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Skandham-5. Chapter-1. Slokams- 25 & 26.

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Slokam-25



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.



Slokam-26.



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



The word urdhva-retasah in this verse is very significant. Urdhva-retasah
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 significan…

Skandham-5, Chapter-1, Slokam- 24.

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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 UrjasvatiMaharaja 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 grahastha, 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 sannyäsa at the age of twe…

Skandham-5. Chapter-1. Slokam-23 :

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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 Mahäräja was completely freed from all material
contamination, he ruled the material world just to honor the orders of his
superiors.



The words mana-vardhano mahatäm ("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 Kurukshetra, but when ordered to do so by the Supreme Lord,
Krishna, 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…

Skandham-5, Chapter-1, Slokam- 22.

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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 Brahmahad interfered by
inducing his son to accept the responsibility for ruling the government of the
universe. From Bhagavad-geeta 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 &qu…

Skandham-5. Chapter-1. Slokam-21.

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



Manu was certainly very satisfied that Lord Brahmä had persuaded his son
Priyavrata to take the responsibility for ruling the world. Priyavrata and
Närada 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 Brahmä 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 Brahmä with resentment,
they very feeli…

Skandham-5. Chapter-1. Slokam- 20.

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Sri Sukadeva Mahrishi  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.



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 Mahabhagavatham,  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 paramparä system. As described in Bhagavad-geeta (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 …

Skandham-5. Chapter-1. Slokam-19.

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Lord Brahmä 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 karmés, above them are the
Jnanies, who try to conquer the urges of the senses, and above them are the
yogés, 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-gétä (14.26):



Mam  ca  yo  vyabhicarena   bhakti-yogena sevate

sa  gunan  samatetaiyatan   brahma-bhuyaya  kalpa…

Skandham-5. Chapter-1. Slokam-18.

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One who is situated in household life and who systematically conquers his
mind and five sense organs is like a king in his fortress who conquers his
powerful enemies. After one has been trained in household life and his lusty
desires have decreased, he can move anywhere without danger.


The Vedic system of four varnas and four äsramas is very scientific, and its
entire purpose is to enable one to control the senses. Before entering
household life (grhastha-äsrama), a student is fully trained to become
jitendriya, a conqueror of the senses. Such a mature student is allowed to
become a householder, and because he was first trained in conquering his
senses, he retires from household life and becomes vänaprastha as soon as the
strong waves of youthful life are past and he reaches the verge of old age at
fifty years or slightly more. Then, after being further trained, he accepts
sannyäsa. He is then a fully learned and renounced person who can move
anywhere and everywhere without fear of being captivate…

Skandham-5, Chapter-1, Slokam-17.

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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.




Sréla Narottama däsa Thäkura has sung, gåhe vä vanete thäke, 'hä gauräìga'
bale däke: whether one is situated in the forest or at home, if he is engaged in
the devotional service of Lord Chaitanya, 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 yogé 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,
therefor…

Skandham-5. Chapter-1. Slokam-16.

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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.



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 Brahmä informed him that even
those who are liberated do not resent accepting, in the present body, the
results of their pa…