Chapter 22 · Class prep
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BG 22.1
The great sage Maitreya said: While the citizens were thus praying to the most powerful King Pṛthu, the four Kumāras, who were as bright as the sun, arrived on the spot.
Essence. While the citizens were praying, the four Kumāras — sun-bright — arrived. Sometimes great souls arrive precisely while the community is in prayer; the prayer creates the conditions for their descent.
BG 22.2
Seeing the glowing effulgence of the four Kumāras, the masters of all mystic power, the King and his associates could recognize them as they descended from the sky.
Essence. Seeing their glowing effulgence, the king and his associates recognized them as the Kumāras. Recognition of greatness is itself a capacity; some never see what's right in front of them.
BG 22.3
Seeing the four Kumāras, Pṛthu Mahārāja was greatly anxious to receive them. Therefore the King, with all his officers, very hastily got up, as anxiously as a conditioned soul whose senses are immediately attracted by the modes of material nature.
Essence. Pṛthu and his officers hastily got up — as eagerly as conditioned souls drawn by the modes. Use the same speed for sacred encounters that material pulls usually claim.
BG 22.4
When the great sages accepted their reception, according to the instructions of the śāstras, and finally took their seats offered by the King, the King, influenced by the glories of the sages, immediately bowed down. Thus he worshiped the four Kumāras.
Essence. When the Kumāras took the offered seats, the king bowed in worship — proper reception protocol followed exactly. Even great kings follow the disciple's reception script before they ask for instruction.
BG 22.5
After this, the King took the water which had washed the lotus feet of the Kumāras and sprinkled it over his hair. By such respectful actions, the King, as an exemplary personality, showed how to receive a spiritually advanced personality.
Essence. He sprinkled the water that had washed the Kumāras' feet on his head — showing the exemplary way to receive an advanced soul. The visible humility of one's reception teaches everyone watching.
BG 22.6
The four great sages were elder to Lord Śiva, and when they were seated on the golden throne, they appeared just like fire blazing on an altar. Mahārāja Pṛthu, out of his great gentleness and respect for them, began to speak with great restraint as follows.
Essence. The four Kumāras, elder to Lord Śiva, on the golden throne blazed like altar fire; Pṛthu spoke with great restraint. Fire-like sages deserve fire-like attention; speak carefully near them.
BG 22.7
King Pṛthu spoke: My dear great sages, auspiciousness personified, it is very difficult for even the mystic yogīs to see you. Indeed, you are very rarely seen. I do not know what kind of pious activity I performed for you to grace me by appearing before me without difficulty.
Essence. Even mystic yogīs rarely see you; I don't know what pious act earned this. The right reception of grace begins with the honest admission that you didn't deserve it.
BG 22.8
Any person upon whom the brāhmaṇas and Vaiṣṇavas are pleased can achieve anything which is very rare to obtain in this world as well as after death. Not only that, but one also receives the favor of the auspicious Lord Śiva and Lord Viṣṇu, who accompany the brāhmaṇas and Vaiṣṇavas.
Essence. When brāhmaṇas and Vaiṣṇavas are pleased, even rare goods become reachable, and Śiva and Viṣṇu who accompany them also favor you. Pleasing the devotees is a force multiplier; the Lord rides in their wake.
BG 22.9
Pṛthu Mahārāja continued: Although you are traveling in all planetary systems, people cannot know you, just as they cannot know the Supersoul, although He is within everyone’s heart as the witness of everything. Even Lord Brahmā and Lord Śiva cannot understand the Supersoul.
Essence. Though you travel everywhere, people can't know you — even Brahmā and Śiva can't fathom the Supersoul. Some realities aren't grasped by encounter alone; you have to be specifically equipped.
BG 22.10
A person who is not very rich and is attached to family life becomes highly glorified when saintly persons are present in his home. The master and servants who are engaged in offering the exalted visitors water, a sitting place and paraphernalia for reception are glorified, and the home itself is also glorified.
Essence. Even a poor or family-attached householder becomes glorified when saintly persons visit; master, servants and home are all elevated. A single sage's visit can dignify everyone in the house.
BG 22.11
On the contrary, even though full of all opulence and material prosperity, any householder’s house where the devotees of the Lord are never allowed to come in, and where there is no water for washing their feet, is to be considered a tree in which all venomous serpents live.
