Srimad Bhagavatam — Panchama Skandha, Shloka 27
Priyavrata Accepts Kingship by Brahmā’s Instruction; Sapta-dvīpa Formation and Renunciation
तस्मिन्नु ह वा उपशमशीला: परमर्षय: सकलजीवनिकायावासस्य भगवतो वासुदेवस्य भीतानां शरणभूतस्य श्रीमच्चरणारविन्दाविरतस्मरणाविगलितपरमभक्तियोगानुभावेन परिभावितान्तर्हृदयाधिगते भगवति सर्वेषां भूतानामात्मभूते प्रत्यगात्मन्येवा- त्मनस्तादात्म्यमविशेषेण समीयु: ॥ २७ ॥
tasminn u ha vā upaśama-śīlāḥ paramarṣayaḥ sakala-jīva-nikāyāvāsasya bhagavato vāsudevasya bhītānāṁ śaraṇa-bhūtasya śrīmac-caraṇāravindāvirata-smaraṇāvigalita-parama-bhakti-yogānu-bhāvena paribhāvitāntar-hṛdayādhigate bhagavati sarveṣāṁ bhūtānām ātma-bhūte pratyag-ātmany evātmanas tādātmyam aviśeṣeṇa samīyuḥ.
Ainsi, établis dès le début de leur vie dans l’ordre du renoncement, tous trois maîtrisèrent pleinement les activités des sens et devinrent de grands sages. Leur esprit demeurait sans cesse fixé sur les pieds de lotus du Seigneur Vāsudeva, soutien de l’ensemble des êtres vivants et unique refuge de ceux qui redoutent l’existence matérielle. Par la puissance de cette remembrance ininterrompue, leur bhakti-yoga pur parvint à maturité; et, par sa force, ils perçurent directement le Seigneur, présent dans le cœur comme Paramātmā, l’Âme de tous, et réalisèrent qu’en qualité spirituelle il n’y avait aucune différence entre eux et Lui.
The paramahaṁsa stage is the topmost position in renounced life. In sannyāsa, the renounced order, there are four stages — kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa. According to the Vedic system, when one accepts the renounced order, he stays outside his village in a cottage, and his necessities, especially his food, are supplied from home. This is called the kuṭīcaka stage. When a sannyāsī advances further, he no longer accepts anything from home: instead, he collects his necessities, especially his food, from many places. This system is called mādhukarī, which literally means “the profession of the bumblebees.” As bumblebees collect honey from many flowers, a little from each, so a sannyāsī should beg from door to door but not accept very much food from any particular house; he should collect a little bit from every house. This is called the bahūdaka stage. When a sannyāsī is still more experienced, he travels all over the world to preach the glories of Lord Vāsudeva. He is then known as parivrājakācārya. The sannyāsī reaches the paramahaṁsa stage when he finishes his preaching work and sits down in one place, strictly for the sake of advancing in spiritual life. An actual paramahaṁsa is one who completely controls his senses and engages in the unalloyed service of the Lord. Therefore all three of these sons of Priyavrata, namely Kavi, Mahāvīra and Savana, were situated in the paramahaṁsa stage from the very beginning. Their senses could not disturb them, for their senses were completely engaged in serving the Lord. Therefore the three brothers are described in this verse as upaśama-śīlāḥ. Upaśama means “completely subdued.” Because they completely subdued their senses, they are understood to have been great sages and saints.
FAQs
This verse says the greatest sages, by unbroken remembrance of Bhagavān Vāsudeva’s lotus feet and the realized power of pure bhakti-yoga, fully internalize Him in the heart and attain non-different realization of Him as the inner Self.
Śukadeva Gosvāmī speaks this verse to Mahārāja Parīkṣit while describing the spiritual stature of great sages and the supremacy of devotion to Vāsudeva in the context of Canto 5, Chapter 1.
By daily śravaṇa and kīrtana (hearing/chanting), keeping a steady sādhana routine, and repeatedly bringing the mind back to the Lord through japa, prayer, and mindful service—making remembrance continuous rather than occasional.