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bhagavan—Lord Brahma; api—moreover; bharata—O King Pariksit; tat—by them; upanita—brought forward; arhanah—worshipable paraphernalia; sukta—according to Vedic etiquette; vakena—by language; atitaram—highly; udita—praised; guna-gana—qualities; avatara—because of the descent; su-jayah—whose glories; priyavratam—unto Priyavrata; adi-purusah—the original person; tam—unto him; sa-daya—with compassion; hasa—smiling; avalokah—whose looking; iti—thus; ha—certainly; uvaca—said.

My dear King Pariksit, because Lord Brahma had finally descended from Satyaloka to Bhuloka, Narada Muni, Prince Priyavrata and Svayambhuva 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 Brahma, the original person of this universe, felt compassion for Priyavrata and, looking upon him with a smiling face, spoke to him as follows.

That Lord Brahma descended from Satyaloka to see Priyavrata indicates that the matter was very serious. Narada Muni had come to advise Priyavrata about the value of spiritual life, knowledge, renunciation and bhakti, and Lord Brahma knew that Narada’s instructions were very impressive. Therefore unless Lord Brahma personally went to Gandhamadana Hill to request Priyavrata, Lord Brahma knew that prince Priyavrata would not accept his father’s order. Brahma’s purpose was to break Priyavrata’s determination. Therefore Brahma first looked upon Priyavrata with compassion. His smile and compassionate features also indicated that although Brahma would request Priyavrata to accept household life, Priyavrata would not be out of touch with devotional service. By the blessings of a Vaisnava, everything is possible. This is described in Bhakti-rasamrta-sindhu as krpa-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 sastras. Nonetheless, many persons have achieved perfection simply by the blessings of a spiritual master or superior.

Priyavrata was the grandson of Lord Brahma, and as joking competition sometimes takes place between grandson and grandfather, in this case also Priyavrata was determined to remain in meditation, whereas Brahma was determined that he rule the universe. Thus Lord Brahma’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, Brahma 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 sukta-vakena (by Vedic hymns). In the Vedas, there is the following prayer to Lord Brahma: hiranyagarbhah samavartatagre bhutasya jatah patir eka asit. Brahma 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

sri-bhagavan uvaca

nibodha tatedam rtam bravimi

masuyitum devam arhasy aprameyam

vayam bhavas te tata esa maharsir

vahama sarve vivasa yasya distam

sri-bhagavan uvaca—the supreme person, Lord Brahma, said; nibodha—kindly hear with attention; tata—my dear son; idam—this; rtam—true; bravimi—I am speaking; ma—not; asuyitum—to be jealous of; devam—the Supreme Personality of Godhead; arhasi—you ought; aprameyam—who is beyond our experimental knowledge; vayam—we; bhavah—Lord Siva; te—your; tatah—father; esah—this; maha-rsih—Narada; vahamah—carry out; sarve—all; vivasah—unable to deviate; yasya—of whom; distam—the order.

Lord Brahma, 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 Siva, your father and the great sage Maharsi Narada, must carry out the order of the Supreme. We cannot deviate from His order.

Of the twelve great authorities in devotional service, four—Lord Brahma himself, his son Narada, Svayambhuva Manu and Lord Siva—were present before Priyavrata. They were accompanied by many other authoritative sages. Brahma 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 Isopanisad, the Lord is described as apapa-viddha, which indicates that He is never affected by anything materially considered sinful. Similarly, Srimad-Bhagavatam 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 Brahma 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, Brahma and other genuine authorities never do anything without His permission. The Supreme Lord is situated in everyone’s heart. In the beginning of Srimad-Bhagavatam it is said, tene brahma hrda ya adi-kavaye: the Lord dictated Vedic knowledge to Brahma 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 Srimad Bhagavad-gita:

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

“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 Brahma, 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 Brahma 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 Siva. Lord Brahma. Manu or the great sage Narada. 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 Brahma 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 Brahma was following the orders of the Supreme Lord, and therefore it would be worthwhile for Priyavrata to accept Lord Brahma’s order, as the Lord desired.