Essence. An opulent house where devotees aren't allowed and where there's no water for their feet is a tree of venomous serpents. Wealth without devotee-hospitality is venomous; reverse the analogy and you reverse the inheritance.
BG 22.12
Mahārāja Pṛthu offered his welcome to the four Kumāras, addressing them as the best of the brāhmaṇas. He welcomed them, saying: From the beginning of your birth you strictly observed the vows of celibacy, and although you are experienced in the path of liberation, you are keeping yourselves just like small children.
Essence. Best of brāhmaṇas, from birth you observe celibacy and remain as small children. Some souls keep their original form — small, simple, beyond-status — even at the height of attainment.
BG 22.13
Pṛthu Mahārāja inquired from the sages about persons entangled in this dangerous material existence because of their previous actions. Could such persons, whose only aim is sense gratification, be blessed with any good fortune?
Essence. Pṛthu asks: can those entangled by sense-gratification be blessed? The question on behalf of others is itself the disciple's act of service; he doesn't ask for himself.
BG 22.14
Pṛthu Mahārāja continued: My dear sirs, there is no need to ask about your good and bad fortune because you are always absorbed in spiritual bliss. The mental concoction of the auspicious and inauspicious does not exist in you.
Essence. I don't need to ask about your fortune — you're absorbed in spiritual bliss beyond auspicious/inauspicious. Don't make small-talk with those whose state is already past the categories.
BG 22.15
I am completely assured that personalities like you are the only friends for persons who are blazing in the fire of material existence. I therefore ask you how in this material world we can very soon achieve the ultimate goal of life.
Essence. You are the only friends of those blazing in material fire — how can we soon reach the ultimate goal? The right disciple frames himself as on fire and the teacher as friend; that frame opens the answer.
BG 22.16
The Supreme Personality of Godhead is always anxious to elevate the living entities, who are His parts and parcels, and for their special benefit the Lord travels all over the world in the form of self-realized persons like you.
Essence. The Lord, eager to elevate His parts, travels the world in the form of self-realized persons like you. The travel of saints is the Lord's own way of seeking out conditioned souls.
BG 22.17
The great sage Maitreya continued: Thus Sanat-kumāra, the best of the celibates, after hearing the speech of Pṛthu Mahārāja, which was meaningful, appropriate, full of precise words and very sweet to hear, smiled with full satisfaction and began to speak as follows.
Essence. Sanat-kumāra smiled with satisfaction at Pṛthu's meaningful, appropriate, precise, sweet speech. Even before answering, the teacher signals approval of how the question was framed.
BG 22.18
Sanat-kumāra said: My dear King Pṛthu, I am very nicely questioned by you. Such questions are beneficial for all living entities, especially because they are raised by you, who are always thinking of the good of others. Although you know everything, you ask such questions because that is the behavior of saintly persons. Such intelligence is befitting your position.
Essence. Such questions benefit all beings, especially as you ask while already knowing — the behavior of saintly persons. Even the knowing ask, modeling how to invite teaching for everyone's benefit.
BG 22.19
When there is a congregation of devotees, their discussions, questions and answers become conclusive to both the speaker and the audience. Thus such a meeting is beneficial for everyone’s real happiness.
Essence. Where devotees gather, discussions and Q&A reach conclusions that bless everyone's happiness. The mood of mutual inquiry is itself a vehicle of grace.
BG 22.20
Sanat-kumāra continued: My dear King, you already have an inclination to glorify the lotus feet of the Supreme Personality of Godhead. Such attachment is very difficult to achieve, but when one has attained such unflinching faith in the Lord, it automatically cleanses lusty desires from the core of the heart.
Essence. You already incline to glorify His lotus feet; that hard-won attachment automatically cleanses lust from the heart. The right inclination is itself the cure; don't fight lust at the surface alone.
BG 22.21
It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature.
Essence. Scripture concludes: the ultimate goal is detachment from body-concept and steadfast attachment to the Lord. Detach where you've been attaching, attach where you've been detaching.
BG 22.22
Attachment for the Supreme can be increased by practicing devotional service, inquiring about the Supreme Personality of Godhead, applying bhakti-yoga in life, worshiping the Yogeśvara, the Supreme Personality of Godhead, and by hearing and chanting about the glories of the Supreme Personality of Godhead. These actions are pious in themselves.
