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

Chapter One

SB5.1.28

TEXT 28

anyasyam api jayayam trayah putra asann uttamas tamaso raivata iti manvantaradhipatayah.

SYNONYMS

anyasyam—other; api—also; jayayam—in the wife; trayah—three; putrah—sons; asan—there were; uttamah tamasah raivatah—Uttama, Tamasa and Raivata; iti—thus; manu-antara—of the manvantara millennium; adhipatayah—rulers.

TRANSLATION

In his other wife, Maharaja Priyavrata begot three sons, named Uttama, Tamasa and Raivata. All of them later took charge of manvantara millenniums.

PURPORT

In every day of Brahma there are fourteen manvantaras. The duration of one manvantara, the lifespan of one Manu, is seventy-one yugas, and each yuga is 4,320,000 years. Almost all the Manus selected to rule the manvantaras came from the family of Maharaja Priyavrata. Three of them are particularly mentioned herein, namely Uttama, Tamasa and Raivata.

SB5.1.29

TEXT 29

evam upasamayanesu sva-tanayesv atha jagati-patir jagatim arbudany ekadasa parivatsaranam avyahatakhila-purusa-kara-sara-sambhrta-dor-danda-yugalapidita-maurvi-guna-stanita-viramita-dharma-pratipakso barhismatyas canudinam edhamana-pramoda-prasarana-yausinya-vrida-pramusita-hasavaloka-rucira-ksvely-adibhih parabhuyamana-viveka ivanavabudhyamana iva mahamana bubhuje.

SYNONYMS

evam—thus; upasama-ayanesu—all well qualified; sva-tanayesu—his own sons; atha—thereafter; jagati-patih—the master of the universe; jagatim—the universe; arbudaniarbudas (one arbuda equals 100,000,000); ekadasa—eleven; parivatsaranam—of years; avyahata—without being interrupted; akhila—universal; purusa-kara—prowess; sara—strength; sambhrta—endowed with; doh-dandah—of powerful arms; yugala—by the pair; apidita—being drawn; maurvi-guna—of the bowstring; stanita—by the loud sound; viramita—defeated; dharma—religious principles; pratipaksah—those who are against; barhismatyah—of his wife Barhismati; ca—and; anudinam—daily; edhamana—increasing; pramoda—pleasing intercourse; prasarana—amiability; yausinya—feminine behavior; vrida—by shyness; pramusita—held back; hasa—laughing; avaloka—glancing; rucira—pleasing; ksveli-adibhih—by exchanges of loving propensities; parabhuyamana—being defeated; vivekah—his true knowledge; iva—like; anavabudhyamanah—a less intelligent person; iva—like; maha-manah—the great soul; bubhuje—ruled.

TRANSLATION

After Kavi, Mahavira and Savana were completely trained in the paramahamsa stage of life, Maharaja Priyavrata ruled the universe for eleven arbudas of years. Whenever he was determined to fix his arrow upon his bowstring with his two powerful arms, all opponents of the regulative principles of religious life would flee from his presence in fear of the unparalleled prowess he displayed in ruling the universe. He greatly loved his wife Barhismati, and with the increase of days, their exchange of nuptial love also increased. By her feminine behavior as she dressed herself, walked, got up, smiled, laughed, and glanced about, Queen Barhismati increased his energy. Thus although he was a great soul, he appeared lost in the feminine conduct of his wife. He behaved with her just like an ordinary man, but actually he was a great soul.

PURPORT

In this verse, the word dharma-pratipaksah (“opponents of religious principles”) refers not to a particular faith, but to varnasrama-dharma, the division of society, socially and spiritually, into four varnas (brahmana, ksatriya, vaisya and sudra) and four asramas (brahmacarya, grhastha, vanaprastha and sannyasa). To maintain proper social order and help the citizens gradually progress toward the goal of life—namely spiritual understanding—the principles of varnasrama-dharma must be accepted. From this verse, Maharaja Priyavrata appears to have been so strict in maintaining this institution of varnasrama-dharma that anyone neglecting it would immediately flee from his presence as soon as the King warned him by fighting or administering light punishment. Indeed, Maharaja Priyavrata would not have to fight, for simply because of his strong determination, they dared not disobey the rules and regulations of varnasrama-dharma. It is said that unless human society is regulated by varnasrama-dharma, it is no better than a bestial society of cats and dogs. Maharaja Priyavrata, therefore, strictly maintained varnasrama-dharma by his extraordinary, unparalleled prowess.

