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tvam—yourself; tu—then; abja-nabha—of the Supreme Personality of Godhead, whose navel is like a lotus flower; anghri—feet; saroja—lotus; kosa—hole; durga—the stronghold; asritah—taken shelter of; nirjita—conquered; sat-sapatnah—the six enemies (the mind and five senses); bhunksva—enjoy; iha—in this material world; bhogan—enjoyable things; purusa—by the Supreme person; atidistan—extraordinarily ordered; vimukta—liberated; sangah—from material association; prakrtim—constitutional position; bhajasva—enjoy.

Lord Brahma continued: My dear Priyavrata, seek shelter inside the opening in the lotus of the feet of the Lord, whose navel is also like a lotus. Thus conquer the six sense organs [the mind and knowledge-acquiring senses]. Accept material enjoyment because the Lord, extraordinarily, has ordered you to do this. You will thus always be liberated from material association and be able to carry out the Lord’s orders in your constitutional position.

There are three kinds of men within this material world. Those who are trying to enjoy the senses to the utmost are called karmis, above them are the jnanis, who try to conquer the urges of the senses, and above them are the yogis, who have already conquered the senses. None of them, however, are situated in a transcendental position. Only devotees. who belong to none of the above-mentioned groups, are transcendental. As explained in Bhagavad-gita (14.26):

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.” Lord Brahma herein advises Priyavrata to remain transcendental in the fortress not of family life but of the lotus feet of the Lord (abja-nabhanghri-saroja). When a bumblebee enters the opening of a lotus flower and drinks its honey, it is fully protected by the petals of the lotus. The bee is undisturbed by sunshine and other external influences. Similarly, one who always seeks shelter at the lotus feet of the personality of Godhead is protected from all dangers. It is therefore said in Srimad-Bhagavatam (10.14.58):

samasrita ye pada-pallava-plavam
mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na tesam

For one who has taken shelter of the lotus feet of the Lord, everything becomes easier. Indeed, even crossing the great ocean of nescience (bhavambudhi) is exactly like crossing the hoofprint created by a calf (vatsa-padam). For such a devotee, there is no question of remaining in a place where every step is dangerous.

Our actual duty is to carry out the supreme order of the Personality of Godhead. If we are fixed in our determination to carry out the supreme order of the Lord, we are always secure, regardless of where we are situated, whether in hell or in heaven. Herein the words prakrtim bhajasva are very significant. Prakrtim refers to one’s constitutional position. Every living entity has the constitutional position of being an eternal servant of God. Therefore Lord Brahma advised Priyavrata, “Be situated in your original position as an eternal servant of the Lord. If you carry out His orders, you will never fall, even in the midst of material enjoyment.” Material enjoyment achieved by dint of one’s fruitive activities differs from material enjoyment given by the Supreme Personality of Godhead. A devotee sometimes appears to be in a very opulent position, but he accepts that position to follow the orders of the Supreme Personality of Godhead. Therefore a devotee is never affected by material influences. The devotees in the Krsna consciousness movement are preaching all over the world in accordance with the order of Sri Caitanya Mahaprabhu. They have to meet many karmis, but by the mercy of Sri Caitanya Mahaprabhu, they are unaffected by material influences. He has blessed them, as described in the Caitanya-caritamrta (Madhya 7.129):

kabhu na badhibe tomara visaya-taranga
punarapi ei thani pabe mora sange

A sincere devotee who engages in the service of Lord Sri Caitanya Mahaprabhu by preaching His cult all over the world will never be affected by visaya-taranga, material influences. On the contrary, in due course of time he will return to the shelter of the lotus feet of Lord Sri Caitanya Mahaprabhu and will thus have perpetual association with Him.