Essence. Increase attachment by devotional service, inquiry, bhakti-yoga, worship of Yogeśvara, hearing and chanting His glories. Five practical mechanisms; pick at least two and prioritize them.
BG 22.23
One has to make progress in spiritual life by not associating with persons who are simply interested in sense gratification and making money. Not only such persons, but one who associates with such persons should be avoided. One should mold his life in such a way that he cannot live in peace without drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari. One can be thus elevated by being disgusted with the taste for sense enjoyment.
Essence. Don't associate with sense-gratifiers or money-chasers; train yourself so you can't live peacefully without the nectar of the Lord's feet. The negative discipline (avoiding wrong company) and the positive (desperate need for the nectar) are paired.
BG 22.24
A candidate for spiritual advancement must be nonviolent, must follow in the footsteps of great ācāryas, must always remember the nectar of the pastimes of the Supreme Personality of Godhead, must follow the regulative principles without material desire and, while following the regulative principles, should not blaspheme others. A devotee should lead a very simple life and not be disturbed by the duality of opposing elements. He should learn to tolerate them.
Essence. Be nonviolent, follow great ācāryas, remember pastimes, observe rules without material desire, don't blaspheme the Vedas. Five pillars of the candidate's character; missing any one weakens the structure.
BG 22.25
The devotee should gradually increase the culture of devotional service by constant hearing of the transcendental qualities of the Supreme Personality of Godhead. These pastimes are like ornamental decorations on the ears of devotees. By rendering devotional service and transcending the material qualities, one can easily be fixed in transcendence in the Supreme Personality of Godhead.
Essence. Constantly hear of His transcendental qualities — like ornaments on devotees' ears — and by service transcend material modes. Hearing isn't a passive intake; it's an active decoration of the listener.
BG 22.26
Upon becoming fixed in his attachment to the Supreme Personality of Godhead by the grace of the spiritual master and by awakening knowledge and detachment, the living entity, situated within the heart of the body and covered by the five elements, burns up his material surroundings exactly as fire, arising from wood, burns the wood itself.
Essence. By guru's grace, with knowledge and detachment, the soul within the heart burns up material surroundings as fire burns wood. The guru-spark is what consumes the bondage; without it, the fuel stays.
BG 22.27
When a person becomes devoid of all material desires and liberated from all material qualities, he transcends distinctions between actions executed externally and internally. At that time the difference between the soul and the Supersoul, which was existing before self-realization, is annihilated. When a dream is over, there is no longer a distinction between the dream and the dreamer.
Essence. Free of material desires, distinctions between external and internal action collapse; the dream's difference between soul and Supersoul ends when the dream does. Distinctions you take as real may dissolve once you wake.
BG 22.28
When the soul exists for sense gratification, he creates different desires, and for that reason he becomes subjected to designations. But when one is in the transcendental position, he is no longer interested in anything except fulfilling the desires of the Lord.
Essence. While soul seeks sense gratification it creates desires and accumulates designations; transcendentally, it cares only about fulfilling the Lord's desires. Identity is determined by whose desire you're serving.
BG 22.29
Only because of different causes does a person see a difference between himself and others, just as one sees the reflection of a body appearing differently manifested on water, on oil or in a mirror.
Essence. Difference between self and others is like a body's reflection on water, oil, mirror — different by causes, not by substance. Apparent multiplicity often comes from reflective media, not from genuine separation.
BG 22.30
When one’s mind and senses are attracted to sense objects for enjoyment, the mind becomes agitated. As a result of continually thinking of sense objects, one’s real consciousness almost becomes lost, like the water in a lake that is gradually sucked up by the big grass straws on its bank.
Essence. When mind and senses are drawn to objects, mind agitates and real consciousness gets sucked dry — like lake water by bank-grass. Original Kṛṣṇa-consciousness leaks out through subtle thirsty grasses we don't even see.
BG 22.31
When one deviates from his original consciousness, he loses the capacity to remember his previous position or recognize his present one. When remembrance is lost, all knowledge acquired is based on a false foundation. When this occurs, learned scholars consider that the soul is lost.
Essence. Deviated from original consciousness, one forgets previous and present positions; knowledge built on false foundation; scholars say the soul is lost. The soul isn't truly lost — but functional knowledge is, and that's bad enough.
BG 22.32
There is no stronger obstruction to one’s self-interest than thinking other subject matters to be more pleasing than one’s self-realization.