To maintain such a life of strict vigilance, one needs encouragement from his wife. In the varnasrama-dharma system, certain classes, such as the brahmanas and sannyasis, do not need encouragement from the opposite sex. Ksatriyas and grhasthas, however, actually need the encouragement of their wives in order to execute their duties. Indeed, a grhastha or ksatriya cannot properly execute his responsibilities without the association of his wife. Sri Caitanya Mahaprabhu personally admitted that a grhastha must live with a wife. Ksatriyas were even allowed to have many wives to encourage them in discharging the duties of government. The association of a good wife is necessary in a life of karma and political affairs. To execute his duties properly, therefore. Maharaja Priyavrata took advantage of his good wife Barhismati, who was always very expert in pleasing her great husband by properly dressing herself, smiling, and exhibiting her feminine bodily features. Queen Barhismati always kept Maharaja Priyavrata very encouraged, and thus he executed his governmental duty very properly. In this verse iva has twice been used to indicate that Maharaja Priyavrata acted exactly like a henpecked husband and thereby seemed to have lost his sense of human responsibility. Actually, however, he was fully conscious of his position as a spirit soul, although he seemingly behaved like an acquiescent karmi husband. Maharaja Priyavrata thus ruled the universe for eleven arbudas of years. One arbuda consists of 100,000,000 years, and Maharaja Priyavrata ruled the universe for eleven such arbudas.

SB5.1.30

TEXT 30

yavad avabhasayati sura-girim anuparikraman bhagavan adityo vasudha-talam ardhenaiva pratapaty ardhenavacchadayati tada hi bhagavad-upasanopacitati-purusa-prabhavas tad anabhinandan samajavena rathena jyotirmayena rajanim api dinam karisyamiti sapta-krt vastaranim anuparyakramad dvitiya iva patangah.

SYNONYMS

yavat—so long; avabhasayati—illuminates; sura-girim—the Sumeru Hill; anuparikraman—by circumambulating; bhagavan—the most powerful; adityah—sun-god; vasudha-talam—the lower planetary system; ardhena—by half; eva—certainly; pratapati—makes dazzling; ardhena—by half; avacchadayati—covers with darkness; tada—at that time; hi—certainly; bhagavat-upasana—by worshiping the Supreme Personality of Godhead; upacita—by satisfying Him perfectly; ati-purusa—superhuman; prabhavah—influence; tat—that; anabhinandan—without appreciating; samajavena—by equally powerful; rathena—on a chariot; jyotih-mayena—dazzling; rajanim—night; api—also; dinam—day; karisyami—I shall make it; iti—thus; sapta-krt—seven times; vastaranim—exactly following the orbit of the sun; anuparyakramat—circumambulated; dvitiyah—second; iva—like; patangah—sun.

TRANSLATION

While so excellently ruling the universe, King Priyavrata once became dissatisfied with the circumambulation of the most powerful sun-god. Encircling Sumeru Hill on his chariot, the sun-god illuminates all the surrounding planetary systems. However, when the sun is on the northern side of the hill, the south receives less light, and when the sun is in the south, the north receives less. King Priyavrata disliked this situation and therefore decided to make daylight in the part of the universe where there was night. He followed the orbit of the sun-god on a brilliant chariot and thus fulfilled his desire. He could perform such wonderful activities because of the power he had achieved by worshiping the Supreme Personality of Godhead.

PURPORT

There is a Bengali saying which describes that someone is so powerful that he can make the night day and the day night. That saying is current because of the prowess of Priyavrata. His activities demonstrate how powerful he became by worshiping the Supreme Personality of Godhead. Lord Krsna is known as Yogesvara, the master of all mystic powers. In Bhagavad-gita (18.78) it is said wherever there is the master of all mystic powers (yatra yogesvarah krsnah), victory, fortune and all other opulences are present. Devotional service is so powerful. When a devotee achieves what he wants to accomplish, it is not by his own mystic power but by the grace of the master of mystic power. Lord Krsna: by His grace, a devotee can accomplish wonderful things unimaginable even to the most powerful scientist.

From the description in this verse, it appears that the sun moves. According to modern astronomers, the sun is fixed in one place, surrounded by the solar system, but here we find that the sun is not stationary: it is rotating in a prescribed orbit. This fact is corroborated by Brahma-samhita (5.52). Yasyajnaya bhramati sambhrta-kala-cakrah: the sun is rotating in its fixed orbit in accordance with the order of the Supreme Personality of Godhead. According to Jyotir Veda, the science of astronomy in the Vedic literature, the sun moves for six months on the northern side of the Sumeru Hill and for six months on the southern side. We have practical experience on this planet that when there is summer in the north there is winter in the south and vice versa. Modern materialistic scientists sometimes present themselves as knowing all the ingredients of the sun, yet they are unable to offer a second sun like Maharaja Priyavrata’s.

