Śrīmad-Bhāgavatam: Canto 5: “The Creative Impetus”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter One
SB5.1.9
TEXT 9
tatra ha vā enaṁ devarṣir haṁsa-yānena pitaraṁ bhagavantaṁ hiraṇya-garbham upalabhamānaḥ sahasaivotthāyārhaṇena saha pitā-putrābhyām avahitāñjalir upatasthe.
SYNONYMS
tatra—there; ha vā—certainly; enam—him; deva-ṛṣiḥ—the great saint Nārada; haṁsa-yānena—by the swan carrier; pitaram—his father; bhagavantam—most powerful; hiraṇya-garbham—Lord Brahmā; upalabhamānaḥ—understanding; sahasā eva—immediately; utthāya—having stood up; arhaṇena—with paraphernalia for worship; saha—accompanied; pitā-putrābhyām—by Priyavrata and his father. Svāyambhuva Manu; avahita-añjaliḥ—with respect and folded hands; upatasthe—worshiped.
TRANSLATION
Lord Brahmā, the father of Nārada Muni, is the supreme person within this universe. As soon as Nārada saw the great swan, he could understand that Lord Brahmā had arrived. Therefore he immediately stood up, along with Svāyambhuva Manu and his son Priyavrata, whom Nārada was instructing. Then they folded their hands and began to worship Lord Brahmā with great respect.
PURPORT
As stated in the previous verse, Lord Brahmā was accompanied by other demigods, but his specific carrier was the great swan. Therefore as soon as Nārada Muni saw the swan, he could understand that his father, Lord Brahmā, who is also known as Hiraṇyagarbha, was arriving. Thus he immediately stood up with Svāyambhuva Manu and his son Priyavrata to receive Lord Brahmā and offer him respect.
SB5.1.10 TEXT 10 bhagavān api bhārata tad-upanītārhaṇaḥ sūkta-vākenātitarām udita-guṇa-gaṇāvatāra-sujayaḥ priyavratam ādi-puruṣas taṁ sadaya-hāsāvaloka iti hovāca. SYNONYMS bhagavān—Lord Brahmā; api—moreover; bhārata—O King Parīkṣit; tat—by them; upanīta—brought forward; arhaṇaḥ—worshipable paraphernalia; sūkta—according to Vedic etiquette; vākena—by language; atitarām—highly; udita—praised; guṇa-gaṇa—qualities; avatāra—because of the descent; su-jayaḥ—whose glories; priyavratam—unto Priyavrata; ādi-puruṣaḥ—the original person; tam—unto him; sa-daya—with compassion; hāsa—smiling; avalokaḥ—whose looking; iti—thus; ha—certainly; uvāca—said.
TRANSLATION My dear King Parīkṣit, because Lord Brahmā had finally descended from Satyaloka to Bhūloka, Nārada Muni, Prince Priyavrata and Svāyambhuva Manu came forward to offer him objects of worship and to praise him in highly qualified language, according to Vedic etiquette. At that time, Lord Brahmā, the original person of this universe, felt compassion for Priyavrata and, looking upon him with a smiling face, spoke to him as follows. PURPORT That Lord Brahmā descended from Satyaloka to see Priyavrata indicates that the matter was very serious. Nārada Muni had come to advise Priyavrata about the value of spiritual life, knowledge, renunciation and bhakti, and Lord Brahmā knew that Nārada’s instructions were very impressive. Therefore unless Lord Brahmā personally went to Gandhamādana Hill to request Priyavrata, Lord Brahmā knew that prince Priyavrata would not accept his father’s order. Brahmā’s purpose was to break Priyavrata’s determination. Therefore Brahmā first looked upon Priyavrata with compassion. His smile and compassionate features also indicated that although Brahmā would request Priyavrata to accept household life, Priyavrata would not be out of touch with devotional service. By the blessings of a Vaiṣṇava, everything is possible. This is described in Bhakti-rasāmṛta-sindhu as kṛpā-siddhi, or perfection attained simply by the blessings of a superior person. One usually becomes liberated and perfect by executing the regulative principles set down in the śāstras. Nonetheless, many persons have achieved perfection simply by the blessings of a spiritual master or superior.