SB5.1.20

TEXT 20

sri-suka uvaca

iti samabhihito maha-bhagavato bhagavatas tri-bhuvana-guror anusasanam atmano laghutayavanata-sirodharo badham iti sabahu-manam uvaha.

sri-sukah uvaca—Sri Sukadeva Gosvami said; iti—thus; samabhihitah—completely instructed; maha-bhagavatah—the great devotee; bhagavatah—of the most powerful Lord Brahma; tri-bhuvana—of the three worlds; guroh—the spiritual master; anusasanam—the order; atmanah—of himself; laghutaya—because of inferiority; avanata—bowed down; sirodharah—his head; badham—yes, sir; iti—thus; sa-bahu-manam—with great respect; uvaha—carried out.

Sri Sukadeva Gosvami continued: After thus being fully instructed by Lord Brahma, who is the spiritual master of the three worlds, Priyavrata, his own position being inferior, offered obeisances, accepted the order and carried it out with great respect.

bhagavan api manuna yathavad upakalpitapacitih priyavrata-naradayor avisamam abhisamiksamanayor atmasam avasthanam avan-manasam ksayam avyavahrtam pravartayann agamat.

Sri Priyavrata was the grandson of Lord Brahma. Therefore according to social etiquette, his position was inferior. It is the duty of the inferior to carry out the order of the superior with great respect. Priyavrata therefore immediately said, “Yes, sir. I shall carry out your order.” Priyavrata is described as a maha-bhagavata, a great devotee. The duty of a great devotee is to carry out the order of the spiritual master, or the spiritual master of the spiritual master in the parampara system. As described in Bhagavad-gita (4.2), evam parampara praptam: one has to receive the instructions of the Supreme Lord through the disciplic chain of spiritual masters. A devotee of the Lord always considers himself a servant of the servant of the servant of the Lord.

SB5.1.21

TEXT 21

bhagavan—the most powerful Lord Brahma; api—also; manuna—by Manu; yathavat—as deserved; upakalpita-apacitih—being worshiped; priyavrata-naradayoh—in the presence of Priyavrata and Narada; avisamam—without aversion; abhisamiksamanayoh—looking on; atmasam—just suitable for his position; avasthanam—to his abode; avak-manasam—beyond the description of mind and words; ksayam—the planet; avyavahrtam—extraordinarily situated; pravartayan—departing; agamat—returned.

Lord Brahma was then worshiped by Manu, who respectfully satisfied him as well as he could. Priyavrata and Narada also looked upon Brahma with no tinges of resentment. Having engaged Priyavrata in accepting his father’s request, Lord Brahma returned to his abode, Satyaloka, which is indescribable by the endeavor of mundane mind or words.

Manu was certainly very satisfied that Lord Brahma had persuaded his son Priyavrata to take the responsibility for ruling the world. Priyavrata and Narada were also very satisfied. Although Brahma had forced Priyavrata to accept the management of worldly affairs, thus breaking his vow to remain brahmacari and completely engage in devotional service, Narada and Priyavrata did not look upon Brahma with resentment. Narada was not at all sorry that he had been frustrated in making Priyavrata a disciple. Both Priyavrata and Narada were exalted personalities who knew how to respect Lord Brahma. Therefore instead of looking upon Brahma with resentment, they very feelingly offered him their respect. Lord Brahma then returned to his celestial abode, known as Satyaloka, which is described here as being impeccable and being unapproachable by words.

It is stated in this verse that Lord Brahma returned to his residence, which is as important as his own personality. Lord Brahma is the creator of this universe and the most exalted personality within it. His lifetime is described in Bhagavad-gita (8.17). Sahasra-yuga-paryantam ahar yad brahmano viduh. The total duration of the four yugas is 4,300,000 years, and when that is multiplied a thousand times, it equals twelve hours in the life of Brahma. Therefore we cannot factually comprehend even twelve hours of Brahma’s life, to say nothing of the one hundred years that constitute his entire lifetime. How, then, can we understand his abode? The Vedic literatures describe that in Satyaloka there is no birth, death, old age or disease. In other words, since Satyaloka is situated next to Brahmaloka, or the Brahman effulgence, it is almost as good as Vaikunthaloka. Lord Brahma’s abode is practically indescribable from our present status. Therefore it has been described as avan-manasa-gocara, or beyond the description of our words and the imagination of our minds. The Vedic literatures thus describe the abode of Lord Brahma: yad vai parardhyam tad uparamesthyam na yatra soko na jara na mrtyur nartir na codvegah. “In Satyaloka, which is situated many millions and billions of years away, there is no lamentation, nor is there old age, death, anxiety or the influence of enemies.”

