Text 19] Praise of King Prthu by the Professional Reciters 657

plenary expansion; avatirnah—descended; yasmin—in whom; avidya-
racitam—created by nescience; nirarthakam—without meaning; pasyanti—
they see; nadndtvam—material variegatedness; api—certainly; pratitam—
understood.

TRANSLATION

This King is the master of the three worlds, and he is directly empowered
by the Supreme Personality of Godhead. He is without change, and he is an
incarnation of the Supreme known as a gaktyavesga-avatara. Being a liberated
soul and completely learned, he understands that all material varieties are
without meaning because their basic principle is nescience.

PURPORT

The reciters of these prayers are describing the transcendental qualities
of Prthu Maharaja. These qualities are summarized in the words saksad
bhagavan. This indicates that Maharaja Prthu is directly the Supreme Per-
sonality of Godhead and therefore possesses unlimited good qualities.
Being an incarnation of the Supreme Personality of Godhead, Maharaja
Prthu could not be equaled in his excellent qualities. The Supreme Per-
sonality of Godhead is fully equipped with six kinds of opulences, and
King Prthu was also empowered in such a way that he could display these
six opulences of the Supreme Personality of Godhead in full.

The word kiifastha, meaning “without change,” ts also very significant.
There are two kinds of living entities—nitya-mukta and ritya-baddha, A
nitya-mukta never forgets his position as the eternal servant of the Supreme
Personality of Godhead. One who does not forget this position and knows
that heis part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-
mukta living entity represents the Supersoul as His expansion. As stated in
the Vedas, nityo nitydnadm. Thus the nitya-mukta living entity knows that
he is an expansion of the supreme nitya, or the eternal Supreme Personality
of Godhead. Being in such a position, he sees the material world with a
different vision. The living entily who is nitya-baddha, or eternally con-
ditioned, sees the material varieties as being actually different from one
another. In this connection we should remember that the embodiment of
the conditioned soul is considered to be like a dress. One may dress in dif-
ferent ways, but a really learned man does not take dresses into considera-
tion. As stated in Bhagavad-gita:

vidyda-vinaya-sampanne
brahmane gavi hastini
