anyone to excel him.
Being an ordinary living entity, he became envious of King Prthu, and, making himself invisible, he stole the horse and thus impeded the yajna performance.
4.19.12
tam atrir bhagavan aiksat
tvaramanam vihayasa
amuktam iva pakhandam
yo ’dharme dharma-vibhramah
SYNONYMS
tam—King Indra; atrih—the sage Atri; bhagavan—most powerful; aiksat—could see; tvaramanam—moving very hastily; vihayasa—in outer space; amuktam iva—like a liberated person; pakhandam—imposter; yah—one who; adharme—in irreligion; dharma—religion; vibhramah—mistaking.
TRANSLATION
When King Indra was taking away the horse, he dressed himself to appear as a liberated person.
Actually this dress was a form of cheating, for it falsely created an impression of religion.
When Indra went into outer space in this way, the great sage Atri saw him and understood the whole situation.
PURPORT
The word pakhanda used in this verse is sometimes pronounced pasanda.
Both of these words indicate an imposter who presents himself as a very religious person but in actuality is sinful.
Indra took up the saffron-colored dress as a way of cheating others.
This saffron dress has been misused by many imposters who present themselves as liberated persons or incarnations of God.
In this way people are cheated.
As we have mentioned many times, the conditioned soul has a tendency to cheat; therefore this quality is also visible in a person like King Indra.
It is understood that even King Indra is not liberated from the clutches of material contamination.
Thus the words amuktam iva, meaning as if he were liberated are used.
The saffron dress worn by a sannyasi announces to the world that he has renounced all worldly affairs and is simply engaged in the service of the Lord.
Such a devotee is actually a sannyasi, or liberated person.
In Bhagavad-gita (6.1) it is said:
anasritah karma-phalam
karyam karma karoti yah
sa sannyasi ca yogi ca
na niragnir na cakriyah
One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work In other words, one who offers the results of his activities to the Supreme Personality of Godhead is actually a sannyasi and yogi.
Cheating sannyasis and yogis have existed since the time of Prthu Maharaja’s sacrifice.
This cheating was very foolishly introduced by King Indra.
In some ages such cheating is very prominent, and in other ages not so prominent.
It is the duty of a sannyasi to be very cautious because, as stated by Lord Caitanya, sannyasira alpa chidra sarva-loke gaya: a little spot in a sannyasi’s character will be magnified by the public (Cc.Madhya12.51).
Therefore, unless one is very sincere and serious, he should not take up the order of sannyasa.
One should not use this order as a means to cheat the public.
It is better not to take up sannyasa in this age of Kali because provocations are very strong in this age.
Only a very exalted person advanced in spiritual understanding should attempt to take up sannyasa.
One should not adopt this order as a means of livelihood or for some material purpose.
4.19.13
atrina codito hantum
prthu-putro maha-rathah
anvadhavata sankruddhas
tistha tistheti cabravit
SYNONYMS
atrina—by the great sage Atri; coditah—being encouraged; hantum—to kill; prthu-putrah—the son of King Prthu; maha-rathah—a great hero; anvadhavata—followed; sankruddhah—being very angry; tistha tistha—just wait, just wait; iti—thus; ca—also; abravit—he said.
TRANSLATION
When the son of King Prthu was informed by Atri of King Indra’s trick, he immediately became very angry and followed Indra to kill him, calling, Wait! Wait
PURPORT
The words tistha tistha are used by a ksatriya when he challenges his enemy.
When fighting, a ksatriya cannot flee from the battlefield.
However, when a ksatriya out of cowardice flees from the battlefield, showing his back to his enemy, he is challenged with the words tistha tistha.
A real ksatriya does not kill his enemy from behind, nor does a real ksatriya turn his back on the battlefield.
According to ksatriya principle and spirit, one either attains victory or dies on the battlefield.
Although King Indra was very exalted, being the King of heaven, he became degraded due to his stealing the horse intended for sacrifice.
Therefore he fled without observing the ksatriya principles, and the son of Prthu had to challenge him with the words tistha tistha.
4.19.14
tam tadrsakrtim viksya
mene dharmam saririnam
jatilam bhasmanacchannam
tasmai banam na muncati
SYNONYMS
tam—him; tadrsa-akrtim—in such dress; viksya—after seeing; mene—considered; dharmam—pious or religious; saririnam—having a body; jatilam—having knotted hair; bhasmana—by ashes; acchannam—smeared all over the body; tasmai—unto him; banam—arrow; na—not; muncati—he did release.
TRANSLATION
King Indra was fraudulently dressed as a sannyasi, having knotted his hair on his head and smeared ashes all over his body.
Upon seeing such dress, the son of King Prthu considered Indra a religious man and pious sannyasi.
Therefore he did not release his arrows.
