Srimad-Bhagavatam: Canto 5: “The Creative Impetus”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter One

The Activities of Maharaja Priyavrata

SB5.1Summary

This chapter describes how King Priyavrata enjoyed royal opulence and majesty and then returned to full knowledge. King Priyavrata was detached from worldly opulence, and then he became attached to his kingdom, but finally he again became detached from material enjoyment and thus achieved liberation. When King Pariksit heard about this, he was struck with wonder, but he was somewhat bewildered as to how a devotee with no attachment for material enjoyment could later become attached to it. Thus in astonishment he questioned Sukadeva Gosvami about this.

      In response to the King’s inquiries, Sukadeva Gosvami said that devotional service, being transcendental, cannot be deviated by any material influences. Priyavrata had received transcendental knowledge from the instructions of Narada, and therefore he did not want to enter a materialistic life of enjoyment in a kingdom. He accepted the kingdom, however, at the request of such superior demigods as Lord Brahma and Lord Indra, the King of heaven.

      Everything is under the control of the Supreme Personality of Godhead, the supreme controller, and everyone must work accordingly. Just as a bull is controlled by a rope tied to its nose, so all conditioned souls are forced to work under the spells of the modes of nature. A civilized man, therefore, works according to the institution of varna and asrama. Even in materialistic life, however, no one is free to act. Everyone is compelled to accept a certain type of body offered by the Supreme Lord and thus be allotted different grades of happiness and distress. Therefore even if one artificially leaves home and goes to the forest, he again becomes attached to materialistic life. Family life is compared to a fortress for practicing sense control. When the senses are controlled. one may live either at home or in the forest; there is no difference.

      When Maharaja Priyavrata, following the instruction of Lord Brahma. accepted the royal throne, his father, Manu, left home for the forest. Maharaja Priyavrata then married Barhismati, the daughter of Visvakarma. In the womb of Barhismati he begot ten sons, named Agnidhra, Idhmajihva, Yajnabahu, Mahavira, Hiranyareta, Ghrtaprstha, Savana, Medhatithi, Vitihotra and Kavi. He also begot one daughter, whose name was Urjasvati. Maharaja Priyavrata lived with his wife and family for many thousands of years. The impressions from the rims of Maharaja Priyavrata’s chariot wheels created seven oceans and seven islands. Of the ten sons of Priyavrata, three sons named Kavi, Mahavira and Savana accepted sannyasa, the fourth order of life, and the remaining seven sons became the rulers of the seven islands. Maharaja Priyavrata also had a second wife, in whom he begot three sons named Uttama, Raivata and Tamasa. All of them were elevated to the post of Manu. Sukadeva Gosvami thus described how Maharaja Priyavrata achieved liberation.

SB5.1.1

TEXT 1

rajovaca

priyavrato bhagavata

atmaramah katham mune

grhe ’ramata yan-mulah

karma-bandhah parabhavah

SYNONYMS

raja uvaca—King Pariksit said; priya-vratah—King Priyavrata; bhagavatah—the great devotee; atma-aramah—who takes pleasure in self-realization; katham—why; mune—O great sage; grhe—at home; aramata—enjoyed; yat-mulah—having which as the root cause; karma-bandhah—the bondage of fruitive activities; parabhavah—the defeat of one’s human mission.

TRANSLATION

King Pariksit inquired from Sukadeva Gosvami: O great sage, why did King Priyavrata, who was a great, self-realized devotee of the Lord, remain in household life, which is the root cause of the bondage of karma [fruitive activities] and which defeats the mission of human life?