SB5.1.12

TEXT 12

na tasya kascit tapasa vidyaya va

na yoga-viryena manisaya va

naivartha-dharmaih paratah svato va

krtam vihantum tanu-bhrd vibhuyat

na—never; tasya—His; kascit—anyone; tapasa—by austerity; vidyaya—by education; va—or; na—never; yoga—by power of mystic yoga; viryena—by personal strength; manisaya—by intelligence; va—or; na—never; eva—certainly; artha—by material opulence; dharmaih—by the power of religion; paratah—by any external power; svatah—by personal endeavor; va—or; krtam—the order; vihantum—to avoid; tanu-bhrt—a living entity who has accepted a material body; vibhuyat—is able.

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 Brahma down to the ant.

bhavaya nasaya ca karma kartum

In the Garga Upanisad, Gargamuni says to his wife, etasya va aksarasya prasasane gargi surya-candramasau vidhrtau tisthatah: “My dear Gargi, everything is under the control of the Supreme Personality of Godhead. Even the sun, the moon and other controllers and demigods like Lord Brahma 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-gita (7.14). Mama maya duratyaya: 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 manisaya (“by intelligence”) is of special significance. Priyavrata might argue that Lord Brahma was requesting him to accept family life and the responsibility for ruling a kingdom, although Narada 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 Brahma and Narada Muni are authorities. Under the circumstances, the use of the word manisaya is very appropriate, for it indicates that since both Narada Muni and Lord Brahma 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, Srila Rupa Gosvami has given a very clear conception of intelligence. He says:

anasaktasya visayan
yatharham upayunjatah
nirbandhah krsna-sambandhe
yuktam vairagyam ucyate

Visayan, material affairs, should be accepted without attachment. and everything should be dovetailed with the service of the Lord. That is real intelligence (manisa). Becoming a family man or king in the material world is not harmful if one accepts everything for Krsna’s service. That necessitates clear intelligence. Mayavadi philosophers say, brahma satyam jagan mithya: this material world is false, and only the Absolute Truth is real. However, an intelligent devotee in the line of Lord Brahma and the great sage Narada—or, in other words, in the Brahma-sampradaya—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-gita (5.29). Bhoktaram yajna-tapasam sarva-loka-mahesvaram: 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

sokaya mohaya sada bhayaya

sukhaya duhkhaya ca deha-yogam

avyakta-distam janatanga dhatte

bhavaya—for birth; nasaya—for death; ca—also; karma—activity; kartum—to do; sokaya—for bereavement; mohaya—for illusion; sada—always; bhayaya—for fear; sukhaya—for happiness; duhkhaya—for distress; ca—also; deha-yogam—connection with a material body; avyakta—by the Supreme Personality of Godhead; distam—directed; janata—the living entities; anga—O Priyavrata; dhatte—accept.

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.

yad-vaci tantyam guna-karma-damabhih

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-gita (3.27), prakrteh kriyamanani gunaih karmani sarvasah: everything is being done by prakrti, 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 Brahma 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-gita (15.15):

sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca

“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

sudustarair vatsa vayam suyojitah

sarve vahamo balim isvaraya

prota nasiva dvi-pade catus-padah

yat—of whom; vaci—in the form of Vedic instruction; tantyam—to a long rope; guna—of quality; karma—and work; damabhih—by the ropes; su-dustaraih—very difficult to avoid; vatsa—my dear boy; vayam—we; su-yojitah—are engaged; sarve—all; vahamah—carry out; balim—orders to please Him; isvaraya—unto the Supreme Personality of Godhead; protah—being bound; nasi—in the nose; iva—like; dvi-pade—to the two-legged (driver); catuh-padah—the four-legged (bulls).

My dear boy, all of us are bound by the Vedic injunctions to the divisions of varnasrama 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 varnasrama-dharma, like bulls obliged to move according to the direction of a driver pulling on ropes knotted to their noses.

In this verse, the words tantyam guna-karma-damabhih are very important. We each get a body according to our association with the gunas, the qualities or modes of material nature, and we act accordingly. As stated in Bhagavad-gita, the four orders of the social system—namely brahmana, ksatriya, vaisya and sudra—are arranged according to guna 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 guna 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 guna and karma of his past life is not the essential consideration, since one can change his guna and karma even in this life. Thus they say that the four divisions of the social order—brahmana, ksatriya, vaisya and sudra—should be arranged according to the guna and karma of this life. This version is confirmed in Srimad-Bhagavatam by Narada Muni. While instructing Maharaja Yudhisthira about the symptoms of guna and karma, Narada Muni said that these symptoms must govern the division of society. In other words, if a person born in the family of a brahmana has the symptoms of a sudra, he should be designated as a sudra. Similarly, if a sudra has brahminical qualities, he should be designated a brahmana.

