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 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 sanyasi, I have taken
part in the marriage ceremonies of my disciples. It must be explained, however,
that since we have started a Krishna 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. Sri Bhaktisiddhanta Sarasvati
Thakur, however, wanted to reestablish daiva-varnasrama.
In daiva-varnasrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-geeta 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 Krishna consciousness. This may be astonishing to foolish
critics, but it is one of the functions of a Krishna conscious society.