Srimad Bhagavatam — Panchama Skandha, Shloka 1
Priyavrata Accepts Kingship by Brahmā’s Instruction; Sapta-dvīpa Formation and Renunciation
राजोवाच प्रियव्रतो भागवत आत्माराम: कथं मुने । गृहेऽरमत यन्मूल: कर्मबन्ध: पराभव: ॥ १ ॥
rājovāca priyavrato bhāgavata ātmārāmaḥ kathaṁ mune gṛhe ’ramata yan-mūlaḥ karma-bandhaḥ parābhavaḥ
राजा म्हणाला—हे मुने, आत्माराम व भगवद्भक्त प्रियव्रत राजा गृहस्थजीवनात कसा रमला? कारण गृहस्थाश्रम हा कर्मबंधनाचा मूळ कारण आणि मानवजीवनाच्या ध्येयाला पराभूत करणारा आहे।
In the Fourth Canto, Śrīla Śukadeva Gosvāmī explains that Nārada Muni perfectly instructed King Priyavrata about the mission of human life. The mission of human life is to realize one’s self and then gradually to go back home, back to Godhead. Since Nārada Muni instructed the King fully on this subject, why did he again enter household life, which is the main cause of material bondage? Mahārāja Parīkṣit was greatly astonished that King Priyavrata remained in household life, especially since he was not only a self-realized soul but also a first-class devotee of the Lord. A devotee actually has no attraction for household life, but surprisingly, King Priyavrata enjoyed household life very much. One may argue, “Why is it wrong to enjoy household life?” The reply is that in household life one becomes bound by the results of fruitive activities. The essence of household life is sense enjoyment, and as long as one engrosses his mind in working hard for sense enjoyment, one becomes bound by the reactions of fruitive activities. This ignorance of self-realization is the greatest defeat in human life. The human form of life is especially meant for getting out of the bondage of fruitive activities, but as long as one is forgetful of his life’s mission and acts like an ordinary animal — eating, sleeping, mating and defending — he must continue his conditioned life of material existence. Such a life is called svarūpa-vismṛti, forgetfulness of one’s real constitutional position. Therefore in Vedic civilization one is trained in the very beginning of life as a brahmacārī. A brahmacārī must execute austerities and refrain from sex indulgence. Therefore if one is completely trained in the principles of brahmacarya, he generally does not enter household life. He is then called a naiṣṭhika-brahmacārī, which indicates total celibacy. King Parīkṣit was thus astonished that the great King Priyavrata, although trained in the principles of naiṣṭhika-brahmacarya, entered household life.
FAQs
This verse raises the doubt that even a self-realized bhāgavata might accept gṛhastha life; the chapter’s narrative explains it in terms of higher purpose and duty rather than ordinary sense enjoyment.
Parikshit seeks clarity on an apparent contradiction—devotional self-satisfaction versus household involvement—so devotees can understand how dharma and bhakti align in the lives of great kings.
It cautions that household life can become karma-bandha when rooted in attachment, and it encourages living with spiritual purpose—making duty and devotion the center rather than enjoyment.