SB5.1.22

TEXT 22

manur api parenaivam pratisandhita-manorathah surarsi-varanumatenatmajam akhila-dhara-mandala-sthiti-guptaya asthapya svayam ati-visama-visaya-visa-jalasayasaya upararama.

manuh—Svayambhuva Manu; api—also; parena—by Lord Brahma; evam—thus; pratisandhita—executed; manah-rathah—his mental aspiration; sura-rsi-vara—of the great sage Narada; anumatena—by the permission; atma-jam—his son; akhila—of the entire universe; dhara-mandala—of planets; sthiti—maintenance; guptaye—for the protection; asthapya—establishing; svayam—personally; ati-visama—very dangerous; visaya—material affairs; visa—of poison; jala-asaya—ocean; asayah—from desires; upararama—got relief.

Svayambhuva Manu, with the assistance of Lord Brahma, thus fulfilled his desires. With the permission of the great sage Narada, he delivered to his son the governmental responsibility for maintaining and protecting all the planets of the universe. He thus achieved relief from the most dangerous, poisonous ocean of material desires.

Svayambhuva Manu was practically hopeless because such a great personality as Narada was instructing his son Priyavrata not to accept household life. Now he was very pleased that Lord Brahma had interfered by inducing his son to accept the responsibility for ruling the government of the universe. From Bhagavad-gita we get information that Vaivasvata Manu was the son of the sun-god and that his son, Maharaja Iksvaku, ruled this planet earth. Svayambhuva Manu, however, appears to have been in charge of the entire universe, and he entrusted to his son, Maharaja Priyavrata, the responsibility for maintaining and protecting all the planetary systems. Dhara-mandala means “planet.” This earth, for instance, is called dhara-mandala. Akhila, however, means “all” or “universal.” It is therefore difficult to understand where Maharaja Priyavrata was situated, but from this literature his position certainly appears greater than that of Vaivasvata Manu, for he was entrusted with all the planetary systems of the entire universe.

Another significant statement is that Svayambhuva Manu took great satisfaction from abnegating the responsibility for ruling all the planetary systems of the universe. At present, politicians are very eager to take charge of the government, and they engage their men in canvassing from door to door to get votes to win the post of president or a similar exalted office. On the contrary, however, herein we find that King Priyavrata had to be persuaded by Lord Brahma to accept the post of emperor of the entire universe. Similarly, his father, Svayambhuva Manu, felt relieved to entrust the universal government to Priyavrata. Thus it is evident that the kings and executive heads of government in the Vedic age never accepted their positions for sense enjoyment. Such exalted kings, who were known as rajarsis, ruled only to maintain and protect the kingdom for the welfare of the citizens. The history of Priyavrata and Svayambhuva Manu describes how exemplary, responsible monarchs performed the duties of government with disinterest, keeping themselves always aloof from the contamination of material attachment.

Material affairs have herein been compared to an ocean of poison. They have been described in a similar way by Srila Narottama dasa Thakura in one of his songs:

samsara-visanale, diva-nisi hiya jvale,
judaite na kainu upaya

“My heart is always burning in the fire of material existence. and I have made no provisions for getting out of it.”

golokera prema-dhana, hari-nama-sankirtana,
rati na janmila kene taya

“The only remedy is hari-nama-sankirtana, the chanting of the Hare Krsna maha-mantra, which is imported from the spiritual world, Goloka Vrndavana. How unfortunate I am that I have no attraction for this.” Manu wanted to seek shelter at the lotus feet of the Lord, and therefore when his son Priyavrata took charge of his worldly affairs, Manu was very relieved. That is the system of Vedic civilization. At the end of life, one must free himself from worldly affairs and completely engage in the service of the Lord.