4.19.15
vadhan nivrttam tam bhuyo
hantave ’trir acodayat
jahi yajna-hanam tata
mahendram vibudhadhamam
SYNONYMS
vadhat—from killing; nivrttam—stopped; tam—the son of Prthu; bhuyah—again; hantave—for the purpose of killing; atrih—the great sage Atri; acodayat—encouraged; jahi—kill; yajna-hanam—one who impeded the performance of a yajna; tata—my dear son; maha-indram—the great heavenly King Indra; vibudha-adhamam—the lowest of all demigods.
TRANSLATION
When Atri Muni saw that the son of King Prthu did not kill Indra but returned deceived by him, Atri Muni again instructed him to kill the heavenly King because he thought that Indra had become the lowliest of all demigods due to his impeding the execution of King Prthu’s sacrifice.
4.19.16
evam vainya-sutah proktas
tvaramanam vihayasa
anvadravad abhikruddho
ravanam grdhra-rad iva
SYNONYMS
evam—thus; vainya-sutah—the son of King Prthu; proktah—being ordered; tvaramanam—Indra, who was moving hastily; vihayasa—in the sky; anvadravat—began to chase; abhikruddhah—being very angry; ravanam—Ravana; grdhra-rat—the king of vultures; iva—like.
TRANSLATION
Being thus informed, the grandson of King Vena immediately began to follow Indra, who was fleeing through the sky in great haste.
He was very angry with him, and he chased him just as the king of the vultures chased Ravana.
4.19.17
so ’svam rupam ca tad dhitva
tasma antarhitah svarat
virah sva-pasum adaya
pitur yajnam upeyivan
SYNONYMS
sah—King Indra; asvam—the horse; rupam—the false dress of a saintly person; ca—also; tat—that; hitva—giving up; tasmai—for him; antarhitah—disappeared; sva-rat—Indra; virah—the great hero; sva-pasum—his animal; adaya—having taken; pituh—of his father; yajnam—to the sacrifice; upeyivan—he came back.
TRANSLATION
When Indra saw that the son of Prthu was chasing him, he immediately abandoned his false dress and left the horse.
Indeed, he disappeared from that very spot, and the great hero, the son of Maharaja Prthu, returned the horse to his father’s sacrificial arena.
4.19.18
tat tasya cadbhutam karma
vicaksya paramarsayah
namadheyam dadus tasmai
vijitasva iti prabho
SYNONYMS
tat—that; tasya—his; ca—also; adbhutam—wonderful; karma—activity; vicaksya—after observing; parama-rsayah—the great sages; namadheyam—the name; daduh—they offered; tasmai—to him; vijita-asvah—Vijitasva (he who has won the horse); iti—thus; prabho—my dear Lord Vidura.
TRANSLATION
My dear Lord Vidura, when the great sages observed the wonderful prowess of the son of King Prthu, they all agreed to give him the name Vijitasva.
4.19.19
upasrjya tamas tivram
jaharasvam punar harih
casala-yupatas channo
hiranya-rasanam vibhuh
SYNONYMS
upasrjya—creating; tamah—darkness; tivram—dense; jahara—took away; asvam—the horse; punah—again; harih—King Indra; casala-yupatah—from the wooden instrument where the animals were sacrificed; channah—being covered; hiranya-rasanam—tied with a gold chain; vibhuh—very powerful.
TRANSLATION
My dear Vidura, Indra, being the King of heaven and very powerful, immediately brought a dense darkness upon the sacrificial arena.
Covering the whole scene in this way, he again took away the horse, which was chained with golden shackles near the wooden instrument where animals were sacrificed.
4.19.20
atrih sandarsayam asa
tvaramanam vihayasa
kapala-khatvanga-dharam
viro nainam abadhata
SYNONYMS
atrih—the great sage Atri; sandarsayam asa—caused to see; tvaramanam—going very hastily; vihayasa—in the sky; kapala-khatvanga—a stag with a skull at the top; dharam—who carried; virah—the hero (King Prthu’s son); na—not; enam—the King of heaven, Indra; abadhata—killed.
TRANSLATION
The great sage Atri again pointed out to the son of King Prthu that Indra was fleeing through the sky.
The great hero, the son of Prthu, chased him again.
But when he saw that Indra was carrying in his hand a staff with a skull at the top and was again wearing the dress of a sannyasi, he still chose not to kill him.
4.19.21
atrina coditas tasmai
sandadhe visikham rusa
so ’svam rupam ca tad dhitva
tasthav antarhitah svarat
SYNONYMS
atrina—by the great sage Atri; coditah—inspired; tasmai—for Lord Indra; sandadhe—fixed; visikham—his arrow; rusa—out of great anger; sah—King Indra; asvam—horse; rupam—the dress of a sannyasi; ca—also; tat—that; hitva—giving up; tasthau—he remained there; antarhitah—invisible; sva-rat—the independent Indra.
TRANSLATION
When the great sage Atri again gave directions, the son of King Prthu became very angry and placed an arrow on his bow.
Upon seeing this, King Indra immediately abandoned the false dress of a sannyasi and, giving up the horse, made himself invisible.
