Lord Brahma continued, “

Na tasya kaścit tapasā vidyayā vā na yoga-vīryeṇa manīṣayā vā Naivārtha-dharmaiḥ parataḥ svato vā Kṛtaṁ vihantuṁ tanu-bhṛd vibhūyāt

It is impossible to override Srihari’s orders based on the strength of penance, knowledge, intellectual activities, yogic accomplishments, acquisition of wealth and through performance of dharmic activities. A person also cannot supersede them through his own efforts or with the help of others.

Every living being takes on a body created by that Supreme Lord who is invisible to the senses and then engages in actions. After experiencing attachments, infatuations, fear, grief, joys and sorrows at all times and in all circumstances, he dies. This entire creation is under the control of such Supreme Lord.

O prince! The Lord’s dictates, which exist in the form of Vedas, are our driving force. We are bound by them. Tied to the three attributes of Nature (traits of goodness, passion and ignorance), we perform actions. The ropes called actions are tied to our nose and we like the bulls which carry our load are being driven by our leader called Vedas. Following His orders, we worship Him.

In accordance to our actions, we are rewarded with a suitable body. Just as a person who has eyes leads a blind man, we who have taken on a body have to accept the joys and sorrows being shown to us by the Lord.

Even a person who has attained liberation while living (jeevan mukta) has to experience joys and sorrows as long as his prārabhda karma (portion of total karma that needs to be experienced in this birth) exists. Without feelings of egoism such as ‘I and mine’ such person continues to live in the human body.

The condition of such liberated person can be compared to the recollection of a dream by the person after waking up. This liberated person performs actions in such a way that he is freed from the bondage of taking up another body. The subtle impressions of past actions (vāsanas), which cause a being to take on another body, do not exist in him.

A person totally intoxicated due to excessive indulgence in material pleasures fears worldly bondages even when he is alone in the forest. This is because even here the 6 enemies known as desires (kāma), anger, attachments, greed, egoism and jealousy continue to chase him. Or it can be said that the 6 enemies known as 5 senses plus mind endlessly follow him like his shadow.

Contrary to this, the Supremely Knowledgeable Jnani who has conquered the senses and who eternally enjoys Self’s bliss does not get tainted by sin even if he leads a house-holder’s life. A king who is stationed within a strong fort easily conquers his enemies. Similarly, the aspirant who is seated within the fort known as discriminatory intelligence, at first lives the life of a house-holder. Here he begins his sadhana. Living a house-holder’s life he learns to conquer his senses.

Then, irrespective of whether he is living amidst comforts of a house or whether he is alone in the forest, it is immaterial to him. He can live per his wishes. Taking shelter under the fortress known as the Lord’s lotus feet, first learn to conquer your mind. Conquer the six inner enemies. Enjoy these God-given worldly luxuries without the least attachment. In this way serve the Self. This is your sadhana.”

With rapt attention Priyavrata heard this message. As he was younger to Lord Brahma he bowed his head in all humility and accepted His commands. With great respect he accepted this advice. Priyavrata’s father Manu worshipped Lord Brahma. As Maharishi Nārada, Manu and Priyavrata were watching, Lord Brahma returned to his abode.

At that time, Lord Brahma meditated upon the Supreme Parabrahma, who is beyond the grasp of the mind or senses, considering Him as his own Self. Even though Parabrahma is the cause for actions in entirety, these actions cannot take the person even slightly towards Him.

In this manner, Lord Brahma fulfilled the desire of Swāyambhuva Manu. For the well-being of the entire earth Swāyambhuva Manu, with the permission of Maharishi Nārada, entrusted the responsibility of the kingdom to Priyavrata.

The house-holder’s life is the dwelling for sensual pleasures. It is comparable to a poisonous ocean. In it enjoying sensory pleasures is unavoidable. However Priyavrata gave up such material and sensory desires that accompany a house-holder’s life. It is extremely difficult to give up such desires, more so if the person is a king living amidst palatial luxuries. Priyavrata who gave them up while living amidst them was undoubtedly supreme!

It was the Lord’s wish that Priyavrata should take on the responsibilities of the kingdom. Lord Srihari has the capacity to relieve a person from the shackles of these worldly bondages. Priyavrata fixed his mind completely upon the lotus feet of this Lord. Due to this endless meditation, likes- dislikes and other impurities were completely washed away from his mind and he became totally pure.

He took up the responsibilities of the kingdom solely to please his elders. There was not even a trace of contamination in him.

After some time, Priyavrata married Barhiṣmati, daughter of Vishwakarma. They were blessed with 10 sons and a daughter by name Urjasvati. His 10 sons were equal to him in character, qualities, form, beauty and valour.

Let us understand the special significance contained within the names of his 10 sons. Agnīdhra means ‘he who has the capacity to make a fire burn’. Idhmajihva means ‘he who retains the bundle of firewood as his tongue’. Yagnabāhu means ‘he who retains Yagna as his arms’. In other words, he who is endlessly engaged in Yagnas is Yagnabahu.

Mahāveera means ‘he who possesses intense heat’. Hiraṇyaretasa means ‘he whose essence is the golden illumination/ radiance’. Ghṛtapṛṣṭa means ‘he who is the support called ghee (clarified butter)’. Savana means ‘he who drinks the nectar called soma’. Medhātithi means ‘he who is the guest (athithi) for the intelligence (medhā) that arises due to Yagna’. Vītihotra means ‘he whose food is the havis (offering made in holy fire during Yagna). Kavi means ‘he who is an embodiment of Knowledge’. All these names pertain to the God of fire.

Trivikramāya namah