Essence. Nothing obstructs self-interest more than thinking other things more pleasing than self-realization. The ranking error is the actual disease; cure ranking, cure life.
BG 22.33
For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests. When one becomes devoid of knowledge and devotional service, he enters into species of life like those of trees and stones.
Essence. Constant money-and-sense-gratification thinking destroys everyone's interests; without knowledge and devotional service, one descends to tree or stone species. The downgrade isn't punishment; it's the natural sequel to forgetting.
BG 22.34
Those who strongly desire to cross the ocean of nescience must not associate with the modes of ignorance, for hedonistic activities are the greatest obstructions to realization of religious principles, economic development, regulated sense gratification and, at last, liberation.
Essence. Don't associate with the modes of ignorance; hedonism blocks even religion, economic dev, regulated kāma and liberation. Tamas spoils everything, even the worldly goods it pretends to deliver.
BG 22.35
Out of the four principles — namely religion, economic development, sense gratification and liberation — liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature — death.
Essence. Of dharma, artha, kāma, mokṣa — mokṣa must be taken seriously; the other three perish by death. Plan for the one that survives the body's expiration, not the three that die with you.
BG 22.36
We accept as blessings different states of higher life, distinguishing them from lower states of life, but we should know that such distinctions exist only in relation to the interchange of the modes of material nature. Actually these states of life have no permanent existence, for all of them will be destroyed by the supreme controller.
Essence. We call higher states blessings and lower ones curses — but these distinctions are only mode-interchange; all states will be destroyed. Even cosmic ladder-climbing has an expiration date.
BG 22.37
Sanat-kumāra advised the King: Therefore, my dear King Pṛthu, try to understand the Supreme Personality of Godhead, who is living within everyone’s heart along with the individual soul, in each and every body, either moving or not moving. The individual souls are fully covered by the gross material body and subtle body made of the life air and intelligence.
Essence. Try to understand the Lord living in everyone's heart with the individual soul; individuals are covered by gross and subtle bodies. Don't waste this human form on economic-and-sense pursuit; cultivate the spiritual.
BG 22.38
The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramātmā is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender.
Essence. The Lord appears as cause-and-effect in the body, but the discerning see Paramātmā is eternally transcendental — like seeing the rope is not a snake. Apparent identification of jīva and Paramātmā is resolved by careful seeing, not by collapsing the distinction.
BG 22.39
The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees — the jñānīs and yogīs — although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Kṛṣṇa, the son of Vasudeva.
Essence. Devotees easily overcome hard-knotted desires through service to His feet; jñānīs and yogīs strain endlessly. Bhakti is technically easier than the alternative paths; the difficulty is in admitting that.
BG 22.40
The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are nondevotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers.
Essence. Take shelter of His feet — like a boat across the shark-infested ocean — even though to ordinary eyes that seems insignificant. The boat looks small; the ocean looks vast; the boat actually works.
BG 22.41
The great sage Maitreya continued: Being thus enlightened in complete spiritual knowledge by the son of Brahmā — one of the Kumāras, who was complete in spiritual knowledge — the King worshiped them in the following words.
Essence. Enlightened by the Kumāra's spiritual knowledge, the king worshiped them with the following words. Real teaching ends in worship of the teacher; lecture-end is bow-time.
BG 22.42
The King said: O brāhmaṇa, O powerful one, formerly Lord Viṣṇu showed me His causeless mercy, indicating that you would come to my house, and to confirm that blessing, you have all come.
Essence. Lord Viṣṇu earlier showed me mercy by indicating you would visit; you've confirmed His blessing. Sometimes meetings later confirm earlier promises; pay attention to which promises are quietly being kept.
BG 22.43
My dear brāhmaṇa, you have carried out the order thoroughly because you are also as compassionate as the Lord. It is my duty, therefore, to offer you something, but all I possess are but remnants of food taken by great saintly persons. What shall I give?
Essence. You carry out the Lord's order with compassion; I owe you something but possess only remnants of saintly persons' food. The right confession of one's own inadequacy is itself an honest gift.
BG 22.44
The King continued: Therefore, my dear brāhmaṇas, my life, wife, children, home, furniture and household paraphernalia, my kingdom, strength, land and especially my treasury are all offered unto you.