4.19.22
viras casvam upadaya
pitr-yajnam athavrajat
tad avadyam hare rupam
jagrhur jnana-durbalah
SYNONYMS
virah—the son of King Prthu; ca—also; asvam—the horse; upadaya—taking; pitr-yajnam—to the sacrificial arena of his father; atha—thereafter; avrajat—went; tat—that; avadyam—abominable; hareh—of Indra; rupam—dress; jagrhuh—adopted; jnana-durbalah—those with a poor fund of knowledge.
TRANSLATION
Then the great hero, Vijitasva, the son of King Prthu, again took the horse and returned to his father’s sacrificial arena.
Since that time, certain men with a poor fund of knowledge have adopted the dress of a false sannyasi.
It was King Indra who introduced this.
PURPORT
Since time immemorial, the sannyasa order has carried the tridanda.
Later Sankaracarya introduced the ekadandi-sannyasa.
A tridandi-sannyasi is a Vaisnava sannyasi, and an ekadandi-sannyasi is a Mayavadi sannyasi.
There are many other types of sannyasis, who are not approved by Vedic rituals.
A type of pseudo-sannyasa was introduced by Indra when he tried to hide himself from the attack of Vijitasva, the great son of King Prthu.
Now there are many different types of sannyasis.
Some of them go naked, and some of them carry a skull and trident, generally known as kapalika.
All of them were introduced under some meaningless circumstances, and those who have a poor fund of knowledge accept these false sannyasis and their pretenses, although they are not bona fide guides to spiritual advancement.
At the present moment some missionary institutions, without referring to the Vedic rituals, have introduced some sannyasis who engage in sinful activities.
The sinful activities forbidden by the sastras are illicit sex, intoxication, meat-eating and gambling.
These so-called sannyasis indulge in all these activities.
They eat meat and flesh, fish, eggs and just about everything.
They sometimes drink with the excuse that without alcohol, fish and meat, it is impossible to remain in the cold countries near the Arctic zone.
These sannyasis introduce all these sinful activities in the name of serving the poor, and consequently poor animals are cut to pieces and go into the bellies of these sannyasis.
As described in the following verses, such sannyasis are pakhandis.
Vedic literature states that a person who puts Lord Narayana on the level with Lord Siva or Lord Brahma immediately becomes a pakhandi.
As stated in the Puranas:
yas tu narayanam devam
brahma-rudradi-daivataih
samatvenaiva vikseta
sa pasandi bhaved dhruvam
In Kali-yuga the pakhandis are very prominent.
However, Lord Sri Caitanya Mahaprabhu has tried to kill all these pakhandis by introducing His sankirtana movement.
Those who take advantage of this sankirtana movement of the International Society for Krishna Consciousness will be able to save themselves from the influence of these pakhandis.
4.19.23
yani rupani jagrhe
indro haya-jihirsaya
tani papasya khandani
lingam khandam ihocyate
SYNONYMS
yani—all those which; rupani—forms; jagrhe—accepted; indrah—the King of heaven; haya—the horse; jihirsaya—with a desire to steal; tani—all those; papasya—of sinful activities; khandani—signs; lingam—the symbol; khandam—the word khanda; iha—here; ucyate—is said.
TRANSLATION
Whatever different forms Indra assumed as a mendicant because of his desire to seize the horse were symbols of atheistic philosophy.
PURPORT
According to Vedic civilization, sannyasa is one of the essential items in the program of the varna-asrama institution.
One should accept sannyasa according to the parampara system of the acaryas.
At the present moment, however, many so-called sannyasis or mendicants have no understanding of God consciousness.
Such sannyasa was introduced by Indra because of his jealousy of Maharaja Prthu, and what he introduced is again appearing in the age of Kali practically none of the sannyasis in this age are bona fide.
No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a pasandi, or atheist.
In the Vaisnava Tantra it is said:
yas tu narayanam devam
brahma-rudradi-daivataih
samatvenaiva vikseta
sa pasandi bhaved dhruvam
Although it is forbidden, there are many pasandis who coin terms like daridra-narayana and svami-narayana, although not even such demigods as Brahma and Siva can be equal to Narayana.
4.19.24-25
evam indre haraty asvam
vainya-yajna-jighamsaya
tad-grhita-visrstesu
pakhandesu matir nrnam
dharma ity upadharmesu
nagna-rakta-patadisu
prayena sajjate bhrantya
pesalesu ca vagmisu
SYNONYMS
evam—thus; indre—when the King of heaven; harati—stole; asvam—the horse; vainya—of the son of King Vena; yajna—the sacrifice; jighamsaya—with a desire to stop; tat—by him; grhita—accepted; visrstesu—abandoned; pakhandesu—towards the sinful dress; matih—attraction; nrnam—of the people in general; dharmah—system of religion; iti—thus; upadharmesu—towards false religious systems; nagna—naked; rakta-pata—red-robed; adisu—etc.; prayena—generally; sajjate—is attracted; bhrantya—foolishly; pesalesu—expert; ca—and; vagmisu—eloquent.
TRANSLATION
In this way, King Indra, in order to steal the horse from King Prthu’s sacrifice, adopted several orders of sannyasa.