Priyavrata was the grandson of Lord Brahmā, and as joking competition sometimes takes place between grandson and grandfather, in this case also Priyavrata was determined to remain in meditation, whereas Brahmā was determined that he rule the universe. Thus Lord Brahmā’s affectionate smile and glance meant, “My dear Priyavrata, you have decided not to accept household life, but I have decided to convince you that you must accept it.” Actually, Brahmā had come to praise Priyavrata for his high standard of renunciation, austerity, penance and devotion so that he would not be deviated from devotional service, even though he would accept household life.
In this verse, one important word is sūkta-vākena (by Vedic hymns). In the Vedas, there is the following prayer to Lord Brahmā: hiraṇyagarbhaḥ samavartatāgre bhūtasya jātaḥ patir eka āsīt. Brahmā was received with the appropriate Vedic hymns, and because he was welcomed according to the Vedic etiquette, he was very pleased.
SB5.1.11 TEXT 11 śrī-bhagavān uvāca nibodha tātedam ṛtaṁ bravīmi māsūyituṁ devam arhasy aprameyam vayaṁ bhavas te tata eṣa maharṣir vahāma sarve vivaśā yasya diṣṭam SYNONYMS śrī-bhagavān uvāca—the supreme person, Lord Brahmā, said; nibodha—kindly hear with attention; tāta—my dear son; idam—this; ṛtam—true; bravīmi—I am speaking; mā—not; asūyitum—to be jealous of; devam—the Supreme Personality of Godhead; arhasi—you ought; aprameyam—who is beyond our experimental knowledge; vayam—we; bhavaḥ—Lord Śiva; te—your; tataḥ—father; eṣaḥ—this; mahā-ṛṣiḥ—Nārada; vahāmaḥ—carry out; sarve—all; vivaśāḥ—unable to deviate; yasya—of whom; diṣṭam—the order.
TRANSLATION Lord Brahmā, the supreme person within this universe, said: My dear Priyavrata, kindly hear attentively what I shall say to you. Do not be jealous of the Supreme Lord, who is beyond our experimental measurements. All of us, including Lord Śiva, your father and the great sage Mahārṣi Nārada, must carry out the order of the Supreme. We cannot deviate from His order. PURPORT Of the twelve great authorities in devotional service, four—Lord Brahmā himself, his son Nārada, Svāyambhuva Manu and Lord Śiva—were present before Priyavrata. They were accompanied by many other authoritative sages. Brahmā first wanted to impress upon Priyavrata that although these great personalities are all authorities, they cannot possibly disobey the orders of the Supreme Personality of Godhead, who is described in this verse as deva, which means “always glorious.” The power, glory and potencies of the Supreme Personality of Godhead can never be diminished. In the Īśopaniṣad, the Lord is described as apāpa-viddha, which indicates that He is never affected by anything materially considered sinful. Similarly, Śrīmad-Bhāgavatam describes the Supreme Personality of Godhead as being so powerful that nothing we might consider abominable can affect Him. An example sometimes given to explain the position of the Supreme Lord is that of the sun, which evaporates urine from the earth but is never affected by contamination. The Supreme Lord can never be accused of doing anything wrong.
When Lord Brahmā went to induce Priyavrata to accept the responsibility for ruling the universe, he did not go whimsically; he was following the dictations of the Supreme Lord. Indeed, Brahmā and other genuine authorities never do anything without His permission. The Supreme Lord is situated in everyone’s heart. In the beginning of Śrīmad-Bhāgavatam it is said, tene brahma hṛdā ya ādi-kavaye: the Lord dictated Vedic knowledge to Brahmā through his heart. The more a living entity is purified by devotional service, the more he comes in direct contact with the Supreme Personality of Godhead, as confirmed in Śrīmad Bhagavad-gītā:
teṣāṁ satata-yuktānāṁ “To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” (Bg. 10.10) Lord Brahmā, therefore, had not come to Priyavrata by his own whims: rather, it is understood that he had been ordered to persuade Priyavrata by the Supreme Personality of Godhead, whose activities cannot be understood by material senses and who is therefore described herein as aprameya. Thus Lord Brahmā first advised Priyavrata to hear his words with attention and without envy.
