Text 13] Pṛthu Mahārāja's Meeting with the Four Kumāras
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and although you are experienced in the path of liberation, you are keeping yourselves just like small children.
PURPORT
The specific importance of the Kumāras is that they were  brahmacārīs  living the life of celibacy from birth. They kept themselves as small children about four or five years old because by growing into youth one's senses sometimes become disturbed and celibacy becomes difficult. The Kumāras therefore purposefully remained children because in a child's life the senses are never disturbed by sex. This is the significance of the life of the Kumāras, and as such Mahārāja Pṛthu addressed them as the best of the  brāhmaṇas . The Kumāras were not only born of the best  brāhmaṇa  ('ord Brahmā'), but they are addressed herein as  dvija-śreṣṭhāḥ  (the best of the  brāhmaṇas ) on account of their being Vaiṣṇavas also. As we have already explained, they have their  sampradāya  (disciplic succession), and even to date the  sampradāya  is being maintained and is known as the Nimbārka-sampradāya. Out of the four  sampradāyas  of the Vaiṣṇava  ācāryas , the Nimbārka-sampradāya is one. Mahārāja Pṛthu specifically appreciated the position of the Kumāras because they maintained the  brahmacarya  vow from the very beginning of their birth. Mahārāja Pṛthu, however, expressed his great appreciation of Vaiṣṇavas by addressing the Kumāras as  Vaiṣṇava-śreṣṭha . In other words, everyone should offer respect to a Vaiṣṇava without considering his source of birth.  Vaiṣṇave jāti-buddhiḥ . No one should consider a Vaiṣṇava in terms of birth. The Vaiṣṇava is always the best of the  brāhmaṇas , and as such one should offer all respects to a Vaiṣṇava, not only as a  brāhmaṇa  but as the best of the  brāhmaṇas .
TEXT 13
कश्चिमः कुशलं नाथा इन्द्रियार्थार्थवेदिनाम् । असनावाप एतस्मिन् पतितानां स्वकर्ममिः ॥१३॥
kaccin naḥ kuśalam nāthā indriyārthārtha-vedinām vyasanāvāpa etasmin patitānām sva-karmabhiḥ
kaccit—whether; naḥ—our; kuśalam—good fortune; nāthāḥ—O masters; indriya-artha—sense gratification as the ultimate goal of life; artha-vedi- nām—persons who understand only sense gratification; vyasana—illness;