Although Maharaja Priyavrata devised a very powerful chariot as brilliant as the sun, he had no desire to compete with the sun-god, for a Vaisnava never wants to supersede another Vaisnava. His purpose was to give abundant benefits in material existence. Srila Visvanatha Cakravarti Thakura remarks that in the months of April and May the rays of Maharaja Priyavrata’s brilliant sun were as pleasing as the rays of the moon, and in October and November, both morning and evening, that sun provided more warmth than the sunshine. In short, Maharaja Priyavrata was extremely powerful, and his actions extended his power in all directions.

SB5.1.31

TEXT 31

ye va u ha tad-ratha-carana-nemi-krta-parikhatas te sapta sindhava asan yata eva krtah sapta bhuvo dvipah.

SYNONYMS

ye—that; va u ha—certainly; tat-ratha—of his chariot; carana—of the wheels; nemi—by the rims; krta—made; parikhatah—trenches; te—those; sapta—seven; sindhavah—oceans; asan—became; yatah—because of which; eva—certainly; krtah—were made; sapta—seven; bhuvah—of the Bhu-mandala; dvipah—islands.

TRANSLATION

When Priyavrata drove his chariot behind the sun, the rims of his chariot wheels created impressions that later became seven oceans, dividing the planetary system known as Bhu-mandala into seven islands.

PURPORT

Sometimes the planets in outer space are called islands. We have experience of various types of islands in the ocean, and similarly the various planets, divided into fourteen lokas, are islands in the ocean of space. As Priyavrata drove his chariot behind the sun, he created seven different types of oceans and planetary systems, which altogether are known as Bhu-mandala, or Bhuloka. In the Gayatri mantra, we chant, om bhur bhuvah svah tat savitur varenyam. Above the Bhuloka planetary system is Bhuvarloka, and above that is Svargaloka, the heavenly planetary system. All these planetary systems are controlled by Savita, the sun-god. By chanting the Gayatri mantra just after rising early in the morning, one worships the sun-god.

SB5.1.32

TEXT 32

jambu-plaksa-salmali-kusa-kraunca-saka-puskara-samjnas tesam parimanam purvasmat purvasmad uttara uttaro yatha-sankhyam dvi-guna-manena bahih samantata upaklptah.

SYNONYMS

jambu—Jambu; plaksa—Plaksa; salmali—Salmali; kusa—Kusa; kraunca—Kraunca; saka—Saka; puskara—Puskara; samjnah—known as; tesam—of them; parimanam—measurement; purvasmat purvasmat—from the former; uttarah uttarah—the following; yatha—according to; sankhyam—number; dvi-guna—twice as much; manena—with a measure; bahih—outside; samantatah—all around; upaklptah—produced.

TRANSLATION

The names of the islands are Jambu, Plaksa, Salmali, Kusa, Kraunca, Saka and Puskara. Each island is twice as large as the one preceding it, and each is surrounded by a liquid substance, beyond which is the next island.

PURPORT

The ocean in each planetary system has a different type of liquid. How they are situated is explained in the next verse.

SB5.1.33

TEXT 33

ksarodeksu-rasoda-suroda-ghrtoda-ksiroda-dadhi-mandoda-suddhodah sapta jaladhayah sapta dvipa-parikha ivabhyantara-dvipa-samana ekaikasyena yathanupurvam saptasv api bahir dvipesu prthak parita upakalpitas tesu jambv-adisu barhismati-patir anuvratanatmajan agnidhredhmajihva-yajnabahu-hiranyareto-ghrtaprstha-medhatithi-vitihotra-samjnan yatha-sankhyenaikaikasminn ekam evadhi-patim vidadhe.

SYNONYMS

ksara—salt; uda—water; iksu-rasa—the liquid extract from sugarcane; uda—water; sura—liquor; uda—water; ghrta—clarified butter; uda—water; ksira—milk; uda—water; dadhi-manda—emulsified yogurt; uda—water; suddha-udah—and drinking water; sapta—seven; jala-dhayah—oceans; sapta—seven; dvipa—islands; parikhah—trenches; iva—like; abhyantara—internal; dvipa—islands; samanah—equal to; eka-ekasyena—one after another; yatha-anupurvam—in chronological order; saptasu—seven; api—although; bahih—outside; dvipesu—in islands; prthak—separate; paritah—all around; upakalpitah—situated; tesu—within them; jambu-adisu—beginning with Jambu; barhismati—of Barhismati; patih—the husband; anuvratan—who were actually followers of the father’s principles; atma-jan—sons; agnidhra-idhmajihva-yajnabahu-hiranyaretah-ghrtaprstha-medhatithi-vitihotra-samjnan—named Agnidhra, Idhmajihva, Yajnabahu, Hiranyareta, Ghrtaprstha, Medhatithi and Vitihotra; yatha-sankhyena—by the same number; eka-ekasmin—in each island; ekam—one; eva—certainly; adhi-patim—king; vidadhe—he made.