Why one is induced to perform certain acts despite his desire to do something else is indicated herein. One cannot disobey the orders of the Supreme Lord, even if one is as powerful as Lord Śiva. Lord Brahmā. Manu or the great sage Nārada. All these authorities are certainly very powerful, but they do not have the power to disobey the orders of the Supreme Personality of Godhead. Since Lord Brahmā had come to Priyavrata in accordance with the orders of the Supreme Lord, he first wanted to dispel any suspicions that he might be acting as Priyavrata’s enemy. Lord Brahmā was following the orders of the Supreme Lord, and therefore it would be worthwhile for Priyavrata to accept Lord Brahmā’s order, as the Lord desired.
SB5.1.12 TEXT 12 na tasya kaścit tapasā vidyayā vā na yoga-vīryeṇa manīṣayā vā naivārtha-dharmaiḥ parataḥ svato vā kṛtaṁ vihantuṁ tanu-bhṛd vibhūyāt SYNONYMS na—never; tasya—His; kaścit—anyone; tapasā—by austerity; vidyayā—by education; vā—or; na—never; yoga—by power of mystic yoga; vīryeṇa—by personal strength; manīṣayā—by intelligence; vā—or; na—never; eva—certainly; artha—by material opulence; dharmaiḥ—by the power of religion; parataḥ—by any external power; svataḥ—by personal endeavor; vā—or; kṛtam—the order; vihantum—to avoid; tanu-bhṛt—a living entity who has accepted a material body; vibhūyāt—is able.
TRANSLATION One cannot avoid the order of the Supreme Personality of Godhead, not by the strength of severe austerities, an exalted Vedic education, or the power of mystic yoga, physical prowess or intellectual activities. Nor can one use his power of religion, his material opulence or any other means, either by himself or with the help of others, to defy the orders of the Supreme Lord. That is not possible for any living being, from Brahmā down to the ant. PURPORT In the Garga Upaniṣad, Gargamuni says to his wife, etasya vā akṣarasya praśāsane gargi sūryā-candramasau vidhṛtau tiṣṭhataḥ: “My dear Gargī, everything is under the control of the Supreme Personality of Godhead. Even the sun, the moon and other controllers and demigods like Lord Brahmā and King Indra are all under His control.” An ordinary human being or animal who has accepted a material body cannot go beyond the jurisdiction of the Supreme Personality of Godhead’s control. A material body includes senses. However, the sense activities of so-called scientists who try to be free from God’s law or the laws of nature are useless. This is also confirmed in Bhagavad-gītā (7.14). Mama māyā duratyayā: it is impossible to surpass the control of material nature, for the Supreme Personality of Godhead is working behind it. Sometimes we are proud of our austerities, penances and mystic yogic powers, but it is clearly stated herein that one cannot surpass the laws and directions of the Supreme Personality of Godhead, either by dint of mystic power, a scientific education, or austerities and penances. It is impossible.
The word manīṣayā (“by intelligence”) is of special significance. Priyavrata might argue that Lord Brahmā was requesting him to accept family life and the responsibility for ruling a kingdom, although Nārada Muni had advised him not to enter household life and be entangled in material affairs. Whom to accept would be a puzzle for Priyavrata because both Lord Brahmā and Nārada Muni are authorities. Under the circumstances, the use of the word manīṣayā is very appropriate, for it indicates that since both Nārada Muni and Lord Brahmā are authorized to give instruction, Priyavrata should neglect neither of them but should use his intelligence to follow the advice of both. To solve such dilemmas, Śrīla Rūpa Gosvāmī has given a very clear conception of intelligence. He says:
anāsaktasya viṣayān Viṣayān, material affairs, should be accepted without attachment. and everything should be dovetailed with the service of the Lord. That is real intelligence (manīṣā). Becoming a family man or king in the material world is not harmful if one accepts everything for Kṛṣṇa’s service. That necessitates clear intelligence. Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: this material world is false, and only the Absolute Truth is real. However, an intelligent devotee in the line of Lord Brahmā and the great sage Nārada—or, in other words, in the Brahma-sampradāya—does not consider this world false. That which is created by the Supreme Personality of Godhead cannot be false, but using it for enjoyment is. Everything is meant to be enjoyed by the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (5.29). Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: the Supreme Personality of Godhead is the supreme proprietor and enjoyer, and therefore everything should be dovetailed for His enjoyment and service. Regardless of one’s circumstances, favorable or unfavorable, one should use everything to serve the Supreme Lord. That is the perfect way to use one’s intelligence.