PURPORT

In the Fourth Canto, Srila Sukadeva Gosvami explains that Narada Muni perfectly instructed King Priyavrata about the mission of human life. The mission of human life is to realize one’s self and then gradually to go back home, back to Godhead. Since Narada Muni instructed the King fully on this subject, why did he again enter household life, which is the main cause of material bondage? Maharaja Pariksit was greatly astonished that King Priyavrata remained in household life, especially since he was not only a self-realized soul but also a first-class devotee of the Lord. A devotee actually has no attraction for household life, but surprisingly, King Priyavrata enjoyed household life very much. One may argue, “Why is it wrong to enjoy household life?” The reply is that in household life one becomes bound by the results of fruitive activities. The essence of household life is sense enjoyment, and as long as one engrosses his mind in working hard for sense enjoyment, one becomes bound by the reactions of fruitive activities. This ignorance of self-realization is the greatest defeat in human life. The human form of life is especially meant for getting out of the bondage of fruitive activities, but as long as one is forgetful of his life’s mission and acts like an ordinary animal—eating, sleeping, mating and defending—he must continue his conditioned life of material existence. Such a life is called svarupa-vismrti, forgetfulness of one’s real constitutional position. Therefore in Vedic civilization one is trained in the very beginning of life as a brahmacari. A brahmacari must execute austerities and refrain from sex indulgence. Therefore if one is completely trained in the principles of brahmacarya, he generally does not enter household life. He is then called a naisthika-brahmacari, which indicates total celibacy. King Pariksit was thus astonished that the great King Priyavrata, although trained in the principles of naisthika-brahmacarya, entered household life.

The words bhagavata atmaramah are very significant in this verse. If one is self-satisfied as is the Supreme Personality of Godhead, he is called bhagavata atmaramah. There are different types of satisfaction. Karmis are satisfied in their fruitive activities, jnanis are satisfied to merge into the effulgence of Brahman, and devotees are satisfied to engage in the Lord’s service. The Lord is self-satisfied because He is fully opulent, and one who is satisfied by serving Him is called bhagavata atmaramah. Manusyanam sahasresu: [Bg. 7.3] out of many thousands of persons, one may endeavor for liberation, and of many thousands of persons attempting to become liberated, one may achieve liberation from the anxieties of material existence and become self-satisfied. Even that satisfaction, however, is not the ultimate satisfaction. The jnanis and the karmis have desires, as do the yogis, but devotees have no desires. Satisfaction in the service of the Lord is called akama, freedom from desire, and this is the ultimate satisfaction. Therefore Maharaja Pariksit inquired, “How could one who was fully satisfied on the highest platform be satisfied with family life?”

The word parabhavah in this verse is also significant. When one is satisfied in family life, he is doomed because he must already have forgotten his relationship with the Lord. Prahlada Maharaja describes how the activities of family life implicate one more and more. Atma-patam grham andha-kupam: household life is like a dark well. If one falls into this well, his spiritual death is assured. How Priyavrata Maharaja remained a liberated paramahamsa even within family life is described in the next verse.

SB5.1.2

TEXT 2

na nunam mukta-sanganam

tadrsanam dvijarsabha

grhesv abhiniveso ’yam

pumsam bhavitum arhati

SYNONYMS

na—not; nunam—certainly; mukta-sanganam—who are free from attachment; tadrsanam—such; dvija-rsabha—O greatest of the brahmanas; grhesu—to family life; abhinivesah—excessive attachment; ayam—this; pumsam—of persons; bhavitum—to be; arhati—is possible.

TRANSLATION

Devotees are certainly liberated persons. Therefore, O greatest of the brahmanas, they cannot possibly be absorbed in family affairs.

PURPORT

In Bhakti-rasamrta-sindhu it is said that by executing devotional service to the Lord, one can understand the transcendental position of the living being and the Supreme Personality of Godhead. The Supreme Personality of Godhead cannot be understood by any means except bhakti. The Lord confirms this in Srimad-Bhagavatam (11.14.21). Bhaktyaham ekaya grahyah: “only by executing devotional service can one appreciate Me.” Similarly, in Bhagavad-gita (18.55) Lord Krsna says, bhaktya mam abhijanati: “simply by discharging devotional service, one can understand Me.” Thus for a bhakta to become attached to family affairs is impossible, since a bhakta and his associates are liberated. Everyone is searching after ananda, or bliss, but in the material world there can never be any bliss. It is only possible in devotional service. Attachment for family affairs and devotional service are incompatible. Therefore Maharaja Pariksit was somewhat surprised to hear that Maharaja Priyavrata was simultaneously attached to devotional service and to family life.