The word surarsi-vara-anumatena is also significant. Manu entrusted the government to his son with the permission of the great saint Narada. This is particularly mentioned because although Narada wanted Priyavrata to become free from all material affairs, when Priyavrata took charge of the universe by the request of Lord Brahma and Manu, Narada was also very pleased.

SB5.1.23

TEXT 23

iti ha vava sa jagati-patir isvarecchayadhinivesita-karmadhikaro ’khila-jagad-bandha-dhvamsana-paranubhavasya bhagavata adi-purusasyanghri-yugalanavarata-dhyananubhavena parirandhita-kasayasayo ’vadato ’pi mana-vardhano mahatam mahitalam anusasasa.

iti—thus; ha vava—indeed; sah—he; jagati-patih—the emperor of the whole universe; isvara-icchaya—by the order of the Supreme Personality of Godhead; adhinivesita—completely engaged; karma-adhikarah—in material affairs; akhila-jagat—of the entire universe; bandha—bondage; dhvamsana—destroying; para—transcendental; anubhavasya—whose influence; bhagavatah—of the Supreme Personality of Godhead; adi-purusasya—the original person; anghri—on the lotus feet; yugala—two; anavarata—constant; dhyana-anubhavena—by meditation; parirandhita—destroyed; kasaya—all the dirty things; asayah—in his heart; avadatah—completely pure; api—although; mana-vardhanah—just to give honor; mahatam—to superiors; mahitalam—the material world; anusasasa—ruled.

Following the order of the Supreme Personality of Godhead, Maharaja Priyavrata fully engaged in worldly affairs, yet he always thought of the lotus feet of the Lord, which are the cause of liberation from all material attachment. Although Priyavrata Maharaja was completely freed from all material contamination, he ruled the material world just to honor the orders of his superiors.

The words mana-vardhano mahatam (“just to show honor to superiors”) are very significant. Although Maharaja Priyavrata was already a liberated person and had no attraction for material things, he engaged himself fully in governmental affairs just to show respect to Lord Brahma. Arjuna had also acted in the same way. Arjuna had no desire to participate in political affairs or the fighting at Kuruksetra, but when ordered to do so by the Supreme Lord, Krsna, he executed those duties very nicely. One who always thinks of the lotus feet of the Lord is certainly above all the contamination of the material world. As stated in Bhagavad-gita:

yoginam api sarvesam
mad-gatenantaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matah

“Of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” (Bg. 6.47) Maharaja Priyavrata. therefore, was a liberated person and was among the highest of yogis, yet superficially he became the emperor of the universe in accordance with the order of Lord Brahma. Showing respect to his superior in this way was another of his extraordinary qualifications. As stated in Srimad-Bhagavatam (6.17.28):

narayana-parah sarve
na kutascana bibhyati
svargapavarga-narkesv
api tulyartha-darsinah

A devotee who is actually advanced is not afraid of anything, provided be has the opportunity to execute the order of the Supreme Personality of Godhead. This is the proper explanation of why Priyavrata engaged in worldly affairs although he was a liberated person. Also, only because of this principle does a maha-bhagavata, who has nothing to do with the material world, come down to the second platform of devotional service to preach the glories of the Lord all over the world.

SB5.1.24

TEXT 24

atha ca duhitaram prajapater visvakarmana upayeme barhismatim nama tasyam u ha vava atmajan atma-samana-sila-guna-karma-rupa-viryodaran dasa bhavayam babhuva kanyam ca yaviyasim urjasvatim nama.

atha—thereafter; ca—also; duhitaram—the daughter; prajapateh—of one of the prajapatis entrusted with increasing population; visvakarmanah—named Visvakarma; upayeme—married; barhismatim—Barhismati; nama—named; tasyam—in her; u ha—as it is celebrated; vava—wonderful; atma-jan—sons; atma-samana—exactly equal to him; sila—character; guna—quality; karma—activities; rupa—beauty; virya—prowess; udaran—whose magnanimity; dasa—ten; bhavayam babhuva—he begot; kanyam—daughter; ca—also; yaviyasim—the youngest of all; urjasvatim—Urjasvati; nama—named.