TRANSLATION

The seven oceans respectively contain salt water, sugarcane juice, liquor, clarified butter, milk, emulsified yogurt, and sweet drinking water. All the islands are completely surrounded by these oceans, and each ocean is equal in breadth to the island it surrounds. Maharaja Priyavrata, the husband of Queen Barhismati, gave sovereignty over these islands to his respective sons, namely Agnidhra, Idhmajihva, Yajnabahu, Hiranyareta, Ghrtaprstha, Medhatithi and Vitihotra. Thus they all became kings by the order of their father.

PURPORT

It is to be understood that all the dvipas, or islands, are surrounded by different types of oceans, and it is said herein that the breadth of each ocean is the same as that of the island it surrounds. The length of the oceans, however, cannot equal the length of the islands. According to Viraraghava Acarya, the breadth of the first island is 100,000 yojanas. One yojana equals eight miles, and therefore the breadth of the first island is calculated to be 800,000 miles. The water surrounding it must have the same breadth, but its length must be different.

SB5.1.34

TEXT 34

duhitaram corjasvatim namosanase prayacchad yasyam asid devayani nama kavya-suta.

SYNONYMS

duhitaram—the daughter; ca—also; urjasvatim—Urjasvati; nama—named; usanase—unto the great sage Usana (Sukracarya); prayacchat—he gave; yasyam—unto whom; asit—there was; devayani—Devayani; nama—named; kavya-suta—the daughter of Sukracarya.

TRANSLATION

King Priyavrata then gave his daughter, Urjasvati, in marriage to Sukracarya, who begot in her a daughter named Devayani.

SB5.1.35

TEXT 35

naivam-vidhah purusa-kara urukramasya

pumsam tad-anghri-rajasa jita-sad-gunanam

citram vidura-vigatah sakrd adadita

yan-namadheyam adhuna sa jahati bandham

SYNONYMS

na—not; evam-vidhah—like that; purusa-karah—personal influence; uru-kramasya—of the Supreme Personality of Godhead; pumsam—of the devotees; tat-anghri—of His lotus feet; rajasa—by the dust; jita-sat-gunanam—who have conquered the influence of the six kinds of material whips; citram—wonderful; vidura-vigatah—the fifth-grade person, or the untouchable; sakrt—only once; adadita—if he utters; yat—whose; namadheyam—holy name; adhuna—immediately; sah—he; jahati—gives up; bandham—material bondage.

TRANSLATION

My dear King, a devotee who has taken shelter of the dust from the lotus feet of the Lord can transcend the influence of the six material whips—namely hunger, thirst, lamentation, illusion, old age and death—and he can conquer the mind and five senses. However, this is not very wonderful for a pure devotee of the Lord because even a person beyond the jurisdiction of the four castes—in other words, an untouchable—is immediately relieved of bondage to material existence if he utters the holy name of the Lord even once.

PURPORT

Sukadeva Gosvami was speaking to Maharaja Pariksit about the activities of King Priyavrata, and since the King might have had doubts about these wonderful, uncommon activities, Sukadeva Gosvami reassured him. “My dear King,” he said, “don’t be doubtful about the wonderful activities of Priyavrata. For a devotee of the Supreme Personality of Godhead, everything is possible because the Lord is also known as Urukrama.” Urukrama is a name for Lord Vamanadeva, who performed the wonderful act of occupying the three worlds with three footsteps. Lord Vamanadeva requested three paces of land from Maharaja Bali, and when Maharaja Bali agreed to grant them, the Lord immediately covered the entire world with two footsteps, and for His third step He placed His foot upon Bali Maharaja’s head. Sri Jayadeva Gosvami says:

chalayasi vikramane balim adbhuta-vamana
pada-nakha-nira-janita-jana-pavana
kesava dhrta-vamana-rupa jaya jagadisa hare

“All glories to Lord Kesava, who assumed the form of a dwarf. O Lord of the universe, who takes away everything inauspicious for the devotees! O wonderful Vamanadeva! You tricked the great demon Bali Maharaja by Your steps. The water that touched the nails of Your lotus feet when You pierced through the covering of the universe purifies all living entities in the form of the River Ganges.”