Some sannyasis go naked, and sometimes they wear red garments and pass under the name of kapalika.
These are simply symbolic representations of their sinful activities.
These so-called sannyasis are very much appreciated by sinful men because they are all godless atheists and very expert in putting forward arguments and reasons to support their case.
We must know, however, that they are only passing as adherents of religion and are not so in fact.
Unfortunately, bewildered persons accept them as religious, and being attracted to them, they spoil their life.
PURPORT
As stated in Srimad-Bhagavatam, men in this age of Kali are short-lived, devoid of spiritual knowledge, and susceptible to accept false religious systems due to their unfortunate condition.
Thus they always remain mentally disturbed.
The Vedic sastras practically prohibit the adoption of sannyasa in the age of Kali because less intelligent men may accept the sannyasa order for cheating purposes.
Actually the only religion is the religion of surrender unto the Supreme Personality of Godhead.
We must serve the Lord in Krsna consciousness.
All other systems of sannyasa and religion are actually not bona fide.
In this age they are simply passing for religious systems.
This is most regrettable.
4.19.26
tad abhijnaya bhagavan
prthuh prthu-parakramah
indraya kupito banam
adattodyata-karmukah
SYNONYMS
tat—that; abhijnaya—understanding; bhagavan—the incarnation of Godhead; prthuh—King Prthu; prthu-parakramah—celebrated as very powerful; indraya—upon Indra; kupitah—being very angry; banam—an arrow; adatta—took up; udyata—having taken up; karmukah—the bow.
TRANSLATION
Maharaja Prthu, who was celebrated as very powerful, immediately took up his bow and arrows and prepared to kill Indra himself, because Indra had introduced such irregular sannyasa orders.
PURPORT
It is the duty of the king not to tolerate the introduction of any irreligious systems.
Since King Prthu was an incarnation of the Supreme Personality of Godhead, certainly his duty was to cut down all kinds of irreligious systems.
Following in his footsteps, all heads of state should themselves be bona fide representatives of God and should cut down all irreligious systems.
Unfortunately they are cowards who declare a secular state.
Such a mentality is a way of compromising religious and irreligious systems, but because of this citizens are generally becoming uninterested in spiritual advancement.
Thus the situation deteriorates to such an extent that human society becomes hellish.
4.19.27
tam rtvijah sakra-vadhabhisandhitam
vicaksya duspreksyam asahya-ramhasam
nivarayam asur aho maha-mate
na yujyate ’tranya-vadhah pracoditat
SYNONYMS
tam—King Prthu; rtvijah—the priests; sakra-vadha—killing the King of heaven; abhisandhitam—thus preparing himself; vicaksya—having observed; duspreksyam—terrible to look at; asahya—unbearable; ramhasam—whose velocity; nivarayam asuh—they forbade; aho—oh; maha-mate—O great soul; na—not; yujyate—is worthy for you; atra—in this sacrificial arena; anya—others; vadhah—killing; pracoditat—from being so directed in the scriptures.
TRANSLATION
When the priests and all the others saw Maharaja Prthu very angry and prepared to kill Indra, they requested him: O great soul, do not kill him, for only sacrificial animals can be killed in a sacrifice.
Such are the directions given by sastra.
PURPORT
Animal killing is intended for different purposes.
It tests the proper pronunciation of Vedic mantras, and an animal being put into the sacrificial fire should come out with a new life.
No one should ever be killed in a sacrifice meant for the satisfaction of Lord Visnu.
How then could Indra be killed when he is actually worshiped in the yajna and accepted as part and parcel of the Supreme Personality of Godhead? Therefore the priests requested King Prthu not to kill him.
4.19.28
vayam marutvantam ihartha-nasanam
hvayamahe tvac-chravasa hata-tvisam
ayatayamopahavair anantaram
prasahya rajan juhavama te ’hitam
SYNONYMS
vayam—we; marut-vantam—King Indra; iha—here; artha—of your interest; nasanam—the destroyer; hvayamahe—we shall call; tvat-sravasa—by your glory; hata-tvisam—already bereft of his power; ayatayama—never before used; upahavaih—by mantras of invocation; anantaram—without delay; prasahya—by force; rajan—O King; juhavama—we shall sacrifice in the fire; te—your; ahitam—enemy.
TRANSLATION
Dear King, Indra’s powers are already reduced due to his attempt to impede the execution of your sacrifice.
We shall call him by Vedic mantras which were never before used, and certainly he will come.
Thus by the power of our mantra, we shall cast him into the fire because he is your enemy.
PURPORT
By chanting the Vedic mantras properly in a sacrifice, one can perform many wonderful things.
In Kali-yuga, however, there are no qualified brahmanas who can chant the mantras properly.
Consequently no attempt should be made to perform such big sacrifices.
In this age the only sacrifice recommended is the sankirtana movement.