Thereafter, Maharaja Priyavrata married Barhismati, the daughter of the prajapati named Visvakarma. In her he begot ten sons equal to him in beauty, character, magnanimity and other qualities. He also begot a daughter, the youngest of all, named Urjasvati.

Maharaja Priyavrata not only carried out the order of Lord Brahma by accepting the duties of government, but also married Barhismati, the daughter of Visvakarma, one of the prajapatis. Since Maharaja Priyavrata was fully trained in transcendental knowledge, he could have returned home and conducted the business of government as a brahmacari. Instead, however, when he returned to household life, he accepted a wife also. The principle is that when one becomes a grhastha, he must live perfectly in that order, which means he must live peacefully with a wife and children. When Caitanya Mahaprabhu’s first wife died, His mother requested Him to marry for a second time. He was twenty years old and was going to take sannyasa at the age of twenty-four, yet by the request of His mother, He married. “As long as I am in household life,” He told His mother, “I must have a wife, for household life does not mean staying in a house. Real household life means living in a house with a wife.”

Three words in this verse are very significant—u ha vava. These words are used to express wonder. Priyavrata Maharaja had taken a vow of renunciation, but accepting a wife and begetting children have nothing to do with the path of renunciation; these are activities on the path of enjoyment. It was a source of great wonder, therefore, that Priyavrata Maharaja, who had followed the path of renunciation, had now accepted the path of enjoyment.

Sometimes we are criticized because although I am a sannyasi, I have taken part in the marriage ceremonies of my disciples. It must be explained, however, that since we have started a Krsna conscious society and since a human society must also have ideal marriages, to correctly establish an ideal society we must take part in marrying some of its members, although we have taken to the path of renunciation. This may be astonishing to persons who are not very interested in establishing daiva-varnasrama, the transcendental system of four social orders and four spiritual orders. Srila Bhaktisiddhanta Sarasvati Thakura, however, wanted to reestablish daiva-varnasrama. In daiva-varnasrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gita it is said that the determining considerations are guna and karma, one’s qualities and work. It is this daiva-varnasrama that should be established all over the world to continue a perfect society for Krsna consciousness. This may be astonishing to foolish critics, but it is one of the functions of a Krsna conscious society.

SB5.1.25

TEXT 25

agnidhredhmajihva-yajnabahu-mahavira-hiranyareto-ghrtaprstha-savana-medhatithi-vitihotra-kavaya iti sarva evagni-namanah.

agnidhra—Agnidhra; idhma-jihva—Idhmajihva; yajna-bahu—Yajnabahu; maha-vira—Mahavira; hiranya-retah—Hiranyareta; ghrtaprstha—Ghrtaprstha; savana—Savana; medha-tithi—Medhatithi; vitihotra—Vitihotra; kavayah—and Kavi; iti—thus; sarve—all these; eva—certainly; agni—of the demigod controlling fire; namanah—names.

The ten sons of Maharaja Priyavrata were named Agnidhra, Idhmajihva, Yajnabahu, Mahavira, Hiranyareta, Ghrtaprstha, Savana, Medhatithi, Vitihotra and Kavi. These are also names of Agni, the fire-god.

SB5.1.26

TEXT 26

etesam kavir mahavirah savana iti traya asann urdhva-retasas ta atma-vidyayam arbha-bhavad arabhya krta-paricayah paramahamsyam evasramam abhajan.