Since the Supreme Lord is all-powerful, He can do things that seem wonderful for a common man. Similarly, a devotee who has taken shelter at the lotus feet of the Lord can also do wonderful things unimaginable to a common man, by the grace of the dust of those lotus feet. Caitanya Mahaprabhu therefore teaches us to take shelter of the Lord’s lotus feet:

ayi nanda-tanuja kinkaram
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
sthita-dhuli-sadrsam vicintaya

“O son of Nanda Maharaja, I am Your eternal servant, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms of Your lotus feet.” Lord Caitanya teaches us to come in touch with the dust of the Lord’s lotus feet, for then there will undoubtedly be all success.

Because of the material body, every living entity in material existence is always disturbed by sad-guna, six whips—hunger, thirst, lamentation, illusion, invalidity and death. Furthermore, another sad-guna are the mind and five sense organs. Not to speak of a sanctified devotee, even a candala, an outcaste, who is untouchable, is immediately freed from material bondage if he utters the holy name of the Lord even once. Sometimes caste brahmanas argue that unless one changes his body he cannot be accepted as a brahmana, for since the present body is obtained as a result of past actions, one who has in the past acted as a brahmana takes birth in a brahmana family. Therefore, they contend, without such a brahminical body, one cannot be accepted as a brahmana. Herein it is said, however, that even vidura-vigata, a candala—a fifth-class untouchable—is freed if he utters the holy name even once. Being freed means that he immediately changes his body. Sanatana Gosvami confirms this:

yatha kancanatam yati
kamsyam rasa-vidhanatah
tatha diksa-vidhanena
dvijatvam jayate nrnam

When a person, even though a candala, is initiated by a pure devotee into chanting the holy name of the Lord, his body changes as he follows the instructions of the spiritual master. Although one cannot see how his body has changed, we must accept, on the grounds of the authoritative statements of the sastras, that he changes his body. This is to be understood without arguments. This verse clearly says, sa jahati bandham: “He gives up his material bondage.” The body is a symbolic representation of material bondage according to one’s karma. Although sometimes we cannot see the gross body changing, chanting the holy name of the Supreme Lord immediately changes the subtle body, and because the subtle body changes, the living entity is immediately freed from material bondage. After all, changes of the gross body are conducted by the subtle body. After the destruction of the gross body, the subtle body takes the living entity from his present gross body to another. In the subtle body, the mind is predominant, and therefore if one’s mind is always absorbed in remembering the activities or the lotus feet of the Lord, he is to be understood to have already changed his present body and become purified. Therefore it is irrefutable that a candala, or any fallen or lowborn person, can become a brahmana simply by the method of bona fide initiation.

SB5.1.36

TEXT 36

sa evam aparimita-bala-parakrama ekada tu devarsi-carananusayananu-patita-guna-visarga-samsargenanirvrtam ivatmanam manyamana atma-nirveda idam aha.

SYNONYMS

sah—he (Maharaja Priyavrata); evam—thus; aparimita—unparalleled; bala—strength; parakramah—whose influence; ekada—once upon a time; tu—then; deva-rsi—of the great saint Narada; carana-anusayana—surrendering unto the lotus feet; anu—thereafter; patita—fallen down; guna-visarga—with material affairs (created by the three material modes of nature); samsargena—by connection; anirvrtam—not satisfied; iva—like; atmanam—himself; manyamanah—thinking like that; atma—self; nirvedah—possessing renunciation; idam—this; aha—said.

TRANSLATION

While enjoying his material opulences with full strength and influence, Maharaja Priyavrata once began to consider that although he had fully surrendered to the great saint Narada and was actually on the path of Krsna consciousness, he had somehow become again entangled in material activities. Thus his mind now became restless, and he began to speak in a spirit of renunciation.

PURPORT

In Srimad-Bhagavatam (1.5.17) it is said:

tyaktva sva-dharmam caranambujam harer
bhajann apakvo ’tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto ’bhajatam sva-dharmatah

“One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.” If one somehow or other comes to the shelter of a great Vaisnava, takes to Krsna consciousness because of sentiment or realization, but in course of time falls down because of immature understanding, he is not actually fallen, for his having engaged in Krsna consciousness is a permanent asset. If one falls down, therefore, his progress might be checked for a certain time, but it will again become manifest at an opportune moment. Although Priyavrata Maharaja was serving according to the instructions of Narada Muni meant for going back home, back to Godhead, he returned to material affairs at the request of his father. In due course of time, however, his consciousness for serving Krsna reawakened by the grace of his spiritual master, Narada.