4.19.29
ity amantrya kratu-patim
vidurasyartvijo rusa
srug-ghastan juhvato ’bhyetya
svayambhuh pratyasedhata
SYNONYMS
iti—thus; amantrya—after informing; kratu-patim—King Prthu, the master of the sacrifice; vidura—O Vidura; asya—of Prthu; rtvijah—the priests; rusa—in great anger; sruk-hastan—with the sacrificial ladle in hand; juhvatah—performing the fire sacrifice; abhyetya—having begun; svayambhuh—Lord Brahma; pratyasedhata—asked them to stop.
TRANSLATION
My dear Vidura, after giving the King this advice, the priests who had been engaged in performing the sacrifice called for Indra, the King of heaven, in a mood of great anger.
When they were just ready to put the oblation in the fire, Lord Brahma appeared on the scene and forbade them to start the sacrifice.
4.19.30
na vadhyo bhavatam indro
yad yajno bhagavat-tanuh
yam jighamsatha yajnena
yasyestas tanavah surah
SYNONYMS
na—not; vadhyah—ought to be killed; bhavatam—by all of you; indrah—the King of heaven; yat—because; yajnah—a name of Indra; bhagavat-tanuh—part of the body of the Supreme Personality of Godhead; yam—whom; jighamsatha—you wish to kill; yajnena—by performing sacrifice; yasya—of Indra; istah—being worshiped; tanavah—parts of the body; surah—the demigods.
TRANSLATION
Lord Brahma addressed them thus: My dear sacrificial performers, you cannot kill Indra, the King of heaven.
It is not your duty.
You should know that Indra is as good as the Supreme Personality of Godhead.
Indeed, he is one of the most powerful assistants of the Personality of Godhead.
You are trying to satisfy all the demigods by the performance of this yajna, but you should know that all these demigods are but parts and parcels of Indra, the King of heaven.
4.19.31
tad idam pasyata mahad-
dharma-vyatikaram dvijah
indrenanusthitam rajnah
karmaitad vijighamsata
SYNONYMS
tat—then; idam—this; pasyata—just see; mahat—great; dharma—of religious life; vyatikaram—violation; dvijah—O great brahmanas; indrena—by Indra; anusthitam—performed; rajnah—of the King; karma—activity; etat—this sacrifice; vijighamsata—desiring to impede.
TRANSLATION
In order to make trouble and impede the performance of King Prthu’s great sacrifice, King Indra has adopted some means that in the future will destroy the clear path of religious life.
I draw your attention to this fact.
If you oppose him any further, he will further misuse his power and introduce many other irreligious systems.
4.19.32
prthu-kirteh prthor bhuyat
tarhy ekona-sata-kratuh
alam te kratubhih svistair
yad bhavan moksa-dharma-vit
SYNONYMS
prthu-kirteh—of wide renown; prthoh—of King Prthu; bhuyat—let it be; tarhi—therefore; eka-una-sata-kratuh—he who performed ninety-nine yajnas; alam—there is nothing to be gained; te—of you; kratubhih—by performing sacrifices; su-istaih—well performed; yat—because; bhavan—yourself; moksa-dharma-vit—the knower of the path of liberation.
TRANSLATION
Let there be only ninety-nine sacrificial performances for Maharaja Prthu Lord Brahma concluded.
Lord Brahma then turned towards Maharaja Prthu and informed him that since he was thoroughly aware of the path of liberation, what was the use in performing more sacrifices?
PURPORT
Lord Brahma came down to pacify King Prthu regarding his continual performance of one hundred sacrifices.
King Prthu was determined to perform one hundred sacrifices, and King Indra took this very seriously because Indra himself was known as the performer of one hundred sacrifices.
Just as it is the nature of all living entities within this material world to become envious of their competitors, King Indra, although King of heaven, was also envious of King Prthu and therefore wanted to stop him from performing one hundred sacrifices.
Actually there was great competition, and King Indra, to satisfy his senses, began to invent so many irreligious systems to obstruct King Prthu.
To stop these irreligious inventions, Lord Brahma personally appeared in the sacrificial arena.
As far as Maharaja Prthu was concerned, he was a great devotee of the Supreme Personality of Godhead; therefore it was not necessary for him to perform the prescribed Vedic ritualistic ceremonies.
Such ceremonies are known as karma, and there is no need for a devotee in the transcendental position to execute them.
As the ideal king, however, it was King Prthu’s duty to perform sacrifices.
A compromise was therefore to be worked out.
By the blessings of Lord Brahma, King Prthu would become more famous than King Indra.
Thus Prthu’s determination to perform one hundred sacrifices was indirectly fulfilled by the blessings of Lord Brahma.
4.19.33
naivatmane mahendraya
rosam ahartum arhasi
ubhav api hi bhadram te
uttamasloka-vigrahau
SYNONYMS
na—not; eva—certainly; atmane—nondifferent from you; maha-indraya—upon the King of heaven, Indra; rosam—anger; ahartum—to apply; arhasi—you ought; ubhau—both of you; api—certainly; hi—also; bhadram—good fortune; te—unto you; uttama-sloka-vigrahau—incarnations of the Supreme Personality of Godhead.