The varnasrama system is scientific. Therefore if we accept the divisions of varna and asrama 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 Visnu Purana (3.8.9):

varnasramacaravata
purusena parah puman
visnur aradhyate pantha
nanyat tat-tosa-karanam

“The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper execution of prescribed duties in the system of varna and asrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varnas and asramas.” All of human society is meant to worship Lord Visnu. 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 Visnu. 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 Visnu. but instead of reaching Visnu, 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-vaci. In accordance with those injunctions, everyone should find out whether he is a brahmana, ksatriya, vaisya or sudra 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 varna and asrama, and if the Vedic directions are followed, one’s life, regardless of his position, will be successful. It is not that brahmanas will be elevated to the transcendental platform but not the sudras. If the Vedic injunctions are followed, all of them—brahmanas, ksatriyas, vaisyas and sudras—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 Brahma to Priyavrata as the factual scientific direction leading to the success of life. This is also confirmed in Bhagavad-gita (16.23):

yah sastra-vidhim utsrjya
vartate kama-karatah
na sa siddhim avapnoti
na sukham na param gatim

If we do not live according to the injunctions of the sastras, 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

isabhisrstam hy avarundhmahe ’nga

duhkham sukham va guna-karma-sangat

asthaya tat tad yad ayunkta nathas

caksusmatandha iva niyamanah

isa-abhisrstam—created or given by the Lord; hi—certainly; avarundhmahe—we have to accept; anga—my dear Priyavrata; duhkham—distress; sukham—happiness; va—or; guna-karma—with quality and work; sangat—by association; asthaya—being situated in; tat tat—that condition; yat—which body; ayunkta—He gave; nathah—the Supreme Lord; caksusmata—by a person having eyes; andhah—blind men; iva—like; niyamanah—being conducted.

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.

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-gita, therefore, Lord Krsna says, sarva-dharman parityajya mam ekam saranam 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 brahmana can surrender, and so can a ksatriya, vaisya or sudra. Everyone can adopt this process. As stated in this verse, caksusmatandha iva niyamanah: 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-gita, our lives will be successful. The Lord therefore says:

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ’si me

“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—brahmana, ksatriya, vaisya or sudra. 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 Brhan-naradiya Purana, therefore, it is said:

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

[Adi 17.21]

“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 tavad bibhryat sva-deham

arabdham asnann abhimana-sunyah

yathanubhutam pratiyata-nidrah

kim tv anya-dehaya gunan na vrnkte

muktah—a liberated person; api—even; tavat—so long; bibhryat—must maintain; sva-deham—his own body; arabdham—obtained as a result of past activity; asnan—accepting; abhimana-sunyah—without erroneous conceptions; yatha—as; anubhutam—what was perceived; pratiyata-nidrah—one who has awakened from sleep; kim tu—but; anya-dehaya—for another material body; gunan—the material qualities; na—never; vrnkte—enjoys.

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.

bhayam pramattasya vanesv api syad

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 Brahma 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-gita (3.9). Yajnarthat karmano ’nyatra loko ’yam karma-bandhanah: if one performs activities for the satisfaction of the Supreme Personality, the yajna-purusa, his work does not produce reactions, whereas karmis, 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-gita:

mam ca yo ’vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

“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-bhuta (liberated) state, free from reactions, and will not be obliged to accept another material body. Tyaktva deham punar janma naiti mam 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

yatah sa aste saha-sat-sapatnah

jitendriyasyatma-rater budhasya

grhasramah kim nu karoty avadyam

bhayam—fear; pramattasya—of one who is bewildered; vanesu—in forests; api—even; syat—there must be; yatah—because; sah—he (one who is not self-controlled); aste—is existing; saha—with; sat-sapatnah—six co-wives; jita-indriyasya—for one who has already conquered the senses; atma-rateh—self-satisfied; budhasya—for such a learned man; grha-asramah—household life; kim—what; nu—indeed; karoti—can do; avadyam—harm.

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.