SB5.1.3

TEXT 3

mahatam khalu viprarse

uttamasloka-padayoh

chaya-nirvrta-cittanam

na kutumbe sprha-matih

SYNONYMS

mahatam—of great devotees; khalu—certainly; vipra-rse—O great sage among the brahmanas; uttama-sloka-padayoh—of the lotus feet of the Supreme Personality of Godhead; chaya—by the shade; nirvrta—satiated; cittanam—whose consciousness; na—never; kutumbe—to family members; sprha-matih—consciousness with attachment.

TRANSLATION

Elevated mahatmas who have taken shelter of the lotus feet of the Supreme Personality of Godhead are fully satiated by the shade of those lotus feet. Their consciousness cannot possibly become attached to family members.

PURPORT

Srila Narottama dasa Thakura has sung, nitai pada-kamala, koti-candra susitala, ye chayaya jagat judaya. He describes the shade of the lotus feet of Lord Nityananda as being so nice and cooling that all materialists, who are always in the blazing fire of material activities, may come under the shade of His lotus feet and be fully relieved and satiated. The distinction between family life and spiritual life can be experienced by any person who has undergone the tribulations of living with a family. One who comes under the shelter of the lotus feet of the Lord never becomes attracted by the activities of family life. As stated in Bhagavad-gita (2.59), param drstva nivartate: one gives up lower engagements when he experiences a higher taste. Thus one becomes detached from family life as soon as he comes under the shelter of the lotus feet of the Lord.

SB5.1.4

TEXT 4

samsayo ’yam mahan brahman

daragara-sutadisu

saktasya yat siddhir abhut

krsne ca matir acyuta

SYNONYMS

samsayah—doubt; ayam—this; mahan—great; brahman—O brahmana; dara—to the wife; agara—home; suta—children; adisu—and so on; saktasya—of a person attached; yat—because; siddhih—perfection; abhut—became; krsne—unto Krsna; ca—also; matih—attachment; acyuta—infallible.

TRANSLATION

The King continued: O great brahmana, this is my great doubt. How was it possible for a person like King Priyavrata, who was so attached to wife, children and home, to achieve the topmost infallible perfection in Krsna consciousness?

PURPORT

King Pariksit wondered how a person so attached to wife, children and home could become so perfectly Krsna conscious. Prahlada Maharaja has said:

matir na krsne paratah svato va
mitho ’bhipadyeta grha-vratanam

A grhavrata, one who has taken a vow to execute family duties, has no chance to become Krsna conscious. This is because most grhavratas are guided by sense gratification and therefore gradually glide down to the darkest regions of material existence (adanta-gobhir visatam tamisram). How can they possibly become perfect in Krsna consciousness? Maharaja Pariksit asked Sukadeva Gosvami to resolve this great doubt.

SB5.1.5

TEXT 5

sri-suka uvaca

badham uktam bhagavata uttamaslokasya srimac-caranaravinda-makaranda-rasa avesita-cetaso bhagavata-paramahamsa-dayita-katham kincid antaraya-vihatam svam sivatamam padavim na prayena hinvanti.

SYNONYMS

sri-sukah uvaca—Sri Sukadeva Gosvami said; badham—correct; uktam—what you have said; bhagavatah—of the Personality of Godhead; uttama-slokasya—who is praised with excellent verses; srimat-carana-aravinda—of the feet, which are just like the most beautiful fragrant lotus flowers; makaranda—honey; rase—in the nectar; avesita—absorbed; cetasah—whose hearts; bhagavata—to the devotees; paramahamsa—liberated persons; dayita—pleasing; katham—glorification; kincit—sometimes; antaraya—by impediments; vihatam—checked; svam—own; siva-tamam—most exalted; padavim—position; na—do not; prayena—almost always; hinvanti—give up.

TRANSLATION

Sri Sukadeva Gosvami said: What you have said is correct. The glories of the Supreme Personality of Godhead, who is praised in eloquent, transcendental verses by such exalted personalities as Brahma, are very pleasing to great devotees and liberated persons. One who is attached to the nectarean honey of the Lord’s lotus feet, and whose mind is always absorbed in His glories, may sometimes be checked by some impediment, but he still never gives up the exalted position he has acquired.