SB5.1.13 TEXT 13 bhavāya nāśāya ca karma kartuṁ śokāya mohāya sadā bhayāya sukhāya duḥkhāya ca deha-yogam avyakta-diṣṭaṁ janatāṅga dhatte SYNONYMS bhavāya—for birth; nāśāya—for death; ca—also; karma—activity; kartum—to do; śokāya—for bereavement; mohāya—for illusion; sadā—always; bhayāya—for fear; sukhāya—for happiness; duḥkhāya—for distress; ca—also; deha-yogam—connection with a material body; avyakta—by the Supreme Personality of Godhead; diṣṭam—directed; janatā—the living entities; aṅga—O Priyavrata; dhatte—accept.
TRANSLATION My dear Priyavrata, by the order of the Supreme Personality of Godhead, all living entities accept different types of bodies for birth and death, activity, lamentation, illusion, fear of future dangers, and happiness and distress. PURPORT Every living entity who has come to this material world has come here for material enjoyment, but according to his own karma, activities, he must accept a certain type of body given to him by material nature under the order of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (3.27), prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ: everything is being done by prakṛti, material nature, under the direction of the Supreme Lord. Modern scientists do not know why there are varieties of bodies in 8,400,000 forms. The fact is that all these bodies are ordained for the living entities by the Supreme Personality of Godhead according to the living entities’ desires. He gives the living entities freedom to act as they like, but on the other hand they must accept a body according to the reactions of their activities. Thus there are different types of bodies. Some living entities have short durations of life, whereas others live for fantastic durations. Every one of them, however, from Brahmā down to the ant, acts according to the direction of the Supreme Personality of Godhead, who is sitting in everyone’s heart. As confirmed in Bhagavad-gītā (15.15):
sarvasya cāhaṁ hṛdi sanniviṣṭo “I am seated in everyone’s heart, and from Me come remembrance. knowledge and forgetfulness.” It is not a fact, however, that the Supreme Personality of Godhead gives direction to certain living entities in one way and other living entities in another way. The truth is that every living entity has a certain desire, and the Supreme Lord gives him a chance to fulfill it. The best course, therefore, is to surrender unto the Supreme Personality of Godhead and act according to His desire. One who does so is liberated.
SB5.1.14 TEXT 14 yad-vāci tantyāṁ guṇa-karma-dāmabhiḥ sudustarair vatsa vayaṁ suyojitāḥ sarve vahāmo balim īśvarāya protā nasīva dvi-pade catuṣ-padaḥ SYNONYMS yat—of whom; vāci—in the form of Vedic instruction; tantyām—to a long rope; guṇa—of quality; karma—and work; dāmabhiḥ—by the ropes; su-dustaraiḥ—very difficult to avoid; vatsa—my dear boy; vayam—we; su-yojitāḥ—are engaged; sarve—all; vahāmaḥ—carry out; balim—orders to please Him; īśvarāya—unto the Supreme Personality of Godhead; protāḥ—being bound; nasi—in the nose; iva—like; dvi-pade—to the two-legged (driver); catuḥ-padaḥ—the four-legged (bulls).
TRANSLATION My dear boy, all of us are bound by the Vedic injunctions to the divisions of varṇāśrama according to our qualities and work. These divisions are difficult to avoid because they are scientifically arranged. We must therefore carry out our duties of varṇāśrama-dharma, like bulls obliged to move according to the direction of a driver pulling on ropes knotted to their noses. PURPORT In this verse, the words tantyāṁ guṇa-karma-dāmabhiḥ are very important. We each get a body according to our association with the guṇas, the qualities or modes of material nature, and we act accordingly. As stated in Bhagavad-gītā, the four orders of the social system—namely brāhmaṇa, kṣatriya, vaiśya and śūdra—are arranged according to guṇa and karma, their qualities and work. There is some controversy about this, however, because some say that since one receives a body according to the guṇa and karma of his past life, it is one’s birth that determines his social status. Others say, however, that one’s birth according to the guṇa and karma of his past life is not the essential consideration, since one can change his guṇa and karma even in this life. Thus they say that the four divisions of the social order—brāhmaṇa, kṣatriya, vaiśya and śūdra—should be arranged according to the guṇa and karma of this life. This version is confirmed in Śrīmad-Bhāgavatam by Nārada Muni. While instructing Mahārāja Yudhiṣṭhira about the symptoms of guṇa and karma, Nārada Muni said that these symptoms must govern the division of society. In other words, if a person born in the family of a brāhmaṇa has the symptoms of a śūdra, he should be designated as a śūdra. Similarly, if a śūdra has brahminical qualities, he should be designated a brāhmaṇa.