TRANSLATION
Lord Brahma continued: Let there be good fortune to both of you, for you and King Indra are both part and parcel of the Supreme Personality of Godhead.
Therefore you should not be angry with King Indra, who is nondifferent from you.
4.19.34
masmin maharaja krthah sma cintam
nisamayasmad-vaca adrtatma
yad dhyayato daiva-hatam nu kartum
mano ’tirustam visate tamo ’ndham
SYNONYMS
ma—do not; asmin—in this; maha-raja—O King; krthah—do; sma—as done in the past; cintam—agitation of the mind; nisamaya—please consider; asmat—my; vacah—words; adrta-atma—being very respectful; yat—because; dhyayatah—of him who is contemplating; daiva-hatam—that which is thwarted by providence; nu—certainly; kartum—to do; manah—the mind; ati-rustam—very angry; visate—enters; tamah—darkness; andham—dense.
TRANSLATION
My dear King, do not be agitated and anxious because your sacrifices have not been properly executed due to providential impediments.
Kindly take my words with great respect.
We should always remember that if something happens by providential arrangement, we should not be very sorry.
The more we try to rectify such reversals, the more we enter into the darkest region of materialistic thought.
PURPORT
Sometimes the saintly or very religious person also has to meet with reversals in life.
Such incidents should be taken as providential.
Although there may be sufficient cause for being unhappy, one should avoid counteracting such reversals, for the more we become implicated in rectifying such reversals, the more we enter into the darkest regions of material anxiety.
Lord Krsna has also advised us in this connection.
We should tolerate things instead of becoming agitated.
4.19.35
kratur viramatam esa
devesu duravagrahah
dharma-vyatikaro yatra
pakhandair indra-nirmitaih
SYNONYMS
kratuh—the sacrifice; viramatam—let it stop; esah—this; devesu—amongst the demigods; duravagrahah—addiction to unwanted things; dharma-vyatikarah—violation of religious principles; yatra—where; pakhandaih—by sinful activities; indra—by the King of heaven; nirmitaih—manufactured.
TRANSLATION
Lord Brahma continued: Stop the performance of these sacrifices, for they have induced Indra to introduce so many irreligious aspects.
You should know very well that even amongst the demigods there are many unwanted desires.
PURPORT
There are many competitors in ordinary business affairs, and the karma-kanda chapters of the Vedas sometimes cause competition and envy amongst karmis.
A karmi must be envious because he wishes to enjoy material pleasures to their fullest extent.
That is the material disease.
Consequently there is always competition amongst karmis, either in ordinary business affairs or in the performance of yajna.
Lord Brahma’s purpose was to end the competition between Lord Indra and Maharaja Prthu.
Because Maharaja Prthu was a great devotee and incarnation of God, he was requested to stop the sacrifices so that Indra might not further introduce irreligious systems, which are always followed by criminal-minded people.
4.19.36
ebhir indropasamsrstaih
pakhandair haribhir janam
hriyamanam vicaksvainam
yas te yajna-dhrug asva-mut
SYNONYMS
ebhih—by these; indra-upasamsrstaih—created by the King of heaven, Indra; pakhandaih—sinful activities; haribhih—very attractive to the heart; janam—the people in general; hriyamanam—being carried away; vicaksva—just see; enam—these; yah—one who; te—your; yajna-dhruk—creating a disturbance in the performance of the sacrifice; asva-mut—who stole the horse.
TRANSLATION
Just see how Indra, the King of heaven, was creating a disturbance in the midst of the sacrifice by stealing the sacrificial horse.
These attractive sinful activities he has introduced will be carried out by the people in general.
PURPORT
As stated in Bhagavad-gita (3.21):
yad yad acarati sresthas
tad tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
Whatever action is performed by a great man, common men follow in his footsteps.
And whatever standards he sets by exemplary acts, all the world pursues For his own sense gratification, King Indra thought to defeat Maharaja Prthu in the performance of one hundred horse sacrifices.
Consequently he stole the horse and hid himself amid so many irreligious personalities, taking on the false guise of a sannyasi.
Such activities are attractive to the people in general; therefore they are dangerous.
Lord Brahma thought that instead of allowing Indra to further introduce such irreligious systems, it would be better to stop the sacrifice.
A similar stance was taken by Lord Buddha when people were overly engrossed in the animal sacrifices recommended by Vedic instructions.
Lord Buddha had to introduce the religion of nonviolence by contradicting the Vedic sacrificial instructions.
Actually, in the sacrifices the slaughtered animals were given a new life, but people without such powers were taking advantage of such Vedic rituals and unnecessarily killing poor animals.
Therefore Lord Buddha had to deny the authority of the Vedas for the time being.
One should not perform sacrifices that will induce reversed orders.
It is better to stop such sacrifices.
As we have repeatedly explained, due to a lack of qualified brahminical priests in Kali-yuga, it is not possible to perform the ritualistic ceremonies recommended in the Vedas.
Consequently the sastras instruct us to perform the sankirtana-yajna.