PURPORT

Sri Sukadeva Gosvami accepted both of the King’s propositions—that a person who is advanced in Krsna consciousness cannot embrace materialistic life again and that one who has embraced materialistic life cannot take up Krsna consciousness at any stage of his existence. Although accepting both these statements, Sukadeva Gosvami qualified them by saying that a person who has once absorbed his mind in the glories of the Supreme Personality of Godhead may sometimes be influenced by impediments, but he still does not give up his exalted devotional position.

According to Srila Visvanatha Cakravarti Thakura, there are two kinds of impediments to devotional service. The first is an offense at the lotus feet of a Vaisnava. This is called vaisnava-aparadha. Sri Caitanya Mahaprabhu warned His devotees not to commit vaisnava-aparadha, which He described as the mad elephant offense. When a mad elephant enters a beautiful garden, it destroys everything, leaving a barren field. Similarly, the power of vaisnava-aparadha is so great that even an advanced devotee becomes almost devoid of his spiritual assets if he commits it. Since Krsna consciousness is eternal, it cannot be destroyed altogether, but advancement may be checked for the time being. Thus vaisnava-aparadha is one kind of impediment to devotional service. Sometimes, however, the Supreme Personality of Godhead or His devotee desires to impede one’s devotional service. For example, Hiranyakasipu and Hiranyaksa were formerly Jaya and Vijaya, the gatekeepers in Vaikuntha, but by the desire of the Lord, they became His enemies for three lives. Thus the desire of the Lord is another kind of impediment. But in both cases, the pure devotee, once advanced in Krsna consciousness, cannot be lost. Following the orders of his superiors (Svayambhuva and Lord Brahma), Priyavrata accepted family life, but this did not mean he lost his position in devotional service. Krsna consciousness is perfect and eternal, and therefore it cannot be lost under any circumstances. Because the material world is full of obstructions to advancement in Krsna consciousness, there may appear to be many impediments, yet Krsna, the Supreme Personality of Godhead, declares in Bhagavad-gita (9.31), kaunteya pratijanihi na me bhaktah pranasyati: once one has taken shelter at the lotus feet of the Lord, he cannot be lost.

In this verse, the word sivatamam is very significant. Sivatamam means “the most auspicious.” The devotional path is so auspicious that a devotee cannot be lost under any circumstances. This is described in the Srimad Bhagavad-gita by the Lord Himself. partha naiveha namutra vinasas tasya vidyate: “My dear Arjuna, for a devotee there is no question of being lost, either in this life or in the next.” (Bg. 6.40) In Bhagavad-gita (6.43) the Lord clearly explains how this is so.

tatra tam buddhi-samyogam
labhate paurva-dehikam
yatate ca tato bhuyah
samsiddhau kuru-nandana

By the order of the Lord, a perfect devotee sometimes comes to this material world like an ordinary human being. Because of his previous practice, such a perfect devotee naturally becomes attached to devotional service, apparently without cause. Despite all kinds of impediments due to surrounding circumstances, he automatically perseveres in devotional service and gradually advances until he once again becomes perfect. Bilvamangala Thakura had been an advanced devotee in his previous life, but in his next life he became greatly fallen and was attached to a prostitute. Suddenly, however, his entire behavior was changed by the words of the very prostitute who had so much attracted him, and he became a great devotee. In the lives of exalted devotees, there are many such instances, proving that once one has taken to the shelter of the lotus feet of the Lord, he cannot be lost (kaunteya pratijanihi na me bhaktah pranasyati).

The fact is, however, that one becomes a devotee when he is completely freed from all reactions to sinful life. As Krsna states in Bhagavad-gita (7.28):

yesam tv anta-gatam papam
jananam punya-karmanam
te dvanda-moha-nirmukta
bhajante mam drdha-vratah

“Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of illusion, engage themselves in My service with determination.” On the other hand, as Prahlada Maharaja said:

matir na krsne paratah svato va
mitho ’bhipadyeta grha-vratanam

A person who is too attached to materialistic family life—home, family, wife, children and so on—cannot develop Krsna consciousness.