As stated in Bhagavad-gita (6.41), sucinam srimatam gehe yoga-bhrasto ’bhijayate. One who falls down from the process of bhakti-yoga is again offered the opulence of the demigods, and after enjoying such material opulence, he is given a chance to take birth in a noble family of a pure brahmana, or in a rich family, to be given the chance to revive his Krsna consciousness. This actually happened in the life of Priyavrata: he is a most glorious example of this truth. In due course of time, he no longer wanted to enjoy his material opulences and his wife, kingdom and sons; instead, he wanted to renounce them all. Therefore, after having described the material opulences of Maharaja Priyavrata, Sukadeva Gosvami, in this verse, describes his tendency for renunciation.

The words devarsi-carananusayana indicate that Maharaja Priyavrata, having fully surrendered to the great sage Devarsi Narada, was strictly following all the devotional processes and regulative principles under his direction. In regard to strictly following the regulative principles, Srila Visvanatha Cakravarti Thakura says; dandavat-pranamas tan anupatitah. By immediately offering obeisances (dandavat) unto the spiritual master and by strictly following his directions, the student becomes advanced. Maharaja Priyavrata was doing all these things regularly.

As long as one is in the material world, he has to be under the influence of the modes of material nature (guna-visarga). It is not that Maharaja Priyavrata was freed from material influence because he possessed all material opulences. In this material world, both the very poor man and the very rich man are under material influences, for both wealth and poverty are creations of the modes of material nature. As stated in Bhagavad-gita (3.27), prakrteh kriyamanani gunaih karmani sarvasah. According to the modes of material nature we acquire, the material nature gives us facility for material enjoyment.

SB5.1.37

TEXT 37

aho asadhv anusthitam yad abhinivesito ’ham indriyair avidya-racita-visama-visayandha-kupe tad alam alam amusya vanitaya vinoda-mrgam mam dhig dhig iti garhayam cakara.

SYNONYMS

aho—alas; asadhu—not good; anusthitam—executed; yat—because; abhinivesitah—being completely absorbed; aham—I; indriyaih—for sense gratification; avidya—by nescience; racita—made; visama—causing distress; visaya—sense gratification; andha-kupe—in the dark well; tat—that; alam—insignificant; alam—of no importance; amusyah—of that; vanitayah—wife; vinoda-mrgam—just like a dancing monkey; mam—unto me; dhik—all condemnation; dhik—all condemnation; iti—thus; garhayam—criticism; cakara—he did.

TRANSLATION

The King thus began criticizing himself: Alas, how condemned I have become because of my sense gratification! I have now fallen into material enjoyment, which is exactly like a covered well. I have had enough! I am not going to enjoy any more. Just see how I have become like a dancing monkey in the hands of my wife. Because of this, I am condemned.

PURPORT

How condemned is the advancement of material knowledge can be understood from the behavior of Maharaja Priyavrata. He performed such wonderful acts as creating another sun, which shined during the night, and creating a chariot so great that its wheels formed vast oceans. These activities are so great that modern scientists cannot even imagine how such things can be done. Maharaja Priyavrata acted very wonderfully in the material field of activities, but because he was dealing in sense gratification—ruling his kingdom and dancing to the indications of his beautiful wife—he personally condemned himself. When we think about this example of Maharaja Priyavrata, we can just consider how degraded is the modern civilization of materialistic advancement. Modern so-called scientists and other materialists are very satisfied because they can construct great bridges, roads and machines, but such activities are nothing comparable to those of Maharaja Priyavrata. If Maharaja Priyavrata could condemn himself in spite of his wonderful activities, how condemned we are in our so-called advancement of material civilization. We can conclude that such advancement has nothing to do with the problems of the living entity entangled within this material world. Unfortunately, modern man does not understand his entanglement and how condemned he is, nor does he know what kind of body he is going to have in the next life. From a spiritual point of view, a great kingdom, beautiful wife and wonderful material activities are all impediments to spiritual advancement. Maharaja Priyavrata had served the great sage Narada sincerely. Therefore even though he had accepted material opulences, he could not be deviated from his own task. He again became Krsna conscious. As confirmed in Bhagavad-gita:

nehabhikrama-naso ’sti
pratyavayo na vidyate
svalpam apy asya dharmasya
trayate mahato bhayat

“In devotional service there is no loss or diminution, and even a small service rendered in devotional life is sufficient to save one from the greatest danger.” (Bg. 2.40) Such renunciation as Maharaja Priyavrata’s is possible only by the grace of the Supreme Personality of Godhead. Generally when people are powerful or when they have a beautiful wife, a beautiful home and material popularity, they become more and more entangled. Priyavrata Maharaja, however, having been completely trained by the great sage Narada, revived his Krsna consciousness in spite of all impediments.