The varṇāśrama system is scientific. Therefore if we accept the divisions of varṇa and āśrama according to the Vedic instructions, our lives will be successful. Unless human society is thus divided and arranged, it cannot be perfect. As stated in the Viṣṇu Purāṇa (3.8.9):
varṇāśramācāravatā “The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇas and āśramas.” All of human society is meant to worship Lord Viṣṇu. At the present moment, however, human society does not know that this is the ultimate goal or perfection of life. Therefore instead of worshiping Lord Viṣṇu. people have been educated to worship matter. According to the direction of modern society, men think they can advance in civilization by manipulating matter to build skyscrapers, big roads, automobiles and so on. Such a civilization must certainly be called materialistic because its people do not know the goal of life. The goal of life is to reach Viṣṇu. but instead of reaching Viṣṇu, people are bewildered by the external manifestation of the material energy. Therefore progress in material advancement is blind, and the leaders of such material advancement are also blind. They are leading their followers in the wrong way.
It is best, therefore, to accept the injunctions of the Vedas, which are mentioned in this verse as yad-vāci. In accordance with those injunctions, everyone should find out whether he is a brāhmaṇa, kṣatriya, vaiśya or śūdra and should thus be educated accordingly. Then his life will be successful. Otherwise, all of human society will be confused. If human society is divided scientifically according to varṇa and āśrama, and if the Vedic directions are followed, one’s life, regardless of his position, will be successful. It is not that brāhmaṇas will be elevated to the transcendental platform but not the śūdras. If the Vedic injunctions are followed, all of them—brāhmaṇas, kṣatriyas, vaiśyas and śūdras—will be elevated to the transcendental platform, and their lives will be successful. The injunctions in the Vedas are explicit directions from the Supreme Personality of Godhead. The example cited in this verse is that bulls tied by ropes in their nostrils move according to the direction of the driver. Similarly, if we move according to the instructions of the Vedas, the perfect paths for our lives will be set. Otherwise, if we do not move in that way but act according to our whimsical ideas, our lives will be spoiled by confusion and will end in despair. Actually, because people at the present moment are not following the instructions of the Vedas, they are all confused. We must therefore accept this instruction by Lord Brahmā to Priyavrata as the factual scientific direction leading to the success of life. This is also confirmed in Bhagavad-gītā (16.23):
yaḥ śāstra-vidhim utsṛjya If we do not live according to the injunctions of the śāstras, the Vedas, we shall never achieve success in life, to say nothing of happiness or elevation to higher statuses of living.
SB5.1.15 TEXT 15 īśābhisṛṣṭaṁ hy avarundhmahe ’ṅga duḥkhaṁ sukhaṁ vā guṇa-karma-saṅgāt āsthāya tat tad yad ayuṅkta nāthaś cakṣuṣmatāndhā iva nīyamānāḥ SYNONYMS īśa-abhisṛṣṭam—created or given by the Lord; hi—certainly; avarundhmahe—we have to accept; aṅga—my dear Priyavrata; duḥkham—distress; sukham—happiness; vā—or; guṇa-karma—with quality and work; saṅgāt—by association; āsthāya—being situated in; tat tat—that condition; yat—which body; ayuṅkta—He gave; nāthaḥ—the Supreme Lord; cakṣuṣmatā—by a person having eyes; andhāḥ—blind men; iva—like; nīyamānāḥ—being conducted.
TRANSLATION My dear Priyavrata, according to our association with different modes of material nature, the Supreme Personality of Godhead gives us our specific bodies and the happiness and distress we achieve. One must therefore remain situated as he is and be conducted by the Supreme Personality of Godhead, exactly as a blind man is led by a person who has eyes with which to see. PURPORT By material means, one cannot avoid the happiness and distress unique to his particular body. There are 8,400,000 bodily forms, each destined to enjoy and suffer a certain amount of happiness and distress. This we cannot change, for the happiness and distress are ordained by the Supreme Personality of Godhead, in accordance with whose decision we have received our bodies. Since we cannot avoid the plan of the Supreme Godhead, we must agree to be directed by Him, just as a blind man is led by a person who has eyes. Under any circumstances, if we remain in the condition allotted to us by the Supreme Lord and follow His instructions, we will become perfect. The main purpose of life is to follow the instructions of the Supreme Personality of Godhead. It is such instructions that constitute one’s religion or occupational duty.