These apparent contradictions are resolved in the life of a devotee by the grace of the Supreme Lord, and therefore a devotee is never bereft of his position on the path of liberation, which is described in this verse as sivatamam padavim.

SB5.1.6

TEXT 6

yarhi vava ha rajan sa raja-putrah priyavratah parama-bhagavato naradasya caranopasevayanjasavagata-paramartha-satattvo brahma-satrena diksisyamano ’vani-tala-paripalanayamnata-pravara-guna-ganaikanta-bhajanataya sva-pitropamantrito bhagavati vasudeva evavyavadhana-samadhi-yogena samavesita-sakala-karaka-kriya-kalapo naivabhyanandad yadyapi tad apratyamnatavyam tad-adhikarana atmano ’nyasmad asato ’pi parabhavam anviksamanah.

SYNONYMS

yarhi—because; vava ha—indeed; rajan—O King; sah—he; raja-putrah—the Prince; priyavratah—Priyavrata; parama—supreme; bhagavatah—devotee; naradasya—of Narada; carana—the lotus feet; upasevaya—by serving; anjasa—quickly; avagata—became aware of; parama-artha—transcendental subject matter; sa-tattvah—with all knowable facts; brahma-satrena—by continuous discussion of the Supreme; diksisyamanah—desiring to fully dedicate himself; avani-tala—the surface of the globe; paripalanaya—to rule over; amnata—directed in the revealed scriptures; pravara—highest; guna—of qualities; gana—the sum total; ekanta—without deviation; bhajanataya—because of his possessing; sva-pitra—by his father; upamantritah—being asked; bhagavati—in the Supreme Personality of Godhead; vasudeve—the all-pervading Lord; eva—certainly; avyavadhana—without cessation; samadhi-yogena—by practicing yoga in complete absorption; samavesita—completely dedicated; sakala—all; karaka—senses; kriya-kalapah—whose total activities; na—not; eva—thus; abhyanandat—welcomed; yadyapi—although; tat—that; apratyamnatavyam—not to be rejected for any reason; tat-adhikarane—in occupying that post; atmanah—of himself; anyasmat—by other engagements; asatah—material; api—certainly; parabhavam—deterioration; anviksamanah—foreseeing.

TRANSLATION

Sukadeva Gosvami continued: My dear King, Prince Priyavrata was a great devotee because he sought the lotus feet of Narada, his spiritual master, and thus achieved the highest perfection in transcendental knowledge. With advanced knowledge, he always engaged in discussing spiritual subjects and did not divert his attention to anything else. The Prince’s father then asked him to take charge of ruling the world. He tried to convince Priyavrata that this was his duty as indicated in the revealed scriptures. Prince Priyavrata, however, was continuously practicing bhakti-yoga by constantly remembering the Supreme Personality of Godhead, thus engaging all his senses in the service of the Lord. Therefore, although the order of his father could not be rejected, the Prince did not welcome it. Thus he very conscientiously raised the question of whether he might be diverted from devotional service by accepting the responsibility of ruling over the world.

PURPORT

Srila Narottama dasa Thakura has sung, chadiya vaisnava-seva nistara payeche keba: “Without serving the lotus feet of a pure Vaisnava or spiritual master, no one has ever attained perfect liberation from material bondage.” prince Priyavrata regularly served the lotus feet of Narada, and thus the Prince perfectly understood transcendental subjects in truth (sa-tattvah). The word sa-tattvah means that Priyavrata knew all the facts about the spirit soul, the Supreme Personality of Godhead, and the relationship between the spirit soul and the Supreme Personality of Godhead, and he also knew all about this material world and the relationship of the spirit soul and the Supreme Lord within the material world. Thus the Prince decided to engage himself only in rendering service to the Lord.