SB5.1.38

TEXT 38

para-devata-prasadadhigatatma-pratyavamarsenanupravrttebhyah putrebhya imam yatha-dayam vibhajya bhukta-bhogam ca mahisim mrtakam iva saha maha-vibhutim apahaya svayam nihita-nirvedo hrdi grhita-hari-viharanubhavo bhagavato naradasya padavim punar evanusasara.

SYNONYMS

para-devata—of the Supreme Personality of Godhead; prasada—by the mercy; adhigata—obtained; atma-pratyavamarsena—by self-realization; anupravrttebhyah—who exactly follow his path; putrebhyah—unto his sons; imam—this earth; yatha-dayam—exactly according to the inheritance; vibhajya—dividing; bhukta-bhogam—whom he enjoyed in so many ways; ca—also; mahisim—the Queen; mrtakam iva—exactly like a dead body; saha—with; maha-vibhutim—great opulence; apahaya—giving up; svayam—himself; nihita—perfectly taken to; nirvedah—renunciation; hrdi—in the heart; grhita—accepted; hari—of the Supreme Personality of Godhead; vihara—pastimes; anubhavah—in such an attitude; bhagavatah—of the great saintly person; naradasya—of Saint Narada; padavim—position; punah—again; eva—certainly; anusasara—began to follow.

TRANSLATION

By the grace of the Supreme Personality of Godhead, Maharaja Priyavrata reawakened to his senses. He divided all his earthly possessions among his obedient sons. He gave up everything, including his wife, with whom he had enjoyed so much sense gratification, and his great and opulent kingdom, and he completely renounced all attachment. His heart, having been cleansed, became a place of pastimes for the Supreme Personality of Godhead. Thus he was able to return to the path of Krsna consciousness, spiritual life, and resume the position he had attained by the grace of the great saint Narada.

PURPORT

As enunciated by Sri Caitanya Mahaprabhu in His Siksastaka, ceto-darpana-marjanam bhava-maha-davagni-nirvapanam: [Cc. Antya 20.12] as soon as one’s heart is cleansed, the blazing fire of material existence is immediately extinguished. Our hearts are meant for the pastimes of the Supreme Personality of Godhead. This means that one should be fully Krsna conscious, thinking of Krsna, as He Himself advises (man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]). This should be our only business. One whose heart is not clean cannot think of the transcendental pastimes of the Supreme Lord, but if one can once again place the Supreme Personality of Godhead in his heart, he very easily becomes qualified to renounce material attachment. Mayavadi philosophers, yogis and jnanis try to give up this material world simply by saying, brahma satyam jagan mithya: “This world is false. There is no use of it. Let us take to Brahman.” Such theoretical knowledge will not help us. If we believe that Brahman is the real truth, we have to place within our hearts the lotus feet of Sri Krsna, as Maharaja Ambarisa did (sa vai manah krsna-padaravindayoh). One has to fix the lotus feet of the Lord within his heart. Then he gets the strength to be freed from material entanglement.

Maharaja Priyavrata was able to give up his opulent kingdom, and he also gave up the association of his beautiful wife as if she were a dead body. However beautiful one’s wife and however attractive her bodily features, one is no longer interested in her when her body is dead. We praise a beautiful woman for her body, but that same body, when bereft of a spirit soul, is no longer interesting to any lusty man. Maharaja Priyavrata was so strong, by the grace of the Lord, that even though his beautiful wife was alive, he could give up her association exactly like one who is forced to give up the association of a dead wife. Sri Caitanya Mahaprabhu said:

na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi

“O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.” For one who desires to advance in spiritual life, attachment to material opulence and attachment to a beautiful wile are two great impediments. Such attachments are condemned even more than suicide. Therefore anyone desiring to cross beyond material nescience must, by the grace of Krsna, be freed from attachment to women and money. When Maharaja Priyavrata became completely free from these attachments, he could again peacefully follow the principles instructed by the great sage Narada.

SB5.1.39

TEXT 39

tasya ha va ete slokah——

priyavrata-krtam karma

ko nu kuryad vinesvaram

yo nemi-nimnair akaroc

chayam ghnan sapta varidhin

SYNONYMS

tasya—his; ha va—certainly; ete—all these; slokah—verses; priyavrata—by King Priyavrata; krtam—done; karma—activities; kah—who; nu—then; kuryat—can execute; vina—without; isvaram—the Supreme Personality of Godhead; yah—one who; nemi—of the rim of the wheels of his chariot; nimnaih—by the depressions; akarot—made; chayam—darkness; ghnan—dissipating; sapta—seven; varidhin—oceans.

