Devanagari
स एवमपरिमितबलपराक्रम एकदा तु देवर्षिचरणानुशयनानुपतितगुणविसर्गसंसर्गेणानिर्वृतमिवात्मानं मन्यमान आत्मनिर्वेद इदमाह ॥ ३६ ॥
Verse text
sa evam aparimita-bala-parākrama ekadā tu devarṣi-caraṇānuśayanānu-patita-guṇa-visarga-saṁsargeṇānirvṛtam ivātmānaṁ manyamāna ātma-nirveda idam āha.
Synonyms
saḥ
—
he (Mahārāja Priyavrata)
;
evam
—
thus
;
aparimita
—
unparalleled
;
bala
—
strength
;
parākramaḥ
—
whose influence
;
ekadā
—
once upon a time
;
tu
—
then
;
deva
—
ṛṣi — of the great saint Nārada
;
caraṇa
—
anuśayana — surrendering unto the lotus feet
;
anu
—
thereafter
;
patita
—
fallen down
;
guṇa
—
visarga — with material affairs (created by the three material modes of nature)
;
saṁsargeṇa
—
by connection
;
anirvṛtam
—
not satisfied
;
iva
—
like
;
ātmānam
—
himself
;
manyamānaḥ
—
thinking like that
;
ātma
—
self
;
nirvedaḥ
—
possessing renunciation
;
idam
—
this
;
āha
—
said .
Translation
While enjoying his material opulences with full strength and influence, Mahārāja Priyavrata once began to consider that although he had fully surrendered to the great saint Nārada and was actually on the path of Kṛṣṇa consciousness, he had somehow become again entangled in material activities. Thus his mind now became restless, and he began to speak in a spirit of renunciation.
Translation (Visvanatha Cakravarti Thakura)
Priyavrata, of unlimited power and prowess, once began to consider himself dissatisfied because of contact with materialism from ruling the kingdom, after having surrendered to the feet of Nārada. He became disgusted with his situation. He then spoke.
This verse shows his withdrawal from material enjoyment and the increase in strength of renunciation. He appeared to get no satisfaction from contact with the material world after having surrendered to the feet of Nārada, offering respects to him as guru (anuśayana). Even though he felt inner bliss, since he was unattached to ruling the kingdom, he felt disgust with the kingdom. That is the significance of the word iva.
Purport
In
Śrīmad-Bhāgavatam
(1.5.17)
it is said:
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo ’tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto ’bhajatāṁ sva-dharmataḥ
“One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.” If one somehow or other comes to the shelter of a great Vaiṣṇava, takes to Kṛṣṇa consciousness because of sentiment or realization, but in course of time falls down because of immature understanding, he is not actually fallen, for his having engaged in Kṛṣṇa consciousness is a permanent asset. If one falls down, therefore, his progress might be checked for a certain time, but it will again become manifest at an opportune moment. Although Priyavrata Mahārāja was serving according to the instructions of Nārada Muni meant for going back home, back to Godhead, he returned to material affairs at the request of his father. In due course of time, however, his consciousness for serving Kṛṣṇa reawakened by the grace of his spiritual master, Nārada.
As stated in
Bhagavad-gītā
(6.41)
,
śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo ’bhijāyate.
One who falls down from the process of
bhakti-yoga
is again offered the opulence of the demigods, and after enjoying such material opulence, he is given a chance to take birth in a noble family of a pure
brāhmaṇa,
or in a rich family, to be given the chance to revive his Kṛṣṇa consciousness. This actually happened in the life of Priyavrata: he is a most glorious example of this truth. In due course of time, he no longer wanted to enjoy his material opulences and his wife, kingdom and sons; instead, he wanted to renounce them all. Therefore, after having described the material opulences of Mahārāja Priyavrata, Śukadeva Gosvāmī, in this verse, describes his tendency for renunciation.
The words
devarṣi-caraṇānuśayana
indicate that Mahārāja Priyavrata, having fully surrendered to the great sage Devarṣi Nārada, was strictly following all the devotional processes and regulative principles under his direction. In regard to strictly following the regulative principles, Śrīla Viśvanātha Cakravartī Ṭhākura says;
daṇḍavat-praṇāmās tān anupatitaḥ.
By immediately offering obeisances (
daṇḍavat
) unto the spiritual master and by strictly following his directions, the student becomes advanced. Mahārāja Priyavrata was doing all these things regularly.
As long as one is in the material world, he has to be under the influence of the modes of material nature (
guṇa-visarga
). It is not that Mahārāja Priyavrata was freed from material influence because he possessed all material opulences. In this material world, both the very poor man and the very rich man are under material influences, for both wealth and poverty are creations of the modes of material nature. As stated in
Bhagavad-gītā
(3.27)
,
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ.
According to the modes of material nature we acquire, the material nature gives us facility for material enjoyment.