When Priyavrata’s father, Svayambhuva Manu, requested him to accept the responsibility of ruling over the world, he did not welcome the suggestion. This is the symptom of a great, liberated devotee. Even though engaged in worldly affairs, he does not take pleasure in them, but remains always absorbed in the Lord’s service. While thus serving the Lord, he deals externally with worldly affairs without being affected. For example, although he has no attraction for his children, he cares for them and educates them to become devotees. Similarly, he speaks to his wife with affectionate words, but he is not attached to her. By rendering devotional service, a devotee acquires all the good qualities of the Supreme Lord. Lord Krsna had sixteen thousand wives, all of them very beautiful, and although He dealt with each of them as a beloved husband, He was not attracted or attached to any of them. In the same way, although a devotee may enter family life and act very affectionately toward his wife and children, he is never attached to these activities.

This verse states that by serving the lotus feet of his spiritual master, prince Priyavrata very soon attained the perfectional stage of Krsna consciousness. This is the only way to advance in spiritual life. As stated in the Vedas:

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

[SU 6.23]

“If one has unflinching faith in the Supreme Lord and the spiritual master, the essence of all Vedic knowledge is revealed to him. (Svetasvatara Upanisad 6.23) A devotee always thinks of the Lord continuously. While chanting the Hare Krsna mantra, the words Krsna and Hare immediately remind him of all the Lord’s activities. Since his entire life is engaged in the service of the Lord, a devotee cannot forget the Lord at any time. Just as an ordinary man always engages his mind in material activities, a devotee always engages his mind in spiritual activities. This is called brahma-satra, or meditating upon the Supreme Lord always. Prince Priyavrata was perfectly initiated into this practice by Sri Narada.

SB5.1.7

TEXT 7

atha ha bhagavan adi-deva etasya guna-visargasya paribrmhananudhyana-vyavasita-sakala-jagad-abhipraya atma-yonir akhila-nigama-nija-gana-parivestitah sva-bhavanad avatatara.

SYNONYMS

atha—thus; ha—indeed; bhagavan—the most powerful; adi-devah—the first demigod; etasya—of this universe; guna-visargasya—the creation of the three modes of material nature; paribrmhana—the welfare; anudhyana—always thinking of; vyavasita—known; sakala—whole; jagat—of the universe; abhiprayah—by whom the ultimate purpose; atma—the Supreme Self; yonih—whose source of birth; akhila—all; nigama—by the Vedas; nija-gana—by personal associates; parivestitah—being surrounded; sva-bhavanat—from his own abode; avatatara—descended.

TRANSLATION

Sri Sukadeva Gosvami continued: The first created being and most powerful demigod in this universe is Lord Brahma, who is always responsible for developing universal affairs. Born directly from the Supreme Personality of Godhead, he dedicates his activities to the welfare of the entire universe, for he knows the purpose of the universal creation. This supremely powerful Lord Brahma, accompanied by his associates and the personified Vedas, left his own abode in the highest planetary system and descended to the place of Prince Priyavrata’s meditation.

PURPORT

Lord Visnu, the Supreme Self (atma), is the source of everything, as explained in the Vedanta-sutra: janmady asya yatah [Bhag. 1.1.1]. Because Brahma was born directly from Lord Visnu, he is called atma-yoni. He is also called bhagavan, although generally bhagavan refers to the Supreme Personality of Godhead (Visnu or Lord Krsna). Sometimes great personalities—such as demigods like Lord Brahma, Narada or Lord Siva—are also addressed as bhagavan because they carry out the purpose of the Supreme Personality of Godhead. Lord Brahma is called bhagavan because he is the secondary creator of this universe. He is always thinking of how to improve the situation of the conditioned souls who have come to the material world to enjoy material activities. For this reason, he disseminates the Vedic knowledge throughout the universe for everyone’s guidance.