By the sankirtana sacrifice, the Supreme Personality of Godhead, in His form of Lord Caitanya, will be satisfied and worshiped.
The entire purpose of performing sacrifices is to worship the Supreme Personality of Godhead, Visnu.
Lord Visnu, or Lord Krsna, is present in His form of Lord Caitanya; therefore people who are intelligent should try to satisfy Him by performing sankirtana-yajna.
This is the easiest way to satisfy Lord Visnu in this age people should take advantage of the injunctions in different sastras concerning sacrifices in this age and not create unnecessary disturbances during the sinful age of Kali.
In Kali-yuga men all over the world are very expert in opening slaughterhouses for killing animals, which they eat.
If the old ritualistic ceremonies were observed, people would be encouraged to kill more and more animals.
In Calcutta there are many butcher shops which keep a deity of the goddess Kali, and animal-eaters think it proper to purchase animal flesh from such shops in hope that they are eating the remnants of food offered to goddess Kali.
They do not know that goddess Kali never accepts nonvegetarian food because she is the chaste wife of Lord Siva.
Lord Siva is also a great Vaisnava and never eats nonvegetarian food, and the goddess Kali accepts the remnants of food left by Lord Siva.
Therefore there is no possibility of her eating flesh or fish.
Such offerings are accepted by the associates of goddess Kali known as bhutas, pisacas and Raksasas, and those who take the prasada of goddess Kali in the shape of flesh or fish are not actually taking the prasada left by goddess Kali, but the food left by the bhutas and pisacas.
4.19.37
bhavan paritratum ihavatirno
dharmam jananam samayanurupam
venapacarad avaluptam adya
tad-dehato visnu-kalasi vainya
SYNONYMS
bhavan—Your Majesty; paritratum—just to deliver; iha—in this world; avatirnah—incarnated; dharmam—religious system; jananam—of the people in general; samaya-anurupam—according to the time and circumstances; vena-apacarat—by the misdeeds of King Vena; avaluptam—almost vanished; adya—at the present moment; tat—his; dehatah—from the body; visnu—of Lord Visnu; kala—part of a plenary portion; asi—you are; vainya—O son of King Vena.
TRANSLATION
O King Prthu, son of Vena, you are the part-and-parcel expansion of Lord Visnu.
Due to the mischievous activities of King Vena, religious principles were almost lost.
At that opportune moment you descended as the incarnation of Lord Visnu.
Indeed, for the protection of religious principles you have appeared from the body of King Vena.
PURPORT
The way in which Lord Visnu kills the demons and protects the faithful is mentioned in Bhagavad-gita (4.8):
paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium In two hands Lord Visnu always carries a club and a cakra to kill demons, and in His other two hands He holds a conchshell and a lotus to give protection to His devotees.
When His incarnation is present on this plane or in this universe, the Lord kills the demons and protects His devotees simultaneously.
Sometimes Lord Visnu appears in His person as Lord Krsna or Lord Rama.
All of these appearances are mentioned in the sastras.
Sometimes He appears as a saktyavesa-avatara like Lord Buddha.
As explained before, these saktyavesa-avataras are incarnations of Visnu’s power invested in a living entity.
Living entities are also part and parcel of Lord Visnu, but they are not as powerful; therefore when a living entity descends as an incarnation of Visnu, he is especially empowered by the Lord.
When King Prthu is described as an incarnation of Lord Visnu, it should be understood that he is a saktyavesa-avatara, part and parcel of Lord Visnu, and is specifically empowered by Him.
Any living being acting as the incarnation of Lord Visnu is thus empowered by Lord Visnu to preach the bhakti cult.
Such a person can act like Lord Visnu and defeat demons by arguments and preach the bhakti cult exactly according to the principles of sastra.
As indicated in Bhagavad-gita, whenever we find someone extraordinary preaching the bhakti cult, we should know that he is especially empowered by Lord Visnu, or Lord Krsna.
As confirmed in Caitanya-caritamrta (Antya7.11), krsna-sakti vina nahe tara pravartana: one cannot explain the glories of the holy name of the Lord without being specifically empowered by Him.
If one criticizes or finds fault with such an empowered personality, one is to be considered an offender against Lord Visnu and is punishable.
Even though such offenders may dress as Vaisnavas with false tilaka and mala, they are never forgiven by the Lord if they offend a pure Vaisnava.
There are many instances of this in the sastras.
4.19.38
sa tvam vimrsyasya bhavam prajapate
sankalpanam visva-srjam pipiprhi
aindrim ca mayam upadharma-mataram
pracanda-pakhanda-patham prabho jahi
SYNONYMS
sah—the aforesaid; tvam—you; vimrsya—considering; asya—of the world; bhavam—existence; praja-pate—O protector of the people; sankalpanam—the determination; visva-srjam—of the progenitors of the world; pipiprhi—just fulfill; aindrim—created by the King of heaven; ca—also; mayam—illusion; upadharma—of the irreligious system of so-called sannyasa; mataram—the mother; pracanda—furious, dangerous; pakhanda-patham—the path of sinful activities; prabho—O Lord; jahi—please conquer.