SYNONYMS

etesam—of these; kavih—Kavi; mahavirah—Mahavira; savanah—Savana; iti—thus; trayah—three; asan—were; urdhva-retasah—completely celibate; te—they; atma-vidyayam—in transcendental knowledge; arbha-bhavat—from childhood; arabhya—beginning; krta-paricayah—very well versed; paramahamsyam—of the highest spiritual perfection of human life; eva—certainly; asramam—the order; abhajan—executed.

TRANSLATION

Three among these ten—namely Kavi, Mahavira and Savana—lived in complete celibacy. Thus trained in brahmacari life from the beginning of childhood, they were very conversant with the highest perfection, known as the paramahamsa-asrama.

PURPORT

The word urdhva-retasah in this verse is very significant. Urdhva-retah refers to one who can control sex life and who instead of wasting semen by discharging it, can use this most important substance accumulated in the body to enrich the brain. One who can completely control sex life is able to work wonderfully with his brain, especially in remembering. Thus students who simply hear Vedic instructions once from their teacher could remember them verbatim without needing to read books, which therefore did not exist in former times.

Another significant word is arbha-bhavat, which means “from very childhood.” Another meaning is “from being very affectionate to children.” In other words, paramahamsa life is dedicated for the benefit of others. Just as a father sacrifices many things out of affection for his son, great saintly persons sacrifice all kinds of bodily comforts for the benefit of human society. In this connection there is a verse concerning the six Gosvamis:

tyaktva turnam asesa-mandala-pati-srenim sada tucchavat
bhutva dina-ganesakau karunaya kaupina-kanthasritau

Because of their compassion for the poor fallen souls. the six Gosvamis gave up their exalted positions as ministers and took vows as mendicants. Thus minimizing their bodily wants as far as possible, they each accepted only a loincloth and a begging bowl. Thus they remained in Vrndavana to execute the orders of Sri Caitanya Mahaprabhu by compiling and publishing various Vaisnava literatures.

SB5.1.27

TEXT 27

tasminn u ha va upasama-silah paramarsayah sakala-jiva-nikayavasasya bhagavato vasudevasya bhitanam sarana-bhutasya srimac-caranaravindavirata-smaranavigalita-parama-bhakti-yoganu-bhavena paribhavitantar-hrdayadhigate bhagavati sarvesam bhutanam atma-bhute pratyag-atmany evatmanas tadatmyam avisesena samiyuh.

tasmin—in that paramahamsa-asrama; u—certainly; ha—so celebrated; va—indeed; upasama-silah—in the renounced order of life; parama-rsayah—the great sages; sakala—all; jiva—of living entities; nikaya—in total; avasasya—the residence; bhagavatah—of the Supreme Personality of Godhead; vasudevasya—Lord Vasudeva; bhitanam—of those afraid of material existence; sarana-bhutasya—the one who is the only shelter; srimat—of the Supreme Personality of Godhead; carana-aravinda—the lotus feet; avirata—constantly; smarana—remembering; avigalita—completely uncontaminated; parama—supreme; bhakti-yoga—of mystic devotional service; anubhavena—by the prowess; paribhavita—purified; antah—within; hrdaya—the heart; adhigate—perceived; bhagavati—the Supreme Personality of Godhead; sarvesam—of all; bhutanam—living entities; atma-bhute—situated within the body; pratyak—directly; atmani—with the Supreme Supersoul; eva—certainly; atmanah—of the self; tadatmyam—qualitative equality; avisesena—without differences; samiyuh—realized.

Thus situated in the renounced order from the beginning of their lives, all three of them completely controlled the activities of their senses and thus became great saints. They concentrated their minds always upon the lotus feet of the Supreme Personality of Godhead, who is the resting place of the totality of living entities and who is therefore celebrated as Vasudeva. Lord Vasudeva is the only shelter of those who are actually afraid of material existence. By constantly thinking of His lotus feet, these three sons of Maharaja Priyavrata became advanced in pure devotional service. By the prowess of their devotional service, they could directly perceive the Supreme Personality of Godhead, who is situated in everyone’s heart as the Supersoul, and realize that there was qualitatively no difference between themselves and Him.