In Bhagavad-gītā, therefore, Lord Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: “Give up all other engagements. Simply surrender unto Me and follow Me.” (Bg. 18.66) This process of surrendering by following the instructions of the Supreme Personality of Godhead is not meant for any particular caste or creed. A brāhmaṇa can surrender, and so can a kṣatriya, vaiśya or śūdra. Everyone can adopt this process. As stated in this verse, cakṣuṣmatāndhā iva nīyamānāḥ: one should follow the Lord the way a blind man follows a person who has eyes. If we follow the Supreme Personality of Godhead by following the directions He gives in the Vedas and Bhagavad-gītā, our lives will be successful. The Lord therefore says:
man-manā bhava mad-bhakto “Always think of Me, become My devotee, and offer respect and obeisances unto Me. Then you will certainly come back home, back to Godhead. I promise you this because you are My very dear friend.” (Bg. 18.65) This instruction is meant for everyone—brāhmaṇa, kṣatriya, vaiśya or śūdra. If anyone, from any division of life, surrenders to the Supreme Personality of Godhead and follows His instructions, his life will be successful.
The previous verse has given the analogy of bulls moving under the direction of the driver of a bullock cart. The bulls, being completely surrendered to the driver, remain wherever he wants to place them and eat whatever he wants them to eat. Similarly, being completely surrendered to the Supreme Personality of Godhead, we should not aspire for happiness, or regret distress; we must be satisfied with the position allotted to us by the Lord. We should follow the path of devotional service and not be dissatisfied with the happiness and distress He has given. People in the material modes of passion and ignorance generally cannot understand the plan of the Supreme Personality of Godhead with its 8,400,000 forms of life, but the human form affords one the special privilege to understand this plan, engage in devotional service and elevate oneself to the highest position of perfection by following the Lord’s instructions. The entire world is working under the influence of the modes of material nature, especially ignorance and passion, but if people engage in hearing and chanting about the glories of the Supreme Lord, their lives can be successful, and they can be elevated to the highest perfection. In the Bṛhan-nāradīya Purāṇa, therefore, it is said:
harer nāma harer nāma “In this age of Kali, there is no other way, no other way, no other way for spiritual perfection than the holy name, the holy name, the holy name of the Lord.” Everyone should be given the chance to hear the holy names of the Supreme Personality of Godhead, for thus one will gradually come to understand his real position in life and be elevated to the transcendental position above the mode of goodness. Thus all impediments to his progress will be cut to pieces. In conclusion, therefore, we must be satisfied in whatever position we have been put into by the Supreme Personality of Godhead, and we should try to engage ourselves in His devotional service. Then our lives will be successful.
SB5.1.16 TEXT 16 mukto ’pi tāvad bibhṛyāt sva-deham ārabdham aśnann abhimāna-śūnyaḥ yathānubhūtaṁ pratiyāta-nidraḥ kiṁ tv anya-dehāya guṇān na vṛṅkte SYNONYMS muktaḥ—a liberated person; api—even; tāvat—so long; bibhṛyāt—must maintain; sva-deham—his own body; ārabdham—obtained as a result of past activity; aśnan—accepting; abhimāna-śūnyaḥ—without erroneous conceptions; yathā—as; anubhūtam—what was perceived; pratiyāta-nidraḥ—one who has awakened from sleep; kim tu—but; anya-dehāya—for another material body; guṇān—the material qualities; na—never; vṛṅkte—enjoys.