TRANSLATION
O protector of the people in general, please consider the purpose of your being incarnated by Lord Visnu.
The irreligious principles created by Indra are but mothers of so many unwanted religions.
Please therefore stop these imitations immediately.
PURPORT
Lord Brahma addresses King Prthu as prajapate just to remind him of his great responsibility in maintaining the peace and prosperity of the citizens.
Maharaja Prthu was empowered by the Supreme Personality of Godhead for this purpose only.
It is the duty of the ideal king to see that people are properly executing religious principles.
Lord Brahma especially requested King Prthu to conquer the pseudoreligious principles produced by King Indra.
In other words, it is the duty of the state or king to put a stop to pseudoreligious systems produced by unscrupulous persons.
Originally a religious principle is one, given by the Supreme Personality of Godhead, and it comes through the channel of disciplic succession in two forms.
Lord Brahma requested Prthu Maharaja to desist from his unnecessary competition with Indra, who was determined to stop Prthu Maharaja from completing one hundred yajnas.
Instead of creating adverse reactions, it was better for Maharaja Prthu to stop the yajnas in the interest of his original purpose as an incarnation.
This purpose was to establish good government and set things in the right order.
4.19.39
maitreya uvaca
ittham sa loka-guruna
samadisto visampatih
tatha ca krtva vatsalyam
maghonapi ca sandadhe
SYNONYMS
maitreyah uvaca—the great sage Maitreya continued to speak; ittham—thus; sah—King Prthu; loka-guruna—by the original teacher of all people, Lord Brahma; samadistah—being advised; visam-patih—the king, master of the people; tatha—in that way; ca—also; krtva—having done; vatsalyam—affection; maghona—with Indra; api—even; ca—also; sandadhe—concluded peace.
TRANSLATION
The great sage Maitreya continued: When King Prthu was thus advised by the supreme teacher, Lord Brahma, he abandoned his eagerness to perform yajnas and with great affection concluded a peace with King Indra.
4.19.40
krtavabhrtha-snanaya
prthave bhuri-karmane
varan dadus te varada
ye tad-barhisi tarpitah
SYNONYMS
krta—having performed; avabhrtha-snanaya—taking a bath after the sacrifice; prthave—unto King Prthu; bhuri-karmane—famous for performing many virtuous acts; varan—benedictions; daduh—gave; te—all of them; vara-dah—the demigods, bestowers of benedictions; ye—who; tat-barhisi—in the performance of such a yajna; tarpitah—became pleased.
TRANSLATION
After this, Prthu Maharaja took his bath, which is customarily taken after the performance of a yajna, and received the benedictions and due blessings of the demigods, who were very pleased by his glorious activities.
PURPORT
Yajna means Lord Visnu, for all yajna is meant to please the Supreme Personality of Godhead, Lord Visnu.
Since the demigods automatically become very pleased with the performance of sacrifice, they bestow benediction upon the executors of yajnas.
When one pours water on the root of a tree, the branches, trunk, twigs, flowers and leaves are all satisfied.
Similarly, when one gives food to the stomach, all parts of the body are rejuvenated.
In the same way, if one simply satisfies Lord Visnu by the performance of yajna, one satisfies all the demigods automatically.
In turn, the demigods offer their benedictions to such a devotee.
A pure devotee therefore does not ask benedictions directly from the demigods.
His only business is to serve the Supreme Personality of Godhead.
Thus he is never in need of those things supplied by the demigods.
4.19.41
viprah satyasisas tustah
sraddhaya labdha-daksinah
asiso yuyujuh ksattar
adi-rajaya sat-krtah
SYNONYMS
viprah—all the brahmanas; satya—true; asisah—whose benedictions; tustah—being very satisfied; sraddhaya—with great respect; labdha-daksinah—who obtained rewards; asisah—benedictions; yuyujuh—offered; ksattah—O Vidura; adi-rajaya—upon the original king; sat-krtah—being honored.
TRANSLATION
With great respect, the original king, Prthu, offered all kinds of rewards to the brahmanas present at the sacrifice.
Since all these brahmanas were very much satisfied, they gave their heartfelt blessings to the King.
4.19.42
tvayahuta maha-baho
sarva eva samagatah
pujita dana-manabhyam
pitr-devarsi-manavah
SYNONYMS
tvaya—by you; ahutah—were invited; maha-baho—O great mighty-armed one; sarve—all; eva—certainly; samagatah—assembled; pujitah—were honored; dana—by charity; manabhyam—and by respect; pitr—the inhabitants of Pitrloka; deva—demigods; rsi—great sages; manavah—as well as common men.
TRANSLATION
All the great sages and brahmanas said: O mighty King, by your invitation all classes of living entities have attended this assembly.
They have come from Pitrloka and the heavenly planes, and great sages as well as common men have attended this meeting.
Now all of them are very much satisfied by your dealings and your charity towards them.