Vedic knowledge is divided into two parts: pravrtti-marga and nivrtti-marga. Nivrtti-marga is the path of negating sense enjoyment, and pravrtti-marga is the path by which the living entities are given a chance to enjoy and at the same time are directed in such a way that they can go back home, back to Godhead. Because ruling over this universe is a great responsibility, Brahma must force many Manus in different ages to take charge of universal affairs. Under each Manu there are different kings who also execute the purpose of Lord Brahma. It is understood from previous explanations that the father of Dhruva Maharaja, King Uttanapada, ruled over the universe because his elder brother, Priyavrata, practiced austerity from the very beginning of his life. Thus up to the point of the Pracetas, the kings of the universe were all descendants of Uttanapada Maharaja. Since there were no suitable kings after the Pracetas, Svayambhuva Manu went to the Gandhamadana Hill to bring back his eldest son, Priyavrata, who was meditating there. Svayambhuva Manu requested Priyavrata to rule over the universe. When he refused, Lord Brahma descended from the supreme planetary system, known as Satyaloka, to request Priyavrata to accept the order. Lord Brahma did not come alone. He came with other great sages like Marici, Atreya and Vasistha. To convince Priyavrata that it was necessary for him to follow the Vedic injunctions and accept the responsibility of ruling over the world, Lord Brahma also brought with him the personified Vedas, his constant associates.

A significant word in this verse is sva-bhavanat, indicating that Lord Brahma descended from his own abode. Every demigod has his own abode. Indra, the King of the demigods, has his own abode, as do Candra, the lord of the moon planet, and Surya, the predominating deity of the sun planet. There are many millions of demigods, and the stars and planets are their respective homes. This is confirmed in Bhagavad-gita. Yanti deva-vrata devan: [Bg. 9.25] “Those who worship the demigods go to their different planetary systems.” Lord Brahma’s abode. the highest planetary system, is called Satyaloka or sometimes Brahmaloka. Brahmaloka usually refers to the spiritual world. The abode of Lord Brahma is Satyaloka, but because Lord Brahma resides there, it is also sometimes called Brahmaloka.

SB5.1.8

TEXT 8

sa tatra tatra gagana-tala udu-patir iva vimanavalibhir anupatham amara-parivrdhair abhipujyamanah pathi pathi ca varuthasah siddha-gandharva-sadhya-carana-muni-ganair upagiyamano gandha-madana-dronim avabhasayann upasasarpa.

SYNONYMS

sah—he (Lord Brahma); tatra tatra—here and there; gagana-tale—under the canopy of the sky; udu-patih—the moon; iva—like; vimana-avalibhih—in their different airplanes; anupatham—along the path; amara—of the demigods; parivrdhaih—by the leaders; abhipujyamanah—being worshiped; pathi pathi—on the way, one after another; ca—also; varuthasah—in groups; siddha—by the residents of Siddhaloka; gandharva—by the residents of Gandharvaloka; sadhya—by the residents of Sadhyaloka; carana—by the residents of Caranaloka; muni-ganaih—and by great sages; upagiyamanah—being worshiped; gandha-madana—of the planet where the Gandhamadana Hill is found; dronim—the border; avabhasayan—illuminating; upasasarpa—he approached.

TRANSLATION

As Lord Brahma descended on his carrier, the great swan, all the residents of the planets named Siddhaloka, Gandharvaloka, Sadhyaloka and Caranaloka, as well as great sages and demigods flying in their different airplanes, assembled within the canopy of the sky to receive Lord Brahma and worship him. As he received respect and adoration from the residents of the various planets, Lord Brahma appeared just like the full moon surrounded by illuminating stars. Lord Brahma’s great swan then arrived at the border of Gandhamadana Hill and approached Prince Priyavrata, who was sitting there.

PURPORT

It appears from this description that there is regular interplanetary travel between the planets of the demigods. Another significant point is that there is a planet covered mostly by great mountains, one of which is Gandhamadana Hill. Three great personalities—Priyavrata, Narada and Svayambhuva Manu—were sitting on this hill. According to Brahma-samhita, each universe is filled with different planetary systems, and every system has a unique opulence. For example, on Siddhaloka, all the residents are very advanced in the powers of mystic yoga. They can fly from one planet to another without airplanes or other flying machines. Similarly, the residents of Gandharvaloka are expert in musical science, and those on Sadhyaloka are all great saints. The interplanetary system undoubtedly exists, and residents of different planets may go from one to another. On this earth, however, we have not invented any machine that can go directly from one planet to another, although an unsuccessful attempt has been made to go directly to the moon.

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