TRANSLATION

There are many famous verses regarding Maharaja Priyavrata’s activities:

“No one but the Supreme Personality of Godhead could do what Maharaja Priyavrata has done. Maharaja Priyavrata dissipated the darkness of night, and with the rims of his great chariot, he excavated seven oceans.”

PURPORT

There are many excellent verses, famous all over the world, concerning the activities of Maharaja Priyavrata. He is so celebrated that his activities are compared to those of the Supreme Personality of Godhead. Sometimes a sincere servant and devotee of the Lord is also called bhagavan. Sri Narada is called bhagavan, and Lord Siva and Vyasadeva are also sometimes called bhagavan. This designation, bhagavan, is sometimes conferred upon a pure devotee by the grace of the Lord so that he will be very highly esteemed. Maharaja Priyavrata was such a devotee.

SB5.1.40

TEXT 40

bhu-samsthanam krtam yena

sarid-giri-vanadibhih

sima ca bhuta-nirvrtyai

dvipe dvipe vibhagasah

SYNONYMS

bhu-samsthanam—the situation of the earth; krtam—done; yena—by whom; sarit—by rivers; giri—by hills and mountains; vana-adibhih—by forests and so on; sima—boundaries; ca—also; bhuta—of different nations; nirvrtyai—to stop fighting; dvipe dvipe—on the various islands; vibhagasah—separately.

TRANSLATION

“To stop the quarreling among different peoples, Maharaja Priyavrata marked boundaries at rivers and at the edges of mountains and forests so that no one would trespass upon another’s property.”

PURPORT

The example set by Maharaja Priyavrata in marking off different states is still followed. As indicated here, different classes of men are destined to live in different areas, and therefore the boundaries of various tracts of land, which are described here as islands, should be defined by different rivers, forests and hills. This is also mentioned in relation to Maharaja Prthu, who was born from the dead body of his father by the manipulation of great sages. Maharaja Prthu’s father was very sinful, and therefore a black man called Nisada was first born from his dead body. The Naisada race was given a place in the forest because by nature they are thieves and rogues. As animals are given places in various forests and hills, men who are like animals are also destined to live there. One cannot be promoted to civilized life unless one comes to Krsna consciousness, for by nature one is destined to live in a particular situation according to one’s karma and association with the modes of nature. If men want to live in harmony and peace, they must take to Krsna consciousness, for they cannot achieve the highest standard while absorbed in the bodily concept of life. Maharaja Priyavrata divided the surface of the globe into different islands so that each class of men would live peacefully and not clash with the others. The modern idea of nationhood has gradually developed from the divisions made by Maharaja Priyavrata.

SB5.1.41

TEXT 41

bhaumam divyam manusam ca

mahitvam karma-yogajam

yas cakre nirayaupamyam

purusanujana-priyah

SYNONYMS

bhaumam—of the lower planets; divyam—heavenly; manusam—of human beings; ca—also; mahitvam—all opulences; karma—by fruitive activities; yoga—by mystic power; jam—born; yah—one who; cakre—did; niraya—with hell; aupamyam—comparison or equality; purusa—of the Supreme Personality of Godhead; anujana—to the devotee; priyah—most dear.

TRANSLATION

“As a great follower and devotee of the sage Narada, Maharaja Priyavrata considered hellish the opulences he had achieved by dint of fruitive activities and mystic power, whether in the lower or heavenly planetary systems or in human society.”

PURPORT

Srila Rupa Gosvami has said that the position of a devotee is so superexcellent that a devotee does not consider any material opulence worth having. There are different types of opulences on earth, in the heavenly planets and even in the lower planetary system, known as Patala. A devotee, however, knows that they are all material, and consequently he is not at all interested in them. As stated in Bhagavad-gita, param drstva nivartate. Sometimes yogis and jnanis voluntarily give up all material opulences to practice their system of liberation and taste spiritual bliss. However, they frequently fall down because artificial renunciation of material opulences cannot endure. One must have a superior taste in spiritual life; then he can give up material opulence. Maharaja Priyavrata had already tasted spiritual bliss, and therefore he had no interest in any of the material achievements available in the lower, higher or middle planetary systems.

Thus end the Bhaktivedanta purports to the Fifth Canto, First Chapter, of Srimad-Bhagavatam, entitled “The Activities of Maharaja Priyavrata.”

Next chapter (SB 5.2)