Essence. My life, wife, children, home, furniture, kingdom, strength, land, treasury — all offered to you. Total offering names every category; partial offering is no offering.
BG 22.45
Since only a person who is completely educated according to the principles of Vedic knowledge deserves to be commander-in-chief, ruler of the state, the first to chastise or the proprietor of the whole planet, Pṛthu Mahārāja offered everything to the Kumāras.
Essence. Only one fully educated in Vedic principles deserves to be commander, ruler, chastiser, proprietor — so Pṛthu offered everything to the Kumāras. Authority is on loan from the genuinely qualified; the king himself acknowledges it.
BG 22.46
The kṣatriyas, vaiśyas and śūdras eat their food by virtue of the brāhmaṇas’ mercy. It is the brāhmaṇas who enjoy their own property, clothe themselves with their own property and give charity with their own property.
Essence. Kṣatriyas, vaiśyas, śūdras eat by brāhmaṇas' mercy; brāhmaṇas enjoy, clothe, give charity from their own. The food chain is brāhmaṇa-rooted; the rest are sub-tenants.
BG 22.47
Pṛthu Mahārāja continued: How can such persons, who have rendered unlimited service by explaining the path of self-realization in relation to the Supreme Personality of Godhead, and whose explanations are given for our enlightenment with complete conviction and Vedic evidence, be repaid except by folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy.
Essence. How can I repay those who taught the path of self-realization except with folded palms? Some debts can only be paid by humility, not by goods.
BG 22.48
The great sage Maitreya continued: Being thus worshiped by Mahārāja Pṛthu, the four Kumāras, who were masters of devotional service, became very pleased. Indeed, they appeared in the sky and praised the character of the King, and everyone observed them.
Essence. The pleased Kumāras rose into the sky and praised the king's character before everyone. Sometimes the best praise is given in the open after the meeting; public commendation completes the encounter.
BG 22.49
Amongst great personalities, Mahārāja Pṛthu was the chief by virtue of his fixed position in relation to spiritual enlightenment. He remained satisfied as one who has achieved all success in spiritual understanding.
Essence. Pṛthu was chief among great souls for fixed spiritual position; he remained satisfied as one who has achieved all spiritual success. Inner self-satisfaction is the measure; outer victory comes and goes.
BG 22.50
Being self-satisfied, Mahārāja Pṛthu executed his duties as perfectly as possible according to the time and his situation, strength and financial position. His only aim in all his activities was to satisfy the Absolute Truth. In this way, he duly acted.
Essence. Self-satisfied, Pṛthu still executed his duties per time, situation, strength, finances — aiming only to satisfy the Absolute Truth. Self-satisfaction doesn't mean withdrawal; it focuses action sharper, on the right target.
BG 22.51
Mahārāja Pṛthu completely dedicated himself to be an eternal servant of the Supreme Personality of Godhead, transcendental to material nature. Consequently all the fruits of his activities were dedicated to the Lord, and he always thought of himself as the servant of the Supreme Personality of Godhead, who is the proprietor of everything.
Essence. He dedicated himself as eternal servant; all fruits dedicated to the Lord; he thought of himself as servant of the Proprietor. Right self-conception unlocks right action; identity-as-servant rearranges what mine even means.
BG 22.52
Mahārāja Pṛthu, who was very opulent due to the prosperity of his entire empire, remained at home as a householder. Since he was never inclined to utilize his opulences for the gratification of his senses, he remained unattached, exactly like the sun, which is unaffected in all circumstances.
Essence. Wealthy and at home, Pṛthu lived as householder yet remained unattached as the sun is to circumstances. Gṛhastha life done rightly is not contradiction to renunciation; one can be opulent and untouched.
BG 22.53
Being situated in the liberated position of devotional service, Pṛthu Mahārāja not only performed all fruitive activities but also begot five sons by his wife, Arci. Indeed, all his sons were begotten according to his own desire.
Essence. In devotional liberation, he begot five sons by Arci, each according to his desire. Even children, in the right life-stage, are intentional, not accidental.
BG 22.54
After begetting five sons, named Vijitāśva, Dhūmrakeśa, Haryakṣa, Draviṇa and Vṛka, Pṛthu Mahārāja continued to rule the planet. He accepted all the qualities of the deities who governed all other planets.
Essence. His five sons were Vijitāśva, Dhūmrakeśa, Haryakṣa, Draviṇa, Vṛka; he accepted the qualities of deities of every planet. The right ruler embodies the powers of many subordinate deities; one body can carry many qualities.
BG 22.55
Since Mahārāja Pṛthu was a perfect devotee of the Supreme Personality of Godhead, he wanted to protect the Lord’s creation by pleasing the various citizens according to their various desires. Therefore Pṛthu Mahārāja used to please them in all respects by his words, mentality, works and gentle behavior.
Essence. He pleased every citizen according to desire — by words, mind, works, gentle behavior. Universal-pleasing requires deep listening; the means are calibrated per person.
BG 22.56
Mahārāja Pṛthu became as celebrated a king as Soma-rāja, the king of the moon. He was also powerful and exacting, just like the sun-god, who distributes heat and light and at the same time exacts all the planetary waters.
Essence. He was as celebrated as Soma-rāja and as powerful as the sun — distributing yet exacting. Leaders give heat and light and also collect what's owed; both functions are honest.
BG 22.57
Mahārāja Pṛthu was so strong and powerful that no one could disobey his orders, any more than one could conquer fire itself. He was so strong that he was compared to Indra, the King of heaven, whose power is insuperable. On the other hand, Mahārāja Pṛthu was also as tolerant as the earth, and in fulfilling various desires of human society, he was like heaven itself.
Essence. Like Indra in power, like earth in tolerance — strong enough that none disobeyed, patient enough to bear all. The pair of qualities — fierce and patient — is exactly what citizens need from a king.
BG 22.58
Just as rainfall satisfies everyone’s desires, Mahārāja Pṛthu used to satisfy everyone. He was like the sea in that no one could understand his depths, and he was like Meru, the king of hills, in the fixity of his purpose.
Essence. Like rain he satisfied everyone, like sea unfathomable, like Meru fixed in purpose. Three different qualities each used at the right moment; don't be only one of them.
BG 22.59
Mahārāja Pṛthu’s intelligence and education were exactly like that of Yamarāja, the superintendent of death. His opulence was comparable to the Himālaya Mountains, where all valuable jewels and metals are stocked. He possessed great riches like Kuvera, the treasurer of the heavenly planets, and no one could reveal his secrets, for they were like the demigod Varuṇa’s.
Essence. Intelligence like Yamarāja, wealth like Himālaya, riches like Kuvera; his determination was unrevealed. Some assets are best held privately; not every strength needs broadcasting.
BG 22.60
In his bodily strength and in the strength of his senses, Mahārāja Pṛthu was as strong as the wind, which can go anywhere and everywhere. As far as his intolerance was concerned, he was just like the all-powerful Rudra expansion of Lord Śiva, or Sadāśiva.
Essence. Bodily strong as the wind, fierce as Rudra. The leader's body is in good repair; spiritual fire doesn't preclude bodily power.
BG 22.61
In his bodily beauty he was just like Cupid, and in his thoughtfulness he was like a lion. In his affection he was just like Svāyambhuva Manu, and in his ability to control he was like Lord Brahmā.
Essence. Beautiful as Cupid, thoughtful as a lion, affectionate as Svāyambhuva Manu, in control like Brahmā. Composite qualities; resist the modern tendency to specialize in one and ignore the rest.
BG 22.62
In his personal behavior, Pṛthu Mahārāja exhibited all good qualities, and in spiritual knowledge he was exactly like Bṛhaspati. In self-control he was like the Supreme Personality of Godhead Himself. As far as his devotional service was concerned, he was a great follower of devotees who were attached to cow protection and the rendering of all service to the spiritual master and the brāhmaṇas. He was perfect in his shyness and in his gentle behavior, and when he engaged in some philanthropic activity, he worked as if he were working for his own personal self.
Essence. All good qualities; in spiritual knowledge like Bṛhaspati; in self-control like the Lord; follower of devotees attached to cow-protection. Even the highest king follows devotees of a particular vow; following has its place even at the top.
BG 22.63
Throughout the whole universe — in the higher, lower and middle planetary systems — Pṛthu Mahārāja’s reputation was loudly declared, and all ladies and saintly persons heard his glories, which were as sweet as the glories of Lord Rāmacandra.
Essence. His reputation rang through all the planets; ladies and saintly persons heard it sweet as Rāmacandra's glory. Some reputations carry beyond their planet of origin; the test is whether they sound sweet to the listening ears.