TRANSLATION Even if one is liberated, he nevertheless accepts the body he has received according to his past karma. Without misconceptions, however, he regards his enjoyment and suffering due to that karma the way an awakened person regards a dream he had while sleeping. He thus remains steadfast and never works to achieve another material body under the influence of the three modes of material nature. PURPORT The difference between a liberated and conditioned soul is that the conditioned soul is under the concept of bodily life, whereas a liberated person knows that he is not the body but a spirit, different from the body. Priyavrata might have thought that although a conditioned soul is forced to act according to the laws of nature, why should he, who was far advanced in spiritual understanding, accept the same kind of bondage and impediments to spiritual advancement? To answer this doubt, Lord Brahmā informed him that even those who are liberated do not resent accepting, in the present body, the results of their past activities. While sleeping, one dreams many unreal things, but when he awakens he disregards them and makes progress in factual life. Similarly, a liberated person—one who has completely understood that he is not the body but a spirit soul—disregards past activities performed in ignorance and performs his present activities in such a way that they produce no reactions. This is described in Bhagavad-gītā (3.9). Yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ: if one performs activities for the satisfaction of the Supreme Personality, the yajña-puruṣa, his work does not produce reactions, whereas karmīs, who act for themselves, are bound by the reactions of their work. A liberated person, therefore, does not think about whatever he has ignorantly done in the past; instead, he acts in such a way that he will not produce another body by fruitive activities. As clearly mentioned in Bhagavad-gītā:
mām ca yo ’vyabhicāreṇa “One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” (Bg. 14.26) Regardless of what we have done in our past lives, if we engage ourselves in unalloyed devotional service to the Lord in this life, we will always be situated in the brahma-bhūta (liberated) state, free from reactions, and will not be obliged to accept another material body. Tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna (Bg. 4.9). After giving up the body, one who has acted in that way does not accept another material body, but instead goes back home, back to Godhead.
SB5.1.17 TEXT 17 bhayaṁ pramattasya vaneṣv api syād yataḥ sa āste saha-ṣaṭ-sapatnaḥ jitendriyasyātma-rater budhasya gṛhāśramaḥ kiṁ nu karoty avadyam SYNONYMS bhayam—fear; pramattasya—of one who is bewildered; vaneṣu—in forests; api—even; syāt—there must be; yataḥ—because; saḥ—he (one who is not self-controlled); āste—is existing; saha—with; ṣaṭ-sapatnaḥ—six co-wives; jita-indriyasya—for one who has already conquered the senses; ātma-rateḥ—self-satisfied; budhasya—for such a learned man; gṛha-āśramaḥ—household life; kim—what; nu—indeed; karoti—can do; avadyam—harm.
TRANSLATION Even if he goes from forest to forest, one who is not self-controlled must always fear material bondage because he is living with six co-wives—the mind and knowledge-acquiring senses. Even householder life, however, cannot harm a self-satisfied, learned man who has conquered his senses. PURPORT Śrīla Narottama dāsa Ṭhākura has sung, gṛhe vā vanete thāke, ‘hā gaurāṅga’ bale ḍāke: whether one is situated in the forest or at home, if he is engaged in the devotional service of Lord Caitanya, he is a liberated person. Here this is also repeated. For one who has not controlled his senses, going to the forest to become a so-called yogī is meaningless. Because his uncontrolled mind and senses are going with him, he cannot achieve anything, even by giving up household life and staying in the forest. Formerly many mercantile men from the up-country of India used to go to Bengal, and thus there is a familiar saying, “If you go to Bengal, your fortune will go with you.” Our first concern, therefore, should be to control the senses, and since the senses cannot be controlled unless engaged in the devotional service of the Lord, our most important duty is to engage the senses in devotional service. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] bhakti means engagement of the purified senses in the service of the Lord.
Herein Lord Brahmā indicates that instead of going to the forest with uncontrolled senses, it is better and more secure to engage the senses in the service of the Lord. Even household life can do no harm to a self-controlled person acting in this way; it cannot force him into material bondage. Śrīla Rūpa Gosvāmī has further enunciated this position:
īhā yasya harer dāsye “Regardless of one’s circumstances, if one fully engages his activities, mind and words in the devotional service of the Lord, he should be understood to be a liberated person.” Śrīla Bhaktivinoda Ṭhākura was a responsible officer and a householder, yet his service to the cause of expanding the mission of Lord Caitanya Mahāprabhu is unique. Śrīla Prabodhānanda Sarasvatī Ṭhākura says, durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. The sense organs are certainly our greatest enemies, and they are therefore compared to venomous serpents. However, if a venomous serpent is bereft of its poison fangs, it is no longer fearful. Similarly, if the senses are engaged in the service of the Lord, there is no need to fear their activities. The devotees in the Kṛṣṇa consciousness movement move within this material world, but because their senses are fully engaged in the service of the Lord, they are always aloof from the material world. They are always living in a transcendental position.
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bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
mattaḥ smṛtir jñānam apohanaṁ ca
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate