Srimad - Bhagavatam - Ninth Canto

"Srimad Bhagavatam Ninth Canto"
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

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1
1. King Sudyumna Becomes a Woman
This chapter describes how Sudyumna became a woman and how the
dynasty of Vaivasvata Manu was amalgamated with the Soma-vaa, the
dynasty coming from the moon.
By the desire of Mahrja Parkit, ukadeva Gosvm told about the
dynasty of Vaivasvata Manu, who was formerly King Satyavrata, the ruler of
Dravia. While describing this dynasty, he also described how the Supreme
Personality of Godhead, while lying down in the waters of devastation, gave
birth to Lord Brahm from a lotus generated from His navel. From the mind of
Lord Brahm, Marci was generated, and his son was Kayapa. From Kayapa,
through Aditi, Vivasvn was generated, and from Vivasvn came rddhadeva
Manu, who was born from the womb of Saj. rddhadeva's wife, raddh,
gave birth to ten sons, such as Ikvku and Nga.
rddhadeva, or Vaivasvata Manu, the father of Mahrja Ikvku, was
sonless before Ikvku's birth, but by the grace of the great sage Vasiha he
performed a yaja to satisfy Mitra and Varua. Then, although Vaivasvata
Manu wanted a son, by the desire of his wife he got a daughter named Il.
Manu, however, was not satisfied with the daughter. Consequently, for Manu's
satisfaction, the great sage Vasiha prayed for Il to be transformed into a boy,
and his prayer was fulfilled by the Supreme Personality of Godhead. Thus Il
became a beautiful young man named Sudyumna.
Once upon a time, Sudyumna went on tour with his ministers. At the foot
of the mountain Sumeru there is a forest named Sukumra, and as soon as they
entered that forest, they were all transformed into women. When Mahrja
copyright 1998 Bhaktivedanta Book Trust International, all rights reserved www.krishna.com
2
Parkit inquired from ukadeva Gosvm about the reason for this
transformation, ukadeva Gosvm described how Sudyumna, being
transformed into a woman, accepted Budha, the son of the moon, as her
husband and had a son named Purrav. By the grace of Lord iva, Sudyumna
received the benediction that he would live one month as a woman and one
month as a man. Thus he regained his kingdom and had three sons, named
Utkala, Gaya and Vimala, who were all very religious. Thereafter, he entrusted
his kingdom to Purrav and took the order of vnaprastha life.
TEXT 1
H=
H FH H l
H H F F d = ll ! ll
r-rjovca
manvantari sarvi
tvayoktni rutni me
vryy ananta-vryasya
hares tatra ktni ca
SYNONYMS
r-rj uvcaKing Parkit said; manvantariall about the periods of the
various Manus; sarviall of them; tvayby you; uktnihave been
described; rutnihave been listened to; meby me; vryiwonderful
activities; ananta-vryasyaof the Supreme Personality of Godhead, who has
unlimited potency; hareof the Supreme Lord, Hari; tatrain those
manvantara periods; ktniwhich have been performed; caalso.
3
TRANSLATION
King Parkit said: My lord, ukadeva Gosvm, you have elaborately
described all the periods of the various Manus and, within those periods, the
wonderful activities of the Supreme Personality of Godhead, who has unlimited
potency. I am fortunate to have heard all of this from you.
TEXTS 2-3
'F FH 9 " HB l
'd 9F H ll - ll
F H HHFH F" l
HFF F $Hd ll ll
yo 'sau satyavrato nma
rjarir dravievara
jna yo 'tta-kalpnte
lebhe purua-sevay
sa vai vivasvata putro
manur sd iti rutam
tvattas tasya sut prokt
ikvku-pramukh np
SYNONYMS
ya asauhe who was known; satyavrataSatyavrata; nmaby the name;
rja-ithe saintly king; dravia-varathe ruler of the Dravia
countries; jnamknowledge; yaone who; atta-kalpa-anteat the end of
the period of the last Manu, or at the end of the last millennium;
lebhereceived; purua-sevayby rendering service to the Supreme
4
Personality of Godhead; sahe; vaiindeed; vivasvataof Vivasvn;
putrason; manu stbecame the Vaivasvata Manu; itithus; rutamI
have already heard; tvattafrom you; tasyahis; sutsons;
prokthave been explained; ikvku-pramukhheaded by Ikvku;
npmany kings.
TRANSLATION
Satyavrata, the saintly king of Draviadea who received spiritual knowledge
at the end of the last millennium by the grace of the Supreme, later became
Vaivasvata Manu, the son of Vivasvn, in the next manvantara [period of
Manu]. I have received this knowledge from you. I also understand that such
kings as Ikvku were his sons, as you have already explained.
TEXT 4
9 H ~ N Q H = = l
d FH 9 ll H ll
te vaa pthag brahman
vanucaritni ca
krtayasva mah-bhga
nitya urat hi na
SYNONYMS
temof all those kings; vaamthe dynasties; pthakseparately;
brahmanO great brhmaa (ukadeva Gosvm); vaa-anucaritni
caand their dynasties and characteristics; krtayasvakindly describe;
mah-bhgaO greatly fortunate one; nityameternally; uratmwho
are engaged in your service; hiindeed; naof ourselves.
5
TRANSLATION
O greatly fortunate ukadeva Gosvm, O great brhmaa, kindly describe to
us separately the dynasties and characteristics of all those kings, for we are
always eager to hear such topics from you.
TEXT 5
H> HU> l
9 d FH 9 H" H ll 7 ll
ye bht ye bhaviy ca
bhavanty adyatan ca ye
te na puya-krtn
sarve vada vikramn
SYNONYMS
yeall of whom; bhthave already appeared; yeall of whom;
bhaviywill appear in the future; caalso; bhavantiare existing;
adyatanat present; caalso; yeall of whom; temof all of them;
naunto us; puya-krtnmwho were all pious and celebrated;
sarvemof all of them; vadakindly explain; vikramnabout the abilities.
TRANSLATION
Kindly tell us about the abilities of all the celebrated kings born in the
dynasty of Vaivasvata Manu, including those who have already passed, those
who may appear in the future, and those who exist at present.
6
TEXT 6
F 3H=
H F"F N QH" l
8 H= H> d ' H ll ll
r-sta uvca
eva parkit rj
sadasi brahma-vdinm
pa provca bhagav
chuka parama-dharma-vit
SYNONYMS
r-sta uvcar Sta Gosvm said; evamin this way; parkitby
Mahrja Parkit; rjby the King; sadasiin the assembly;
brahma-vdinmof all the great saintly experts in Vedic knowledge;
pahaving been asked; provcaanswered; bhagavnthe most
powerful; ukauka Gosvm; parama-dharma-vitthe most learned
scholar in religious principles.
TRANSLATION
Sta Gosvm said: When ukadeva Gosvm, the greatest knower of
religious principles, was thus requested by Mahrja Parkit in the assembly of
all the scholars learned in Vedic knowledge, he then proceeded to speak.
TEXT 7
d 3H=
H H = l
7
HF H H9 ll O ll
r-uka uvca
ryat mnavo vaa
prcuryea parantapa
na akyate vistarato
vaktu vara-atair api
SYNONYMS
r-uka uvcar ukadeva Gosvm said; ryatmjust hear from me;
mnava vaathe dynasty of Manu; prcuryeaas expansive as possible;
parantapaO King, who can subdue your enemies; nanot; akyateone is
able; vistaratavery broadly; vaktumto speak; vara-atai apieven if he
does so for hundreds of years.
TRANSLATION
ukadeva Gosvm continued: O King, subduer of your enemies, now hear
from me in great detail about the dynasty of Manu. I shall explain as much as
possible, although one could not say everything about it, even in hundreds of
years.
TEXT 8
H 9 9 l
F HF"" H d ' d ll ll
parvare bhtnm
tm ya purua para
sa evsd ida viva
8
kalpnte 'nyan na kicana
SYNONYMS
para-avaremof all living entities, in higher or lower statuses of life;
bhtnmof those who have taken material bodies (the conditioned souls);
tmthe Supersoul; yaone who is; puruathe Supreme Person;
paratranscendental; saHe; evaindeed; stwas existing; idamthis;
vivamuniverse; kalpa-anteat the end of the millennium; anyatanything
else; nanot; kicanaanything whatsoever.
TRANSLATION
The transcendental Supreme Person, the Supersoul of all living entities, who
are in different statuses of life, high and low, existed at the end of the
millennium, when neither this manifested cosmos nor anything else but Him
existed.
PURPORT
Taking the proper position from which to describe the dynasty of Manu,
ukadeva Gosvm begins by saying that when the entire world is inundated,
only the Supreme Personality of Godhead exists, and nothing else. ukadeva
Gosvm will now describe how the Lord creates other things, one after
another.
TEXT 9
F FH d l
F& FH > ll \ ll
tasya nbhe samabhavat
9
padma-koo hiramaya
tasmi jaje mahrja
svayambh catur-nana
SYNONYMS
tasyaof Him (the Supreme Personality of Godhead); nbhefrom the
navel; samabhavatgenerated; padma-koaa lotus; hiramayaknown as
Hiramaya, or golden; tasminon that golden lotus; jajeappeared;
mahrjaO King; svayambhone who is self-manifested, who takes birth
without a mother; catu-nanawith four heads.
TRANSLATION
O King Parkit, from the navel of the Supreme Personality of Godhead was
generated a golden lotus, on which the four-faced Lord Brahm took his birth.
TEXT 10
= FFF F d l
" '" HHFHH F ll ! ll
marcir manasas tasya
jaje tasypi kayapa
dkyay tato 'dity
vivasvn abhavat suta
SYNONYMS
marcithe great saintly person known as Marci; manasa tasyafrom the
mind of Lord Brahm; jajetook birth; tasya apifrom Marci;
kayapaKayapa (took birth); dkyaymin the womb of the daughter
10
of Mahrja Daka; tatathereafter; aditymin the womb of Aditi;
vivasvnVivasvn; abhavattook birth; sutaa son.
TRANSLATION
From the mind of Lord Brahm, Marci took birth, and from the semen of
Marci, Kayapa appeared from the womb of the daughter of Daka Mahrja.
From Kayapa, by the womb of Aditi, Vivasvn took birth.
TEXTS 11-12
{" H F F l
{ F " F H ll !! ll
$Hd "8' 8d^9d l
9' = = dH H ll !- ll
tato manu rddhadeva
sajym sa bhrata
raddhy janaym sa
daa putrn sa tmavn
ikvku-nga-aryti-
dia-dha-karakn
nariyanta padhra ca
nabhaga ca kavi vibhu
SYNONYMS
tatafrom Vivasvn; manu rddhadevathe Manu named rddhadeva;
sajymin the womb of Saj (the wife of Vivasvn); sawas born;
bhrataO best of the Bhrata dynasty; raddhymin the womb of
11
raddh (the wife of rddhadeva); janaym sabegot; daaten;
putrnsons; sathat rddhadeva; tmavnhaving conquered his senses;
ikvku-nga-aryti-dia-dha-karaknnamed Ikvku, Nga, aryti,
Dia, Dha and Karaka; nariyantamNariyanta; padhram caand
Padhra; nabhagam caand Nabhaga; kavimKavi; vibhuthe great.
TRANSLATION
O King, best of the Bhrata dynasty, from Vivasvn, by the womb of
Saj, rddhadeva Manu was born. rddhadeva Manu, having conquered
his senses, begot ten sons in the womb of his wife, raddh. The names of these
sons were Ikvku, Nga, aryti, Dia, Dha, Karaka, Nariyanta,
Padhra, Nabhaga and Kavi.
TEXT 13
F H HFB H d l
H 8 ~ d " H ll ! ll
aprajasya mano prva
vasiho bhagavn kila
mitr-varuayor ii
prajrtham akarod vibhu
SYNONYMS
aprajasyaof he who had no son; manoof Manu; prvamformerly;
vasihathe great saint Vasiha; bhagavnpowerful; kilaindeed;
mitr-varuayoof the demigods named Mitra and Varua; iima
sacrifice; praj-arthamfor the sake of getting sons; akarotexecuted;
vibhuthe great person.
12
TRANSLATION
Manu at first had no sons. Therefore, in order to get a son for him, the great
saint Vasiha, who was very powerful in spiritual knowledge, performed a
sacrifice to satisfy the demigods Mitra and Varua.
TEXT 14
{ m F= l
" ~ H ll !H ll
tatra raddh mano patn
hotra samaycata
duhitrartham upgamya
praipatya payovrat
SYNONYMS
tatrain that sacrifice; raddhraddh; manoof Manu; patnthe wife;
hotramto the priest performing the yaja; samaycatabegged properly;
duhit-arthamfor a daughter; upgamyacoming near; praipatyaoffering
obeisances; paya-vratwho was observing the vow of drinking only milk.
TRANSLATION
During that sacrifice, raddh, Manu's wife, who was observing the vow of
subsisting only by drinking milk, approached the priest offering the sacrifice,
offered obeisances to him and begged for a daughter.
TEXT 15
13
9 '_ = F l
H9 H= H9< d ll !7 ll
preito 'dhvaryu hot
vyacarat tat samhita
ghte havii vc
vaa-kra gan dvija
SYNONYMS
preitabeing told to execute the sacrifice; adhvaryuby the tvik priest;
hotthe priest in charge of offering oblations; vyacaratexecuted; tatthat
(sacrifice); samhitawith great attention; ghte haviiupon taking the
clarified butter for the first oblation; vcby chanting the mantra;
vaa-kramthe mantra beginning with the word vaa; ganreciting;
dvijathe brhmaa.
TRANSLATION
Told by the chief priest "Now offer oblations," the person in charge of
oblations took clarified butter to offer. He then remembered the request of
Manu's wife and performed the sacrifice while chanting the word "vaa."
TEXT 16
FH= d FH l
H 8 ll ! ll
hotus tad-vyabhicrea
kanyel nma sbhavat
t vilokya manu prha
14
ntituaman gurum
SYNONYMS
hotuof the priest; tatof the yaja; vyabhicreaby that transgression;
kanya daughter; ilIl; nmaby the name; sthat daughter;
abhavatwas born; tmunto her; vilokyaseeing; manuManu;
prhasaid; nanot; atituamanvery much satisfied; gurumunto his
guru.
TRANSLATION
Manu had begun that sacrifice for the sake of getting a son, but because the
priest was diverted by the request of Manu's wife, a daughter named Il was
born. Upon seeing the daughter, Manu was not very satisfied. Thus he spoke to
his guru, Vasiha, as follows.
PURPORT
Because Manu had no issue, he was pleased at the birth of the child, even
though a daughter, and gave her the name Il. Later, however, he was not very
satisfied to see the daughter instead of a son. Because he had no issue, he was
certainly very glad at the birth of Il, but his pleasure was temporary.
TEXT 17
H d" d H N QH" l
H d8 H F" N QH ll !O ll
bhagavan kim ida jta
karma vo brahma-vdinm
viparyayam aho kaa
15
maiva syd brahma-vikriy
SYNONYMS
bhagavanO my lord; kim idamwhat is this; jtamborn; karmafruitive
activities; vaof all of you; brahma-vdinmof you, who are expert in
chanting the Vedic mantras; viparyayamdeviation; ahoalas;
kaampainful; m evam sytthus it should not have been;
brahma-vikriythis opposite action of the Vedic mantras.
TRANSLATION
My lord, all of you are expert in chanting the Vedic mantras. How then has
the result been opposite to the one desired? This is a matter for lamentation.
There should not have been such a reversal of the results of the Vedic mantras.
PURPORT
In this age, the performance of yaja has been forbidden because no one
can properly chant the Vedic mantras. If Vedic mantras are chanted properly,
the desire for which a sacrifice is performed must be successful. Therefore the
Hare Ka chant is called the mah-mantra, the great, exalted mantra above
all other Vedic mantras, because simply chanting the Hare Ka mah-mantra
brings so many beneficial effects. As explained by r Caitanya Mahprabhu
(ikaka 1):
ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa
reya-kairava-candrik-vitaraa vidy-vadh-jvanam
nandmbudhi-vardhana prati-pada prmtsvdana
sarvtma-snapana para vijayate r-ka-sakrtanam
[Cc. Antya 20.12]
"Glory to the r Ka sakrtana, which cleanses the heart of all the dust
16
accumulated for years and extinguishes the fire of conditional life, of repeated
birth and death. This sakrtana movement is the prime benediction for
humanity at large because it spreads the rays of the benediction moon. It is the
life of all transcendental knowledge. It increases the ocean of transcendental
bliss, and it enables us to fully taste the nectar for which we are always
anxious."
Therefore, the best performance of yaja given to us is the
sakrtana-yaja. Yajai sakrtana-pryair yajanti hi sumedhasa (SB 11.5.32).
Those who are intelligent take advantage of the greatest yaja in this age by
chanting the Hare Ka mah-mantra in congregation. When the Hare Ka
mantra is chanted by many men together, the chanting is called sakrtana,
and as a result of such a yaja there will be clouds in the sky (yajd bhavati
parjanya [Bg. 3.14]). In these days of drought, people can gain relief from
scarcity of rain and food by the simple method of the Hare Ka yaja.
Indeed, this can relieve all of human society. At present there are droughts
throughout Europe and America, and people are suffering, but if people take
this Ka consciousness movement seriously, if they stop their sinful activities
and chant the Hare Ka mah-mantra, all their problems will be solved
without difficulty. In other processes of yaja there are difficulties because
there are no learned scholars who can chant the mantras perfectly well, nor is
it possible to secure the ingredients to perform the yaja. Because human
society is poverty-stricken and men are devoid of Vedic knowledge and the
power to chant the Vedic mantras, the Hare Ka mah-mantra is the only
shelter. People should be intelligent enough to chant it. Yajai
sakrtana-pryair yajanti hi sumedhasa [SB 11.5.32]. Those whose brains are
dull cannot understand this chanting, nor can they take to it.
TEXT 18
N QH" FF "'dN9 l
17
d FH 9 HN ' HH ll ! ll
yya brahma-vido yukts
tapas dagdha-kilbi
kuta sakalpa-vaiamyam
anta vibudhev iva
SYNONYMS
yyamof all you; brahma-vidacompletely in awareness of the Absolute
Truth; yuktself-controlled and well balanced; tapasby dint of austerity
and penances; dagdha-kilbiall kinds of material contamination having
been burnt out; kutathen how; sakalpa-vaiamyamdiscrepancy in the
matter of determination; antamfalse promise, false statement;
vibudheuin the society of the demigods; ivaor.
TRANSLATION
You are all self-controlled, well balanced in mind, and aware of the Absolute
Truth. And because of austerities and penances you are completely cleansed of
all material contamination. Your words, like those of the demigods, are never
baffled. Then how is it possible that your determination has failed?
PURPORT
We have learned from many Vedic literatures that a benediction or curse
given by the demigods never proves false. By performing austerities and
penances, by controlling the senses and mind, and by achieving full knowledge
of the Absolute Truth, one is fully cleansed of material contamination. Then
one's words and blessings, like those of the demigods, are never a failure.
TEXT 19
18
" H=FF H l
H N9 H" ll !\ ll
niamya tad vacas tasya
bhagavn prapitmaha
hotur vyatikrama jtv
babhe ravi-nandanam
SYNONYMS
niamyaafter hearing; tat vacathose words; tasyaof him (Manu);
bhagavnthe most powerful; prapitmahathe great-grandfather Vasiha;
hotu vyatikramamdiscrepancy on the part of the hot priest;
jtvunderstanding; babhespoke; ravi-nandanamunto Vaivasvata
Manu, son of the sun-god.
TRANSLATION
The most powerful great-grandfather Vasiha, after hearing these words of
Manu, understood the discrepancy on the part of the priest. Thus he spoke as
follows to the son of the sun-god.
TEXT 20
FH 9 F = l
~ F' F FH FH F ll - ll
etat sakalpa-vaiamya
hotus te vyabhicrata
tathpi sdhayiye te
19
suprajstva sva-tejas
SYNONYMS
etatthis; sakalpa-vaiamyamdiscrepancy in the objective; hotuof the
priest; teyour; vyabhicratafrom deviating from the prescribed purpose;
tath apistill; sdhayiyeI shall execute; tefor you; su-prajstvama very
nice son; sva-tejasby my own prowess.
TRANSLATION
This discrepancy in the objective is due to your priest's deviation from the
original purpose. However, by my own prowess I shall give you a good son.
TEXT 21
H HF H F l
F 9"" 9 FHd ll -! ll
eva vyavasito rjan
bhagavn sa mah-ya
astaud di-puruam
ily pustva-kmyay
SYNONYMS
evamthus; vyavasitadeciding; rjanO King Parkit; bhagavnthe
most powerful; saVasiha; mah-yavery famous; astautoffered
prayers; di-puruamunto the Supreme Person, Lord Viu; ilyof Il;
pustva-kmyayfor the transformation into a male.
20
TRANSLATION
ukadeva Gosvm said: O King Parkit, after the most famous and
powerful Vasiha made this decision, he offered prayers to the Supreme
Person, Viu, to transform Il into a male.
TEXT 22
F dH 8 H l
""HH F U 99 ll -- ll
tasmai kma-vara tuo
bhagavn harir vara
dadv ilbhavat tena
sudyumna puruarabha
SYNONYMS
tasmaiunto him (Vasiha); kma-varamthe desired benediction;
tuabeing pleased; bhagavnthe Supreme Personality; hari varathe
supreme controller, the Lord; dadaugave; ilthe girl, Il;
abhavatbecame; tenabecause of this benediction; sudyumnaby the
name Sudyumna; purua-abhaa nice male.
TRANSLATION
The Supreme Personality of Godhead, the supreme controller, being pleased
with Vasiha, gave him the benediction he desired. Thus Il was transformed
into a very fine male named Sudyumna.
21
TEXTS 23-24
F d" H= H l
H d Q F 'H ll - ll
Q = = > " l
" ' H " ll -H ll
sa ekad mahrja
vicaran mgay vane
vta katipaymtyair
avam ruhya saindhavam
praghya rucira cpa
ar ca paramdbhutn
daito 'numga vro
jagma diam uttarm
SYNONYMS
saSudyumna; ekadonce upon a time; mahrjaO King Parkit;
vicarantouring; mgaymfor hunting; vanein the forest;
vtaaccompanied; katipayaa few; amtyaiby ministers or associates;
avamupon a horse; ruhyariding; saindhavamborn in the
Sindhupradea; praghyaholding in hand; rucirambeautiful; cpambow;
arn caand arrows; parama-adbhutnvery wonderful, uncommon;
daitawearing armor; anumgambehind the animals; vrathe hero;
jagmawent toward; diam uttarmthe north.
TRANSLATION
O King Parkit, that hero Sudyumna, accompanied by a few ministers and
associates and riding on a horse brought from Sindhupradea, once went into
22
the forest to hunt. He wore armor and was decorated with bows and arrows,
and he was very beautiful. While following the animals and killing them, he
reached the northern part of the forest.
TEXT 25
FdH 'F HH l
F H>H F ll -7 ll
sukumra-vana meror
adhastt pravivea ha
yatrste bhagav charvo
ramama sahomay
SYNONYMS
sukumra-vanamthe forest known as Sukumra; mero adhasttat the foot
of Mount Meru; pravivea hahe entered; yatrawherein; stewas;
bhagavnthe most powerful (demigod); arvaLord iva;
ramamaengaged in enjoyment; saha umaywith Um, his wife.
TRANSLATION
There in the north, at the bottom of Mount Meru, is a forest known as
Sukumra where Lord iva always enjoys with Um. Sudyumna entered that
forest.
TEXT 26
F H8 HF F U H l
23
M = HBH ll - ll
tasmin pravia evsau
sudyumna para-vra-h
apayat striyam tmnam
ava ca vaav npa
SYNONYMS
tasminin that forest; praviahaving entered; evaindeed; asauhe;
sudyumnaPrince Sudyumna; para-vra-hwho could very well subdue his
enemies; apayatobserved; striyamfemale; tmnamhimself; avam
caand his horse; vaavma mare; npaO King Parkit.
TRANSLATION
O King Parkit, as soon as Sudyumna, who was expert in subduing enemies,
entered the forest, he saw himself transformed into a female and his horse
transformed into a mare.
TEXT 27
~ " FH lH l
" _ HF ' H H F ll -O ll
tath tad-anug sarve
tma-liga-viparyayam
dv vimanaso 'bhvan
vkam parasparam
SYNONYMS
24
tathsimilarly; tat-anugthe companions of Sudyumna; sarveall of
them; tma-liga-viparyayamthe transformation of their sex into the
opposite; dvseeing; vimanasamorose; abhvanthey became;
vkamlooking over; parasparamone another.
TRANSLATION
When his followers also saw their identities transformed and their sex
reversed, they were all very morose and just looked at one another.
TEXT 28
H=
d~ H " d H H d l
F=H d ll - ll
r-rjovca
katham eva guo dea
kena v bhagavan kta
pranam ena samcakva
para kauthala hi na
SYNONYMS
r-rj uvcaMahrja Parkit said; kathamhow; evamthis;
guaquality; deathe country; kenawhy; veither; bhagavanO
most powerful; ktait was so done; pranamquestion; enamthis;
samcakvajust deliberate; paramvery much; kauthalameagerness;
hiindeed; naour.
25
TRANSLATION
Mahrja Parkit said: O most powerful brhmaa, why was this place so
empowered, and who made it so powerful? Kindly answer this question, for I
am very eager to hear about this.
TEXT 29
d 3H=
d" " 8 9F F H l
" HF d H F ll -\ ll
r-uka uvca
ekad giria draum
ayas tatra suvrat
dio vitimirbhs
kurvanta samupgaman
SYNONYMS
r-uka uvcar ukadeva Gosvm said; ekadonce upon a time;
giriamLord iva; draumto see; ayavery saintly persons; tatrain
that forest; su-vrathighly elevated in spiritual power; diaall
directions; vitimira-bhshaving been cleared of all darkness whatsoever;
kurvantadoing so; samupgamanarrived.
TRANSLATION
ukadeva Gosvm answered: Great saintly persons who strictly observed
the spiritual rules and regulations and whose own effulgence dissipated all the
26
darkness of all directions once came to see Lord iva in that forest.
TEXT 30
H Nd " H HHF H B l
F ~ H~ ' ll ll
tn vilokymbik dev
vivs vrit bham
bhartur akt samutthya
nvm v atha paryadht
SYNONYMS
tnall the saintly persons; vilokyaseeing them; ambikmother Durg;
devthe goddess; vivsbecause she was naked; vritashamed;
bhamhighly; bhartuof her husband; aktfrom the lap;
samutthyagetting up; nvmbreast; u athavery quickly;
paryadhtcovered with cloth.
TRANSLATION
When the goddess Ambik saw the great saintly persons, she was very much
ashamed because at that time she was naked. She immediately got up from the
lap of her husband and tried to cover her breast.
TEXT 31
9 ' H F l l
H FF ll ! ll
27
ayo 'pi tayor vkya
prasaga ramamayo
nivtt prayayus tasmn
nara-nryaramam
SYNONYMS
ayaall the great saintly persons; apialso; tayoof both of them;
vkyaseeing; prasagamengagement in sexual matters;
ramamayowho were enjoying in that way; nivttdesisted from going
further; prayayuimmediately departed; tasmtfrom that place;
nara-nryaa-ramamto the rama of Nara-Nryaa.
TRANSLATION
Seeing Lord iva and Prvat engaged in sexual affairs, all the great saintly
persons immediately desisted from going further and departed for the rama of
Nara-Nryaa.
TEXT 32
"" H d l
F~ H " F H 9" H " ll - ll
tad ida bhagavn ha
priyy priya-kmyay
sthna ya pravied etat
sa vai yoid bhaved iti
SYNONYMS
tatbecause; idamthis; bhagavnLord iva; hasaid; priyyof his
28
dear wife; priya-kmyayfor the pleasure; sthnamplace; yaanyone
who; pravietwill enter; etathere; sathat person; vaiindeed;
yoitfemale; bhavetshall become; itithus.
TRANSLATION
Thereupon, just to please his wife, Lord iva said, "Any male entering this
place shall immediately become a female!"
TEXT 33
3_ H " H 9 H l
F = =F H== H" H ll ll
tata rdhva vana tad vai
puru varjayanti hi
s cnucara-sayukt
vicacra vand vanam
SYNONYMS
tata rdhvamfrom that time onward; vanamforest; tatthat; vaiin
particular; purumales; varjayantido not enter; hiindeed;
sSudyumna in the form of a woman; caalso;
anucara-sayuktaccompanied by his companions; vicacrawalked; vant
vanamwithin the forest from one place to another.
TRANSLATION
Since that time, no male had entered that forest. But now King Sudyumna,
having been transformed into a female, began to walk with his associates from
29
one forest to another.
PURPORT
In Bhagavad-gt (2.22) it is said:
vssi jrni yath vihya
navni ghti naro 'pari
tath sarri vihya jrny
anyni sayti navni deh
"As a person puts on new garments, giving up old ones, the soul accepts new
material bodies, giving up the old and useless ones."
The body is just like a dress, and here this is proved. Sudyumna and his
associates were all male, which means that their souls were covered by male
dress, but now they became female, which means that their dress was changed.
The soul, however, remains the same. It is said that by modern medical
treatment a male can be transformed into a female, and a female into a male.
The body, however, has no connection with the soul. The body can be
changed, either in this life or the next. Therefore, one who has knowledge of
the soul and how the soul transmigrates from one body to another does not pay
attention to the body, which is nothing but a covering dress. Pait
sama-darina [Bg. 5.18]. Such a person sees the soul, which is part and parcel
of the Supreme Lord. Therefore he is a sama-dari, a learned person.
TEXT 34
~ = " l
M H H =d H N ' ll H ll
atha tm rambhye
carant pramadottamm
30
strbhi parivt vkya
cakame bhagavn budha
SYNONYMS
athain this way; tmher; rama-abhyein the neighborhood of his
rama; carantmloitering; pramad-uttammthe best of beautiful women
who excite sex; strbhiby other women; parivtmsurrounded;
vkyaseeing her; cakamedesired sex; bhagavnthe most powerful;
budhaBudha, the son of the moon and predominating deity of the planet
known as Budha, or Mercury.
TRANSLATION
Sudyumna had been transformed into the best of beautiful women who
excite sexual desire and was surrounded by other women. Upon seeing this
beautiful woman loitering near his rama, Budha, the son of the moon,
immediately desired to enjoy her.
TEXT 35
F =d F F F l
F F F ^HF ll 7 ll
spi ta cakame subhr
somarja-suta patim
sa tasy janaym sa
purravasam tmajam
SYNONYMS
sSudyumna, transformed into a woman; apialso; tamunto him
31
(Budha); cakamedesired sex; su-bhrvery beautiful;
somarja-sutamunto the son of the king of the moon; patimas her
husband; sahe (Budha); tasymin her womb; janaym sabegot;
purravasamnamed Purrav; tma-jama son.
TRANSLATION
The beautiful woman also desired to accept Budha, the son of the king of the
moon, as her husband. Thus Budha begot in her womb a son named Purrav.
TEXT 36
H MHR FU H l
FF F d = HFB ll ll
eva strtvam anuprpta
sudyumno mnavo npa
sasmra sa kulcrya
vasiham iti uruma
SYNONYMS
evamin this way; strtvamfemininity; anuprptahaving achieved in
that way; sudyumnathe male named Sudyumna; mnavathe son of
Manu; npathe king; sasmraremembered; sahe; kula-cryamthe
familial spiritual master; vasihamthe most powerful Vasiha; iti
urumaI have heard it (from reliable sources).
TRANSLATION
I heard from reliable sources that King Sudyumna, the son of Manu, having
32
thus achieved femininity, remembered his familial spiritual master, Vasiha.
TEXT 37
F F " " _ d B l
F U F FH 'H ll O ll
sa tasya t da dv
kpay bha-pita
sudyumnasyayan pustvam
updhvata akaram
SYNONYMS
sahe, Vasiha; tasyaof Sudyumna; tmthat; damcondition;
dvseeing; kpayout of mercy; bha-pitabeing very much
aggrieved; sudyumnasyaof Sudyumna; ayandesiring; pustvamthe
maleness; updhvatabegan to worship; akaramLord iva.
TRANSLATION
Upon seeing Sudyumna's deplorable condition, Vasiha was very much
aggrieved. Desiring for Sudyumna to regain his maleness, Vasiha again began
to worship Lord akara [iva].
TEXTS 38-39
8FF F H 9 H l
FH = H= d H " H ll ll
F F H F M H l
33
$~ HF~ d F U 'H " ll \ ll
tuas tasmai sa bhagavn
aye priyam vahan
sv ca vcam t kurvann
idam ha vimpate
msa pumn sa bhavit
msa str tava gotraja
ittha vyavasthay kma
sudyumno 'vatu medinm
SYNONYMS
tuabeing pleased; tasmaiunto Vasiha; sahe (Lord iva);
bhagavnthe most powerful; ayeunto the great sage; priyam
vahanjust to please him; svm cahis own; vcamword; tmtrue;
kurvanand keeping; idamthis; hasaid; vimpateO King Parkit;
msamone month; pumnmale; saSudyumna; bhavitwill become;
msaman other month; strfemale; tavayour; gotra-jadisciple born
in your disciplic succession; itthamin this way; vyavasthayby settlement;
kmamaccording to desire; sudyumnaKing Sudyumna; avatumay rule;
medinmthe world.
TRANSLATION
O King Parkit, Lord iva was pleased with Vasiha. Therefore, to satisfy
him and to keep his own word to Prvat, Lord iva said to that saintly person,
"Your disciple Sudyumna may remain a male for one month and a female for
the next. In this way he may rule the world as he likes."
PURPORT
34
The word gotraja is significant in this connection. Brhmaas generally
act as spiritual masters of two dynasties. One is their disciplic succession, and
the other is the dynasty born of their semen. Both descendants belong to the
same gotra, or dynasty. In the Vedic system we sometimes find that both
brhmaas and katriyas and even vaiyas come in the disciplic succession of
the same is. Because the gotra and dynasty are one, there is no difference
between the disciples and the family born of the semen. The same system still
prevails in Indian society, especially in regard to marriage, for which the gotra
is calculated. Here the word gotraja refers to those born in the same dynasty,
whether they be disciples or members of the family.
TEXT 40
= d =_ FH HF~ l
F " F ll H ll
crynugraht kma
labdhv pustva vyavasthay
playm sa jagat
nbhyanandan sma ta praj
SYNONYMS
crya-anugrahtby the mercy of the spiritual master; kmamdesired;
labdhvhaving achieved; pustvammaleness; vyavasthayby this
settlement of Lord iva; playm sahe ruled; jagatmthe whole world; na
abhyanandan smawere not satisfied with; tamto the king; prajthe
citizens.
TRANSLATION
35
Thus being favored by the spiritual master, according to the words of Lord
iva, Sudyumna regained his desired maleness every alternate month and in this
way ruled the kingdom, although the citizens were not satisfied with this.
PURPORT
The citizens could understand that the king was transformed into a female
every alternate month and therefore could not discharge his royal duty.
Consequently they were not very satisfied.
TEXT 41
F d H> F l
"~ N H ' HF ll H! ll
tasyotkalo gayo rjan
vimala ca traya sut
daki-patha-rjno
babhvur dharma-vatsal
SYNONYMS
tasyaof Sudyumna; utkalaby the name Utkala; gayaby the name
Gaya; rjanO King Parkit; vimala caand Vimala; trayathree;
sutsons; daki-pathaof the southern part of the world;
rjnakings; babhvuthey became; dharma-vatsalvery religious.
TRANSLATION
O King, Sudyumna had three very pious sons, named Utkala, Gaya and
Vimala, who became the kings of the Daki-patha.
36
TEXT 42
d B l
^HF 3F H ll H- ll
tata pariate kle
pratihna-pati prabhu
purravasa utsjya
g putrya gato vanam
SYNONYMS
tatathereafter; pariate klewhen the time was ripe;
pratihna-patithe master of the kingdom; prabhuvery powerful;
purravaseunto Purrav; utsjyadelivering; gmthe world;
putryaunto his son; gatadeparted; vanamto the forest.
TRANSLATION
Thereafter, when the time was ripe, when Sudyumna, the king of the world,
was sufficiently old, he delivered the entire kingdom to his son Purrav and
entered the forest.
PURPORT
According to the Vedic system, one within the institution of vara and
rama must leave his family life after he reaches fifty years of age (pacad
rdhva vana vrajet). Thus Sudyumna followed the prescribed regulations of
varrama by leaving the kingdom and going to the forest to complete his
spiritual life.
37
Thus end the Bhaktivedanta purports of the Ninth Canto, First Chapter, of the
rmad-Bhgavatam, entitled "King Sudyumna Becomes a Woman."
2. The Dynasties of the Sons of Manu
This Second Chapter describes the dynasties of the sons of Manu, headed
by Kara.
After Sudyumna accepted the order of vnaprastha and departed for the
forest, Vaivasvata Manu, being desirous of sons, worshiped the Supreme
Personality of Godhead and consequently begot ten sons like Mahrja
Ikvku, all of whom were like their father. One of these sons, Padhra, was
engaged in the duty of protecting cows at night with a sword in his hand.
Following the order of his spiritual master, he would stand in this way for the
entire night. Once, in the darkness of night, a tiger seized a cow from the
cowshed, and when Padhra came to know this, he took a sword in his hand
and followed the tiger. Unfortunately, when he finally approached the tiger,
he could not distinguish between the cow and the tiger in the dark, and thus
he killed the cow. Because of this, his spiritual master cursed him to take birth
in a dra family, but Padhra practiced mystic yoga, and in bhakti-yoga he
worshiped the Supreme Personality of Godhead. Then he voluntarily entered a
blazing forest fire, thus relinquishing his material body and going back home,
back to Godhead.
Kavi, the youngest son of Manu, was a great devotee of the Supreme
Personality of Godhead from his very childhood. From Manu's son known as
Kara, a sect of katriyas known as Kras was generated. Manu also had a
son known as Dha, from whom another sect of katriyas was generated, but
38
although they were born of one who had the qualities of a katriya, they
became brhmaas. From Nga, another son of Manu, came the sons and
grandsons known as Sumati, Bhtajyoti and Vasu. From Vasu, in succession,
came Pratka, and from him came Oghavn. Descending in order from the
seminal dynasty of Nariyanta, another son of Manu, were Citrasena, ka,
Mhvn, Pra, Indrasena, Vtihotra, Satyarav, Ururav, Devadatta and
Agniveya. From the katriya known as Agniveya came the celebrated
brhmaa dynasty known as gniveyyana. From the seminal dynasty of
Dia, another son of Manu, came Nbhga, and from him in succession came
Bhalandana, Vatsaprti, Pru, Pramati, Khanitra, Ckua, Viviati,
Rambha, Khannetra, Karandhama, Avkit, Marutta, Dama, Rjyavardhana,
Sudhti, Nara, Kevala, Dhundhumn, Vegavn, Budha and Tabindu. In this
way, many sons and grandsons were born in this dynasty. From Tabindu
came a daughter named Ilavil, from whom Kuvera took birth. Tabindu also
had three sons, named Vila, nyabandhu and Dhmraketu. The son of
Vila was Hemacandra, his son was Dhmrka, and his son was Sayama.
The sons of Sayama were Devaja and Kva. Kva's son, Somadatta,
performed an Avamedha sacrifice, and by worshiping the Supreme
Personality of Godhead, Viu, he achieved the supreme perfection of going
back home, back to Godhead.
TEXT 1
d 3H=
H '~ FU HHFH F l
dFF F ll ! ll
r-uka uvca
eva gate 'tha sudyumne
manur vaivasvata sute
putra-kmas tapas tepe
39
yamuny ata sam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus; gatehad accepted
the order of vnaprastha; athathereafter; sudyumnewhen Sudyumna;
manu vaivasvataVaivasvata Manu, known as rddhadeva; sutehis son;
putra-kmadesiring to get sons; tapa tepeexecuted severe austerities;
yamunymon the bank of the Yamun; atam samfor one hundred
years.
TRANSLATION
ukadeva Gosvm said: Thereafter, when his son Sudyumna had thus gone
to the forest to accept the order of vnaprastha, Vaivasvata Manu
[rddhadeva], being desirous of getting more sons, performed severe austerities
on the bank of the Yamun for one hundred years.
TEXT 2
' " H~ l
$Hd H FHF" " ll - ll
tato 'yajan manur devam
apatyrtha hari prabhum
ikvku-prvajn putrn
lebhe sva-sadn daa
SYNONYMS
tatathereafter; ayajatworshiped; manuVaivasvata Manu;
devamunto the Supreme Personality of Godhead; apatya-arthamwith a
40
desire to get sons; harimunto Hari, the Supreme Personality of Godhead;
prabhumthe Lord; ikvku-prva-jnof whom the eldest was named
Ikvku; putrnsons; lebhegot; sva-sadnexactly like himself;
daaten.
TRANSLATION
Then, because of this desire for sons, the Manu known as rddhadeva
worshiped the Supreme Lord, the Personality of Godhead, the Lord of the
demigods. Thus he got ten sons exactly like himself. Among them all, Ikvku
was the eldest.
TEXT 3
9' F d l
F HFH ll ll
padhras tu mano putro
go-plo guru kta
playm sa g yatto
rtry vrsana-vrata
SYNONYMS
padhra tuamong them, Padhra; manoof Manu; putrathe son;
go-plaherding cows; guruby the order of his spiritual master;
ktahaving been engaged; playm sahe protected; gcows;
yattaso engaged; rtrymat night; vrsana-vratataking the vow of
vrsana, standing with a sword.
41
TRANSLATION
Among these sons, Padhra, following the order of his spiritual master, was
engaged as a protector of cows. He would stand all night with a sword to give
the cows protection.
PURPORT
One who becomes vrsana takes the vow to stand all night with a sword to
give protection to the cows. Because Padhra was engaged in this way, it is to
be understood that he had no dynasty. We can further understand from this
vow accepted by Padhra how essential it is to protect the cows. Some son of a
katriya would take this vow to protect the cows from ferocious animals, even
at night. What then is to be said of sending cows to slaughterhouses? This is
the most sinful activity in human society.
TEXT 4
d" H" B " H9 l
H 3~ F N H ll H ll
ekad prviad goha
rdlo nii varati
ayn gva utthya
bhts t babhramur vraje
SYNONYMS
ekadonce upon a time; prviatentered; gohamthe land of the
cowshed; rdlaa tiger; niiat night; varatiwhile it was raining;
aynlying down; gvacows; utthyagetting up; bhtfearing;
42
tall of them; babhramuscattered here and there; vrajein the land
surrounding the cowshed.
TRANSLATION
Once at night, while it was raining, a tiger entered the land of the cowshed.
Upon seeing the tiger, all the cows, who were lying down, got up in fear and
scattered here and there on the land.
TEXTS 5-6
d NH F = l
FF " H 9' ' FF ll 7 ll
]" F B l
" N " ll ll
ek jagrha balavn
s cukroa bhaytur
tasys tu krandita rutv
padhro 'nusasra ha
khagam dya taras
pralnou-gae nii
ajnann acchinod babhro
ira rdla-akay
SYNONYMS
ekmone of the cows; jagrhaseized; balavnthe strong tiger; sthat
cow; cukroabegan to cry; bhaya-turin distress and fear; tasyof her;
tubut; kranditamthe screaming; rutvhearing; padhraPadhra;
43
anusasra hafollowed; khagamsword; dyataking; tarasvery
hastily; pralna-uu-gaewhen the stars were covered by clouds; niiat
night; ajnanwithout knowledge; acchinotcut off; babhroof the cow;
irathe head; rdla-akaymistaking it for the head of the tiger.
TRANSLATION
When the very strong tiger seized the cow, the cow screamed in distress and
fear, and Padhra, hearing the screaming, immediately followed the sound. He
took up his sword, but because the stars were covered by clouds, he mistook the
cow for the tiger and mistakenly cut off the cows' head with great force.
TEXT 7
' H H M F l
> ~ F F ll O ll
vyghro 'pi vka-ravao
nistrigrhatas tata
nicakrma bha bhto
rakta pathi samutsjan
SYNONYMS
vyghrathe tiger; apialso; vka-ravaaits ear being cut off;
nistria-agra-hatabecause of being cut by the tip of the sword;
tatathereafter; nicakrmafled (from that place); bhamvery much;
bhtabeing afraid; raktamblood; pathion the road;
samutsjandischarging.
44
TRANSLATION
Because the tiger's ear had been cut by the edge of the sword, the tiger was
very afraid, and it fled from that place, while bleeding on the street.
TEXT 8
9' H l
" FH N 8 " ll ll
manyamno hata vyghra
padhra para-vra-h
adrkt sva-hat babhru
vyuy nii dukhita
SYNONYMS
manyamnathinking that; hatamhas been killed; vyghramthe tiger;
padhraManu's son Padhra; para-vra-halthough quite able to punish
the enemy; adrktsaw; sva-hatmhad been killed by him; babhrumthe
cow; vyuym niiwhen the night had passed (in the morning);
dukhitabecame very much unhappy.
TRANSLATION
In the morning, when Padhra, who was quite able to subdue his enemy,
saw that he had killed the cow although at night he thought he had killed the
tiger, he was very unhappy.
TEXT 9
45
d = d Fd l
N' " FH d H ll \ ll
ta apa kulcrya
ktgasam akmata
na katra-bandhu dras tva
karma bhavitmun
SYNONYMS
tamhim (Padhra); apacursed; kula-cryathe family priest,
Vasiha; kta-gasambecause of committing the great sin of killing a cow;
akmataalthough he did not want to do it; nanot; katra-bandhuthe
family member of a katriya; dra tvamyou have behaved like a dra;
karmatherefore by your fruitive reaction; bhavityou shall become a
dra; amunbecause of killing the cow.
TRANSLATION
Although Padhra had committed the sin unknowingly, his family priest,
Vasiha, cursed him, saying, "In your next life you shall not be able to become
a katriya. Instead, you shall take birth as a dra because of killing the cow."
PURPORT
It appears that Vasiha was not free from tamo-gua, the mode of
ignorance. As the family priest or spiritual master of Padhra, Vasiha should
have taken Padhra's offense very lightly, but instead Vasiha cursed him to
become a dra. It is the duty of a family priest not to curse a disciple but to
give him relief through the performance of some sort of atonement. Vasiha,
however, did just the opposite. Therefore rla Vivantha Cakravart
hkura says that he was durmati; in other words, his intelligence was not very
46
good.
TEXT 10
H RF d & l
'" H H 3_ ll ! ll
eva aptas tu guru
pratyaght ktjali
adhrayad vrata vra
rdhva-ret muni-priyam
SYNONYMS
evamin this way; aptahaving been cursed; tubut; guruby his
spiritual master; pratyaghthe (Padhra) accepted; kta-ajaliwith
folded hands; adhrayattook up, assumed; vratamthe vow of brahmacarya;
vrathat hero; rdhva-rethaving controlled his senses;
muni-priyamwhich is approved by the great sages.
TRANSLATION
When the hero Padhra was thus cursed by his spiritual master, he accepted
the curse with folded hands. Then, having controlled his senses, he took the
vow of brahmacarya, which is approved by all great sages.
TEXTS 11-13
HF " H H FH ' l
dH H FH F F ll !! ll
47
H F l F ' l
" d H ll !- ll
' R F l
H== B'N'd ll ! ll
vsudeve bhagavati
sarvtmani pare 'male
ekntitva gato bhakty
sarva-bhta-suht sama
vimukta-saga nttm
sayatko 'parigraha
yad-cchayopapannena
kalpayan vttim tmana
tmany tmnam dhya
jna-tpta samhita
vicacra mahm et
jandha-badhirkti
SYNONYMS
vsudeveunto the Supreme Personality of Godhead; bhagavatiunto the
Lord; sarva-tmaniunto the Supersoul; pareunto the Transcendence;
amaleunto the Supreme person, who is without material contamination;
ekntitvamrendering devotional service without diversion; gatabeing
situated in that position; bhaktybecause of pure devotion; sarva-bhta-suht
samabecause of being a devotee, friendly and equal to everyone;
vimukta-sagawithout material contamination; nta-tma peaceful
attitude; sayataself-controlled; akathe vision of whom;
aparigrahawithout accepting any charity from anyone else;
yat-cchayby the grace of the Lord; upapannenaby whatever was
48
available for bodily necessities; kalpayanin this way arranging; vttimthe
necessities of the body; tmanafor the benefit of the soul; tmaniwithin
the mind; tmnamthe Supreme Soul, the Personality of Godhead;
dhyakeeping always; jna-tptafully satisfied in transcendental
knowledge; samhitaalways in trance; vicacratraveled all over;
mahmthe earth; etmthis; jaadumb; andhablind; badhiradeaf;
ktiappearing as if.
TRANSLATION
Thereafter, Padhra gained relief from all responsibilities, became peaceful
in mind, and established control over all his senses. Being unaffected by
material conditions, being pleased with whatever was available by the grace of
the Lord to maintain body and soul together, and being equal toward everyone,
he gave full attention to the Supreme Personality of Godhead, Vsudeva, who is
the transcendental Supersoul, free from material contamination. Thus Padhra,
fully satisfied in pure knowledge, always keeping his mind on the Supreme
Personality of Godhead, achieved pure devotional service to the Lord and began
traveling all over the world, without affection for material activities, as if he
were deaf, dumb and blind.
TEXT 14
H H H H " _ "H ~ l
d N Q ll !H ll
eva vtto vana gatv
dv dvgnim utthitam
tenopayukta-karao
brahma prpa para muni
49
SYNONYMS
evam vttabeing situated in such an order of life; vanamto the forest;
gatvafter going; dvwhen he saw; dva-agnima forest fire;
utthitamexisting there; tenaby that (fire); upayukta-karaaengaging
all the senses of the body by burning; brahmatranscendence; prpahe
achieved; paramthe ultimate goal; munias a great saintly person.
TRANSLATION
With this attitude, Padhra became a great saint, and when he entered the
forest and saw a blazing forest fire, he took this opportunity to burn his body in
the fire. Thus he achieved the transcendental, spiritual world.
PURPORT
The Lord says in Bhagavad-gt (4.9):
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities
does not, upon leaving the body, take his birth again in this material world, but
attains My eternal abode, O Arjuna." Padhra, because of his karma, was
cursed to take his next birth as a dra, but because he took to saintly life,
specifically concentrating his mind always upon the Supreme Personality of
Godhead, he became a pure devotee. Immediately after giving up his body in
the fire, he reached the spiritual world, as mentioned in Bhagavad-gt (mm
eti), as a result of his devotional situation. Devotional service performed by
thinking of the Supreme Personality of Godhead is so powerful that although
50
Padhra was cursed he avoided the terrible consequence of becoming a dra
and instead returned home, back to Godhead. As stated in Brahma-sahit
(5.54):
yas tv indra-gopam athavendram aho sva-karma-
bandhnurpa-phala-bhjanam tanoti
karmi nirdahati kintu ca bhakti-bhj
govindam di-purua tam aha bhajmi
Those who engage in devotional service are unaffected by the results of their
material activities. Otherwise, everyone, from the smallest microbe up to the
King of heaven, Indra, is subject to the laws of karma. A pure devotee, being
always engaged in the service of the Lord, is exempt from these laws.
TEXT 15
dH d H9 9 F
HF F N' H l
H = 9 FH =9
HH d H ll !7 ll
kavi kanyn viayeu nispho
visjya rjya saha bandhubhir vanam
niveya citte purua sva-rocia
vivea kaiora-vay para gata
SYNONYMS
kavianother son, known as Kavi; kanynwho was the youngest;
viayeuin material enjoyments; nisphabeing without attachment;
visjyaafter giving up; rjyamhis father's property, the kingdom; saha
51
bandhubhiaccompanied by friends; vanamthe forest; niveyakeeping
always; cittewithin the core of the heart; puruamthe Supreme Person;
sva-rociamself-effulgent; viveaentered; kaiora-vaya young man not
fully in youth; paramthe transcendental world; gataentered.
TRANSLATION
Being reluctant to accept material enjoyment, Manu's youngest son, whose
name was Kavi, gave up the kingdom before attaining full youth. Accompanied
by his friends, he went to the forest, always thinking of the self-effulgent
Supreme Personality of Godhead within the core of his heart. Thus he attained
perfection.
TEXT 16
d^9H"F d^9 l
3~ R N Q ' HF ll ! ll
karn mnavd san
kr katra-jtaya
uttar-patha-goptro
brahmay dharma-vatsal
SYNONYMS
kartfrom Kara; mnavtfrom the son of Manu; santhere was;
krcalled the Kras; katra-jtayaa group of katriyas;
uttarnorthern; pathaof the direction; goptrakings;
brahmaycelebrated protectors of the brahminical culture;
dharma-vatsalextremely religious.
52
TRANSLATION
From Kara, another son of Manu, came the Kra dynasty, a family of
katriyas. The Kra katriyas were the kings of the northern direction. They
were celebrated protectors of brahminical culture and were all firmly religious.
TEXT 17
' 8" '8 N Q l
F H F F HF ll !O ll
dhd dhram abht katra
brahma-bhya gata kitau
ngasya vaa sumatir
bhtajyotis tato vasu
SYNONYMS
dhtfrom Dha, another son of Manu; dhrama caste of the name
Dhra; abhtwas produced; katrambelonging to the katriya group;
brahma-bhyamthe position of brhmaas; gatamhad achieved;
kitauon the surface of the world; ngasyaof Nga, another son of Manu;
vaathe dynasty; sumatiof the name Sumati; bhtajyotiof the name
Bhtajyoti; tatathereafter; vasuby the name Vasu.
TRANSLATION
From the son of Manu named Dha came a katriya caste called Dhra,
whose members achieved the position of brhmaas in this world. Then, from
the son of Manu named Nga came Sumati. From Sumati came Bhtajyoti, and
from Bhtajyoti came Vasu.
53
PURPORT
Here it is said, katra brahma-bhya gata kitau: although the Dhras
belonged to the katriya caste, they were able to convert themselves into
brhmaas. This gives clear evidence supporting the following statement by
Nrada (SB 7.11.35):
yasya yal lakaa prokta
puso varbhivyajakam
yad anyatrpi dyeta
tat tenaiva vinirdiet
If the qualities of one group are found in the men of another, those men
should be recognized by their qualities, by their symptoms, not by the caste of
the family in which they were born. Birth is not at all important; it is one's
qualities that are stressed in all Vedic literature.
TEXT 18
HF dF H H l
d = H F " 3H ll ! ll
vaso pratkas tat-putra
oghavn oghavat-pit
kany caughavat nma
sudarana uvha tm
SYNONYMS
vasoof Vasu; pratkanamed Pratka; tat-putrahis son;
oghavnnamed Oghavn; oghavat-pitwho was the father of Oghavn;
54
kanyhis daughter; caalso; oghavatOghavat; nmaby the name;
sudaranaSudarana; uvhamarried; tmthat daughter (Oghavat).
TRANSLATION
The son of Vasu was Pratka, whose son was Oghavn. Oghavn's son was
also known as Oghavn, and his daughter was Oghavat. Sudarana married that
daughter.
TEXT 19
=F " FF F 'H l
F [ F $" F F F ll !\ ll
citraseno nariyantd
kas tasya suto 'bhavat
tasya mhvs tata pra
indrasenas tu tat-suta
SYNONYMS
citrasenaone named Citrasena; nariyanttfrom Nariyanta, another son
of Manu; kaka; tasyaof Citrasena; sutathe son;
abhavatbecame; tasyaof him (ka); mhvnMhvn; tatafrom
him (Mhvn); praPra; indrasenaIndrasena; tubut;
tat-sutathe son of him (Pra).
TRANSLATION
From Nariyanta came a son named Citrasena and from him a son named
ka. From ka came Mhvn, from Mhvn came Pra, and from Pra
55
came Indrasena.
TEXT 20
H FH" F F F H l
3 H F FF " H"F 'H ll - ll
vtihotras tv indrasent
tasya satyarav abht
ururav sutas tasya
devadattas tato 'bhavat
SYNONYMS
vtihotraVtihotra; tubut; indrasentfrom Indrasena; tasyaof
Vtihotra; satyaravknown by the name Satyarav; abhtthere was;
ururavUrurav; sutawas the son; tasyaof him (Satyarav);
devadattaDevadatta; tatafrom Ururav; abhavatthere was.
TRANSLATION
From Indrasena came Vtihotra, from Vtihotra came Satyarav, from
Satyarav came the son named Ururav, and from Ururav came Devadatta.
TEXT 21
' H H FH F l
d $ H d 9 ll -! ll
tato 'gniveyo bhagavn
agni svayam abht suta
56
knna iti vikhyto
jtkaryo mahn i
SYNONYMS
tatafrom Devadatta; agniveyaa son named Agniveya; bhagavnthe
most powerful; agnithe fire-god; svayampersonally; abhtbecame;
sutathe son; knnaKnna; itithus; vikhytawas celebrated;
jtkaryaJtkarya; mahn ithe great saintly person.
TRANSLATION
From Devadatta came a son known as Agniveya, who was the fire-god Agni
himself. This son, who was a celebrated saint, was well known as Knna and
Jtkarya.
PURPORT
Agniveya was also known as Knna and Jtkarya.
TEXT 22
N Qd H l
H "8H ll -- ll
tato brahma-kula jtam
gniveyyana npa
nariyantnvaya prokto
dia-vaam ata u
SYNONYMS
57
tatafrom Agniveya; brahma-kulama dynasty of brhmaas; jtamwas
generated; gniveyyanamknown as gniveyyana; npaO King
Parkit; nariyantaof Nariyanta; anvayadescendants; proktahave
been explained; dia-vaamthe dynasty of Dia; atahereafter;
uhear.
TRANSLATION
O King, from Agniveya came a brahminical dynasty known as
gniveyyana. Now that I have described the descendants of Nariyanta, let
me describe the descendants of Dia. Please hear from me.
TEXTS 23-24
"8 ' d H l
" F FF HF " ll - ll
HF F FF H" l
FF 9 '~ HH ll -H ll
nbhgo dia-putro 'nya
karma vaiyat gata
bhalandana sutas tasya
vatsaprtir bhalandant
vatsaprte suta prus
tat-suta pramati vidu
khanitra pramates tasmc
ckuo 'tha viviati
SYNONYMS
58
nbhgaby the name Nbhga; dia-putrathe son of Dia;
anyaanother; karmaby occupation; vaiyatmthe order of the
vaiyas; gataachieved; bhalandanaby the name Bhalandana;
sutason; tasyaof him (Nbhga); vatsaprtiby the name Vatsaprti;
bhalandantfrom Bhalandana; vatsaprtefrom Vatsaprti; sutathe son;
pruwas named Pru; tat-sutamthe son of him (Pru);
pramatimwas named Pramati; viduyou should understand;
khanitrawas named Khanitra; pramatefrom Pramati; tasmtfrom him
(Khanitra); ckuawas named Ckua; athathus (from Ckua);
viviatithe son named Viviati.
TRANSLATION
Dia had a son by the name Nbhga. This Nbhga, who was different
from the Nbhga described later, became a vaiya by occupational duty. The
son of Nbhga was known as Bhalandana, the son of Bhalandana was
Vatsaprti, and his son was Pru. Pru's son was Pramati, Pramati's son
was Khanitra, Khanitra's son was Ckua, and his son was Viviati.
PURPORT
From Manu, one son became a katriya, another a brhmaa, and another a
vaiya. This confirms the statement by Nrada Muni, yasya yal lakaa
prokta puso varbhivyajakam (SB 7.11.35). One should always remember
that brhmaas, katriyas and vaiyas should never be regarded as members of a
caste by birth. A brhmaa may be changed into a katriya, and a katriya into
a brhmaa. Similarly, a brhmaa or katriya may be changed into a vaiya,
and a vaiya into a brhmaa or katriya. This is confirmed in Bhagavad-gt
(ctur-varya may sa gua-karma-vibhgaa [Bg. 4.13]). So one is a
brhmaa, katriya or vaiya never by birth, but by quality. There is a great
need of brhmaas. Therefore, in the Ka consciousness movement, we are
trying to train some brhmaas to guide human society. Because at present
59
there is a scarcity of brhmaas, the brain of human society is lost. Because
practically everyone is a dra, no one at the present moment can guide the
members of society to the proper path by which to achieve perfection in life.
TEXT 25
HH F 'F ' d l
d' FF" ll -7 ll
viviate suto rambha
khannetro 'sya dhrmika
karandhamo mahrja
tasysd tmajo npa
SYNONYMS
viviatefrom Viviati; sutathe son; rambhanamed Rambha;
khannetranamed Khannetra; asyaof Rambha; dhrmikavery
religious; karandhamanamed Karandhama; mahrjaO King; tasyaof
him (Khannetra); stwas; tmajathe son; npaO King.
TRANSLATION
The son of Viviati was Rambha, whose son was the great and religious
King Khannetra. O King, the son of Khannetra was King Karandhama.
TEXT 26
FH F F >H l
F H '" H lF ll - ll
60
tasyvkit suto yasya
marutta cakravarty abht
savarto 'yjayad ya vai
mah-yogy agira-suta
SYNONYMS
tasyaof him (Karandhama); avkitnamed Avkit; sutathe son;
yasyaof whom (Avkit); marutta(the son) named Marutta;
cakravartthe emperor; abhtbecame; savartaSavarta;
ayjayatengaged in performing sacrifice; yamunto whom (Marutta);
vaiindeed; mah-yogthe great mystic; agira-sutathe son of Agir.
TRANSLATION
From Karandhama came a son named Avkit, and from Avkit a son named
Marutta, who was the emperor. The great mystic Savarta, the son of Agir,
engaged Marutta in performing a sacrifice [yaja].
TEXT 27
F ~ ~ 'F d> l
FH HF" dF ll -O ll
maruttasya yath yajo
na tathnyo 'sti kacana
sarva hiramaya tv sd
yat kicic csya obhanam
SYNONYMS
maruttasyaof Marutta; yathas; yajaperformance of sacrifice;
61
nanot; tathlike that; anyaany other; astithere is;
kacanaanything; sarvameverything; hira-mayammade of gold;
tuindeed; stthere was; yat kicitwhatever he had; caand; asyaof
Marutta; obhanamextremely beautiful.
TRANSLATION
The sacrificial paraphernalia of King Marutta was extremely beautiful, for
everything was made of gold. Indeed, no other sacrifice could compare to his.
TEXT 28
U"" F " l
H 8 H " H FF" ll - ll
amdyad indra somena
dakibhir dvijtaya
maruta parivero
vivedev sabh-sada
SYNONYMS
amdyatbecame intoxicated; indrathe King of heaven, Lord Indra;
somenaby drinking the intoxicant soma-rasa; dakibhiby receiving
sufficient contributions; dvijtayathe brahminical group; marutathe
airs; pariveraoffering the foodstuffs; vivedevuniversal demigods;
sabh-sadamembers of the assembly.
TRANSLATION
In that sacrifice, King Indra became intoxicated by drinking a large quantity
62
of soma-rasa. The brhmaas received ample contributions, and therefore they
were satisfied. For that sacrifice, the various demigods who control the winds
offered foodstuffs, and the Vivedevas were members of the assembly.
PURPORT
Because of the yaja performed by Marutta, everyone was pleased,
especially the brhmaas and katriyas. Brhmaas are interested in receiving
contributions as priests, and katriyas are interested in drinking. All of them,
therefore, were satisfied with their different engagements.
TEXT 29
F " FFF" H' l
F ' FF F ' F ll -\ ll
maruttasya dama putras
tasysd rjyavardhana
sudhtis tat-suto jaje
saudhteyo nara suta
SYNONYMS
maruttasyaof Marutta; dama(was named) Dama; putrathe son;
tasyaof him (Dama); stthere was; rjya-vardhananamed
Rjyavardhana, or one who can expand the kingdom; sudhtiwas named
Sudhti; tat-sutathe son of him (Rjyavardhana); jajewas born;
saudhteyafrom Sudhti; naranamed Nara; sutathe son.
TRANSLATION
Marutta's son was Dama, Dama's son was Rjyavardhana, Rjyavardhana's
63
son was Sudhti, and his son was Nara.
TEXT 30
F d HFF" ' ' H H F l
N 'FFH" F N" ll ll
tat-suta kevalas tasmd
dhundhumn vegavs tata
budhas tasybhavad yasya
tabindur mahpati
SYNONYMS
tat-sutathe son of him (Nara); kevalawas named Kevala; tasmtfrom
him (Kevala); dhundhumna son was born named Dhundhumn;
vegavnnamed Vegavn; tatafrom him (Dhundhumn); budhanamed
Budha; tasyaof him (Vegavn); abhavatthere was; yasyaof whom
(Budha); tabindua son named Tabindu; mahpatithe king.
TRANSLATION
The son of Nara was Kevala, and his son was Dhundhumn, whose son was
Vegavn. Vegavn's son was Budha, and Budha's son was Tabindu, who
became the king of this earth.
TEXT 31
'N 9 " H l
HF d = HH ll ! ll
64
ta bheje 'lambu dev
bhajanya-gulayam
varpsar yata putr
kany celavilbhavat
SYNONYMS
tamhim (Tabindu); bhejeaccepted as husband; alambuthe girl
Alambu; devgoddess; bhajanyaworthy of accepting; gua-layamthe
reservoir of all good qualities; vara-apsarthe best of the Apsars;
yatafrom whom (Tabindu); putrsome sons; kanya daughter;
caand; ilavilnamed Ilavil; abhavatwas born.
TRANSLATION
The best of the Apsars, the highly qualified girl named Alambu, accepted
the similarly qualified Tabindu as her husband. She gave birth to a few sons
and a daughter known as Ilavil.
TEXT 32
F "F H H '" F l
" HU 9 ll - ll
yasym utpdaym sa
virav dhanada sutam
prdya vidy paramm
ir yogevara pitu
SYNONYMS
yasymin whom (Ilavil); utpdaym sagave birth; viravVirav;
65
dhana-damKuvera, or one who gives money; sutamto a son;
prdyaafter receiving; vidymabsolute knowledge; parammsupreme;
ithe great saintly person; yoga-varamaster of mystic yoga;
pitufrom his father.
TRANSLATION
After the great saint Virav, the master of mystic yoga, received absolute
knowledge from his father, he begot in the womb of Ilavil the greatly
celebrated son known as Kuvera, the giver of money.
TEXT 33
H N' > ' d > F l
H H d " H ll ll
vila nyabandhu ca
dhmraketu ca tat-sut
vilo vaa-kd rj
vail nirmame purm
SYNONYMS
vilanamed Vila; nyabandhunamed nyabandhu; caalso;
dhmraketunamed Dhmraketu; caalso; tat-sutthe sons of
Tabindu; vilaamong the three, King Vila; vaa-ktmade a
dynasty; rjthe king; vailmby the name Vail;
nirmameconstructed; purma palace.
TRANSLATION
66
Tabindu had three sons, named Vila, nyabandhu and Dhmraketu.
Among these three, Vila created a dynasty and constructed a palace called
Vail.
TEXT 34
=" F FF ' FF = l
F "F d F" H ll H ll
hemacandra sutas tasya
dhmrkas tasya ctmaja
tat-putrt sayamd st
kva saha-devaja
SYNONYMS
hemacandrawas named Hemacandra; sutathe son; tasyaof him
(Vila); dhmrkawas named Dhmrka; tasyaof him (Hemacandra);
caalso; tmajathe son; tat-putrtfrom the son of him (Dhmrka);
sayamtfrom he who was named Sayama; stthere was;
kvaKva; sahaalong with; devajaDevaja.
TRANSLATION
The son of Vila was known as Hemacandra, his son was Dhmrka, and
his son was Sayama, whose sons were Devaja and Kva.
TEXTS 35-36
d F " ' " ' ' BF l
$_ 9 ll 7 ll
67
F "F F F l
H F N" ' ll ll
kvt somadatto 'bhd
yo 'vamedhair iaspatim
iv puruam pgry
gati yogevarritm
saumadattis tu sumatis
tat-putro janamejaya
ete vaila-bhpls
tabindor yaodhar
SYNONYMS
kvtfrom Kva; somadattaa son named Somadatta; abhtthere
was; yahe who (Somadatta); avamedhaiby the performance of
avamedha sacrifices; iaspatimunto Lord Viu; ivafter worshiping;
puruamLord Viu; paachieved; agrymthe best of all; gatimthe
destination; yogevara-ritmthe place occupied by great mystic yogs;
saumadattithe son of Somadatta; tubut; sumatia son named Sumati;
tat-putrathe son of him (Sumati); janamejayawas named Janamejaya;
eteall of them; vaila-bhplthe kings in the dynasty of Vaila;
tabindo yaa-dharcontinued the fame of King Tabindu.
TRANSLATION
The son of Kva was Somadatta, who performed avamedha sacrifices and
thus satisfied the Supreme Personality of Godhead, Viu. By worshiping the
Supreme Lord, he achieved the most exalted post, a residence on the planet to
which great mystic yogs are elevated. The son of Somadatta was Sumati, whose
son was Janamejaya. All these kings appearing in the dynasty of Vila properly
68
maintained the celebrated position of King Tabindu.
Thus end the Bhaktivedanta purports of the Ninth Canto, Second Chapter, of the
rmad-Bhgavatam, entitled "The Dynasties of the Sons of Manu."
3. The Marriage of Sukany and Cyavana Muni
This chapter describes the dynasty of aryti, another son of Manu, and
also tells about Sukany and Revat.
Devaja aryti gave instructions about what to do in the ritualistic
ceremony observed on the second day of the yaja of the Agirasas. One day,
aryti, along with his daughter, known as Sukany, went to the rama of
Cyavana Muni. There Sukany saw two glowing substances within a hole of
earthworms, and by chance she pierced those two glowing substances. As soon
as she did this, blood began to ooze from that hole. Consequently, King aryti
and his companions suffered from constipation and inability to pass urine.
When the King asked why circumstances had suddenly changed, he found that
Sukany was the cause of this misfortune. Then they all offered prayers to
Cyavana Muni just to satisfy him according to his own desire, and Devaja
aryti offered his daughter to Cyavana Muni, who was a very old man.
When the heavenly physicians the Avin-kumra brothers once visited
Cyavana Muni, the muni requested them to give him back his youth. These
two physicians took Cyavana Muni to a particular lake, in which they bathed
and regained full youth. After this, Sukany could not distinguish her
husband. She then surrendered unto the Avin-kumras, who were very
satisfied with her chastity and who therefore introduced her again to her
69
husband. Cyavana Muni then engaged King aryti in performing the
soma-yaja and gave the Avin-kumras the privilege to drink soma-rasa. The
King of heaven, Lord Indra, became very angry at this, but he could do no
harm to aryti. Henceforward, the Avin-kumra physicians were able to
share in the soma-rasa.
aryti later had three sons, named Uttnabarhi, narta and Bhriea.
narta had one son, whose name was Revata. Revata had one hundred sons, of
whom the eldest was Kakudm. Kakudm was advised by Lord Brahm to offer
his beautiful daughter, Revat, to Baladeva, who belongs to the viu-tattva
category. After doing this, Kakudm retired from family life and entered the
forest of Badarikrama to execute austerities and penances.
TEXT 1
d 3H=
H N QB FN H l
H lF F ^=H ll ! ll
r-uka uvca
arytir mnavo rj
brahmiha sambabhva ha
yo v agiras satre
dvityam ahar civn
SYNONYMS
r-uka uvcar ukadeva Gosvm said; arytithe king named
aryti; mnavathe son of Manu; rjruler; brahmihacompletely in
awareness of Vedic knowledge; sambabhva haso he became; yaone who;
veither; agirasmof the descendants of Agir; satrein the arena of
sacrifice; dvityam ahathe functions to be performed on the second day;
70
civnnarrated.
TRANSLATION
r ukadeva Gosvm continued: O King, aryti, another son of Manu,
was a ruler completely aware of Vedic knowledge. He gave instructions about
the functions for the second day of the yaja to be performed by the
descendants of Agir.
TEXT 2
F d FF d d = l
F' H QH ll - ll
sukany nma tasyst
kany kamala-locan
tay srdha vana-gato
hy agamac cyavanramam
SYNONYMS
sukanySukany; nmaby name; tasyaof him (aryti); stthere was;
kanya daughter; kamala-locanlotus-eyed; tay srdhamwith her;
vana-gatahaving entered the forest; hiindeed; agamathe went;
cyavana-ramamto the rama cottage of Cyavana Muni.
TRANSLATION
aryti had a beautiful lotus-eyed daughter named Sukany, with whom he
went to the forest to see the rama of Cyavana Muni.
71
TEXT 3
F F H H=HS H l
Hd' "" U $H 9 ll ll
s sakhbhi parivt
vicinvanty aghripn vane
valmka-randhre dade
khadyote iva jyoti
SYNONYMS
sthat Sukany; sakhbhiby her friends; parivtsurrounded;
vicinvantcollecting; aghripnfruits and flowers from the trees; vanein
the forest; valmka-randhrein the hole of an earthworm; dadeobserved;
khadyotetwo luminaries; ivalike; jyotitwo shining things.
TRANSLATION
While that Sukany, surrounded by her friends, was collecting various types
of fruits from the trees in the forest, she saw within the hole of an earthworm
two things glowing like luminaries.
TEXT 4
" H= " N 9 d<d H l
H' 'H F MHF d N ll H ll
te daiva-codit bl
jyoti kaakena vai
avidhyan mugdha-bhvena
72
susrvsk tato bahi
SYNONYMS
tethose two; daiva-coditas if impelled by providence; blthat young
daughter; jyotitwo glowworms within the hole of the earthworm;
kaakenawith a thorn; vaiindeed; avidhyatpierced;
mugdha-bhvenaas if without knowledge; susrvacame out; askblood;
tatafrom there; bahioutside.
TRANSLATION
As if induced by providence, the girl ignorantly pierced those two
glowworms with a thorn, and when they were pierced, blood began to ooze out
of them.
TEXT 5
d ' ' F d = l
9 F 9 HF 'N H ll 7 ll
akn-mtra-nirodho 'bht
sainikn ca tat-kat
rjaris tam uplakya
purun vismito 'bravt
SYNONYMS
aktof stool; mtraand of urine; nirodhastoppage; abhtso became;
sainiknmof all the soldiers; caand; tat-katimmediately;
rjarithe King; tam uplakyaseeing the incident; purunto his men;
73
vismitabeing surprised; abravtbegan to speak.
TRANSLATION
Thereupon, all the soldiers of aryti were immediately obstructed from
passing urine and stool. Upon perceiving this, aryti spoke to his associates in
surprise.
TEXT 6
" HF H= 8 l
d FF d " 9 ll ll
apy abhadra na yumbhir
bhrgavasya viceitam
vyakta kenpi nas tasya
ktam rama-daam
SYNONYMS
apialas; abhadramsomething mischievous; naamong us; yumbhiby
ourselves; bhrgavasyaof Cyavana Muni; viceitamhas been attempted;
vyaktamnow it is clear; kena apiby someone; naamong ourselves;
tasyaof him (Cyavana Muni); ktamhas been done;
rama-daampollution of the rama.
TRANSLATION
How strange it is that one of us has attempted to do something wrong to
Cyavana Muni, the son of Bhgu. It certainly appears that someone among us
has polluted this rama.
74
TEXT 7
F d d d l
9 d<d H ll O ll
sukany prha pitara
bht kicit kta may
dve jyoti ajnanty
nirbhinne kaakena vai
SYNONYMS
sukanythe girl Sukany; prhasaid; pitaramunto her father;
bhtbeing afraid; kicitsomething; ktamhas been done; mayby me;
dvetwo; jyotiluminous objects; ajnantybecause of ignorance;
nirbhinnehave been pierced; kaakenawith a thorn; vaiindeed.
TRANSLATION
Being very much afraid, the girl Sukany said to her father: I have done
something wrong, for I have ignorantly pierced these two luminous substances
with a thorn.
TEXT 8
" F" H= H F_F l
F"F Hd ll ll
duhitus tad vaca rutv
arytir jta-sdhvasa
75
muni prasdaym sa
valmkntarhita anai
SYNONYMS
duhituof his daughter; tat vacathat statement; rutvafter hearing;
arytiKing aryti; jta-sdhvasabecoming afraid; munimunto
Cyavana Muni; prasdaym satried to appease; valmka-antarhitamwho
was sitting within the hole of the earthworm; anaigradually.
TRANSLATION
After hearing this statement by his daughter, King aryti was very much
afraid. In various ways, he tried to appease Cyavana Muni, for it was he who sat
within the hole of the earthworm.
TEXT 9
" "" " l
d F F ll \ ll
tad-abhipryam jya
prdd duhitara mune
kcchrn muktas tam mantrya
pura pryt samhita
SYNONYMS
tatof Cyavana Muni; abhipryamthe purpose; jyaunderstanding;
prdtdelivered; duhitaramhis daughter; muneunto Cyavana Muni;
kcchrtwith great difficulty; muktareleased; tamthe muni;
mantryataking permission; puramto his own place; prytwent away;
76
samhitabeing very contemplative.
TRANSLATION
King aryti, being very contemplative and thus understanding Cyavana
Muni's purpose, gave his daughter in charity to the sage. Thus released from
danger with great difficulty, he took permission from Cyavana Muni and
returned home.
PURPORT
The King, after hearing the statement of his daughter, certainly told the
great sage Cyavana Muni everything about how his daughter had ignorantly
committed such an offense. The muni, however, inquired from the King
whether the daughter was married. In this way, the King, understanding the
purpose of the great sage Cyavana Muni (tad-abhipryam jya), immediately
gave the muni his daughter in charity and escaped the danger of being cursed.
Thus with the permission of the great sage the King returned home.
TEXT 10
F d H d l
F = H ll ! ll
sukany cyavana prpya
pati parama-kopanam
praym sa citta-j
apramattnuvttibhi
SYNONYMS
sukanythe girl named Sukany, the daughter of King aryti;
77
cyavanamthe great sage Cyavana Muni; prpyaafter obtaining; patimas
her husband; parama-kopanamwho was always very angry; praym
sashe satisfied him; citta-junderstanding the mind of her husband;
apramatt anuvttibhiby executing services without being bewildered.
TRANSLATION
Cyavana Muni was very irritable, but since Sukany had gotten him as her
husband, she dealt with him carefully, according to his mood. Knowing his
mind, she performed service to him without being bewildered.
PURPORT
This is an indication of the relationship between husband and wife. A great
personality like Cyavana Muni has the temperament of always wanting to be
in a superior position. Such a person cannot submit to anyone. Therefore,
Cyavana Muni had an irritable temperament. His wife, Sukany, could
understand his attitude, and under the circumstances she treated him
accordingly. If any wife wants to be happy with her husband, she must try to
understand her husband's temperament and please him. This is victory for a
woman. Even in the dealings of Lord Ka with His different queens, it has
been seen that although the queens were the daughters of great kings, they
placed themselves before Lord Ka as His maidservants. However great a
woman may be, she must place herself before her husband in this way; that is
to say, she must be ready to carry out her husband's orders and please him in all
circumstances. Then her life will be successful. When the wife becomes as
irritable as the husband, their life at home is sure to be disturbed or ultimately
completely broken. In the modern day, the wife is never submissive, and
therefore home life is broken even by slight incidents. Either the wife or the
husband may take advantage of the divorce laws. According to the Vedic law,
however, there is no such thing as divorce laws, and a woman must be trained
to be submissive to the will of her husband. Westerners contend that this is a
78
slave mentality for the wife, but factually it is not; it is the tactic by which a
woman can conquer the heart of her husband, however irritable or cruel he
may be. In this case we clearly see that although Cyavana Muni was not young
but indeed old enough to be Sukany's grandfather and was also very irritable,
Sukany, the beautiful young daughter of a king, submitted herself to her old
husband and tried to please him in all respects. Thus she was a faithful and
chaste wife.
TEXT 11
dF= H~ dF FH l
H H= H " ll !! ll
kasyacit tv atha klasya
nsatyv ramgatau
tau pjayitv provca
vayo me dattam varau
SYNONYMS
kasyacitafter some (time); tubut; athain this way; klasyatime having
passed; nsatyauthe two Avin-kumras; ramathat place of Cyavana
Muni; gataureached; tauunto those two; pjayitvoffering respectful
obeisances; provcasaid; vayayouth; meunto me; dattamplease give;
varaubecause you two are able to do so.
TRANSLATION
Thereafter, some time having passed, the Avin-kumra brothers, the
heavenly physicians, happened to come to Cyavana Muni's rama. After
offering them respectful obeisances, Cyavana Muni requested them to give him
79
youthful life, for they were able to do so.
PURPORT
The heavenly physicians like the Avin-kumras could give youthful life
even to one who was advanced in age. Indeed, great yogs, with their mystic
powers, can even bring a dead body back to life if the structure of the body is
in order. We have already discussed this in connection with Bali Mahrja's
soldiers and their treatment by ukrcrya. Modern medical science has not
yet discovered how to bring a dead body back to life or bring youthful energy
to an old body, but from these verses we can understand that such treatment is
possible if one is able to take knowledge from the Vedic information. The
Avin-kumras were expert in yur-veda, as was Dhanvantari. In every
department of material science, there is a perfection to be achieved, and to
achieve it one must consult the Vedic literature. The highest perfection is to
become a devotee of the Lord. To attain this perfection, one must consult
rmad-Bhgavatam, which is understood to be the ripe fruit of the Vedic
desire tree (nigama-kalpa-taror galita phalam [SB 1.1.3]).
TEXT 12
F F HF l
H ^ " "F ll !- ll
graha grahye somasya
yaje vm apy asoma-po
kriyat me vayo-rpa
pramadn yad psitam
SYNONYMS
grahama full pot; grahyeI shall give; somasyaof soma-rasa; yajein
80
sacrifice; vmof both of you; apialthough; asoma-poof you two, who
are not eligible to drink soma-rasa; kriyatmjust execute; memy;
vayayoung age; rpambeauty of a young man; pramadnmof women
as a class; yatwhich is; psitamdesirable.
TRANSLATION
Cyavana Muni said: Although you are ineligible to drink soma-rasa in
sacrifices, I promise to give you a full pot of it. Kindly arrange beauty and youth
for me, because they are attractive to young women.
TEXT 13
N" = H U 9 l
A HF " F{H ll ! ll
bham ity catur vipram
abhinandya bhiaktamau
nimajjat bhavn asmin
hrade siddha-vinirmite
SYNONYMS
bhamyes, we shall act; itithus; catuthey both replied, accepting the
proposal of Cyavana; vipramunto the brhmaa (Cyavana Muni);
abhinandyacongratulating him; bhiak-tamauthe two great physicians, the
Avin-kumras; nimajjatmjust dive; bhavnyourself; asminin this;
hradelake; siddha-vinirmitewhich is especially meant for all kinds of
perfection.
81
TRANSLATION
The great physicians, the Avin-kumras, very gladly accepted Cyavana
Muni's proposal. Thus they told the brhmaa, "Just dive into this lake of
successful life." [One who bathes in this lake has his desires fulfilled.]
TEXT 14
$ F" 'F l
" H ' HH ll !H ll
ity ukto jaray grasta-
deho dhamani-santata
hrada praveito 'vibhy
val-palita-vigraha
SYNONYMS
iti uktathus being addressed; jarayby old age and invalidity;
grasta-dehathe body being so diseased; dhamani-santatawhose veins
were visible everywhere on the body; hradamthe lake; praveitaentered;
avibhymhelped by the Avin-kumras; val-palita-vigrahawhose body
had loose skin and white hair.
TRANSLATION
After saying this, the Avin-kumras caught hold of Cyavana Muni, who
was an old, diseased invalid with loose skin, white hair, and veins visible all
over his body, and all three of them entered the lake.
82
PURPORT
Cyavana Muni was so old that he could not enter the lake alone. Thus the
Avin-kumras caught hold of his body, and the three of them entered the
lake.
TEXT 15
9M 3F~ H l
M d BF ^ F HFF ll !7 ll
purus traya uttasthur
apvy vanit-priy
padma-sraja kualinas
tulya-rp suvsasa
SYNONYMS
purumen; trayathree; uttasthuarose (from the lake);
apvyextremely beautiful; vanit-priyas a man becomes very attractive
to women; padma-srajadecorated with garlands of lotuses;
kualinawith earrings; tulya-rpall of them had the same bodily
features; su-vsasavery nicely dressed.
TRANSLATION
Thereafter, three men with very beautiful bodily features emerged from the
lake. They were nicely dressed and decorated with earrings and garlands of
lotuses. All of them were of the same standard of beauty.
83
TEXT 16
H F^ F H= F l
F_ ll ! ll
tn nirkya varroh
sarpn srya-varcasa
ajnat pati sdhv
avinau araa yayau
SYNONYMS
tnunto them; nirkyaafter observing; vara-rohthat beautiful
Sukany; sa-rpnall of them equally beautiful; srya-varcasawith a
bodily effulgence like the effulgence of the sun; ajnatnot knowing;
patimher husband; sdhvthat chaste woman; avinauunto the
Avin-kumras; araamshelter; yayautook.
TRANSLATION
The chaste and very beautiful Sukany could not distinguish her husband
from the two Avin-kumras, for they were equally beautiful. Not
understanding who her real husband was, she took shelter of the
Avin-kumras.
PURPORT
Sukany could have selected any one of them as her husband, for one could
not distinguish among them, but because she was chaste, she took shelter of
the Avin-kumras so that they could inform her who her actual husband was.
A chaste woman will never accept any man other than her husband, even if
there be someone equally as handsome and qualified.
84
TEXT 17
" H F H 9 l
9 H H8 ll !O ll
darayitv pati tasyai
pti-vratyena toitau
im mantrya yayatur
vimnena triviapam
SYNONYMS
darayitvafter showing; patimher husband; tasyaiunto Sukany;
pti-vratyenabecause of her strong faith in her husband; toitaubeing very
pleased with her; imunto Cyavana Muni; mantryataking his
permission; yayatuthey went away; vimnenataking their own airplane;
triviapamto the heavenly planets.
TRANSLATION
The Avin-kumras were very pleased to see Sukany's chastity and
faithfulness. Thus they showed her Cyavana Muni, her husband, and after
taking permission from him, they returned to the heavenly planets in their
plane.
TEXT 18
'~ HF l
"" " 9 F H= F ll ! ll
85
yakyamo 'tha aryti
cyavanasyrama gata
dadara duhitu prve
purua srya-varcasam
SYNONYMS
yakyamadesiring to perform a yaja; athathus; arytiKing
aryti; cyavanasyaof Cyavana Muni; ramamto the residence;
gatahaving gone; dadarahe saw; duhituof his daughter; prveby
the side; puruama man; srya-varcasambeautiful and effulgent like the
sun.
TRANSLATION
Thereafter, King aryti, desiring to perform a sacrifice, went to the
residence of Cyavana Muni. There he saw by the side of his daughter a very
beautiful young man, as bright as the sun.
TEXT 19
" d "H" l
9> & $H ll !\ ll
rj duhitara prha
kta-pdbhivandanm
ia cprayujno
ntiprti-man iva
SYNONYMS
rjthe King (aryti); duhitaramunto the daughter; prhasaid;
86
kta-pda-abhivandanmwho had already finished offering respectful
obeisances to her father; iablessings upon her; caand;
aprayujnawithout offering to the daughter; nanot;
atiprti-manvery much pleased; ivalike that.
TRANSLATION
After receiving obeisances from his daughter, the King, instead of offering
blessings to her, appeared very displeased and spoke as follows.
TEXT 20
=d9 d" FH
dFd l
H FFF
H F ' _ ll - ll
cikrita te kim ida patis tvay
pralambhito loka-namaskto muni
yat tva jar-grastam asaty asammata
vihya jra bhajase 'mum adhvagam
SYNONYMS
cikritamwhich you desire to do; teof you; kim idamwhat is this;
patiyour husband; tvayby you; pralambhitahas been cheated;
loka-namasktawho is honored by all people; munia great sage;
yatbecause; tvamyou; jar-grastamvery old and invalid; asatiO
unchaste daughter; asammatamnot very attractive; vihyagiving up;
jramparamour; bhajaseyou have accepted; amumthis man;
87
adhvagamcomparable to a street beggar.
TRANSLATION
O unchaste girl, what is this that you have desired to do? You have cheated
the most respectable husband, who is honored by everyone, for I see that
because he was old, diseased and therefore unattractive, you have left his
company to accept as your husband this young man, who appears to be a beggar
from the street.
PURPORT
This shows the values of Vedic culture. According to the circumstances,
Sukany had been given a husband who was too old to be compatible with her.
Because Cyavana Muni was diseased and very old, he was certainly unfit for
the beautiful daughter of King aryti. Nonetheless, her father expected her to
be faithful to her husband. When he suddenly saw that his daughter had
accepted someone else, even though the man was young and handsome, he
immediately chastised her as asat, unchaste, because he assumed that she had
accepted another man in the presence of her husband. According to Vedic
culture, even if a young woman is given an old husband, she must respectfully
serve him. This is chastity. It is not that because she dislikes her husband she
may give him up and accept another. This is against Vedic culture. According
to Vedic culture, a woman must accept the husband given to her by her
parents and remain chaste and faithful to him. Therefore King aryti was
surprised to see a young man by the side of Sukany.
TEXT 21
d~ F 'H~ F
dF d"9 H" l
88
N9 " d
> > F'F ll -! ll
katha matis te 'vagatnyath sat
kula-praste kula-daa tv idam
bibhari jra yad apatrap kula
pitu ca bhartu ca nayasy adhas tama
SYNONYMS
kathamhow; mati teyour consciousness; avagathas gone down;
anyathotherwise; satmof the most respectable; kula-prasteO my
daughter, born in the family; kula-daamwho are the degradation of the
family; tubut; idamthis; bibhariyou are maintaining; jrama
paramour; yatas it is; apatrapwithout shame; kulamthe dynasty;
pituof your father; caand; bhartuof your husband; caand;
nayasiyou are bringing down; adha tamadownward into darkness or
hell.
TRANSLATION
O my daughter, who were born in a respectable family, how have you
degraded your consciousness in this way? How is it that you are shamelessly
maintaining a paramour? You will thus degrade the dynasties of both your
father and your husband to hellish life.
PURPORT
It is quite clear that according to Vedic culture a woman who accepts a
paramour or second husband in the presence of the husband she has married is
certainly responsible for the degradation of her father's family and the family
of her husband. The rules of Vedic culture in this regard are strictly observed
89
in the respectable families of brhmaas, katriyas and vaiyas even today; only
the dras are degraded in this matter. For a woman of the brhmaa, katriya
or vaiya class to accept another husband in the presence of the husband she
has married, or to file for divorce or accept a boyfriend or paramour, is
unacceptable in the Vedic culture. Therefore King aryti, who did not know
the real facts of Cyavana Muni's transformation, was surprised to see the
behavior of his daughter.
TEXT 22
H N H F =F l
3H= H 9 " ll -- ll
eva bruva pitara
smayamn uci-smit
uvca tta jmt
tavaia bhgu-nandana
SYNONYMS
evamin this way; bruvamwho was talking and chastising her;
pitaramunto her father; smayamnsmiling (because she was chaste);
uci-smitlaughingly; uvcareplied; ttaO my dear father;
jmtson-in-law; tavayour; eathis young man; bhgu-nandanais
Cyavana Muni (and no one else).
TRANSLATION
Sukany, however, being very proud of her chastity, smiled upon hearing the
rebukes of her father. She smilingly told him, "My dear father, this young man
by my side is your actual son-in-law, the great sage Cyavana, who was born in
90
the family of Bhgu."
PURPORT
Although the father chastised the daughter, assuming that she had accepted
another husband, the daughter knew that she was completely honest and
chaste, and therefore she was smiling. When she explained that her husband,
Cyavana Muni, had now been transformed into a young man, she was very
proud of her chastity, and thus she smiled as she talked with her father.
TEXT 23
F FH H ^ l
HF F 9FH ll - ll
aasa pitre tat sarva
vayo-rpbhilambhanam
vismita parama-prtas
tanay pariasvaje
SYNONYMS
aasashe described; pitreunto her father; tatthat;
sarvameverything; vayaof the change of age; rpaand of beauty;
abhilambhanamhow there was achievement (by her husband);
vismitabeing surprised; parama-prtawas extremely pleased;
tanaymunto his daughter; pariasvajeembraced with pleasure.
TRANSLATION
Thus Sukany explained how her husband had received the beautiful body of
a young man. When the King heard this he was very surprised, and in great
91
pleasure he embraced his beloved daughter.
TEXT 24
F H F F = l
F H FH F ll -H ll
somena yjayan vra
graha somasya cgraht
asoma-por apy avino
cyavana svena tejas
SYNONYMS
somenawith the soma; yjayancausing to perform the sacrifice;
vramthe King (aryti); grahamthe full pot; somasyaof the soma-rasa;
caalso; agrahtdelivered; asoma-powho were not allowed to drink the
soma-rasa; apialthough; avinoof the Avin-kumras;
cyavanaCyavana Muni; svenahis own; tejasby prowess.
TRANSLATION
Cyavana Muni, by his own prowess, enabled King aryti to perform the
soma-yaja. The muni offered a full pot of soma-rasa to the Avin-kumras,
although they were unfit to drink it.
TEXT 25
"" H FU9 l
FH FF " F H ll -7 ll
92
hantu tam dade vajra
sadyo manyur amarita
savajra stambhaym sa
bhujam indrasya bhrgava
SYNONYMS
hantumto kill; tamhim (Cyavana); dadeIndra took up; vajramhis
thunderbolt; sadyaimmediately; manyubecause of great anger, without
consideration; amaritabeing very much perturbed; sa-vajramwith the
thunderbolt; stambhaym saparalyzed; bhujamthe arm; indrasyaof
Indra; bhrgavaCyavana Muni, the descendant of Bhgu.
TRANSLATION
King Indra, being perturbed and angry, wanted to kill Cyavana Muni, and
therefore he impetuously took up his thunderbolt. But Cyavana Muni, by his
powers, paralyzed Indra's arm that held the thunderbolt.
TEXT 26
H F FH F F = l
9H H F Nd ll - ll
anvajnas tata sarve
graha somasya cvino
bhiajv iti yat prva
somhuty bahi-ktau
SYNONYMS
anvajnanwith their permission; tatathereafter; sarveall the demigods;
93
grahama full pot; somasyaof soma-rasa; caalso; avinoof the
Avin-kumras; bhiajaualthough only physicians; itithus; yatbecause;
prvambefore this; soma-hutywith a share in the soma-yaja;
bahi-ktauwho had been disallowed or excluded.
TRANSLATION
Although the Avin-kumras were only physicians and were therefore
excluded from drinking soma-rasa in sacrifices, the demigods agreed to allow
them henceforward to drink it.
TEXT 27
3N 9 $ l
H " H 'H ll -O ll
uttnabarhir narto
bhriea iti traya
aryter abhavan putr
nartd revato 'bhavat
SYNONYMS
uttnabarhiUttnabarhi; nartanarta; bhrieaBhriea;
itithus; trayathree; aryteof King aryti; abhavanwere begotten;
putrsons; narttfrom narta; revataRevata; abhavatwas born.
TRANSLATION
King aryti begot three sons, named Uttnabarhi, narta and Bhriea.
From narta came a son named Revata.
94
TEXT 28
F 'F " H d F~ l
F~ ' H9 "" l
F dd B ll - ll
so 'nta-samudre nagar
vinirmya kuasthalm
sthito 'bhukta viayn
nartdn arindama
tasya putra-ata jaje
kakudmi-jyeham uttamam
SYNONYMS
saRevata; anta-samudrein the depths of the ocean; nagarma town;
vinirmyaafter constructing; kuasthalmnamed Kuasthal;
sthitalived there; abhuktaenjoyed material happiness;
viaynkingdoms; narta-dnnarta and others; arim-damaO
Mahrja Parkit, subduer of enemies; tasyahis; putra-atamone hundred
sons; jajewere born; kakudmi-jyehamof whom the eldest was Kakudm;
uttamammost powerful and opulent.
TRANSLATION
O Mahrja Parkit, subduer of enemies, this Revata constructed a kingdom
known as Kuasthal in the depths of the ocean. There he lived and ruled such
tracts of land as narta, etc. He had one hundred very nice sons, of whom the
eldest was Kakudm.
95
TEXT 29
dd H d FH" H l
H 8 N Q dH ll -\ ll
kakudm revat kany
svm dya vibhu gata
putry vara pariprau
brahmalokam apvtam
SYNONYMS
kakudmKing Kakudm; revatmnamed Revat; kanymthe daughter of
Kakudm; svmhis own; dyataking; vibhumbefore Lord Brahm;
gatahe went; putryof his daughter; varama husband;
paripraumto inquire about; brahmalokamBrahmaloka;
apvtamtranscendental to the three qualities.
TRANSLATION
Taking his own daughter, Revat, Kakudm went to Lord Brahm in
Brahmaloka, which is transcendental to the three modes of material nature, and
inquired about a husband for her.
PURPORT
It appears that Brahmaloka, the abode of Lord Brahm, is also
transcendental, above the three modes of material nature (apvtam).
TEXT 30
H 'H F~ '=' l
96
" U FH H " ll ll
vartamne gndharve
sthito 'labdha-kaa kaam
tad-anta dyam namya
svbhiprya nyavedayat
SYNONYMS
vartamnebecause of being engaged; gndharvein hearing songs from the
Gandharvas; sthitasituated; alabdha-kaathere was no time to talk;
kaameven a moment; tat-antewhen it ended; dyamunto the original
teacher of the universe (Lord Brahm); namyaafter offering obeisances;
sva-abhipryamhis own desire; nyavedayatKakudm submitted.
TRANSLATION
When Kakudm arrived there, Lord Brahm was engaged in hearing musical
performances by the Gandharvas and had not a moment to talk with him.
Therefore Kakudm waited, and at the end of the musical performances he
offered his obeisances to Lord Brahm and thus submitted his long-standing
desire.
TEXT 31
H H N Q F H= l
{F d " d ll ! ll
tac chrutv bhagavn brahm
prahasya tam uvca ha
aho rjan niruddhs te
97
klena hdi ye kt
SYNONYMS
tatthat; rutvhearing; bhagavnthe most powerful; brahmLord
Brahm; prahasyaafter laughing; tamunto King Kakudm; uvca hasaid;
ahoalas; rjanO King; niruddhall gone; teall of them; klenaby
the course of time; hdiwithin the core of the heart; yeall of them;
ktwho have been decided upon for acceptance as your son-in-law.
TRANSLATION
After hearing his words, Lord Brahm, who is most powerful, laughed loudly
and said to Kakudm: O King, all those whom you may have decided within the
core of your heart to accept as your son-in-law have passed away in the course
of time.
TEXT 32
R = l
d 'MH= Hd ll - ll
tat putra-pautra-napt
gotri ca na mahe
klo 'bhiytas tri-ava-
catur-yuga-vikalpita
SYNONYMS
tatthere; putraof the sons; pautraof the grandsons; naptmand of
the descendants; gotrithe family dynasties; caalso; nanot;
mahewe do hear of; klatime; abhiytahave passed; trithree;
98
navanine; catur-yugafour yugas (Satya, Tret, Dvpara and Kali);
vikalpitathus measured.
TRANSLATION
Twenty-seven catur-yugas have already passed. Those upon whom you may
have decided are now gone, and so are their sons, grandsons and other
descendants. You cannot even hear about their names.
PURPORT
During Lord Brahm's day, fourteen Manus or one thousand mah-yugas
pass away. Brahm informed King Kakudm that twenty-seven mah-yugas,
each consisting of the four periods Satya, Tret, Dvpara and Kali, had already
passed. All the kings and other great personalities born in those yugas had now
departed from memory into obscurity. This is the way of time as it moves
through past, present and future.
TEXT 33
" " H" H N" H N l
dm" m " ll ll
tad gaccha deva-devo
baladevo mah-bala
kany-ratnam ida rjan
nara-ratnya dehi bho
SYNONYMS
tattherefore; gacchayou go; deva-deva-aawhose plenary portion is
Lord Viu; baladevaknown as Baladeva; mah-balathe supreme
99
powerful; kany-ratnamyour beautiful daughter; idamthis; rjanO King;
nara-ratnyaunto the Supreme Personality of Godhead, who is always
youthful; dehijust give to Him (in charity); bhoO King.
TRANSLATION
O King, leave here and offer your daughter to Lord Baladeva, who is still
present. He is most powerful. Indeed, He is the Supreme Personality of
Godhead, whose plenary portion is Lord Viu. Your daughter is fit to be given
to Him in charity.
TEXT 34
H H H H l
H Hd ll H ll
bhuvo bhrvatrya
bhagavn bhta-bhvana
avatro nijena
puya-ravaa-krtana
SYNONYMS
bhuvaof the world; bhra-avatryato lessen the burden; bhagavnthe
Supreme Personality of Godhead; bhta-bhvanaalways the well-wisher of
all the living entities; avatranow He has descended; nija-aenawith
all the paraphernalia that is part of Him; puya-ravaa-krtanaHe is
simply worshiped by hearing and chanting, by which one becomes purified.
TRANSLATION
100
Lord Baladeva is the Supreme Personality of Godhead. One who hears and
chants about Him is purified. Because He is always the well-wisher of all living
entities, He has descended with all His paraphernalia to purify the entire world
and lessen its burden.
TEXT 35
$"8 'HU FH l
F" " HHF~ ll 7 ll
ity dio 'bhivandyja
npa sva-puram gata
tyakta puya-jana-trsd
bhrtbhir dikv avasthitai
SYNONYMS
itithus; diabeing ordered by Lord Brahm; abhivandyaafter offering
obeisances; ajamunto Lord Brahm; npathe King; sva-puramto his
own residence; gatareturned; tyaktamwhich was vacant;
puya-janaof higher living entities; trstbecause of their fear;
bhrtbhiby his brothers; dikuin different directions; avasthitaiwho
were residing.
TRANSLATION
Having received this order from Lord Brahm, Kakudm offered obeisances
unto him and returned to his own residence. He then saw that his residence
was vacant, having been abandoned by his brothers and other relatives, who
were living in all directions because of fear of such higher living beings as the
Yakas.
101
TEXT 36
F "HHU l N N l
N" R ll ll
sut dattvnavadyg
balya bala-line
badary-khya gato rj
taptu nryaramam
SYNONYMS
sutmhis daughter; dattvafter delivering; anavadya-agmhaving a
perfect body; balyaunto Lord Baladeva; bala-lineunto the most
powerful, the supreme powerful; badar-khyamnamed Badarikrama;
gatahe went; rjthe King; taptumto perform austerities;
nryaa-ramamto the place of Nara-Nryaa.
TRANSLATION
Thereafter, the King gave his most beautiful daughter in charity to the
supremely powerful Baladeva and then retired from worldly life and went to
Badarikrama to please Nara-Nryaa.
Thus end the Bhaktivedanta purports of the Ninth Canto, Third Chapter, of the
rmad-Bhgavatam, entitled "The Marriage of Sukany and Cyavana Muni."
102
4. Ambara Mahrja Offended by Durvs Muni
This chapter describes the history of Mahrja Nabhaga, of his son
Nbhga, and of Mahrja Ambara.
The son of Manu was Nabhaga, and his son Nbhga lived for many years
in the gurukula. In Nbhga's absence, his brothers did not consider his share
of the kingdom, but instead divided the property among themselves. When
Nbhga returned home, his brothers bestowed upon him their father as his
share, but when Nbhga went to his father and told him about the dealings of
the brothers, his father informed him that this was cheating and advised him
that for his livelihood he should go to the sacrificial arena and describe two
mantras to be chanted there. Nbhga executed the order of his father, and
thus Agir and other great saintly persons gave him all the money collected
in that sacrifice. To test Nbhga, Lord iva challenged his claim to the
wealth, but when Lord iva was satisfied by Nbhga's behavior, Lord iva
offered him all the riches.
From Nbhga was born Ambara, the most powerful and celebrated
devotee. Mahrja Ambara was the emperor of the entire world, but he
considered his opulence temporary. Indeed, knowing that such material
opulence is the cause of downfall into conditional life, he was unattached to
this opulence. He engaged his senses and mind in the service of the Lord. This
process is called yukta-vairgya, or feasible renunciation, which is quite
suitable for worship of the Supreme Personality of Godhead. Because Mahrja
Ambara, as the emperor, was immensely opulent, he performed devotional
service with great opulence, and therefore, despite his wealth, he had no
attachment to his wife, children or kingdom. He constantly engaged his senses
103
and mind in the service of the Lord. Therefore, to say nothing of enjoying
material opulence, he never desired even liberation.
Once Mahrja Ambara was worshiping the Supreme Personality of
Godhead in Vndvana, observing the vow of Dvda. On Dvda, the day
after Ekda, when he was about to break his Ekda fast, the great mystic
yog Durvs appeared in his house and became his guest. King Ambara
respectfully received Durvs Muni, and Durvs Muni, after accepting his
invitation to eat there, went to bathe in the Yamun River at noontime.
Because he was absorbed in samdhi, he did not come back very soon.
Mahrja Ambara, however, upon seeing that the time to break the fast was
passing, drank a little water, in accordance with the advice of learned
brhmaas, just to observe the formality of breaking the fast. By mystic power,
Durvs Muni could understand that this had happened, and he was very
angry. When he returned he began to chastise Mahrja Ambara, but he was
not satisfied, and finally he created from his hair a demon appearing like the
fire of death. The Supreme Personality of Godhead, however, is always the
protector of His devotee, and to protect Mahrja Ambara, He sent His disc,
the Sudarana cakra, which immediately vanquished the fiery demon and then
pursued Durvs, who was so envious of Mahrja Ambara. Durvs fled to
Brahmaloka, ivaloka and all the other higher planets, but he could not
protect himself from the wrath of the Sudarana cakra. Finally he went to the
spiritual world and surrendered to Lord Nryaa, but Lord Nryaa could
not excuse a person who had offended a Vaiava. To be excused from such an
offense, one must submit to the Vaiava whom he has offended. There is no
other way to be excused. Thus Lord Nryaa advised Durvs to return to
Mahrja Ambara and beg his pardon.
TEXT 1
d 3H=
dH l
104
HB " N Q= ll ! ll
r-uka uvca
nbhgo nabhagpatya
ya tata bhrtara kavim
yaviha vyabhajan dya
brahmacriam gatam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; nbhgaNbhga;
nabhaga-apatyamwas the son of Mahrja Nabhaga; yamunto whom;
tatamthe father; bhrtarathe elder brothers; kavimthe learned;
yavihamthe youngest; vyabhajandivided; dyamthe property;
brahmacriamhaving accepted the life of a brahmacr perpetually
(naihika); gatamreturned.
TRANSLATION
ukadeva Gosvm said: The son of Nabhaga named Nbhga lived for a
long time at the place of his spiritual master. Therefore, his brothers thought
that he was not going to become a ghastha and would not return.
Consequently, without providing a share for him, they divided the property of
their father among themselves. When Nbhga returned from the place of his
spiritual master, they gave him their father as his share.
PURPORT
There are two kinds of brahmacrs. One may return home, marry and
become a householder, whereas the other, known as bhad-vrata, takes a vow to
remain a brahmacr perpetually. The bhad-vrata brahmacr does not return
from the place of the spiritual master; he stays there, and later he directly takes
105
sannysa. Because Nbhga did not return from the place of his spiritual
master, his brothers thought that he had taken bhadvrata-brahmacarya.
Therefore, they did not preserve his share, and when he returned they gave
him their father as his share.
TEXT 2
' d Q H l
H FS d "" ~ ll - ll
bhrtaro 'bhkta ki mahya
bhajma pitara tava
tv mamrys tatbhkur
m putraka tad dth
SYNONYMS
bhrtaraO my brothers; abhktahave you given as the share of our
father's property; kimwhat; mahyamunto me; bhajmawe allot;
pitaramthe father himself; tavaas your share; tvmyou; mamaunto
me; rymy elder brothers; tataO my father; abhkuhave given the
share; mdo not; putrakaO my dear son; tatto this statement;
dthgive any importance.
TRANSLATION
Nbhga inquired, "My dear brothers, what have you given to me as my
share of our father's property?" His elder brothers answered, "We have kept
our father as your share." But when Nbhga went to his father and said, "My
dear father, my elder brothers have given you as my share of property," the
father replied, "My dear son, do not rely upon their cheating words. I am not
106
your property."
TEXT 3
$ lF FF 'U F 'F l
9B 9B dH Q d ll ll
ime agirasa satram
sate 'dya sumedhasa
aha aham upetyha
kave muhyanti karmai
SYNONYMS
imeall these; agirasadescendants of the dynasty of Agir;
satramsacrifice; sateare performing; adyatoday; sumedhasawho are
all very intelligent; ahamsixth; ahamsixth; upetyaafter achieving;
ahaday; kaveO best of learned men; muhyantibecome bewildered;
karmaiin discharging fruitive activities.
TRANSLATION
Nbhga's father said: All the descendants of Agir are now going to
perform a great sacrifice, but although they are very intelligent, on every sixth
day they will be bewildered in performing sacrifice and will make mistakes in
their daily duties.
PURPORT
Nbhga was very simple hearted. Therefore when he went to his father,
the father, in compassion for his son, suggested that as a means of livelihood
Nbhga could go to the descendants of Agir and take advantage of their
107
misgivings in performing yaja.
TEXTS 4-5
FH F F H " H l
FH ' F 9 ll H ll
"F '~ ~ F d H ~ l
F "H FH F 9 ll 7 ll
ts tva asaya skte dve
vaivadeve mahtmana
te svar yanto dhana satra-
parieitam tmana
dsyanti te 'tha tn arccha
tath sa ktavn yath
tasmai dattv yayu svarga
te satra-parieaam
SYNONYMS
tnto all of them; tvamyourself; asayadescribe; skteVedic hymns;
dvetwo; vaivadevein connection with Vaivadeva, the Supreme
Personality of Godhead; mahtmanato all of those great souls; tethey;
sva yantawhile going to their respective destinations in the heavenly
planets; dhanamthe wealth; satra-parieitamwhich remains after the end
of the yaja; tmanatheir own property; dsyantiwill deliver; teunto
you; athatherefore; tnto them; arcchago there; tathin that way
(according to his father's orders); sahe (Nbhga); ktavnexecuted;
yathas advised by his father; tasmaiunto him; dattvafter giving;
yayuwent; svargamto the heavenly planets; teall of them;
108
satra-parieaamremnants of yaja.
TRANSLATION
Nbhga's father continued: "Go to those great souls and describe two Vedic
hymns pertaining to Vaivadeva. When the great sages have completed the
sacrifice and are going to the heavenly planets, they will give you the remnants
of the money they have received from the sacrifice. Therefore, go there
immediately." Thus Nbhga acted exactly according to the advice of his father,
and the great sages of the Agir dynasty gave him all their wealth and then
went to the heavenly planets.
TEXT 6
d> FHd 9 d " l
3H= ' " HF d HF ll ll
ta kacit svkariyanta
purua ka-darana
uvcottarato 'bhyetya
mameda vstuka vasu
SYNONYMS
tamunto Nbhga; kacitsomeone; svkariyantamwhile accepting the
riches given by the great sages; puruaa person;
ka-daranablack-looking; uvcasaid; uttaratafrom the north;
abhyetyacoming; mamamy; idamthese; vstukamremnants of the
sacrifice; vasuall the riches.
109
TRANSLATION
Thereafter, while Nbhga was accepting the riches, a black-looking person
from the north came to him and said, "All the wealth from this sacrificial arena
belongs to me."
TEXT 7
" 9" F H l
F 8H ~ ll O ll
mamedam ibhir dattam
iti tarhi sma mnava
syn nau te pitari prana
pavn pitara yath
SYNONYMS
mamamy; idamall these; ibhiby the great saintly persons;
dattamhave been delivered; itithus; tarhitherefore; smaindeed;
mnavaNbhga; sytlet there be; nauof ourselves; teyour;
pitariunto the father; pranaan inquiry; pavnhe also inquired;
pitaramfrom his father; yathas requested.
TRANSLATION
Nbhga then said, "These riches belong to me. The great saintly persons
have delivered them to me." When Nbhga said this, the black-looking person
replied, "Let us go to your father and ask him to settle our disagreement." In
accordance with this, Nbhga inquired from his father.
110
TEXT 8
HF FH 8 9 H= l
= " F " H FH ll ll
yaja-vstu-gata sarvam
ucchiam aya kvacit
cakrur hi bhga rudrya
sa deva sarvam arhati
SYNONYMS
yaja-vstu-gatamthings belonging to the sacrificial arena;
sarvameverything; ucchiamremnants; ayathe great sages;
kvacitsometimes, in the Daka-yaja; cakrudid so; hiindeed;
bhgamshare; rudryaunto Lord iva; sathat; devademigod;
sarvameverything; arhatideserves.
TRANSLATION
The father of Nbhga said: Whatever the great sages sacrificed in the arena
of the Daka-yaja, they offered to Lord iva as his share. Therefore,
everything in the sacrificial arena certainly belongs to Lord iva.
TEXT 9
F H d HF d l
$ N Q>F H F" ll \ ll
nbhgas ta praamyha
tavea kila vstukam
111
ity ha me pit brahma
chiras tv prasdaye
SYNONYMS
nbhgaNbhga; tamunto him (Lord iva); praamyaoffering
obeisances; hasaid; tavayours; aO lord; kilacertainly;
vstukameverything in the arena of sacrifice; itithus; hasaid; memy;
pitfather; brahmanO brhmaa; irasbowing my head; tvmunto
you; prasdayeI am begging your mercy.
TRANSLATION
Thereupon, after offering obeisances to Lord iva, Nbhga said: O
worshipable lord, everything in this arena of sacrifice is yours. This is the
assertion of my father. Now, with great respect, I bow my head before you,
begging your mercy.
TEXT 10
H"" ' H = F 9F l
"" " N Q F ll ! ll
yat te pitvadad dharma
tva ca satya prabhase
dadmi te mantra-do
jna brahma santanam
SYNONYMS
yatwhatever; teyour; pitfather; avadatexplained; dharmamtruth;
tvam cayou also; satyamtruth; prabhaseare speaking; dadmiI shall
112
give; teunto you; mantra-dawho know the science of mantra;
jnamknowledge; brahmatranscendental; santanameternal.
TRANSLATION
Lord iva said: Whatever your father has said is the truth, and you also are
speaking the same truth. Therefore, I, who know the Vedic mantras, shall
explain transcendental knowledge to you.
TEXT 11
" H " F 9 l
$ = " H ' HF ll !! ll
gha dravia datta
mat-satra-parieitam
ity uktvntarhito rudro
bhagavn dharma-vatsala
SYNONYMS
ghaplease take now; draviamall the wealth; dattamis given (to you
by me); mat-satra-parieitamthe remnants of the sacrifice executed on my
behalf; iti uktvafter speaking like this; antarhitadisappeared;
rudraLord iva; bhagavnthe most powerful demigod;
dharma-vatsalaadherent to the principles of religion.
TRANSLATION
Lord iva said, "Now you may take all the wealth remaining from the
sacrifice, for I give it to you." After saying this, Lord iva, who is most
113
adherent to the religious principles, disappeared from that place.
TEXT 12
F F F = F F l
dH H = H ~ ll !- ll
ya etat sasmaret prta
sya ca susamhita
kavir bhavati mantra-jo
gati caiva tathtmana
SYNONYMS
yaanyone who; etatabout this incident; sasmaretmay remember;
prtain the morning; syam caand in the evening; susamhitawith
great attention; kavilearned; bhavatibecomes; mantra-jawell aware
of all Vedic mantras; gatimthe destination; caalso; evaindeed; tath
tmanalike that of the self-realized soul.
TRANSLATION
If one hears and chants or remembers this narration in the morning and
evening with great attention, he certainly becomes learned, experienced in
understanding the Vedic hymns, and expert in self-realization.
TEXT 13
"N9 ' H d l
F " N Q ' H= ll ! ll
114
nbhgd ambaro 'bhn
mah-bhgavata kt
nspad brahma-po 'pi
ya na pratihata kvacit
SYNONYMS
nbhgtfrom Nbhga; ambaraMahrja Ambara; abhttook
birth; mah-bhgavatathe most exalted devotee; ktvery celebrated; na
aspatcould not touch; brahma-pa apieven the curse of a brhmaa;
yamunto whom (Ambara Mahrja); naneither; pratihatafailed;
kvacitat any time.
TRANSLATION
From Nbhga, Mahrja Ambara took birth. Mahrja Ambara was an
exalted devotee, celebrated for his great merits. Although he was cursed by an
infallible brhmaa, the curse could not touch him.
TEXT 14
H=
H> 9 FF ' l
" N Q"B " ll !H ll
r-rjovca
bhagava chrotum icchmi
rjares tasya dhmata
na prbhd yatra nirmukto
brahma-dao duratyaya
115
SYNONYMS
r-rj uvcaKing Parkit inquired; bhagavanO great brhmaa; rotum
icchmiI wish to hear (from you); rjareof the great King Ambara;
tasyaof him; dhmatawho was such a greatly sober personality; nanot;
prbhtcould act; yatraupon whom (Mahrja Ambara);
nirmuktabeing released; brahma-daathe curse of a brhmaa;
duratyayawhich is insurmountable.
TRANSLATION
King Parkit inquired: O great personality, Mahrja Ambara was
certainly most exalted and meritorious in character. I wish to hear about him.
How surprising it is that the curse of a brhmaa, which is insurmountable,
could not act upon him.
TEXTS 15-16
d 3H=
N9 FRH l
= =_ HH = H ll !7 ll
'" F FH FHFF l
H HHH H ll ! ll
r-uka uvca
ambaro mah-bhga
sapta-dvpavat mahm
avyay ca riya labdhv
vibhava ctula bhuvi
116
mene 'tidurlabha pus
sarva tat svapna-sastutam
vidvn vibhava-nirva
tamo viati yat pumn
SYNONYMS
r-uka uvcar ukadeva Gosvm said; ambaraKing Ambara;
mah-bhgathe greatly fortunate king; sapta-dvpavatmconsisting of
seven islands; mahmthe whole world; avyaym caand inexhaustible;
riyambeauty; labdhvafter achieving; vibhavam caand opulences;
atulamunlimited; bhuviin this earth; menehe decided;
ati-durlabhamwhich is rarely obtained; pusmof many persons;
sarvameverything (he had obtained); tatthat which;
svapna-sastutamas if imagined in a dream; vidvncompletely
understanding; vibhava-nirvamthe annihilation of that opulence;
tamaignorance; viatifallen into; yatbecause of which; pumna
person.
TRANSLATION
ukadeva Gosvm said: Mahrja Ambara, the most fortunate personality,
achieved the rule of the entire world, consisting of seven islands, and achieved
inexhaustible, unlimited opulence and prosperity on earth. Although such a
position is rarely obtained, Mahrja Ambara did not care for it at all, for he
knew very well that all such opulence is material. Like that which is imagined
in a dream, such opulence will ultimately be destroyed. The King knew that any
nondevotee who attains such opulence merges increasingly into material
nature's mode of darkness.
PURPORT
117
For a devotee material opulence is insignificant, whereas for a nondevotee
material opulence is the cause of increasing bondage, for a devotee knows that
anything material is temporary, whereas a nondevotee regards the temporary
so-called happiness as everything and forgets the path of self-realization. Thus
for the nondevotee material opulence is a disqualification for spiritual
advancement.
TEXT 17
HF " H H 9 = F' 9 l
R H H " 8 H F ll !O ll
vsudeve bhagavati
tad-bhakteu ca sdhuu
prpto bhva para viva
yeneda loravat smtam
SYNONYMS
vsudeveunto the all-pervading Supreme Personality; bhagavatiunto the
Supreme Personality of Godhead; tat-bhakteuunto His devotees; caalso;
sdhuuunto the saintly persons; prptaone who has achieved;
bhvamreverence and devotion; paramtranscendental; vivamthe whole
material universe; yenaby which (spiritual consciousness); idamthis;
lora-vatas insignificant as a piece of stone; smtamis accepted (by such
devotees).
TRANSLATION
Mahrja Ambara was a great devotee of the Supreme Personality of
Godhead, Vsudeva, and of the saintly persons who are the Lord's devotees.
118
Because of this devotion, he thought of the entire universe as being as
insignificant as a piece of stone.
TEXTS 18-20
F H d "H"
H = F H d H l
d ""9
=d Fd~ " ll ! ll
d " l" "
" F ' lF l l
= "F F
F F " ll !\ ll
" " F
9d "H" l
d = "F dd
~ \ d ll - ll
sa vai mana ka-padravindayor
vacsi vaikuha-gunuvarane
karau harer mandira-mrjandiu
ruti cakrcyuta-sat-kathodaye
mukunda-liglaya-darane dau
tad-bhtya-gtra-spare 'ga-sagamam
ghra ca tat-pda-saroja-saurabhe
rmat-tulasy rasan tad-arpite
pdau hare ketra-padnusarpae
iro hkea-padbhivandane
119
kma ca dsye na tu kma-kmyay
yathottamaloka-janray rati
SYNONYMS
sahe (Mahrja Ambara); vaiindeed; manahis mind;
ka-pada-aravindayo(fixed) upon the two lotus feet of Lord Ka;
vacsihis words; vaikuha-gua-anuvaranedescribing the glories of
Ka; karauhis two hands; hare mandira-mrjana-diuin activities like
cleansing the temple of Hari, the Supreme Personality of Godhead;
rutimhis ear; cakraengaged; acyutaof or about Ka, who never falls
down; sat-kath-udayein hearing the transcendental narrations;
mukunda-liga-laya-daranein seeing the Deity and temples and holy
dhmas of Mukunda; dauhis two eyes; tat-bhtyaof the servants of Ka;
gtra-sparein touching the bodies; aga-sagamamcontact of his body;
ghram caand his sense of smell; tat-pdaof His lotus feet; sarojaof the
lotus flower; saurabhein (smelling) the fragrance; rmat-tulasyof the
tulas leaves; rasanmhis tongue; tat-arpitein the prasda offered to the
Lord; pdauhis two legs; hareof the Personality of Godhead; ketraholy
places like the temple or Vndvana and Dvrak; pada-anusarpaewalking
to those places; irathe head; hkeaof Ka, the master of the senses;
pada-abhivandanein offering obeisances to the lotus feet; kmam caand
his desires; dsyein being engaged as a servant; nanot; tuindeed;
kma-kmyaywith a desire for sense gratification; yathas;
uttamaloka-jana-rayif one takes shelter of a devotee such as Prahlda;
ratiattachment.
TRANSLATION
Mahrja Ambara always engaged his mind in meditating upon the lotus
feet of Ka, his words in describing the glories of the Lord, his hands in
cleansing the Lord's temple, and his ears in hearing the words spoken by Ka
120
or about Ka. He engaged his eyes in seeing the Deity of Ka, Ka's
temples and Ka's places like Mathur and Vndvana, he engaged his sense
of touch in touching the bodies of the Lord's devotees, he engaged his sense of
smell in smelling the fragrance of tulas offered to the Lord, and he engaged his
tongue in tasting the Lord's prasda. He engaged his legs in walking to the holy
places and temples of the Lord, his head in bowing down before the Lord, and
all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahrja
Ambara never desired anything for his own sense gratification. He engaged all
his senses in devotional service, in various engagements related to the Lord.
This is the way to increase attachment for the Lord and be completely free from
all material desires.
PURPORT
In Bhagavad-gt (7.1) the Lord recommends, mayy sakta-man prtha
yoga yujan mad-raya. This indicates that one must execute devotional
service under the guidance of a devotee or directly under the guidance of the
Supreme Personality of Godhead. It is not possible, however, to train oneself
without guidance from the spiritual master. Therefore, according to the
instructions of rla Rpa Gosvm, the first business of a devotee is to accept
a bona fide spiritual master who can train him to engage his various senses in
rendering transcendental service to the Lord. The Lord also says in
Bhagavad-gt (7.1), asaaya samagra m yath jsyasi tac chu. In
other words, if one wants to understand the Supreme Personality of Godhead
in completeness, one must follow the prescriptions given by Ka by following
in the footsteps of Mahrja Ambara. It is said, hkea hkea-sevana
bhaktir ucyate: [Cc. Madhya 19.170] bhakti means to engage the senses in the
service of the master of the senses, Ka, who is called Hkea or Acyuta.
These words are used in these verses. Acyuta-sat-kathodaye,
hkea-padbhivandane. The words Acyuta and Hkea are also used in
Bhagavad-gt. Bhagavad-gt is ka-kath spoken directly by Ka, and
rmad-Bhgavatam is also ka-kath because everything described in the
121
Bhgavatam is in relationship with Ka.
TEXT 21
H F" d d
'' H' l
FH H H"'
BH F ll -! ll
eva sad karma-kalpam tmana
pare 'dhiyaje bhagavaty adhokaje
sarvtma-bhva vidadhan mahm im
tan-niha-viprbhihita asa ha
SYNONYMS
evamthus (living a devotional life); sadalways; karma-kalpamthe
prescribed occupational duties as a katriya king; tmanaof himself,
personally (the head of the state); pareunto the supreme transcendence;
adhiyajeunto the supreme proprietor, the supreme enjoyer;
bhagavatiunto the Supreme Personality of Godhead; adhokajeunto Him
who is beyond material sense perception; sarva-tma-bhvamall different
varieties of devotional service; vidadhatexecuting, offering; mahmthe
planet earth; immthis; tat-nihawho are faithful devotees of the Lord;
vipraby such brhmaas; abhihitadirected; asaruled; hain the
past.
TRANSLATION
In performing his prescribed duties as king, Mahrja Ambara always
offered the results of his royal activities to the Supreme Personality of
122
Godhead, Ka, who is the enjoyer of everything and is beyond the perception
of material senses. He certainly took advice from brhmaas who were faithful
devotees of the Lord, and thus he ruled the planet earth without difficulty.
PURPORT
As stated in Bhagavad-gt (5.29):
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati
People are very much anxious to live in peace and prosperity in this material
world, and here in Bhagavad-gt the peace formula is given personally by the
Supreme Personality of Godhead: everyone should understand that Ka, the
Supreme Personality of Godhead, is the ultimate proprietor of all the planets
and is therefore the enjoyer of all activities, political, social, cultural, religious,
economic and so on. The Lord has given perfect advice in Bhagavad-gt, and
Ambara Mahrja, as the ideal executive head, ruled the entire world as a
Vaiava, taking advice from Vaiava brhmaas. The stras enjoin that
even though a brhmaa may be well versed in the occupational brahminical
duties and may be very learned in Vedic knowledge, he cannot give advice as a
guru until he is a Vaiava.
a-karma-nipuo vipro
mantra-tantra-virada
avaiavo gurur na syd
vaiava va-paco guru
Therefore, as indicated here by the words tan-niha-viprbhihita, Mahrja
Ambara took advice from brhmaas who were pure devotees of the Lord, for
ordinary brhmaas who are merely learned scholars or experts in performing
123
ritualistic ceremonies are not competent to give advice.
In modern times, there are legislative assemblies whose members are
authorized to make laws for the welfare of the state, but according to this
description of the kingdom of Mahrja Ambara, the country or the world
should be ruled by a chief executive whose advisors are all devotee brhmaas.
Such advisors or members of the legislative assembly should not be professional
politicians, nor should they be selected by the ignorant public. Rather, they
should be appointed by the king. When the king, the executive head of the
state, is a devotee and he follows the instructions of devotee brhmaas in
ruling the country, everyone will be peaceful and prosperous. When the king
and his advisors are perfect devotees, nothing can be wrong in the state. All
the citizens should become devotees of the Lord, and then their good character
will automatically follow.
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
manorathensati dhvato bahi
"One who has unflinching devotion for the Personality of Godhead has all the
good qualities of the demigods. But one who is not a devotee of the Lord has
only material qualifications that are of little value. This is because he is
hovering on the mental plane and is certain to be attracted by the glaring
material energy." (SB 5.18.12) Citizens under the guidance of a Ka conscious
king will become devotees, and then there will be no need to enact new laws
every day to reform the way of life in the state. If the citizens are trained to
become devotees, they will automatically become peaceful and honest, and if
they are guided by a devoted king advised by devotees, the state will not be in
the material world but in the spiritual world. All the states of the world should
therefore follow the ideal of the rule or administration of Mahrja Ambara,
as described here.
124
TEXT 22
$ ' ' '
H = l" l
H FBF "
' HM F FFH ll -- ll
je 'vamedhair adhiyajam vara
mah-vibhtyopacitga-dakiai
tatair vasihsita-gautamdibhir
dhanvany abhisrotam asau sarasvatm
SYNONYMS
jeworshiped; avamedhaiby performing the horse sacrifice yajas;
adhiyajamto satisfy the master of all yajas; varamthe Supreme
Personality of Godhead; mah-vibhtywith great opulence;
upacita-aga-dakiaiwith all prescribed paraphernalia and contributions
of daki to the brhmaas; tataiexecuted;
vasiha-asita-gautama-dibhiby such brhmaas as Vasiha, Asita and
Gautama; dhanvaniin the desert; abhisrotaminundated by the water of the
river; asauMahrja Ambara; sarasvatmon the bank of the Sarasvat.
TRANSLATION
In desert countries where there flowed the River Sarasvat, Mahrja
Ambara performed great sacrifices like the avamedha-yaja and thus satisfied
the master of all yajas, the Supreme Personality of Godhead. Such sacrifices
were performed with great opulence and suitable paraphernalia and with
contributions of daki to the brhmaas, who were supervised by great
125
personalities like Vasiha, Asita and Gautama, representing the king, the
performer of the sacrifices.
PURPORT
When one performs ritualistic sacrifices as prescribed in the Vedas, one
needs expert brhmaas known as yjika-brhmaas. In Kali-yuga, however,
there is a scarcity of such brhmaas. Therefore in Kali-yuga the sacrifice
recommended in stra is sakrtana-yaja (yajai sakrtana-pryair yajanti
hi sumedhasa [SB 11.5.32]). Instead of spending money unnecessarily on
performing yajas impossible to perform in this age of Kali because of the
scarcity of yjika-brhmaas, one who is intelligent performs
sakrtana-yaja. Without properly performed yajas to satisfy the Supreme
Personality of Godhead, there will be scarcity of rain (yajd bhavati parjanya
[Bg. 3.14]). Therefore the performance of yaja is essential. Without yaja
there will be a scarcity of rain, and because of this scarcity, no food grains will
be produced, and there will be famines. It is the duty of the king, therefore, to
perform different types of yajas, such as the avamedha-yaja, to maintain the
production of food grains. Annd bhavanti bhtni. Without food grains, both
men and animals will starve. Therefore yaja is necessary for the state to
perform because by yaja the people in general will be fed sumptuously. The
brhmaas and yjika priests should be sufficiently paid for their expert
service. This payment is called daki. Ambara Mahrja, as the head of the
state, performed all these yajas through great personalities like Vasiha,
Gautama and Asita. Personally, however, he was engaged in devotional
service, as mentioned before (sa vai mana ka-padravindayo [SB 9.4.18]).
The king or head of state must see that things go on well under proper
guidance, and he must be an ideal devotee, as exemplified by Mahrja
Ambara. It is the duty of the king to see that food grains are produced even
in desert countries, what to speak of elsewhere.
126
TEXT 23
F 9 H F"F H l
^>9 " F HFF ll - ll
yasya kratuu grvai
sadasy tvijo jan
tulya-rp cnimi
vyadyanta suvsasa
SYNONYMS
yasyaof whom (Mahrja Ambara); kratuuin sacrifices (performed by
him); grvaiwith the demigods; sadasymembers for executing the
sacrifice; tvijathe priests; janand other expert men;
tulya-rpappearing exactly like; caand; animiwith unblinking eyes
like those of the demigods; vyadyantabeing seen; su-vsasawell dressed
with valuable garments.
TRANSLATION
In the sacrifice arranged by Mahrja Ambara, the members of the
assembly and the priests [especially hot, udgt, brahm and adhvaryu] were
gorgeously dressed, and they all looked exactly like demigods. They eagerly saw
to the proper performance of the yaja.
TEXT 24
FH ~ F l
H\ d= 8 ll -H ll
127
svargo na prrthito yasya
manujair amara-priya
vadbhir upagyadbhir
uttamaloka-ceitam
SYNONYMS
svargalife in the heavenly planets; nanot; prrthitaa subject for
aspiration; yasyaof whom (Ambara Mahrja); manujaiby the citizens;
amara-priyavery dear even to the demigods; vadbhiwho were
accustomed to hear; upagyadbhiand accustomed to chant; uttamalokaof
the Supreme Personality of Godhead; ceitamabout the glorious activities.
TRANSLATION
The citizens of the state of Mahrja Ambara were accustomed to chanting
and hearing about the glorious activities of the Personality of Godhead. Thus
they never aspired to be elevated to the heavenly planets, which are extremely
dear even to the demigods.
PURPORT
A pure devotee who has been trained in the practice of chanting and
hearing the holy name of the Lord and His fame, qualities, form, paraphernalia
and so on is never interested in elevation to the heavenly planets, even though
such places are extremely dear even to the demigods.
nryaa-par sarve
na kutacana bibhyati
svargpavarga-narakev
api tulyrtha-darina
"Devotees solely engaged in the devotional service of the Supreme Personality
128
of Godhead, Nryaa, never fear any condition of life. The heavenly planets,
liberation and the hellish planets are all the same to a devotee." (SB 6.17.28) A
devotee is always situated in the spiritual world. Therefore he does not desire
anything. He is known as akma, or desireless, because he has nothing to desire
except to render transcendental loving service to the Supreme Personality of
Godhead. Because Mahrja Ambara was a most exalted devotee of the Lord,
he trained his subjects in such a way that the citizens in his state were not
interested in anything material, including even the happiness of the heavenly
planets.
TEXT 25
F H' d FHH l
" F{ d " " ll -7 ll
savardhayanti yat km
svrjya-paribhvit
durlabh npi siddhn
mukunda hdi payata
SYNONYMS
savardhayantiincrease happiness; yatbecause; kmsuch aspirations;
sv-rjyasituated in his own constitutional position of rendering service to
the Lord; paribhvitsaturated with such aspirations; durlabhvery
rarely obtained; nanot; apialso; siddhnmof the great mystics;
mukundamKa, the Supreme Personality of Godhead; hdiwithin the
core of the heart; payatapersons always accustomed to seeing Him.
TRANSLATION
129
Those who are saturated with the transcendental happiness of rendering
service to the Supreme Personality of Godhead are uninterested even in the
achievements of great mystics, for such achievements do not enhance the
transcendental bliss felt by a devotee who always thinks of Ka within the
core of his heart.
PURPORT
A pure devotee is uninterested not only in elevation to the higher
planetary systems but even in the perfections of mystic yoga. Real perfection is
devotional service. The happiness derived from merging in the impersonal
Brahman and the happiness derived from the eight perfections of mystic yoga
(aim, laghim, prpti and so on) do not give any pleasure to the devotee. As
stated by rla Prabodhnanda Sarasvat:
kaivalya narakyate tridaa-pr ka-pupyate
durdntendriya-kla-sarpa-paal protkhta-daryate
viva pra-sukhyate vidhi-mahendrdi ca kyate
yat kruya-kaka-vaibhavavat ta gauram eva stuma
(Caitanya-candrmta 5)
When a devotee has achieved the position of rendering transcendental loving
service to the Lord through the mercy of Lord Caitanya, he thinks the
impersonal Brahman to be no better than hell, and he regards material
happiness in the heavenly planets to be like a will-o'-the-wisp. As far as the
perfection of mystic powers is concerned, a devotee compares it to a venomous
snake with no teeth. A mystic yog is especially concerned with controlling the
senses, but because the senses of a devotee are engaged in the service of the
Lord (hkea hkea-sevana bhaktir ucyate [Cc. Madhya 19.170]) there is no
need for separate control of the senses. For those who are materially engaged,
control of the senses is required, but a devotee's senses are all engaged in the
service of the Lord, which means that they are already controlled. para dv
130
nivartate (Bg. 2.59). A devotee's senses are not attracted by material
enjoyment. And even though the material world is full of misery, the devotee
considers this material world to be also spiritual because everything is engaged
in the service of the Lord. The difference between the spiritual world and
material world is the mentality of service. Nirbandha ka-sambandhe
yukta vairgyam ucyate. When there is no mentality of service to the
Supreme Personality of Godhead, one's activities are material.
prpaci-katay buddhy
hari-sambandhi-vastuna
mumukubhi paritygo
vairgya phalgu kathyate
(Bhakti-rasmta-sindhu 1.2.256)
That which is not engaged in the service of the Lord is material, and nothing
thus engaged should be given up. In the construction of a high skyscraper and
the construction of a temple, there may be the same enthusiasm, but the
endeavors are different, for one is material and the other spiritual. Spiritual
activities should not be confused with material activities and given up.
Nothing connected with Hari, the Supreme Personality of Godhead, is
material. A devotee who considers all this is always situated in spiritual
activities, and therefore he is no longer attracted by material activities (para
dv nivartate [Bg. 9.59]).
TEXT 26
F $~ ~ H l
FH' FH d ll - ll
sa ittha bhakti-yogena
tapo-yuktena prthiva
131
sva-dharmea hari pran
sarvn kmn anair jahau
SYNONYMS
sahe (Ambara Mahrja); itthamin this way; bhakti-yogenaby
performing transcendental loving service to the Lord; tapa-yuktenawhich is
simultaneously the best process of austerity; prthivathe King;
sva-dharmeaby his constitutional activities; harimunto the Supreme
Lord; pransatisfying; sarvnall varieties of; kmnmaterial desires;
anaigradually; jahaugave up.
TRANSLATION
The king of this planet, Mahrja Ambara, thus performed devotional
service to the Lord and in this endeavor practiced severe austerity. Always
satisfying the Supreme Personality of Godhead by his constitutional activities,
he gradually gave up all material desires.
PURPORT
Severe austerities in the practice of devotional service are of many
varieties. For example, in worshiping the Deity in the temple there are
certainly laborious activities. r-vigrahrdhana-nitya-nn
gra-tan-mandira-mrjandau **(1). One must decorate the Deity, cleanse
the temple, bring water from the Ganges and Yamun, continue the routine
work, perform rati many times, prepare first-class food for the Deity, prepare
dresses and so on. In this way, one must constantly be engaged in various
activities, and the hard labor involved is certainly an austerity. Similarly, the
hard labor involved in preaching, preparing literature, preaching to atheistic
men and distributing literature door to door is of course an austerity
(tapo-yuktena). Tapo divya putrak [SB 5.5.1]. Such austerity is necessary.
132
Yena sattva uddhyet. By such austerity in devotional service, one is purified
of material existence (kmn anair jahau). Indeed, such austerity leads one to
the constitutional position of devotional service. In this way one can give up
material desires, and as soon as one is freed from material desires, he is free
from the repetition of birth and death, old age and disease.
TEXT 27
9 "9 F9 N'9
F"HHF 9 l
mN"
Hd Hd "F ll -O ll
gheu dreu suteu bandhuu
dvipottama-syandana-vji-vastuu
akayya-ratnbharambardiv
ananta-koev akarod asan-matim
SYNONYMS
gheuin the homes; dreuin wives; suteuin children; bandhuuin
friends and relatives; dvipa-uttamain the best of powerful elephants;
syandanain nice chariots; vjiin first-class horses; vastuuin all such
things; akayyawhose value never decreases; ratnain jewels; bharaain
ornaments; ambara-diuin such dresses and ornaments; ananta-koeuin
an inexhaustible treasury; akarotaccepted; asat-matimno attachment.
TRANSLATION
Mahrja Ambara gave up all attachment to household affairs, wives,
children, friends and relatives, to the best of powerful elephants, to beautiful
133
chariots, carts, horses and inexhaustible jewels, and to ornaments, garments and
an inexhaustible treasury. He gave up attachment to all of them, regarding them
as temporary and material.
PURPORT
Ansaktasya viayn yathrham upayujata. Material possessions can be
accepted as far as they can be used in devotional service. nuklyena
knulanam [Cc. Madhya 19.167]. nuklyasya sakalpa prtiklyasya
varjanam. In preaching, many things considered material are needed. A
devotee should not have any attachment for such material involvements as
house, wife, children, friends and cars. Mahrja Ambara, for example, had
all such things, but he was not attached to them. This is the effect of
bhakti-yoga. Bhakti parenubhavo viraktir anyatra ca (SB 11.2.42). One who is
advanced in devotional service has no attachment for material things for sense
enjoyment, but for preaching, to spread the glories of the Lord, he accepts such
things without attachment. Ansaktasya viayn yathrham upayujata.
Everything can be used to the extent that it can be engaged in Ka's service.
TEXT 28
F "{> dH l
dH ll - ll
tasm add dhari cakra
pratyanka-bhayvaham
eknta-bhakti-bhvena
prto bhaktbhirakaam
SYNONYMS
tasmaiunto him (Ambara Mahrja); adtgave; harithe Supreme
134
Personality of Godhead; cakramHis disc; pratyanka-bhaya-vahamthe
Lord's disc, which was extremely fearful to the enemies of the Lord and His
devotees; eknta-bhakti-bhvenabecause of his performing unalloyed
devotional service; prtathe Lord being so pleased;
bhakta-abhirakaamfor the protection of His devotees.
TRANSLATION
Being very pleased by the unalloyed devotion of Mahrja Ambara, the
Supreme Personality of Godhead gave the King His disc, which is fearful to
enemies and which always protects the devotee from enemies and adversities.
PURPORT
A devotee, being always engaged in the service of the Lord, may not be
expert in self-defense, but because a devotee fully depends on the lotus feet of
the Supreme Personality of Godhead, he is always sure of protection by the
Lord. Prahlda Mahrja said:
naivodvije para duratyaya-vaitarays
tvad-vrya-gyana-mahmta-magna-citta
(SB 7.9.43)
A devotee is always merged in the ocean of the transcendental bliss of
rendering service to the Lord. Therefore he is not at all afraid of any adverse
situation in the material world. The Lord also promises, kaunteya pratijnhi na
me bhakta praayati: "O Arjuna, you may declare to the world that the
devotees of the Lord are never vanquished." (Bg. 9.31) For the protection of
the devotees, Ka's disc, the Sudarana cakra, is always ready. This disc is
extremely fearful to the nondevotees (pratyanka-bhayvaham). Therefore
although Mahrja Ambara was fully engaged in devotional service, his
kingdom was free of all fear of adversity.
135
TEXT 29
'9 d l
F HF H "' "H ll -\ ll
rirdhayiu ka
mahiy tulya-lay
yukta svatsara vro
dadhra dvda-vratam
SYNONYMS
rirdhayiuaspiring to worship; kamthe Supreme Lord, Ka;
mahiywith his queen; tulya-laywho was equally as qualified as
Mahrja Ambara; yuktatogether; svatsaramfor one year; vrathe
King; dadhraaccepted; dvda-vratamthe vow for observing Ekda and
Dvda.
TRANSLATION
To worship Lord Ka, Mahrja Ambara, along with his queen, who was
equally qualified, observed the vow of Ekda and Dvda for one year.
PURPORT
To observe Ekda-vrata and Dvda-vrata means to please the Supreme
Personality of Godhead. Those interested in advancing in Ka consciousness
must observe Ekda-vrata regularly. Mahrja Ambara's queen was equally
as qualified as the King. Therefore it was possible for Mahrja Ambara to
engage his life in household affairs. In this regard, the word tulya-lay is very
significant. Unless a wife is equally as qualified as her husband, household
136
affairs are very difficult to continue. Cakya Paita advises that a person in
such a situation should immediately give up household life and become a
vnaprastha or sannys:
mt yasya ghe nsti
bhry cpriya-vdin
araya tena gantavya
yathraya tath gham
A person who has no mother at home and whose wife is not agreeable with
him should immediately go away to the forest. Because human life is meant for
spiritual advancement only, one's wife must be helpful in this endeavor.
Otherwise there is no need of household life.
TEXT 30
H d d F F 9 l
m d"= dU ' H '= ll ll
vratnte krtike msi
tri-rtra samupoita
snta kadcit klindy
hari madhuvane 'rcayat
SYNONYMS
vrata-anteat the end of observing the vow; krtikein the month of Krtika
(October-November); msiin that month; tri-rtramfor three nights;
samupoitaafter completely observing the fast; sntaafter bathing;
kadcitonce upon a time; klindymon the bank of the Yamun;
harimunto the Supreme Personality of Godhead; madhuvanein that part
137
of the Vndvana area known as Madhuvana; arcayatworshiped the Lord.
TRANSLATION
In the month of Krtika, after observing that vow for one year, after
observing a fast for three nights and after bathing in the Yamun, Mahrja
Ambara worshiped the Supreme Personality of Godhead, Hari, in Madhuvana.
TEXTS 31-32
9 dH' FH FdF" l
9Nd ' " ll ! ll
9H F d H l
N Q > F{~ ll - ll
mahbhieka-vidhin
sarvopaskara-sampad
abhiicymbarkalpair
gandha-mlyrhadibhi
tad-gatntara-bhvena
pjaym sa keavam
brhma ca mah-bhgn
siddhrthn api bhaktita
SYNONYMS
mah-abhieka-vidhinby the regulative principles for bathing the Deity;
sarva-upaskara-sampadby all the paraphernalia for worshiping the Deity;
abhiicyaafter bathing; ambara-kalpaiwith nice clothing and
ornaments; gandha-mlyawith fragrant flower garlands;
138
arhaa-dibhiand with other paraphernalia to worship the Deity;
tat-gata-antara-bhvenahis mind saturated with devotional service; pjaym
sahe worshiped; keavamunto Ka; brhman caand the
brhmaas; mah-bhgnwho were greatly fortunate;
siddha-arthnself-satisfied, without waiting for any worship; apieven;
bhaktitawith great devotion.
TRANSLATION
Following the regulative principles of mahbhieka, Mahrja Ambara
performed the bathing ceremony for the Deity of Lord Ka with all
paraphernalia, and then he dressed the Deity with fine clothing, ornaments,
fragrant flower garlands and other paraphernalia for worship of the Lord. With
attention and devotion, he worshiped Ka and all the greatly fortunate
brhmaas who were free from material desires.
TEXTS 33-35
H H9 ^S F HFF l
H ^HF FdF" ll ll
F' H 9 N "9< l
H FH H ll H ll
='d = l
F Q ~ F" " H F H ll 7 ll
gav rukma-vin
rpyghr suvsasm
payala-vayo-rpa-
vatsopaskara-sampadm
139
prhiot sdhu-viprebhyo
gheu nyarbudni a
bhojayitv dvijn agre
svdv anna guavattamam
labdha-kmair anujta
prayopacakrame
tasya tarhy atithi skd
durvs bhagavn abht
SYNONYMS
gavmcows; rukma-vinmwhose horns were covered with gold plate;
rpya-aghrmwhose hooves were covered with silver plate;
su-vsasmvery nicely decorated with garments; paya-lawith full milk
bags; vayayoung; rpabeautiful; vatsa-upaskara-sampadmwith nice
calves; prhiotgave in charity; sdhu-viprebhyaunto the brhmaas and
saintly persons; gheu(who arrived) in his house; nyarbudniten crores
(one hundred million); asix times; bhojayitvfeeding them; dvijn
agrefirst the brhmaas; svdu annamvery tasteful eatables;
guavat-tamamhighly delicious; labdha-kmaiby those brhmaas, being
fully satisfied; anujtaby their permission; prayafor completing the
Dvda; upacakramewas just about to observe the final ceremony; tasyaof
him (Ambara); tarhiimmediately; atithiunwanted or uncalled-for guest;
sktdirectly; durvsthe great mystic Durvs; bhagavnvery
powerful; abhtappeared on the scene as a guest.
TRANSLATION
Thereafter, Mahrja Ambara satisfied all the guests who arrived at his
house, especially the brhmaas. He gave in charity sixty crores of cows whose
horns were covered with gold plate and whose hooves were covered with silver
140
plate. All the cows were well decorated with garments and had full milk bags.
They were mild-natured, young and beautiful and were accompanied by their
calves. After giving these cows, the King first sumptuously fed all the
brhmaas, and when they were fully satisfied, he was about to observe the end
of Ekda, with their permission, by breaking the fast. Exactly at that time,
however, Durvs Muni, the great and powerful mystic, appeared on the scene
as an uninvited guest.
TEXT 36
= ~ ~F l
= 'H " ll ll
tam narctithi bhpa
pratyutthnsanrhaai
yayce 'bhyavahrya
pda-mlam upgata
SYNONYMS
tamunto him (Durvs); narcaworshiped; atithimalthough an
uninvited guest; bhpathe King (Ambara); pratyutthnaby standing up;
sanaby offering a seat; arhaaiand by paraphernalia for worship;
yaycerequested; abhyavahryafor eating; pda-mlamat the root of
his feet; upgatafell down.
TRANSLATION
After standing up to receive Durvs Muni, King Ambara offered him a
seat and paraphernalia of worship. Then, sitting at his feet, the King requested
the great sage to eat.
141
TEXT 37
U F d Hd l
A N " ' d"F ll O ll
pratinandya sa t yc
kartum vayaka gata
nimamajja bhad dhyyan
klind-salile ubhe
SYNONYMS
pratinandyagladly accepting; saDurvs Muni; tmthat;
ycmrequest; kartumto perform; vayakamthe necessary ritualistic
ceremonies; gatawent; nimamajjadipped his body in the water;
bhatthe Supreme Brahman; dhyyanmeditating on; klindof the
Yamun; salilein the water; ubhevery auspicious.
TRANSLATION
Durvs Muni gladly accepted the request of Mahrja Ambara, but to
perform the regulative ritualistic ceremonies he went to the River Yamun.
There he dipped into the water of the auspicious Yamun and meditated upon
the impersonal Brahman.
TEXT 38
' H8 " l
=F ' F{ F< ll ll
142
muhrtrdhvaiy
dvday praa prati
cintaym sa dharma-jo
dvijais tad-dharma-sakae
SYNONYMS
muhrta-ardha-avaiymwas remaining only for half a moment;
dvdaymwhen the Dvda day; praamthe breaking of the fast;
pratito observe; cintaym sabegan to think about; dharma-jaone
who knows the principles of religion; dvijaiby the brhmaas;
tat-dharmaconcerning that religious principle; sakaein such a dangerous
condition.
TRANSLATION
In the meantime, only a muhrta of the Dvda day was left on which to
break the fast. Consequently, it was imperative that the fast be broken
immediately. In this dangerous situation, the King consulted learned
brhmaas.
TEXTS 39-40
N Q " 9 " " l
d H F' "' H F ll \ ll
F d H ~ d H l
= H Q = ll H ll
brhmatikrame doo
dvday yad aprae
yat ktv sdhu me bhyd
143
adharmo v na m spet
ambhas kevalentha
kariye vrata-praam
hur ab-bhakaa vipr
hy aita nita ca tat
SYNONYMS
brhmaa-atikramein surpassing the rules of respect to the brhmaas;
doathere is a fault; dvdaymon the Dvda day; yatbecause;
apraein not breaking the fast in due time; yat ktvafter doing which
action; sdhuwhat is auspicious; meunto me; bhytmay so become;
adharmawhat is irreligious; veither; nanot; mmunto me;
spetmay touch; ambhasby water; kevalenaonly; athatherefore;
kariyeI shall execute; vrata-praamthe completion of the vow;
husaid; ap-bhakaamdrinking water; viprO brhmaas;
hiindeed; aitameating; na aitam caas well as not eating; tatsuch an
action.
TRANSLATION
The King said: "To transgress the laws of respectful behavior toward the
brhmaas is certainly a great offense. On the other hand, if one does not
observe the breaking of the fast within the time of Dvda, there is a flaw in
one's observance of the vow. Therefore, O brhmaas, if you think that it will
be auspicious and not irreligious, I shall break the fast by drinking water." In
this way, after consulting with the brhmaas, the King reached this decision,
for according to brahminical opinion, drinking water may be accepted as eating
and also as not eating.
PURPORT
144
When Mahrja Ambara, in his dilemma, consulted the brhmaas about
whether he should break the fast or wait for Durvs Muni, apparently they
could not give a definite answer about what to do. A Vaiava, however, is the
most intelligent personality. Therefore Mahrja Ambara himself decided, in
the presence of the brhmaas, that he would drink a little water, for this
would confirm that the fast was broken but would not transgress the laws for
receiving a brhmaa. In the Vedas it is said, apo 'nti tan naivita
naivnaitam. This Vedic injunction declares that the drinking of water may
be accepted as eating or as not eating. Sometimes in our practical experience
we see that some political leader adhering to satygraha will not eat but will
drink water. Considering that drinking water would not be eating, Mahrja
Ambara decided to act in this way.
TEXT 41
$ 9 > F l
=8 d B H F ll H! ll
ity apa prya rjari
cintayan manascyutam
pratyacaa kuru-reha
dvijgamanam eva sa
SYNONYMS
itithus; apawater; pryaafter drinking; rjarithe great King
Ambara; cintayanmeditating upon; manasby the mind; acyutamthe
Supreme Personality of Godhead; pratyacaabegan to wait; kuru-rehaO
best of the Kuru kings; dvija-gamanamthe return of Durvs Muni, the
great mystic brhmaa; evaindeed; sathe King.
145
TRANSLATION
O best of the Kuru dynasty, after he drank some water, King Ambara,
meditating upon the Supreme Personality of Godhead within his heart, waited
for the return of the great mystic Durvs Muni.
TEXT 42
" H F d d Hd l
"FF N N ' = 8 ' ll H- ll
durvs yamun-klt
ktvayaka gata
rjbhinanditas tasya
bubudhe ceita dhiy
SYNONYMS
durvsthe great sage; yamun-kltfrom the bank of the River Yamun;
ktahad been performed; vayakahe by whom the necessary ritualistic
ceremonies; gatareturned; rjby the King; abhinanditabeing well
received; tasyahis; bubudhecould understand; ceitamperformance;
dhiyby intelligence.
TRANSLATION
After executing the ritualistic ceremonies to be performed at noon, Durvs
returned from the bank of the Yamun. The King received him well, offering all
respects, but Durvs Muni, by his mystic power, could understand that King
Ambara had drunk water without his permission.
146
TEXT 43
=9 d <d < l
N > F d &9 ll H ll
manyun pracalad-gtro
bhru-ku-kuilnana
bubhukita ca sutar
ktjalim abhata
SYNONYMS
manyunagitated by great anger; pracalat-gtrahis body trembling;
bhru-kuby the eyebrows; kuilacurved; nanaface; bubhukita
caand hungry at the same time; sutarmvery much; kta-ajalimto
Ambara Mahrja, who stood there with folded hands; abhatahe
addressed.
TRANSLATION
Still hungry, Durvs Muni, his body trembling, his face curved and his
eyebrows crooked in a frown, angrily spoke as follows to King Ambara, who
stood before him with folded hands.
TEXT 44
F FF F l
' H F ll HH ll
aho asya n-asasya
riyonmattasya payata
147
dharma-vyatikrama vior
abhaktasyea-mnina
SYNONYMS
ahoalas; asyaof this man; n-asasyawho is so cruel; riy
unmattasyapuffed up because of great opulence; payataeveryone just see;
dharma-vyatikramamthe transgression of the regulative principles of
religion; vio abhaktasyawho is not a devotee of Lord Viu;
a-mninaconsidering himself the Supreme Lord, independent of
everything.
TRANSLATION
Alas, just see the behavior of this cruel man! He is not a devotee of Lord
Viu. Being proud of his material opulence and his position, he considers
himself God. Just see how he has transgressed the laws of religion.
PURPORT
rla Vivantha Cakravart hkura has diverted the entire meaning of
this verse as spoken by Durvs Muni. Durvs Muni used the word
n-asasya to indicate that the King was cruel, but Vivantha Cakravart
hkura interprets it to mean that the King's character was glorified by all the
local people. He says that the word n means "by all the local people" and that
asasya means "of he (Ambara) whose character was glorified." Similarly,
one who is very rich becomes mad because of his wealth and is therefore called
riy-unmattasya, but rla Vivantha Cakravart hkura interprets these
words to mean that although Mahrja Ambara was such an opulent king, he
was not mad after money, for he had already surpassed the madness of material
opulence. Similarly, the word a-mnina is interpreted to mean that he was
so respectful to the Supreme Personality of Godhead that he did not transgress
148
the laws for observing Ekda-praa, despite the thinking of Durvs Muni,
for he only took water. In this way, rla Vivantha Cakravart hkura has
supported Ambara Mahrja and all his activities.
TEXT 45
~~ = l
"H H FF FUF " ll H7 ll
yo mm atithim ytam
tithyena nimantrya ca
adattv bhuktavs tasya
sadyas te daraye phalam
SYNONYMS
yathis man who; mmunto me; atithimwho, being an uninvited guest;
ytamhad come here; tithyenawith the reception of a guest;
nimantryaafter inviting me; caalso; adattvwithout giving (food);
bhuktavnhas himself eaten; tasyaof him; sadyaimmediately; teof
you; darayeI shall show; phalamthe result.
TRANSLATION
Mahrja Ambara, you have invited me to eat as a guest, but instead of
feeding me, you yourself have eaten first. Because of your misbehavior, I shall
show you something to punish you.
PURPORT
A devotee cannot be defeated by a so-called mystic yog. This will be proved
by the failure of Durvs Muni's endeavor to chastise Mahrja Ambara.
149
Harv abhaktasya kuto mahad-gu (SB 5.18.12). One who is not a pure
devotee of the Supreme Lord has no good qualifications, however great a
mystic, philosopher or fruitive worker he may be. Only a devotee emerges
victorious in all circumstances, as will be shown in this incident involving the
rivalry between Durvs and Mahrja Ambara.
TEXT 46
H N H 3d < 9 " l
F F d d ll H ll
eva bruva utktya
ja roa-pradpita
tay sa nirmame tasmai
kty klnalopamm
SYNONYMS
evamthus; bruvaspeaking (Durvs Muni); utktyauprooting;
jama bunch of hair; roa-pradpitabeing reddish because he was very
angry; tayby that bunch of hair from his head; saDurvs Muni;
nirmamecreated; tasmaito punish Mahrja Ambara; ktyma demon;
kla-anala-upammappearing just like the blazing fire of devastation.
TRANSLATION
As Durvs Muni said this, his face became red with anger. Uprooting a
bunch of hair from his head, he created a demon resembling the blazing fire of
devastation to punish Mahrja Ambara.
TEXT 47
150
HFF " H l
H F == " ll HO ll
tm patant jvalatm
asi-hast pad bhuvam
vepayant samudvkya
na cacla padn npa
SYNONYMS
tmthat (demon); patantmcoming forward to attack him;
jvalatmblazing like fire; asi-hastmwith a trident in his hand; padwith
his footstep; bhuvamthe surface of the earth; vepayantmcausing to
tremble; samudvkyaseeing him perfectly; nanot; caclamoved;
padtfrom his place; npathe King.
TRANSLATION
Taking a trident in his hand and making the surface of the earth tremble
with his footsteps, that blazing creature came before Mahrja Ambara. But
the King, upon seeing him, was not at all disturbed and did not move even
slightly from his position.
PURPORT
Nryaa-par sarve na kutacana bibhyati (SB 6.17.28). A pure devotee of
Nryaa is never afraid of any material danger. There are many examples of
devotees such as Prahlda Mahrja, who was tortured by his father but was
not at all afraid, although he was only a five-year-old boy. Therefore, following
the examples of Ambara Mahrja and Prahlda Mahrja, a devotee should
learn how to tolerate all such awkward positions in this world. Devotees are
151
often tortured by nondevotees, yet the pure devotee, depending fully on the
mercy of the Supreme Personality of Godhead, is never disturbed by such
inimical activities.
TEXT 48
"8 9 l
"" d = {H Hd ll H ll
prg dia bhtya-raky
puruea mahtman
dadha kty t cakra
kruddhhim iva pvaka
SYNONYMS
prk diamas previously arranged; bhtya-rakymfor the protection of
his servants; purueaby the Supreme Person; mah-tmanby the
Supersoul; dadhaburnt to ashes; ktymthat created demon; tmhim;
cakramthe disc; kruddhaangry; ahima serpent; ivalike; pvakafire.
TRANSLATION
As fire in the forest immediately burns to ashes an angry snake, so, by the
previous order of the Supreme Personality of Godhead, His disc, the Sudarana
cakra, immediately burnt to ashes the created demon to protect the Lord's
devotee.
PURPORT
As a pure devotee, Mahrja Ambara, although in such danger, did not
move an inch from his position, nor did he request the Supreme Personality of
152
Godhead to give him protection. He was fixed in understanding, and it was
certain that he was simply thinking of the Supreme Personality of Godhead in
the core of his heart. A devotee is never fearful of his death, for he meditates
on the Supreme Personality of Godhead always, not for any material profit,
but as his duty. The Lord, however, knows how to protect His devotee. As
indicated by the words prg diam, the Lord knew everything. Therefore,
before anything happened, He had already arranged for His cakra to protect
Mahrja Ambara. This protection is offered to a devotee even from the very
beginning of his devotional service. Kaunteya pratijnhi na me bhakta
praayati (Bg. 9.31). If one simply begins devotional service, he is immediately
protected by the Supreme Personality of Godhead. This is also confirmed in
Bhagavad-gt (18.66): aha tv sarva-ppebhyo mokayiymi. Protection
begins immediately. The Lord is so kind and merciful that He gives the
devotee proper guidance and all protection, and thus the devotee very
peacefully makes solid progress in Ka consciousness without outward
disturbances. A serpent may be very angry and ready to bite, but the furious
snake is helpless when faced by a blazing fire in the forest. Although an enemy
of a devotee may be very strong, he is compared to an angry serpent before the
fire of devotional service.
TEXT 49
"" H" FH F = l
" H F " " H " F ll H\ ll
tad-abhidravad udvkya
sva-praysa ca niphalam
durvs dudruve bhto
diku pra-parpsay
153
SYNONYMS
tatof that disc; abhidravatmoving toward him; udvkyaafter seeing;
sva-praysamhis own attempt; caand; niphalamhaving failed;
durvsDurvs Muni; dudruvebegan to run; bhtafull of fear;
dikuin every direction; pra-parpsaywith a desire to save his life.
TRANSLATION
Upon seeing that his own attempt had failed and that the Sudarana cakra
was moving toward him, Durvs Muni became very frightened and began to
run in all directions to save his life.
TEXT 50
H'H" H" ~ l
"H " ' ~ l
~ 9
HH FF ll 7 ll
tam anvadhvad bhagavad-rathga
dvgnir uddhta-ikho yathhim
tathnuakta munir kamo
guh viviku prasasra mero
SYNONYMS
tamunto Durvs; anvadhvatbegan to follow; bhagavat-ratha-agamthe
disc appearing from the wheel of the Lord's chariot; dva-agnilike a forest
fire; uddhtablazing high; ikhahaving flames; yath ahimas it follows a
154
snake; tathin the same way; anuaktamas if touching Durvs Muni's
back; munithe sage; kamaseeing like that; guhma cave;
vivikuwanted to enter; prasasrabegan to move quickly; meroof
Meru Mountain.
TRANSLATION
As the blazing flames of a forest fire pursue a snake, the disc of the Supreme
Personality of Godhead began following Durvs Muni. Durvs Muni saw that
the disc was almost touching his back, and thus he ran very swiftly, desiring to
enter a cave of Sumeru Mountain.
TEXT 51
" HH F "
d F M"H F l
'H
F " " F "" ll 7! ll
dio nabha km vivarn samudrn
lokn sapls tridiva gata sa
yato yato dhvati tatra tatra
sudarana duprasaha dadara
SYNONYMS
diaall directions; nabhain the sky; kmmon the surface of the earth;
vivarnwithin the holes; samudrnwithin the seas; loknall places;
sa-plnas well as their rulers; tridivamthe heavenly planets; gatagone;
saDurvs Muni; yata yatawheresoever; dhvatihe went; tatra
tatrathere, everywhere; sudaranamthe disc of the Lord;
155
duprasahamextremely fearful; dadaraDurvs Muni saw.
TRANSLATION
Just to protect himself, Durvs Muni fled everywhere, in all directionsin
the sky, on the surface of the earth, in caves, in the ocean, on different planets
of the rulers of the three worlds, and even on the heavenly planetsbut
wherever he went he immediately saw following him the unbearable fire of the
Sudarana cakra.
TEXT 52
='~ F F" d >
FF= ' 9 l
" H H F" H'
FQ ' F ll 7- ll
alabdha-ntha sa sad kutacit
santrasta-citto 'raam eama
deva virica samagd vidhtas
trhy tma-yone 'jita-tejaso mm
SYNONYMS
alabdha-nthawithout getting the shelter of a protector; saDurvs
Muni; sadalways; kutacitsomewhere; santrasta-cittawith a fearful
heart; araama person who can give shelter; eamaseeking; devamat
last to the chief demigod; viricamLord Brahm; samagtapproached;
vidhtaO my lord; trhikindly protect; tma-yoneO Lord Brahm;
ajita-tejasafrom the fire released by Ajita, the Supreme Personality of
156
Godhead; mmunto me.
TRANSLATION
With a fearful heart, Durvs Muni went here and there seeking shelter, but
when he could find no shelter, he finally approached Lord Brahm and said, "O
my lord, O Lord Brahm, kindly protect me from the blazing Sudarana cakra
sent by the Supreme Personality of Godhead."
TEXTS 53-54
N Q H=
F~ " FH
BHF ' F l
l F"'
d F H ll 7 ll
H " '
F l
FH H
' d H ll 7H ll
r-brahmovca
sthna madya saha-vivam etat
krvasne dvi-parrdha-saje
bhr-bhaga-mtrea hi sandidhako
kltmano yasya tirobhaviyati
aha bhavo daka-bhgu-pradhn
prajea-bhtea-surea-mukhy
sarve vaya yan-niyama prapann
157
mrdhnyrpita loka-hita vahma
SYNONYMS
r-brahm uvcaLord Brahm said; sthnamthe place where I am;
madyammy residence, Brahmaloka; sahawith; vivamthe whole
universe; etatthis; kr-avasneat the end of the period for the pastimes
of the Supreme Personality of Godhead; dvi-parrdha-sajethe time
known as the end of a dvi-parrdha; bhr-bhaga-mtreasimply by the
flicking of the eyebrows; hiindeed; sandidhakoof the Supreme
Personality of Godhead, when He desires to burn the whole universe;
kla-tmanaof the form of destruction; yasyaof whom;
tirobhaviyatiwill be vanquished; ahamI; bhavaLord iva;
dakaPrajpati Daka; bhguthe great saint Bhgu; pradhnand others
headed by them; praj-athe controllers of the prajs; bhta-athe
controllers of the living entities; sura-athe controllers of the demigods;
mukhyheaded by them; sarveall of them; vayamwe also;
yat-niyamamwhose regulative principle; prapannare surrendered;
mrdhny arpitambowing our heads; loka-hitamfor the benefit of all living
entities; vahmacarry out the orders ruling over the living entities.
TRANSLATION
Lord Brahm said: At the end of the dvi-parrdha, when the pastimes of the
Lord come to an end, Lord Viu, by a flick of His eyebrows, vanquishes the
entire universe, including our places of residence. Such personalities as me and
Lord iva, as well as Daka, Bhgu and similar great saints of which they are
the head, and also the rulers of the living entities, the rulers of human society
and the rulers of the demigodsall of us surrender to that Supreme Personality
of Godhead, Lord Viu, bowing our heads, to carry out His orders for the
benefit of all living entities.
158
PURPORT
In Bhagavad-gt (10.34) it is said, mtyu sarva-hara cham: when the
Supreme Personality of Godhead approaches as death, or the supreme
controller of time, He takes everything away. In other words, all opulence,
prestige and everything we possess is given by the Supreme Lord for some
purpose. It is the duty of the surrendered soul to execute the orders of the
Supreme. No one can disregard Him. Under the circumstances, Lord Brahm
refused to give shelter to Durvs Muni from the powerful Sudarana cakra
sent by the Lord.
TEXT 55
H H = l
" H F H d FHF ll 77 ll
pratykhyto viricena
viu-cakropatpita
durvs araa yta
arva kailsa-vsinam
SYNONYMS
pratykhytabeing refused; viricenaby Lord Brahm;
viu-cakra-upatpitabeing scorched by the blazing fire of Lord Viu's
disc; durvsthe great mystic named Durvs; araamf or shelter;
ytawent; arvamunto Lord iva; kailsa-vsinamthe resident of the
place known as Kailsa.
TRANSLATION
159
When Durvs, who was greatly afflicted by the blazing fire of the
Sudarana cakra, was thus refused by Lord Brahm, he tried to take shelter of
Lord iva, who always resides on his planet, known as Kailsa.
TEXT 56
3H=
H H
F ' 'Hd l
H d H "
FM H ll 7 ll
r-akara uvca
vaya na tta prabhavma bhmni
yasmin pare 'nye 'py aja-jva-ko
bhavanti kle na bhavanti hd
sahasrao yatra vaya bhramma
SYNONYMS
r-akara uvcaLord iva said; vayamwe; nanot; ttaO my dear
son; prabhavmasufficiently able; bhmniunto the great Supreme
Personality of Godhead; yasminin whom; parein the Transcendence;
anyeothers; apieven; ajaLord Brahm; jvaliving entities; kothe
universes; bhavantican become; klein due course of time; nanot;
bhavantican become; hiindeed; dlike this; sahasraamany
thousands and millions; yatrawherein; vayamall of us; bhrammaare
rotating.
TRANSLATION
160
Lord iva said: My dear son, I, Lord Brahm and the other demigods, who
rotate within this universe under the misconception of our greatness, cannot
exhibit any power to compete with the Supreme Personality of Godhead, for
innumerable universes and their inhabitants come into existence and are
annihilated by the simple direction of the Lord.
PURPORT
There are innumerable universes in the material world, and there are
innumerable Lord Brahms, Lord ivas and other demigods. All of them rotate
within this material world under the supreme direction of the Personality of
Godhead. Therefore no one is able to compete with the strength of the Lord.
Lord iva also refused to protect Durvs, for Lord iva also was under the
rays of the Sudarana cakra sent by the Supreme Personality of Godhead.
TEXTS 57-59
Fd > " H l
d ' " H ' F ll 7O ll
= > F{ " l
H" H FH H ll 7 ll
F H F " M " H 9 l
H F H'F ll 7\ ll
aha sanat-kumra ca
nrado bhagavn aja
kapilo 'pntaratamo
devalo dharma suri
marci-pramukh cnye
siddhe pra-daran
161
vidma na vaya sarve
yan-my myayvt
tasya vivevarasyeda
astra durviaha hi na
tam eva araa yhi
haris te a vidhsyati
SYNONYMS
ahamI; sanat-kumra caand the four Kumras (Sanaka, Santana,
Sanat-kumra and Sananda); nradathe heavenly sage Nrada; bhagavn
ajathe supreme creature of the universe, Lord Brahm; kapilathe son of
Devahti; apntaratamaVysadeva; devalathe great sage Devala;
dharmaYamarja; surithe great saint suri; marcithe great saint
Marci; pramukhheaded by; caalso; anyeothers; siddha-all of
them perfect in their knowledge; pra-daranthey have seen the end of all
knowledge; vidmacan understand; nanot; vayamall of us;
sarvetotally; yat-mymthe illusory energy of whom; myayby that
illusory energy; vtbeing covered; tasyaHis; viva-varasyaof the
Lord of the universe; idamthis; astramweapon (the disc);
durviahameven intolerable; hiindeed; naof us; tamto Him;
evamtherefore; araam yhigo to take shelter; harithe Supreme
Personality of Godhead; tefor you; amauspiciousness;
vidhsyaticertainly will perform.
TRANSLATION
Past, present and future are known to me [Lord iva], Sanat-kumra,
Nrada, the most revered Lord Brahm, Kapila [the son of Devahti],
Apntaratama [Lord Vysadeva], Devala, Yamarja, suri, Marci and many
saintly persons headed by him, as well as many others who have achieved
162
perfection. Nonetheless, because we are covered by the illusory energy of the
Lord, we cannot understand how expansive that illusory energy is. You should
simply approach that Supreme Personality of Godhead to get relief, for this
Sudarana cakra is intolerable even to us. Go to Lord Viu. He will certainly
be kind enough to bestow all good fortune upon you.
TEXT 60
" H F " H l
H d "'F HF F ll ll
tato niro durvs
pada bhagavato yayau
vaikuhkhya yad adhyste
rnivsa riy saha
SYNONYMS
tatathereafter; niradisappointed; durvsthe great mystic
Durvs; padamto the place; bhagavataof the Supreme Personality of
Godhead, Viu; yayauwent; vaikuha-khyamthe place known as
Vaikuha; yatwherein; adhystelives perpetually; rnivsaLord
Viu; riywith the goddess of fortune; sahawith.
TRANSLATION
Thereafter, being disappointed even in taking shelter of Lord iva, Durvs
Muni went to Vaikuha-dhma, where the Supreme Personality of Godhead,
Nryaa, resides with His consort, the goddess of fortune.
TEXT 61
163
F"Q 'MH
" FH ~ l
F"F
d F H HH ll ! ll
sandahyamno 'jita-astra-vahnin
tat-pda-mle patita savepathu
hcyutnanta sad-psita prabho
ktgasa mvahi viva-bhvana
SYNONYMS
sandahyamnabeing burned by the heat; ajita-astra-vahninby the
blazing fire of the Supreme Personality of Godhead's weapon;
tat-pda-mleat His lotus feet; patitafalling down; sa-vepathuwith
trembling of the body; hasaid; acyutaO my Lord, O infallible one;
anantaO You of unlimited prowess; sat-psitaO Lord desired by saintly
persons; prabhoO Supreme; kta-gasamthe greatest offender; mto me;
avahigive protection; viva-bhvanaO well-wisher of the whole universe.
TRANSLATION
Durvs Muni, the great mystic, scorched by the heat of the Sudarana
cakra, fell at the lotus feet of Nryaa. His body trembling, he spoke as
follows: O infallible, unlimited Lord, protector of the entire universe, You are
the only desirable objective for all devotees. I am a great offender, my Lord.
Please give me protection.
TEXT 62
164
H
d H l
H' F= H'
" d ' ll - ll
ajnat te paramnubhva
kta maygha bhavata priym
vidhehi tasypaciti vidhtar
mucyeta yan-nmny udite nrako 'pi
SYNONYMS
ajnatwithout knowledge; teof Your Lordship; parama-anubhvamthe
inconceivable prowess; ktamhas been committed; mayby me; aghama
great offense; bhavataof Your Lordship; priymat the feet of the
devotees; vidhehinow kindly do the needful; tasyaof such an offense;
apacitimcounteraction; vidhtaO supreme controller; mucyetacan be
delivered; yatof whose; nmniwhen the name; uditeis awakened;
nraka apieven a person fit for going to hell.
TRANSLATION
O my Lord, O supreme controller, without knowledge of Your unlimited
prowess I have offended Your most dear devotee. Very kindly save me from the
reaction of this offense. You can do everything, for even if a person is fit for
going to hell, You can deliver him simply by awakening within his heart the
holy name of Your Lordship.
TEXT 63
H H=
165
' QFH $H l
F' F" ll ll
r-bhagavn uvca
aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; ahamI;
bhakta-pardhnaam dependent on the will of My devotees; hiindeed;
asvatantraam not independent; ivaexactly like that; dvijaO brhmaa;
sdhubhiby pure devotees, completely free from all material desires;
grasta-hdayaMy heart is controlled; bhaktaibecause they are devotees;
bhakta-jana-priyaI am dependent not only on My devotee but also on My
devotee's devotee (the devotee's devotee is extremely dear to Me).
TRANSLATION
The Supreme Personality of Godhead said to the brhmaa: I am completely
under the control of My devotees. Indeed, I am not at all independent. Because
My devotees are completely devoid of material desires, I sit only within the
cores of their hearts. What to speak of My devotee, even those who are devotees
of My devotee are very dear to Me.
PURPORT
All the great stalwart personalities in the universe, including Lord Brahm
and Lord iva, are fully under the control of the Supreme Personality of
Godhead, but the Supreme Personality of Godhead is fully under the control
166
of His devotee. Why is this? Because the devotee is anybhilit-nya; in
other words, he has no material desires in his heart. His only desire is to think
always of the Supreme Personality of Godhead and how to serve Him best.
Because of this transcendental qualification, the Supreme Lord is extremely
favorable to the devoteesindeed, not only the devotees, but also the
devotees of the devotees. rla Narottama dsa hkura says, chiy
vaiava-sev nistra pyeche keb: without being a devotee of a devotee, one
cannot be released from material entanglement. Therefore Caitanya
Mahprabhu identified Himself as gop-bhartu pada-kamalayor
dsa-dsnudsa [Cc. Madhya 13.80]. Thus he instructed us to become not
directly servants of Ka but servants of the servant of Ka. Devotees like
Brahm, Nrada, Vysadeva and ukadeva Gosvm are directly servants of
Ka, and one who becomes a servant of Nrada, Vysadeva and ukadeva,
like the six Gosvms, is still more devoted. rla Vivantha Cakravart
hkura therefore says, yasya prasdd bhagavat-prasda: **(2) if one very
sincerely serves the spiritual master, Ka certainly becomes favorable to such
a devotee. Following the instructions of a devotee is more valuable than
following the instructions of the Supreme Personality of Godhead directly.
TEXT 64
F F' H l
=d N Q 9 ll H ll
nham tmnam se
mad-bhaktai sdhubhir vin
riya ctyantik brahman
ye gatir aha par
SYNONYMS
167
nanot; ahamI; tmnamtranscendental bliss; sedesire;
mat-bhaktaiwith My devotees; sdhubhiwith the saintly persons;
vinwithout them; riyamall My six opulences; caalso; tyantikmthe
supreme; brahmanO brhmaa; yemof whom; gatidestination;
ahamI am; parthe ultimate.
TRANSLATION
O best of the brhmaas, without saintly persons for whom I am the only
destination, I do not desire to enjoy My transcendental bliss and My supreme
opulences.
PURPORT
The Supreme Personality of Godhead is self-sufficient, but to enjoy His
transcendental bliss He requires the cooperation of His devotees. In
Vndvana, for example, although Lord Ka is full in Himself, He wants the
cooperation of His devotees like the cowherd boys and the gops to increase
His transcendental bliss. Such pure devotees, who can increase the pleasure
potency of the Supreme Personality of Godhead, are certainly most dear to
Him. Not only does the Supreme Personality of Godhead enjoy the company
of His devotees, but because He is unlimited He wants to increase His devotees
unlimitedly. Thus, He descends to the material world to induce the
nondevotees and rebellious living entities to return home, back to Godhead.
He requests them to surrender unto Him because, unlimited as He is, He wants
to increase His devotees unlimitedly. The Ka consciousness movement is an
attempt to increase the number of pure devotees of the Supreme Lord more
and more. It is certain that a devotee who helps in this endeavor to satisfy the
Supreme Personality of Godhead becomes indirectly a controller of the
Supreme Lord. Although the Supreme Lord is full in six opulences, He does
not feel transcendental bliss without His devotees. An example that may be
cited in this regard is that if a very rich man does not have sons in a family he
168
does not feel happiness. Indeed, sometimes a rich man adopts a son to complete
his happiness. The science of transcendental bliss is known to the pure
devotee. Therefore the pure devotee is always engaged in increasing the
transcendental happiness of the Lord.
TEXT 65
" R H l
H d~ F F ll 7 ll
ye drgra-putrpta-
prn vittam ima param
hitv m araa yt
katha ts tyaktum utsahe
SYNONYMS
yethose devotees of Mine who; drawife; agrahouse; putrachildren,
sons; ptarelatives, society; prneven life; vittamwealth; imamall
these; paramelevation to the heavenly planets or becoming one by merging
into Brahman; hitvgiving up (all these ambitions and paraphernalia);
mmunto Me; araamshelter; ythaving taken; kathamhow;
tnsuch persons; tyaktumto give them up; utsaheI can be enthusiastic in
that way (it is not possible).
TRANSLATION
Since pure devotees give up their homes, wives, children, relatives, riches
and even their lives simply to serve Me, without any desire for material
improvement in this life or in the next, how can I give up such devotees at any
time?
169
PURPORT
The Supreme Personality of Godhead is worshiped by the words
brahmaya-devya go-brhmaa-hitya ca. Thus He is the well-wisher of the
brhmaas. Durvs Muni was certainly a very great brhmaa, but because he
was a nondevotee, he could not sacrifice everything in devotional service.
Great mystic yogs are actually self-interested. The proof is that when Durvs
Muni created a demon to kill Mahrja Ambara, the King stayed fixed in his
place, praying to the Supreme Personality of Godhead and depending solely
and wholly on Him, whereas when Durvs Muni was chased by the Sudarana
cakra by the supreme will of the Lord, he was so perturbed that he fled all over
the world and tried to take shelter in every nook and corner of the universe.
At last, in fear of his life, he approached Lord Brahm, Lord iva and
ultimately the Supreme Personality of Godhead. He was so interested in his
own body that he wanted to kill the body of a Vaiava. Therefore, he did not
have very good intelligence, and how can an unintelligent person be delivered
by the Supreme Personality of Godhead? The Lord certainly tries to give all
protection to His devotees who have given up everything for the sake of
serving Him.
Another point in this verse is that attachment to
drgra-putrptahome, wife, children, friendship, society and loveis not
the way to achieve the favor of the Supreme Personality of Godhead. One who
is attached to hearth and home for material pleasure cannot become a pure
devotee. Sometimes a pure devotee may have a habit or attraction for wife,
children and home but at the same time want to serve the Supreme Lord to the
best of his ability. For such a devotee, the Lord makes a special arrangement to
take away the objects of his false attachment and thus free him from
attachment to wife, home, children, friends and so on. This is special mercy
bestowed upon the devotee to bring him back home, back to Godhead.
170
TEXT 66
N {" F'H F" l
H d H H FM F ~ ll ll
mayi nirbaddha-hday
sdhava sama-daran
vae kurvanti m bhakty
sat-striya sat-pati yath
SYNONYMS
mayiunto Me; nirbaddha-hdayfirmly attached in the core of the heart;
sdhavathe pure devotees; sama-daranwho are equal to everyone;
vaeunder control; kurvantithey make; mmunto Me; bhaktyby
devotional service; sat-striyachaste women; sat-patimunto the gentle
husband; yathas.
TRANSLATION
As chaste women bring their gentle husbands under control by service, the
pure devotees, who are equal to everyone and completely attached to Me in the
core of the heart, bring Me under their full control.
PURPORT
In this verse, the word sama-daran is significant. The pure devotee is
actually equal toward everyone, as confirmed in Bhagavad-gt (18.54):
brahma-bhta prasanntm na ocati na kkati/ sama sarveu bhteu.
Universal brotherhood is possible when one is a pure devotee (pait
sama-darina [Bg. 5.18]). A pure devotee is actually learned because he knows
his constitutional position, he knows the position of the Supreme Personality
171
of Godhead, and he knows the relationship between the living entity and the
Supreme Lord. Thus he has full spiritual knowledge and is automatically
liberated (brahma-bhta). He can therefore see everyone on the spiritual
platform. He can comprehend the happiness and distress of all living entities.
He understands that what is happiness to him is also happiness to others and
that what is distress to him is distressing for others. Therefore he is
sympathetic to everyone. As Prahlda Mahrja said:
oce tato vimukha-cetasa indriyrtha-
my-sukhya bharam udvahato vimhn
(SB 7.9.43)
People suffer from material distress because they are not attached to the
Supreme Personality of Godhead. A pure devotee's chief concern, therefore, is
to raise the ignorant mass of people to the sense of Ka consciousness.
TEXT 67
F H F "= 8 l
F H d ' dH ll O ll
mat-sevay pratta te
slokydi-catuayam
necchanti sevay pr
kuto 'nyat kla-viplutam
SYNONYMS
mat-sevayby being engaged fully in My transcendental loving service;
prattamautomatically achieved; tesuch pure devotees are fully satisfied;
slokya-di-catuayamthe four different types of liberation (slokya,
srpya, smpya and sri, what to speak of syujya); nanot;
172
icchantidesire; sevaysimply by devotional service; prfully
complete; kutawhere is the question; anyatother things;
kla-viplutamwhich are finished in the course of time.
TRANSLATION
My devotees, who are always satisfied to be engaged in My loving service,
are not interested even in the four principles of liberation [slokya, srpya,
smpya and sri], although these are automatically achieved by their service.
What then is to be said of such perishable happiness as elevation to the higher
planetary systems?
PURPORT
rla Bilvamagala hkura has estimated the value of liberation as follows:
mukti svaya mukulitjali sevate 'smn
dharmrtha-kma-gataya samaya-pratk
Bilvamagala hkura realized that if one develops his natural devotional
service to the Supreme Personality of Godhead, mukti stands before him with
folded hands to offer all kinds of service. In other words, the devotee is already
liberated. There is no need for him to aspire for different types of liberation.
The pure devotee automatically achieves liberation, even without desiring it.
TEXT 68
F'H " Q F' " H l
" ll ll
sdhavo hdaya mahya
sdhn hdaya tv aham
173
mad-anyat te na jnanti
nha tebhyo mang api
SYNONYMS
sdhavathe pure devotees; hdayamin the core of the heart; mahyamof
Me; sdhnmof the pure devotees also; hdayamin the core of the heart;
tuindeed; ahamI am; mat-anyatanything else but me; tethey;
nanot; jnantiknow; nanot; ahamI; tebhyathan them; mank
apieven by a little fraction.
TRANSLATION
The pure devotee is always within the core of My heart, and I am always in
the heart of the pure devotee. My devotees do not know anything else but Me,
and I do not know anyone else but them.
PURPORT
Since Durvs Muni wanted to chastise Mahrja Ambara, it is to be
understood that he wanted to give pain to the heart of the Supreme
Personality of Godhead, for the Lord says, sdhavo hdaya mahyam: "The
pure devotee is always within the core of My heart." The Lord's feelings are
like those of a father, who feels pain when his child is in pain. Therefore,
offenses at the lotus feet of a devotee are serious. Caitanya Mahprabhu has
very strongly recommended that one not commit any offense at the lotus feet
of a devotee. Such offenses are compared to a mad elephant because when a
mad elephant enters a garden it causes devastation. Therefore one should be
extremely careful not to commit offenses at the lotus feet of a pure devotee.
Actually Mahrja Ambara was not at all at fault; Durvs Muni
unnecessarily wanted to chastise him on flimsy grounds. Mahrja Ambara
wanted to complete the Ekda-praa as part of devotional service to please
174
the Supreme Personality of Godhead, and therefore he drank a little water.
But although Durvs Muni was a great mystic brhmaa, he did not know
what is what. That is the difference between a pure devotee and a so-called
learned scholar of Vedic knowledge. The devotees, being always situated in the
core of the Lord's heart, surely get all instructions directly from the Lord, as
confirmed by the Lord Himself in Bhagavad-gt (10.11):
tem evnukamprtham
aham ajna-ja tama
naymy tma-bhvastho
jna-dpena bhsvat
"Out of compassion for them, I, dwelling in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance." The devotee does
not do anything not sanctioned by the Supreme Personality of Godhead. As it
is said, vaiavera kriy mudr vijeha n bujhaya [Cc. Madhya 23.39]. Even the
most learned or experienced person cannot understand the movements of a
Vaiava, a pure devotee. No one, therefore, should criticize a pure Vaiava.
A Vaiava knows his own business; whatever he does is precisely right
because he is always guided by the Supreme Personality of Godhead.
TEXT 69
3 d~ H H H l
Q=F F = l
F' 9 d 'H ll \ ll
upya kathayiymi
tava vipra uva tat
aya hy tmbhicras te
yatas ta yhi m ciram
175
sdhuu prahita teja
prahartu kurute 'ivam
SYNONYMS
upyamthe means of protection in this dangerous position; kathayiymiI
shall speak to you; tavaof your deliverance from this danger; vipraO
brhmaa; uvajust hear from me; tatwhat I say; ayamthis action
taken by you; hiindeed; tma-abhicraself-envy or envious of yourself
(your mind has become your enemy); tefor you; yatabecause of whom;
tamto him (Mahrja Ambara); yhiimmediately go; m ciramdo not
wait even a moment; sdhuuunto devotees; prahitamapplied;
tejapower; prahartuof the executor; kurutedoes;
aivaminauspiciousness.
TRANSLATION
O brhmaa, let Me now advise you for your own protection. Please hear
from Me. By offending Mahrja Ambara, you have acted with self-envy.
Therefore you should go to him immediately, without a moment's delay. One's
so-called prowess, when employed against the devotee, certainly harms he who
employs it. Thus it is the subject, not the object, who is harmed.
PURPORT
A Vaiava is always an object of envy for nondevotees, even when the
nondevotee happens to be his father. To give a practical example,
Hirayakaipu was envious of Prahlda Mahrja, but this envy of the devotee
was harmful to Hirayakaipu, not to Prahlda. Every action taken by
Hirayakaipu against his son Prahlda Mahrja was taken very seriously by
the Supreme Personality of Godhead, and thus when Hirayakaipu was on
the verge of killing Prahlda, the Lord personally appeared and killed
176
Hirayakaipu. Service to a Vaiava gradually accumulates and becomes an
asset for the devotee. Similarly, harmful activities directed against the devotee
gradually become the ultimate cause of the performer's falldown. Even such a
great brhmaa and mystic yog as Durvs was in a most dangerous situation
because of his offense at the lotus feet of Mahrja Ambara, a pure devotee.
TEXT 70
HU = H Fd 3 l
H " H F d d ~ ll O ll
tapo vidy ca vipr
nireyasa-kare ubhe
te eva durvintasya
kalpete kartur anyath
SYNONYMS
tapaausterities; vidyknowledge; caalso; viprmof the brhmaas;
nireyasaof what is certainly very auspicious for upliftment; kareare
causes; ubheboth of them; tesuch austerity and knowledge; evaindeed;
durvintasyawhen such a person is an upstart; kalpetebecome; kartuof
the performer; anyathjust the opposite.
TRANSLATION
For a brhmaa, austerity and learning are certainly auspicious, but when
acquired by a person who is not gentle, such austerity and learning are most
dangerous.
PURPORT
177
It is said that a jewel is very valuable, but when it is on the hood of a
serpent, it is dangerous despite its value. Similarly, when a materialistic
nondevotee achieves great success in learning and austerity, that success is
dangerous for all of society. So-called learned scientists, for example, invented
atomic weapons that are dangerous for all humanity. It is therefore said,
main bhita sarpa kim asau na bhayakara. A serpent with a jewel on its
hood is as dangerous as a serpent without such a jewel. Durvs Muni was a
very learned brhmaa equipped with mystic power, but because he was not a
gentleman, he did not know how to use his power. He was therefore extremely
dangerous. The Supreme Personality of Godhead is never inclined toward a
dangerous person who uses his mystic power for some personal design. By the
laws of nature, therefore, such misuse of power is ultimately dangerous not for
society but for the person who misuses it.
TEXT 71
N Q F" " l
H ll O! ll
brahmas tad gaccha bhadra te
nbhga-tanaya npam
kampaya mah-bhga
tata ntir bhaviyati
SYNONYMS
brahmanO brhmaa; tattherefore; gacchayou go; bhadramall
auspiciousness; teunto you; nbhga-tanayamto the son of Mahrja
Nbhga; npamthe King (Ambara); kampayajust try to pacify him;
mah-bhgama great personality, a pure devotee; tatathereafter;
ntipeace; bhaviyatithere will be.
178
TRANSLATION
O best of the brhmaas, you should therefore go immediately to King
Ambara, the son of Mahrja Nbhga. I wish you all good fortune. If you can
satisfy Mahrja Ambara, then there will be peace for you.
PURPORT
In this regard, Madhva Muni quotes from the Garua Pura:
brahmdi-bhakti-koy-ad
ao naivmbarake
naivanyasya cakrasypi
tathpi harir vara
ttklikopaceyatvt
te yaasa dir
brahmdaya ca tat-krti
vyajaym sur uttamm
mohanya ca daityn
brahmde nindanya ca
anyrtha ca svaya viur
brahmdy ca niria
mnuettamtvc ca
te bhaktydibhir guai
brahmder viv-adhnatva-
jpanya ca kevalam
durvs ca svaya rudras
tathpy anyym uktavn
179
tasypy anugrahrthya
darpa-nrtham eva ca
The lesson to be derived from this narration concerning Mahrja Ambara
and Durvs Muni is that all the demigods, including Lord Brahm and Lord
iva, are under the control of Lord Viu. Therefore, when a Vaiava is
offended, the offender is punished by Viu, the Supreme Lord. No one can
protect such a person, even Lord Brahm or Lord iva.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fourth Chapter, of the
rmad-Bhgavatam, entitled "Ambara Mahrja Offended by Durvs Muni."
5. Durvs Muni's Life Spared
In this chapter we find Mahrja Ambara offering prayers to the
Sudarana cakra and we find how the Sudarana cakra became merciful to
Durvs Muni.
By the order of the Supreme Personality of Godhead, Viu, Durvs Muni
immediately went to Mahrja Ambara and fell at his lotus feet. Mahrja
Ambara, being naturally very humble and meek, felt shy and ashamed
because Durvs Muni had fallen at his feet, and thus he began to offer prayers
to the Sudarana cakra just to save Durvs. What is this Sudarana cakra?
The Sudarana cakra is the glance of the Supreme Personality of Godhead by
which He creates the entire material world. Sa aikata, sa asjata. This is the
Vedic version. The Sudarana cakra, which is the origin of creation and is
most dear to the Lord, has thousands of spokes. This Sudarana cakra is the
killer of the prowess of all other weapons, the killer of darkness, and the
180
manifester of the prowess of devotional service; it is the means of establishing
religious principles, and it is the killer of all irreligious activities. Without his
mercy, the universe cannot be maintained, and therefore the Sudarana cakra
is employed by the Supreme Personality of Godhead. When Mahrja
Ambara thus prayed that the Sudarana cakra be merciful, the Sudarana
cakra, being appeased, refrained from killing Durvs Muni, who thus achieved
the Sudarana cakra's mercy. Durvs Muni thus learned to give up the nasty
idea of considering a Vaiava an ordinary person (vaiave jti-buddhi).
Mahrja Ambara belonged to the katriya group, and therefore Durvs
Muni considered him lower than the brhmaas and wanted to exercise
brahminical power against him. By this incident, everyone should learn how to
stop mischievous ideas of neglecting Vaiavas. After this incident, Mahrja
Ambara gave Durvs Muni sumptuous food to eat, and then the King, who
had been standing in the same place for one year without eating anything, also
took prasda. Mahrja Ambara later divided his property among his sons
and went to the bank of the Mnasa-sarovara to execute devotional
meditation.
TEXT 1
d 3H=
H H"8 " H F> l
N9 H " " ' ll ! ll
r-uka uvca
eva bhagavatdio
durvs cakra-tpita
ambaram upvtya
tat-pdau dukhito 'graht
181
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamin this way; bhagavat
diabeing ordered by the Supreme Personality of Godhead;
durvsthe great mystic yog named Durvs; cakra-tpitabeing very
much harassed by the Sudarana cakra; ambaramunto Mahrja Ambara;
upvtyaapproaching; tat-pdauat his lotus feet; dukhitabeing very
much aggrieved; agrahthe caught.
TRANSLATION
ukadeva Gosvm said: When thus advised by Lord Viu, Durvs Muni,
who was very much harassed by the Sudarana cakra, immediately approached
Mahrja Ambara. Being very much aggrieved, the muni fell down and clasped
the King's lotus feet.
TEXT 2
F F UH "F HA l
FH { M d B ll - ll
tasya sodyamam vkya
pda-spara-vilajjita
astvt tad dharer astra
kpay pito bham
SYNONYMS
tasyaof Durvs; sahe, Mahrja Ambara; udyamamthe endeavor;
vkyaafter seeing; pda-spara-vilajjitabeing ashamed because Durvs
was touching his lotus feet; astvtoffered prayers; tatto that; hare
182
astramweapon of the Supreme Personality of Godhead; kpaywith
mercy; pitaaggrieved; bhamvery much.
TRANSLATION
When Durvs touched his lotus feet, Mahrja Ambara was very much
ashamed, and when he saw Durvs attempting to offer prayers, because of
mercy he was aggrieved even more. Thus he immediately began offering prayers
to the great weapon of the Supreme Personality of Godhead.
TEXT 3
N9 3H=
H H F FH F 9 l
HFH H " = ll ll
ambara uvca
tvam agnir bhagavn sryas
tva somo jyoti pati
tvam pas tva kitir vyoma
vyur mtrendriyi ca
SYNONYMS
ambaraMahrja Ambara; uvcasaid; tvamyou (are); agnithe
fire; bhagavnthe most powerful; sryathe sun; tvamyou (are);
somathe moon; jyotimof all the luminaries; patithe master;
tvamyou (are); pawater; tvamyou (are); kitiearth; vyomasky;
vyuthe air; mtrathe objects of the senses; indriyiand the senses;
caalso.
183
TRANSLATION
Mahrja Ambara said: O Sudarana cakra, you are fire, you are the most
powerful sun, and you are the moon, the master of all luminaries. You are
water, earth and sky, you are the air, you are the five sense objects [sound,
touch, form, taste and smell], and you are the senses also.
TEXT 4
F " F FM l
FH M H FHF $BF ll H ll
sudarana namas tubhya
sahasrrcyuta-priya
sarvstra-ghtin viprya
svasti bhy iaspate
SYNONYMS
sudaranaO original vision of the Supreme Personality of Godhead;
namarespectful obeisances; tubhyamunto you; sahasra-araO you who
have thousands of spokes; acyuta-priyaO most favorite of the Supreme
Personality of Godhead, Acyuta; sarva-astra-ghtinO destroyer of all
weapons; vipryaunto this brhmaa; svastivery auspicious; bhyjust
become; iaspateO master of the material world.
TRANSLATION
O most favorite of Acyuta, the Supreme Personality of Godhead, you have
thousands of spokes. O master of the material world, destroyer of all weapons,
original vision of the Personality of Godhead, I offer my respectful obeisances
184
unto you. Kindly give shelter and be auspicious to this brhmaa.
TEXT 5
H 'FH F H 'd l
H d FH H 9 ll 7 ll
tva dharmas tvam ta satya
tva yajo 'khila-yaja-bhuk
tva loka-pla sarvtm
tva teja paurua param
SYNONYMS
tvamyou; dharmareligion; tvamyou; tamencouraging statements;
satyamthe ultimate truth; tvamyou; yajasacrifice; akhilauniversal;
yaja-bhukthe enjoyer of the fruits resulting from sacrifice; tvamyou;
loka-plathe maintainer of the various planets; sarva-tmall-pervading;
tvamyou; tejaprowess; pauruamof the Supreme Personality of
Godhead; paramtranscendental.
TRANSLATION
O Sudarana wheel, you are religion, you are truth, you are encouraging
statements, you are sacrifice, and you are the enjoyer of the fruits of sacrifice.
You are the maintainer of the entire universe, and you are the supreme
transcendental prowess in the hands of the Supreme Personality of Godhead.
You are the original vision of the Lord, and therefore you are known as
Sudarana. Everything has been created by your activities, and therefore you
are all-pervading.
185
PURPORT
The word sudarana means "auspicious vision." From Vedic instructions we
understand that this material world is created by the glance of the Supreme
Personality of Godhead (sa aikata, sa asjata). The Supreme Personality of
Godhead glanced over the mahat-tattva, or the total material energy, and when
it was agitated, everything came into existence. Western philosophers
sometimes think that the original cause of creation was a chunk that exploded.
If one thinks of this chunk as the total material energy, the mahat-tattva, one
can understand that the chunk was agitated by the glance of the Lord, and
thus the Lord's glance is the original cause of material creation.
TEXT 6
F ' F H
Q' F ' d H l
H {H= F
H" d ll ll
nama sunbhkhila-dharma-setave
hy adharma-lsura-dhma-ketave
trailokya-gopya viuddha-varcase
mano-javydbhuta-karmae ge
SYNONYMS
namaall respectful obeisances unto you; su-nbhaO you who have an
auspicious hub; akhila-dharma-setavewhose spokes are considered to be a
breech of the entire universe; hiindeed; adharma-lawho are irreligious;
asurafor the demons; dhma-ketaveunto you who are like fire or an
186
inauspicious comet; trailokyaof the three material worlds; gopyathe
maintainer; viuddhatranscendental; varcasewhose effulgence;
mana-javyaas speedy as the mind; adbhutawonderful; karmaeso
active; geI simply utter.
TRANSLATION
O Sudarana, you have a very auspicious hub, and therefore you are the
upholder of all religion. You are just like an inauspicious comet for the
irreligious demons. Indeed, you are the maintainer of the three worlds, you are
full of transcendental effulgence, you are as quick as the mind, and you are able
to work wonders. I can simply utter the word nama, offering all obeisances
unto you.
PURPORT
The disc of the Lord is called Sudarana because he does not discriminate
between high and low criminals or demons. Durvs Muni was certainly a
powerful brhmaa, but his acts against the pure devotee Mahrja Ambara
were no better than the activities of asuras. As stated in the stras, dharma
tu skd bhagavat-pratam: [SB 6.3.19] the word dharma refers to the orders
or laws given by the Supreme Personality of Godhead. Sarva-dharmn
parityajya mm eka araa vraja: [Bg. 18.66] real dharma is surrender unto
the Supreme Personality of Godhead. Therefore real dharma means bhakti, or
devotional service to the Lord. The Sudarana cakra is here addressed as
dharma-setave, the protector of dharma. Mahrja Ambara was a truly
religious person, and consequently for his protection the Sudarana cakra was
ready to punish even such a strict brhmaa as Durvs Muni because he had
acted like a demon. There are demons even in the form of brhmaas.
Therefore the Sudarana cakra does not discriminate between brhmaa
demons and dra demons. Anyone against the Supreme Personality of
Godhead and His devotees is called a demon. In the stras we find many
187
brhmaas and katriyas who acted as demons and have been described as
demons. According to the verdict of the stras, one has to be understood
according to his symptoms. If one is born of a brhmaa father but his
symptoms are demoniac, he is regarded as a demon. The Sudarana cakra is
always concerned with annihilating the demons. Therefore he is described as
adharma-lsura-dhma-ketave. Those who are not devotees are called
adharma-la. The Sudarana cakra is just like an inauspicious comet for all
such demons.
TEXT 7
H F ' F
d> " l
" F
H" F"F H ll O ll
tvat-tejas dharma-mayena sahta
tama praka ca do mahtmanm
duratyayas te mahim gir pate
tvad-rpam etat sad-asat parvaram
SYNONYMS
tvat-tejasby your effulgence; dharma-mayenawhich is full of religious
principles; sahtamdissipated; tamadarkness; praka
caillumination also; daof all directions; mah-tmanmof great,
learned personalities; duratyayainsurmountable; teyour;
mahimglories; girm pateO master of speech; tvat-rpamyour
manifestation; etatthis; sat-asatmanifested and unmanifested;
para-avaramsuperior and inferior.
188
TRANSLATION
O master of speech, by your effulgence, full of religious principles, the
darkness of the world is dissipated, and the knowledge of learned persons or
great souls is manifested. Indeed, no one can surpass your effulgence, for all
things, manifested and unmanifested, gross and subtle, superior and inferior, are
but various forms of you that are manifested by your effulgence.
PURPORT
Without illumination, nothing can be seen, especially in this material
world. The illumination in this world emanates from the effulgence of
Sudarana, the original vision of the Supreme Personality of Godhead. The
illuminating principles of the sun, the moon and fire emanate from Sudarana.
Similarly, illumination by knowledge also comes from Sudarana because with
the illumination of Sudarana one can distinguish one thing from another, the
superior from the inferior. Generally people accept a powerful yogi like
Durvs Muni as wonderfully superior, but if such a person is chased by the
Sudarana cakra, we can see his real identity and understand how inferior he is
because of his dealings with devotees.
TEXT 8
" HF8FH& H
N H8 ' " "H l
N " H S '
H >M ' HF ll ll
yad visas tvam anajanena vai
bala pravio 'jita daitya-dnavam
189
bhdarorv-aghri-irodhari
vcann ajasra pradhane virjase
SYNONYMS
yadwhen; visasent; tvamyour good self; anajanenaby the
transcendental Supreme Personality of Godhead; vaiindeed; balamthe
soldiers; praviaentering among; ajitaO indefatigable and
unconquerable one; daitya-dnavamof the Daityas and Dnavas, the
demons; bhuarms; udarabellies; ruthighs; aghrilegs;
ira-dharinecks; vcanseparating; ajasramincessantly;
pradhanein the battlefield; virjaseyou stay.
TRANSLATION
O indefatigable one, when you are sent by the Supreme Personality of
Godhead to enter among the soldiers of the Daityas and the Dnavas, you stay
on the battlefield and unendingly separate their arms, bellies, thighs, legs and
heads.
TEXT 9
F H
^ FH F " l
HF =Fd"HH
H' " " ll \ ll
sa tva jagat-tra khala-prahaye
nirpita sarva-saho gad-bht
viprasya csmat-kula-daiva-hetave
vidhehi bhadra tad anugraho hi na
190
SYNONYMS
sathat person; tvamyour good self; jagat-traO protector of the whole
universe; khala-prahayein killing the envious enemies; nirpitaare
engaged; sarva-sahaall-powerful; gad-bhtby the Supreme Personality
of Godhead; viprasyaof this brhmaa; caalso; asmatour;
kula-daiva-hetavefor the good fortune of the dynasty; vidhehikindly do;
bhadramall-good; tatthat; anugrahafavor; hiindeed; naour.
TRANSLATION
O protector of the universe, you are engaged by the Supreme Personality of
Godhead as His all-powerful weapon in killing the envious enemies. For the
benefit of our entire dynasty, kindly favor this poor brhmaa. This will
certainly be a favor for all of us.
TEXT 10
UF "8 H FH' H FH B l
d H " H = " H HH ll ! ll
yady asti dattam ia v
sva-dharmo v svanuhita
kula no vipra-daiva ced
dvijo bhavatu vijvara
SYNONYMS
yadiif; astithere is; dattamcharity; iamworshiping the Deity;
veither; sva-dharmaoccupational duty; veither;
su-anuhitaperfectly performed; kulamdynasty; naour;
191
vipra-daivamfavored by the brhmaas; cetif so; dvijathis brhmaa;
bhavatumay become; vijvarawithout a burning (from the Sudarana
cakra).
TRANSLATION
If our family has given charity to the proper persons, if we have performed
ritualistic ceremonies and sacrifices, if we have properly carried out our
occupational duties, and if we have been guided by learned brhmaas, I wish,
in exchange, that this brhmaa be freed from the burning caused by the
Sudarana cakra.
TEXT 11
" H d FH l
FH H H HH ll !! ll
yadi no bhagavn prta
eka sarva-guraya
sarva-bhttma-bhvena
dvijo bhavatu vijvara
SYNONYMS
yadiif; naunto us; bhagavnthe Supreme Personality of Godhead;
prtais satisfied; ekawithout any duplicate; sarva-gua-rayathe
reservoir of all transcendental qualities; sarva-bhta-tma-bhvenaby a
merciful attitude toward all living entities; dvijathis brhmaa;
bhavatumay become; vijvarafreed from all burning.
192
TRANSLATION
If the Supreme Personality of Godhead, who is one without a second, who is
the reservoir of all transcendental qualities, and who is the life and soul of all
living entities, is pleased with us, we wish that this brhmaa, Durvs Muni,
be freed from the pain of being burned.
TEXT 12
d 3H=
$ F F H H = F " l
FH H "" ll !- ll
r-uka uvca
iti sastuvato rjo
viu-cakra sudaranam
amyat sarvato vipra
pradahad rja-ycay
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itithus; sastuvatabeing
prayed to; rjaby the King; viu-cakramthe disc weapon of Lord
Viu; sudaranamof the name Sudarana cakra; amyatbecame no
longer disturbing; sarvatain every respect; vipramunto the brhmaa;
pradahatcausing to burn; rjaof the King; ycayby the begging.
TRANSLATION
ukadeva Gosvm continued: When the King offered prayers to the
Sudarana cakra and Lord Viu, because of his prayers the Sudarana cakra
193
became peaceful and stopped burning the brhmaa known as Durvs Muni.
TEXT 13
F 'M " H F FHF F l
F H & 9 ll ! ll
sa mukto 'strgni-tpena
durvs svastims tata
praaasa tam urva
yujna paramia
SYNONYMS
sahe, Durvs Muni; muktabeing freed; astra-agni-tpenafrom the
heat of the fire of the Sudarana cakra; durvsthe great mystic Durvs;
svastimnfully satisfied, relieved of the burning; tatathen;
praaasaoffered praise; tamunto him; urv-amthe King;
yujnaperforming; parama-iathe highest benedictions.
TRANSLATION
Durvs Muni, the greatly powerful mystic, was indeed satisfied when freed
from the fire of the Sudarana cakra. Thus he praised the qualities of Mahrja
Ambara and offered him the highest benedictions.
TEXT 14
"HF 3H=
"F H " 8U l
194
d F ' " l FF ll !H ll
durvs uvca
aho ananta-dsn
mahattva dam adya me
ktgaso 'pi yad rjan
magalni samhase
SYNONYMS
durvs uvcaDurvs Muni said; ahoalas; ananta-dsnmof the
servants of the Supreme Personality of Godhead; mahattvamgreatness;
damseen; adyatoday; meby me; kta-gasa apialthough I was an
offender; yatstill; rjanO King; magalnigood fortune; samhaseyou
are praying for.
TRANSLATION
Durvs Muni said: My dear King, today I have experienced the greatness of
devotees of the Supreme Personality of Godhead, for although I have committed
an offense, you have prayed for my good fortune.
TEXT 15
" d d F' " F H l
FS H FH 9 ll !7 ll
dukara ko nu sdhn
dustyajo v mahtmanm
yai saghto bhagavn
stvatm abho hari
195
SYNONYMS
dukaradifficult to do; kawhat; nuindeed; sdhnmof the
devotees; dustyajaimpossible to give up; veither; mah-tmanmof
the great persons; yaiby which persons; saghtaachieved (by
devotional service); bhagavnthe Supreme Personality of Godhead;
stvatmof the pure devotees; abhathe leader; harithe Lord.
TRANSLATION
For those who have achieved the Supreme Personality of Godhead, the
master of the pure devotees, what is impossible to do, and what is impossible to
give up?
TEXT 16
H l
F ~ " d H "FH ll ! ll
yan-nma-ruti-mtrea
pumn bhavati nirmala
tasya trtha-pada ki v
dsnm avaiyate
SYNONYMS
yat-nmathe holy name of the Lord; ruti-mtreasimply by hearing;
pumna person; bhavatibecomes; nirmalapurified; tasyaof Him;
trtha-padathe Lord, at whose feet are the holy places; kim vwhat;
dsnmby the servants; avaiyateremains to be done.
196
TRANSLATION
What is impossible for the servants of the Lord? By the very hearing of His
holy name one is purified.
TEXT 17
' Hd l
" B d H ' ll !O ll
rjann anughto 'ha
tvaytikarutman
mad-agha phata ktv
pr yan me 'bhirakit
SYNONYMS
rjanO King; anughtavery much favored; ahamI (am); tvayby
you; ati-karua-tmanbecause of your being extremely merciful;
mat-aghammy offenses; phatato the back; ktvdoing so;
prlife; yatthat; memy; abhirakitsaved.
TRANSLATION
O King, overlooking my offenses, you have saved my life. Thus I am very
much obliged to you because you are so merciful.
TEXT 18
d d_ l
197
=H FS Q FU F ll ! ll
rj tam akthra
pratygamana-kkay
carav upasaghya
prasdya samabhojayat
SYNONYMS
rjthe King; tamunto him, Durvs Muni; akta-hrawho refrained
from taking food; pratygamanareturning; kkaydesiring;
caraauthe feet; upasaghyaapproaching; prasdyapleasing in all
respects; samabhojayatfed sumptuously.
TRANSLATION
Expecting the return of Durvs Muni, the King had not taken his food.
Therefore, when the sage returned, the King fell at his lotus feet, pleasing him
in all respects, and fed him sumptuously.
TEXT 19
F 'H" ~ FH dd l
R F" ll !\ ll
so 'itvdtam ntam
tithya srva-kmikam
tpttm npati prha
bhujyatm iti sdaram
SYNONYMS
198
sahe (Durvs); aitvafter eating sumptuously; dtamwith great
respect; ntamreceived; tithyamoffered different varieties of food;
srva-kmikamfulfilling all kinds of tastes; tpta-tmthus being fully
satisfied; npatimunto the King; prhasaid; bhujyatmmy dear King, you
eat also; itiin this way; sa-daramwith great respect.
TRANSLATION
Thus the King respectfully received Durvs Muni, who after eating
varieties of palatable food was so satisfied that with great affection he requested
the King to eat also, saying, "Please take your meal."
TEXT 20
'F 'F H HF H l
" F ~ 'F ll - ll
prto 'smy anughto 'smi
tava bhgavatasya vai
darana-sparanlpair
tithyentma-medhas
SYNONYMS
prtavery much satisfied; asmiI am; anughtavery much favored;
asmiI am; tavayour; bhgavatasyabecause of your being a pure devotee;
vaiindeed; daranaby seeing you; sparanaand touching your feet;
lpaiby talking with you; tithyenaby your hospitality;
tma-medhasby my own intelligence.
199
TRANSLATION
Durvs Muni said: I am very pleased with you, my dear King. At first I
thought of you as an ordinary human being and accepted your hospitality, but
later I could understand, by my own intelligence, that you are the most exalted
devotee of the Lord. Therefore, simply by seeing you, touching your feet and
talking with you, I have been pleased and have become obliged to you.
PURPORT
It is said, vaiavera kriy mudr vijeha n bujhaya: [Cc. Madhya 23.39]
even a very intelligent man cannot understand the activities of a pure
Vaiava. Therefore, because Durvs Muni was a great mystic yog, he first
mistook Mahrja Ambara for an ordinary human being and wanted to
punish him. Such is the mistaken observation of a Vaiava. When Durvs
Muni was persecuted by the Sudarana cakra, however, his intelligence
developed. Therefore the word tma-medhas is used to indicate that by his
personal experience he would understand how great a Vaiava the King was.
When Durvs Muni was chased by the Sudarana cakra, he wanted to take
shelter of Lord Brahm and Lord iva, and he was even able to go to the
spiritual world, meet the Personality of Godhead and talk with Him face to
face, yet he was unable to be rescued from the attack of the Sudarana cakra.
Thus he could understand the influence of a Vaiava by personal experience.
Durvs Muni was certainly a great yog and a very learned brhmaa, but
despite his being a real yog he was unable to understand the influence of a
Vaiava. Therefore it is said, vaiavera kriy mudr vijeha n bujhaya: even
the most learned person cannot understand the value of a Vaiava. There is
always a possibility for so-called jns and yogs to be mistaken when studying
the character of a Vaiava. A Vaiava can be understood by how much he is
favored by the Supreme Personality of Godhead in terms of his inconceivable
activities.
200
TEXT 21
d H" FHM l
d = d ll -! ll
karmvadtam etat te
gyanti sva-striyo muhu
krti parama-puy ca
krtayiyati bhr iyam
SYNONYMS
karmaactivity; avadtamwithout any tinge; etatall this; teyour;
gyantiwill sing; sva-striyawomen from the heavenly planets;
muhualways; krtimglories; parama-puymhighly glorified and pious;
caalso; krtayiyatiwill continuously chant; bhthe whole world;
iyamthis.
TRANSLATION
All the blessed women in the heavenly planets will continuously chant about
your spotless character at every moment, and the people of this world will also
chant your glories continuously.
TEXT 22
d 3H=
H F " H F 9 l
HF N Q d d ll -- ll
201
r-uka uvca
eva sakrtya rjna
durvs paritoita
yayau vihyasmantrya
brahmalokam ahaitukam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; evamthus;
sakrtyaglorifying; rjnamthe King; durvsthe great mystic yog
Durvs Muni; paritoitabeing satisfied in all respects; yayauleft that
place; vihyasby the spaceways; mantryataking permission;
brahmalokamto the topmost planet of this universe; ahaitukamwhere
there is no dry philosophical speculation.
TRANSLATION
r ukadeva Gosvm continued: Thus being satisfied in all respects, the
great mystic yog Durvs took permission and left, continuously glorifying the
King. Through the skyways, he went to Brahmaloka, which is devoid of
agnostics and dry philosophical speculators.
PURPORT
Although Durvs Muni went back to Brahmaloka through the spaceways,
he did not need an airplane, for great mystic yogs can transport themselves
from any planet to any other without any machine. There is a planet named
Siddhaloka whose inhabitants can go to any other planet because they
naturally have all the perfection of yoga practice. Thus Durvs Muni, the
great mystic yog, could go through the skyways to any planet, even to
Brahmaloka. In Brahmaloka, everyone is self-realized, and thus there is no
need of philosophical speculation to come to the conclusion of the Absolute
202
Truth. Durvs Muni's purpose in going to Brahmaloka was apparently to
speak to the residents of Brahmaloka about how powerful a devotee is and how
a devotee can surpass every living entity within this material world. The
so-called jns and yogs cannot compare to a devotee.
TEXT 23
FHF' H" H l
F d_ = N H ll - ll
savatsaro 'tyagt tvad
yvat ngato gata
munis tad-darankko
rjb-bhako babhva ha
SYNONYMS
savatsaraone complete year; atyagtpassed; tvatas long as;
yvatso long; nanot; gatareturned; gataDurvs Muni, who had
left that place; munithe great sage; tat-darana-kkadesiring to see
him again; rjthe King; ap-bhakataking only water;
babhvaremained; haindeed.
TRANSLATION
Durvs Muni had left the place of Mahrja Ambara, and as long as he
had not returnedfor one complete yearthe King had fasted, maintaining
himself simply by drinking water.
TEXT 24
203
'~ " H FF F 'N9
H l
9 H F = H
FHH = H ll -H ll
gate 'tha durvsasi so 'mbaro
dvijopayogtipavitram harat
er vimoka vyasana ca vkya
mene sva-vrya ca parnubhvam
SYNONYMS
gateon his return; athathen; durvsasithe great mystic yog Durvs;
sahe, the King; ambaraMahrja Ambara; dvija-upayogamost
suitable for a pure brhmaa; ati-pavitramvery pure food; haratgave him
to eat and he also ate; eof the great sage; vimokamrelease;
vyasanamfrom the great danger of being burned by the Sudarana cakra;
caand; vkyaseeing; meneconsidered; sva-vryamabout his own
power; caalso; para-anubhvambecause of his pure devotion to the
Supreme Lord.
TRANSLATION
After one year, when Durvs Muni had returned, King Ambara
sumptuously fed him all varieties of pure food, and then he himself also ate.
When the King saw that the brhmaa Durvs had been released from the
great danger of being burned, he could understand that by the grace of the Lord
he himself was also powerful, but he did not take any credit, for everything had
been done by the Lord.
204
PURPORT
A devotee like Mahrja Ambara is certainly always busy in many
activities. Of course, this material world is full of dangers that one has to meet,
but a devotee, because of his full dependence on the Supreme Personality of
Godhead, is never disturbed. The vivid example is Mahrja Ambara. He was
the emperor of the entire world and had many duties to perform, and in the
course of these duties there were many disturbances created by persons like
Durvs Muni, but the King tolerated everything, patiently depending fully on
the mercy of the Lord. The Lord, however, is situated in everyone's heart
(sarvasya cha hdi sannivia [Bg. 15.15]), and He manages things as He
desires. Thus although Mahrja Ambara was faced with many disturbances,
the Lord, being merciful to him, managed things so nicely that in the end
Durvs Muni and Mahrja Ambara became great friends and parted
cordially on the basis of bhakti-yoga. After all, Durvs Muni was convinced of
the power of bhakti-yoga, although he himself was a great mystic yog.
Therefore, as stated by Lord Ka in Bhagavad-gt (6.47):
yoginm api sarve
mad-gatenntartman
raddhvn bhajate yo m
sa me yuktatamo mata
"Of all yogs, he who always abides in Me with great faith, worshiping Me in
transcendental loving service, is most intimately united with Me in yoga and is
the highest of all." Thus it is a fact that a devotee is the topmost yog, as proved
in the dealings of Mahrja Ambara with Durvs Muni.
TEXT 25
H H' d F
205
N Q HF " H l
d F H
H> >d ll -7 ll
eva vidhneka-gua sa rj
partmani brahmai vsudeve
kriy-kalpai samuvha bhakti
yayviricyn niray cakra
SYNONYMS
evamin this way; vidh-aneka-guaendowed with varieties of good
qualities; sahe, Mahrja Ambara; rjthe King; para-tmaniunto
the Supersoul; brahmaiunto Brahman; vsudeveunto the Supreme
Personality of Godhead, Ka, Vsudeva; kriy-kalpaiby practical
activities; samuvhaexecuted; bhaktimdevotional service; yayby such
activities; viricynbeginning from the topmost planet; nirayndown to
the hellish planets; cakrahe experienced that there is danger everywhere.
TRANSLATION
In this way, because of devotional service, Mahrja Ambara, who was
endowed with varieties of transcendental qualities, was completely aware of
Brahman, Paramtm and the Supreme Personality of Godhead, and thus he
executed devotional service perfectly. Because of his devotion, he thought even
the topmost planet of this material world no better than the hellish planets.
PURPORT
An exalted and pure devotee like Mahrja Ambara is in full awareness of
Brahman, Paramtm and Bhagavn; in other words, a devotee of Vsudeva,
Ka, is in full knowledge of the other features of the Absolute Truth. The
206
Absolute Truth is realized in three featuresBrahman, Paramtm and
Bhagavn (brahmeti paramtmeti bhagavn iti abdyate [SB 1.2.11]). A devotee
of the Supreme Personality of Godhead, Vsudeva, knows everything
(vsudeva sarvam iti [Bg. 7.19]) because Vsudeva, Ka, includes both
Paramtm and Brahman. One does not have to realize Paramtm by the yoga
system, for the devotee always thinking of Vsudeva is the topmost yog
(yoginm api sarvem [Bg. 6.47]). And as far as jna is concerned, if one is a
perfect devotee of Vsudeva, he is the greatest mahtm (vsudeva sarvam iti
sa mahtm sudurlabha). A mahtm is one who has full knowledge of the
Absolute Truth. Thus Mahrja Ambara, being a devotee of the Personality
of Godhead, was in full awareness of Paramtm, Brahman, my, the material
world, the spiritual world, and how things are going on everywhere.
Everything was known to him. Yasmin vijte sarvam eva vijta bhavati
(Muaka Upaniad 1.3). Because the devotee knows Vsudeva, he knows
everything within the creation of Vsudeva (vsudeva sarvam iti sa mahtm
sudurlabha). Such a devotee does not give much value to the highest standard
of happiness within this material world.
nryaa-par sarve
na kutacana bibhyati
svargpavarga-narakev
api tulyrtha-darina
(SB 6.17.28)
Because he is fixed in devotional service, a devotee does not regard any
position in the material world as important. rla Prabodhnanda Sarasvat has
therefore written (Caitanya-candrmta 5):
kaivalya narakyate tri-daa-pr ka-pupyate
durdntendriya-kla-sarpa-paal protkhta-daryate
viva pra-sukhyate vidhi-mahendrdi ca kyate
yat-kruya-katka-vaibhavavat ta gauram eva stuma
207
For one who becomes a pure devotee through devotional service to great
personalities like Caitanya Mahprabhu, kaivalya, or merging into Brahman,
appears no better than hell. As far as the heavenly planets are concerned, to a
devotee they are like a phantasmagoria or will-o'-the-wisp, and as far as yogic
perfection is concerned, a devotee does not care a fig for such perfection, since
the purpose of yogic perfection is achieved automatically by the devotee. This
is all possible when one becomes a devotee of the Lord through the medium of
Caitanya Mahprabhu's instructions.
TEXT 26
d 3H=
~N9F 9
F 9 HF ' l
H HH HF"H
"'" _F H ll - ll
r-uka uvca
athmbaras tanayeu rjya
samna-leu visjya dhra
vana vivetmani vsudeve
mano dadhad dhvasta-gua-pravha
SYNONYMS
r-uka uvcar ukadeva Gosvm said; athain this way;
ambaraKing Ambara; tanayeuunto his sons; rjyamthe kingdom;
samna-leuwho were equally as qualified as their father; visjyadividing;
dhrathe most learned person, Mahrja Ambara; vanaminto the forest;
viveaentered; tmaniunto the Supreme Lord; vsudeveLord Ka, who
208
is known as Vsudeva; manamind; dadhatconcentrating;
dhvastavanquished; gua-pravhathe waves of the material modes of
nature.
TRANSLATION
rla ukadeva Gosvm continued: Thereafter, because of his advanced
position in devotional life, Mahrja Ambara, who no longer desired to live
with material things, retired from active family life. He divided his property
among his sons, who were equally as qualified, and he himself took the order of
vnaprastha and went to the forest to concentrate his mind fully upon Lord
Vsudeva.
PURPORT
As a pure devotee, Mahrja Ambara was liberated in any condition of
life because, as enunciated by rla Rpa Gosvm, a devotee is always
liberated.
h yasya harer dsye
karma manas gir
nikhilsv apy avasthsu
jvan-mukta sa ucyate
In Bhakti-rasmta-sindhu, rla Rpa Gosvm thus instructs that if one's only
desire is service to the Lord, he is liberated in any condition of life. Mahrja
Ambara was undoubtedly liberated in any condition, but as an ideal king he
accepted the vnaprastha order of retirement from family life. It is essential for
one to renounce family responsibilities and fully concentrate on the lotus feet
of Vsudeva. Therefore Mahrja Ambara divided the kingdom among his
sons and retired from family life.
209
TEXT 27
$ N9F l
F ' H H ll -O ll
ity etat puyam khynam
ambarasya bhpate
sakrtayann anudhyyan
bhakto bhagavato bhavet
SYNONYMS
itithus; etatthis; puyam khynammost pious activity in history;
ambarasyaof Mahrja Ambara; bhpateO King (Mahrja Parkit);
sakrtayanby chanting, repeating; anudhyyanor by meditating upon;
bhaktaa devotee; bhagavataof the Supreme Personality of Godhead;
bhavetone can become.
TRANSLATION
Anyone who chants this narration or even thinks of this narration about the
activities of Mahrja Ambara certainly becomes a pure devotee of the Lord.
PURPORT
rla Vivantha Cakravart hkura herein gives a very good example.
When one is very eager for more and more money, he is not satisfied even
when he is a millionaire or a multimillionaire, but wants to earn more and
more money by any means. The same mentality is present in a devotee. The
devotee is never satisfied, thinking, "This is the limit of my devotional service."
The more he engages in the service of the Lord, the more service he wants to
give. This is the position of a devotee. Mahrja Ambara, in his family life,
210
was certainly a pure devotee, complete in every respect, because his mind and
all his senses were engaged in devotional service (sa vai mana
ka-padravindayor vacsi vaikuha-gunuvarane [SB 9.4.18]). Mahrja
Ambara was self-satisfied because all of his senses were engaged in devotional
service (sarvopdhi-vinirmukta tat-paratvena nirmalam/ hkea
hkea-sevana bhaktir ucyate [Cc. Madhya 19.170]). Nonetheless, although
Mahrja Ambara had engaged all his senses in devotional service, he left his
home and went to the forest to concentrate his mind fully at the lotus feet of
Ka, exactly as a mercantile man, even though complete in wealth, tries to
earn more and more. This mentality of getting more and more engaged in
devotional service puts one in the most exalted position. Whereas on the
karma platform the mercantile man who wants more and more money becomes
increasingly bound and entangled, the devotee becomes increasingly liberated.
TEXT 28
N9F= H l
FH HH F" ll - ll
ambarasya carita
ye vanti mahtmana
mukti praynti te sarve
bhakty vio prasdata
SYNONYMS
ambarasyaof Mahrja Ambara; caritamcharacter; yepersons who;
vantihear; mah-tmanaof the great personality, the great devotee;
muktimliberation; praynticertainly they attain; tesuch persons;
sarveall of them; bhaktysimply by devotional service; vioof Lord
Viu; prasdataby the mercy.
211
TRANSLATION
By the grace of the Lord, those who hear about the activities of Mahrja
Ambara, the great devotee, certainly become liberated or become devotees
without delay.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fifth Chapter, of the
rmad-Bhgavatam, entitled "Durvs Muni's Life Spared."
6. The Downfall of Saubhari Muni
After describing the descendants of Mahrja Ambara, ukadeva
Gosvm described all the kings from ada to Mndht, and in this
connection he also described how the great sage Saubhari married the
daughters of Mndht.
Mahrja Ambara had three sons, named Virpa, Ketumn and ambhu.
The son of Virpa was Padava, and his son was Rathtara. Rathtara had no
sons, but when he requested the favor of the great sage Agir, the sage begot
several sons in the womb of Rathtara's wife. When the sons were born, they
became the dynasty of Agir i and of Rathtara.
The son of Manu was Ikvku, who had one hundred sons, of whom
Vikuki, Nimi and Daak were the eldest. The sons of Mahrja Ikvku
became kings of different parts of the world. Because of violating sacrificial
rules and regulations, one of these sons, Vikuki, was banished from the
kingdom. By the mercy of Vasiha and the power of mystic yoga, Mahrja
Ikvku attained liberation after giving up his material body. When Mahrja
212
Ikvku expired, his son Vikuki returned and took charge of the kingdom. He
performed various types of sacrifices, and thus he pleased the Supreme
Personality of Godhead. This Vikuki later became celebrated as Sada.
Vikuki's son fought with the demons for the sake of the demigods, and
because of his valuable service he became famous as Purajaya, Indravha and
Kakutstha. The son of Purajaya was Anen, the son of Anen was Pthu, and
the son of Pthu was Vivagandhi. The son of Vivagandhi was Candra, the
son of Candra was Yuvanva, and his son was rvasta, who constructed
rvast Pur. The son of rvasta was Bhadava. Bhadava's son Kuvalayva
killed a demon named Dhundhu, and thus he became celebrated as
Dhundhumra, "the killer of Dhundhu." The sons of the killer of Dhundhu
were Dhva, Kapilva and Bhadrva. He also had thousands of other sons,
but they burned to ashes in the fire emanating from Dhundhu. The son of
Dhva was Haryava, the son of Haryava was Nikumbha, the son of
Nikumbha was Bahulva, and the son of Bahulva was Kva. The son of
Kva was Senajit, and his son was Yuvanva.
Yuvanva married one hundred wives, but he had no sons, and therefore
he entered the forest. In the forest, the sages performed a sacrifice known as
Indra-yaja on his behalf. Once, however, the King became so thirsty in the
forest that he drank the water kept for performing yaja. Consequently, after
some time, a son came forth from the right side of his abdomen. The son, who
was very beautiful, was crying to drink breast milk, and Indra gave the child
his index finger to suck. Thus the son became known as Mndht. In due
course of time, Yuvanva achieved perfection by performing austerities.
Thereafter, Mndht became the emperor and ruled the earth, which
consists of seven islands. Thieves and rogues were very much afraid of this
powerful king, and therefore the king was known as Trasaddasyu, meaning
"one who is very fearful to rogues and thieves." Mndht begot sons in the
womb of his wife, Bindumat. These sons were Purukutsa, Ambara and
Mucukunda. These three sons had fifty sisters, all of whom became wives of
the great sage known as Saubhari.
213
In this connection, ukadeva Gosvm described the history of Saubhari
Muni, who, because of sensual agitation caused by fish, fell from his yoga and
wanted to marry all the daughters of Mndht for sexual pleasure. Later,
Saubhari Muni became very regretful. Thus he accepted the order of
vnaprastha, performed very severe austerities, and thus attained perfection. In
this regard, ukadeva Gosvm described how Saubhari Muni's wives also
became perfect.
TEXT 1
d 3H=
H^ d > N9F M l
H^ 9" ' F ~ ll ! ll
r-uka uvca
virpa ketum chambhur
ambara-suts traya
virpt padavo 'bht
tat-putras tu rathtara
SYNONYMS
r-uka uvcar ukadeva Gosvm said; virpaby the name Virpa;
ketumnby the name Ketumn; ambhuby the name ambhu;
ambaraof Ambara Mahrja; sut trayathe three sons; virptfrom
Virpa; padavaof the name Padava; abhtthere was; tat-putrahis
son; tuand; rathtaraof the name Rathtara.
TRANSLATION
ukadeva Gosvm said: O Mahrja Parkit, Ambara had three sons,
214
named Virpa, Ketumn and ambhu. From Virpa came a son named
Padava, and from Padava came a son named Rathtara.
TEXT 2
~F F H '~ l
l F N QH= FH F ll - ll
rathtarasyprajasya
bhryy tantave 'rthita
agir janaym sa
brahma-varcasvina sutn
SYNONYMS
rathtarasyaof Rathtara; aprajasyawho had no sons; bhryymunto his
wife; tantavefor increasing offspring; arthitabeing requested;
agirthe great sage Agir; janaym sacaused to take birth;
brahma-varcasvinawho had brahminical qualities; sutnsons.
TRANSLATION
Rathtara had no sons, and therefore he requested the great sage Agir to
beget sons for him. Because of this request, Agir begot sons in the womb of
Rathtara's wife. All these sons were born with brahminical prowess.
PURPORT
In the Vedic age a man was sometimes called upon to beget sons in the
womb of a lesser man's wife for the sake of better progeny. In such an instance,
the woman is compared to an agricultural field. A person possessing an
agricultural field may employ another person to produce food grains from it,
215
but because the grains are produced from the land, they are considered the
property of the owner of the land. Similarly, a woman was sometimes allowed
to be impregnated by someone other than her husband, but the sons born of
her would then become her husband's sons. Such sons were called ketra jta.
Because Rathtara had no sons, he took advantage of this method.
TEXT 3
F H FH lF F l
~ H ll ll
ete ketra-prast vai
punas tv giras smt
rathtar pravar
ketropet dvi-jtaya
SYNONYMS
etethe sons begotten by Agir; ketra-prastbecame the children of
Rathtara and belonged to his family (because they were born from the womb
of his wife); vaiindeed; punaagain; tubut; girasof the dynasty of
Agir; smtthey were called; rathtarmof all the sons of Rathtara;
pravarthe chief; ketra-upetbecause of being born of the ketra (field);
dvi-jtayacalled brhmaa (being a mixture of brhmaa and katriya).
TRANSLATION
Having been born from the womb of Rathtara's wife, all these sons were
known as the dynasty of Rathtara, but because they were born from the semen
of Agir, they were also known as the dynasty of Agir. Among all the
progeny of Rathtara, these sons were the most prominent because, owing to
216
their birth, they were considered brhmaas.
PURPORT
rla Vivantha Cakravart hkura gives the meaning of dvi jtaya as
"mixed caste," indicating a mixture of brhmaa and katriya.
TEXT 4
HF $Hd F l
F B Hd "Bd ll H ll
kuvatas tu manor jaje
ikvkur ghrata suta
tasya putra-ata-jyeh
vikuki-nimi-daak
SYNONYMS
kuvatawhile sneezing; tubut; manoof Manu; jajewas born;
ikvkuby the name Ikvku; ghratafrom the nostrils; sutathe son;
tasyaof Ikvku; putra-ataone hundred sons; jyehprominent;
vikukiof the name Vikuki; nimiby the name Nimi; daakby the
name Daak.
TRANSLATION
The son of Manu was Ikvku. When Manu was sneezing, Ikvku was born
from Manu's nostrils. King Ikvku had one hundred sons, of whom Vikuki,
Nimi and Daak were the most prominent.
217
PURPORT
According to rdhara Svm, although the Bhgavatam (9.1.11-12) has
previously included Ikvku among the ten sons begotten by Manu in his wife
raddh, this was a generalization. It is here specifically explained that Ikvku
was born simply from the sneezing of Manu.
TEXT 5
9 F"H H l
H > ' ' ' ll 7 ll
te purastd abhavann
ryvarte np npa
paca-viati pacc ca
trayo madhye 'pare 'nyata
SYNONYMS
temamong all of those sons; purastton the eastern side; abhavanthey
became; ryvartein the place within the Himalaya and Vindhya mountains
known as ryvarta; npkings; npaO King (Mahrja Parkit);
paca-viatitwenty-five; pacton the western side; caalso;
trayathree of them; madhyein the middle (between east and west);
apareothers; anyatain other places.
TRANSLATION
Of the one hundred sons, twenty-five became kings in the western side of
ryvarta, a place between the Himalaya and Vindhya mountains. Another
twenty-five sons became kings in the east of ryvarta, and the three principal
218
sons became kings in the middle. The other sons became kings in various other
places.
TEXT 6
F d"8d { $Hd F " l
F ' Hd = ll ll
sa ekadak-rddhe
ikvku sutam diat
msam nyat medhya
vikuke gaccha m ciram
SYNONYMS
sathat king (Mahrja Ikvku); ekadonce upon a time;
aak-rddheduring January, February and March, when offerings are
made to the forefathers; ikvkuKing Ikvku; sutamto his son;
diatordered; msamflesh; nyatmbring here; medhyampure
(obtained by hunting); vikukeO Vikuki; gacchaimmediately go; m
ciramwithout delay.
TRANSLATION
During the months of January, February and March, oblations offered to the
forefathers are called aak-rddha. The rddha ceremony is held during the
dark fortnight of the month. When Mahrja Ikvku was performing his
oblations in this ceremony, he ordered his son Vikuki to go immediately to the
forest to bring some pure flesh.
TEXT 7
219
~ F H H H l
N H =""F ll O ll
tatheti sa vana gatv
mgn hatv kriyrhan
rnto bubhukito vra
aa cdad apasmti
SYNONYMS
tathaccording to the direction; itithus; saVikuki; vanamto the
forest; gatvgoing; mgnanimals; hatvkilling; kriy-arhansuitable
for offering to the yaja in the rddha ceremony; rntawhen he was
fatigued; bubhukitaand hungry; vrathe hero; aama rabbit;
caalso; dathe ate; apasmtiforgetting (that the flesh was meant for
offering in the rddha).
TRANSLATION
Thereafter, Ikvku's son Vikuki went to the forest and killed many
animals suitable for being offered as oblations. But when fatigued and hungry
he became forgetful and ate a rabbit he had killed.
PURPORT
It is evident that katriyas killed animals in the forest because the flesh of
the animals was suitable to be offered at a particular type of yaja. Offering
oblations to the forefathers in the ceremony known as rddha is also a kind of
yaja. In this yaja, flesh obtained from the forest by hunting could be offered.
However, in the present age, Kali-yuga, this kind of offering is forbidden.
Quoting from the Brahma-vaivarta Pura, r Caitanya Mahprabhu said:
220
avamedha gavlambha
sannysa pala-paitkam
devarea sutotpatti
kalau paca vivarjayet
[Cc. di 17.164]
"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice,
the offering of a cow in sacrifice, the acceptance of the order of sannysa, the
offering of oblations of flesh to the forefathers, and a man's begetting children
in his brother's wife." The word pala-paitkam refers to an offering of flesh in
oblations to forefathers. Formerly, such an offering was allowed, but in this age
it is forbidden. In this age, Kali-yuga, everyone is expert in hunting animals,
but most of the people are dras, not katriyas. According to Vedic
injunctions, however, only katriyas are allowed to hunt, whereas dras are
allowed to eat flesh after offering goats or other insignificant animals before
the deity of goddess Kl or similar demigods. On the whole, meat-eating is not
completely forbidden; a particular class of men is allowed to eat meat
according to various circumstances and injunctions. As far as eating beef is
concerned, however, it is strictly prohibited to everyone. Thus in
Bhagavad-gt Ka personally speaks of go-rakyam, cow protection.
Meat-eaters, according to their different positions and the directions of the
stra, are allowed to eat flesh, but never the flesh of cows. Cows must be given
all protection.
TEXT 8
9 H "F = " l
= " " 8 "d d ll ll
ea nivedaym sa
pitre tena ca tad-guru
221
codita prokayha
duam etad akarmakam
SYNONYMS
eamthe remnants; nivedaym sahe offered; pitreto his father;
tenaby him; caalso; tat-gurutheir priest or spiritual master;
coditabeing requested; prokayafor purifying; hasaid;
duampolluted; etatall this flesh; akarmakamnot fit to be used for
offering in rddha.
TRANSLATION
Vikuki offered the remnants of the flesh to King Ikvku, who gave it to
Vasiha for purification. But Vasiha could immediately understand that part
of the flesh had already been taken by Vikuki, and therefore he said that it was
unfit to be used in the rddha ceremony.
PURPORT
That which is meant to be offered in yaja cannot be tasted by anyone
before being offered to the Deity. In our temples, this regulation is in effect.
One cannot eat food from the kitchen unless it is offered to the Deity. If
something is taken before being offered to the Deity, the entire preparation is
polluted and can no longer be offered. Those engaged in Deity worship must
know this very well so that they may be saved from committing offenses in
Deity worship.
TEXT 9
H F d l
222
" FF F H' 9 ll \ ll
jtv putrasya tat karma
gurubhihita npa
den nisraym sa
suta tyakta-vidhi ru
SYNONYMS
jtvknowing; putrasyaof his son; tatthat; karmaaction; guruby
the spiritual master (Vasiha); abhihitaminformed; npathe King
(Ikvku); detfrom the country; nisraym sadrove away; sutamhis
son; tyakta-vidhimbecause he violated the regulative principles; ruout of
anger.
TRANSLATION
When King Ikvku, thus informed by Vasiha, understood what his son
Vikuki had done, he was extremely angry. Thus he ordered Vikuki to leave
the country because Vikuki had violated the regulative principles.
TEXT 10
F H F H" d F= l
= d H F H ll ! ll
sa tu viprea savda
jpakena samcaran
tyaktv kalevara yog
sa tenvpa yat param
223
SYNONYMS
saMahrja Ikvku; tuindeed; vipreawith the brhmaa (Vasiha);
savdamdiscussion; jpakenawith the informer; samcarandoing
accordingly; tyaktvgiving up; kalevaramthis body; yogbeing a
bhakti-yog in the order of renunciation; sathe King; tenaby such
instruction; avpaachieved; yatthat position which; paramsupreme.
TRANSLATION
Having been instructed by the great and learned brhmaa Vasiha, who
discoursed about the Absolute Truth, Mahrja Ikvku became renounced. By
following the principles for a yog, he certainly achieved the supreme perfection
after giving up his material body.
TEXT 11
' Hd ~H l
F" " $ H ll !! ll
pitary uparate 'bhyetya
vikuki pthivm imm
sad je hari yajai
ada iti viruta
SYNONYMS
pitariwhen his father; uparateupon being relieved of the kingdom;
abhyetyahaving come back; vikukithe son named Vikuki; pthivmthe
planet earth; immthis; satruling; jeworshiped; harimthe Supreme
Personality of Godhead; yajaiby performing various sacrifices;
224
aa-adaSada ("the eater of a rabbit"); itithus; virutacelebrated.
TRANSLATION
After his father's disappearance, Vikuki returned to the country and thus
became the king, ruling the planet earth and performing various sacrifices to
satisfy the Supreme Personality of Godhead. Vikuki later became celebrated as
Sada.
TEXT 12
&FF F $" H $ l
dd F~ $ = d ll !- ll
purajayas tasya suta
indravha itrita
kakutstha iti cpy ukta
u nmni karmabhi
SYNONYMS
puram-jayaPurajaya ("the conqueror of the residence"); tasyahis
(Vikuki's); sutason; indra-vhaIndravha ("he whose carrier is Indra");
itithus; ritaknown as such; kakutsthaKakutstha ("situated on the
hump of a bull"); itithus; caalso; apiindeed; uktaknown as such;
ujust hear; nmniall the names; karmabhiaccording to one's work.
TRANSLATION
The son of Sada was Purajaya, who is also known as Indravha and
sometimes as Kakutstha. Please hear from me how he received different names
225
for different activities.
TEXT 13
d F F " H F "H l
H H " H " ll ! ll
ktnta st samaro
devn saha dnavai
prigrho vto vro
devair daitya-parjitai
SYNONYMS
kta-antaa devastating war; stthere was; samaraa fight;
devnmof the demigods; sahawith; dnavaithe demons;
prigrhaa very good assistant; vtaaccepted; vraa hero;
devaiby the demigods; daityaby the demons; parjitaiwho had been
conquered.
TRANSLATION
Formerly, there was a devastating war between the demigods and the
demons. The demigods, having been defeated, accepted Purajaya as their
assistant and then conquered the demons. Therefore this hero is known as
Purajaya, "he who conquered the residence of the demons."
TEXT 14
H=" " H" HF H H l
226
HH H FF N H " H 9 ll !H ll
vacand deva-devasya
vior vivtmana prabho
vhanatve vtas tasya
babhvendro mah-va
SYNONYMS
vacantby the order or the words; deva-devasyaof the Supreme Lord of all
demigods; vioLord Viu; viva-tmanathe Supersoul of the entire
creation; prabhothe Lord, the controller; vhanatvebecause of becoming
the carrier; vtaengaged; tasyain the service of Purajaya; babhvahe
became; indrathe King of heaven; mah-vaa great bull.
TRANSLATION
Purajaya agreed to kill all the demons, on the condition that Indra would be
his carrier. Because of pride, Indra could not accept this proposal, but later, by
the order of the Supreme Lord, Viu, Indra did accept it and became a great
bull carrier for Purajaya.
TEXTS 15-16
F F{ ' " " H> l
F FQ F dd " F~ ll !7 ll
F H 9F l
" " " ll ! ll
sa sannaddho dhanur divyam
dya viikh chitn
227
styamnas tam ruhya
yuyutsu kakudi sthita
tejaspyyito vio
puruasya mahtmana
pratcy dii daityn
nyaruat tridaai puram
SYNONYMS
sahe, Purajaya; sannaddhabeing well equipped; dhanu divyama
first-class or transcendental bow; dyataking; viikhnarrows;
itnvery sharp; styamnabeing praised very much; tamhim (the
bull); ruhyagetting on; yuyutsuprepared to fight; kakudion the hump
of the bull; sthitabeing situated; tejasby the power; pyyitabeing
favored; vioof Lord Viu; puruasyathe Supreme Person;
mah-tmanathe Supersoul; pratcymon the western; diidirection;
daitynmof the demons; nyaruatcaptured; tridaaisurrounded by the
demigods; puramthe residence.
TRANSLATION
Well protected by armor and desiring to fight, Purajaya took up a
transcendental bow and very sharp arrows, and, while being highly praised by
the demigods, he got up on the back of the bull [Indra] and sat on its hump.
Thus he is known as Kakutstha. Being empowered by Lord Viu, who is the
Supersoul and the Supreme Person, Purajaya sat on the great bull and is
therefore known as Indravha. Surrounded by the demigods, he attacked the
residence of the demons in the west.
TEXT 17
228
FF = ' 9 l
[ " " ' ll !O ll
tais tasya cbht pradhana
tumula loma-haraam
yamya bhallair anayad
daityn abhiyayur mdhe
SYNONYMS
taiwith the demons; tasyaof him, Purajaya; caalso; abhtthere was;
pradhanama fight; tumulamvery fierce; loma-haraamthe hearing of
which makes one's hairs stand on end; yamyato the residence of Yamarja;
bhallaiby arrows; anayatsent; daitynthe demons; abhiyayuwho
came toward him; mdhein that fight.
TRANSLATION
There was a fierce battle between the demons and Purajaya. Indeed, it was
so fierce that when one hears about it one's hairs stand on end. All the demons
bold enough to come before Purajaya were immediately sent to the residence
of Yamarja by his arrows.
TEXT 18
F 9 H N l
HF " " H " FH ll ! ll
tasyeu-ptbhimukha
yugntgnim ivolbaam
visjya dudruvur daity
229
hanyamn svam layam
SYNONYMS
tasyahis (Purajaya's); iu-ptathe throwing of the arrows;
abhimukhamin front of; yuga-antaat the end of the millennium;
agnimthe flames; ivaexactly like; ulbaamfierce; visjyagiving up the
attack; dudruvuran away; daityall the demons; hanyamnbeing
killed (by Purajaya); svamown; layamto the residence.
TRANSLATION
To save themselves from the blazing arrows of Indravha, which resembled
the flames of devastation at the end of the millennium, the demons who
remained when the rest of their army was killed fled very quickly to their
respective homes.
TEXT 19
H ' FH FMd H l
F 9 ll !\ ll
jitv para dhana sarva
sastrka vajra-paye
pratyayacchat sa rjarir
iti nmabhir hta
SYNONYMS
jitvconquering; paramenemies; dhanamwealth; sarvameverything;
sa-strkamwith their wives; vajra-payeunto Indra, who carries the
thunderbolt; pratyayacchatreturned and delivered; sathat;
230
rja-isaintly king (Purajaya); itithus; nmabhiby names;
htawas called.
TRANSLATION
After conquering the enemy, the saintly king Purajaya gave everything,
including the enemy's riches and wives, to Indra, who carries a thunderbolt.
For this he is celebrated as Purajaya. Thus Purajaya is known by different
names because of his different activities.
TEXT 20
&F ' " FF ~ l
H'F>" HF F ll - ll
purajayasya putro 'bhd
anens tat-suta pthu
vivagandhis tata candro
yuvanvas tu tat-suta
SYNONYMS
purajayasyaof Purajaya; putrason; abhtwas born; anenby the
name Anen; tat-sutahis son; pthuof the name Pthu; vivagandhiof
the name Vivagandhi; tatahis son; candraby the name Candra;
yuvanvaof the name Yuvanva; tuindeed; tat-sutahis son.
TRANSLATION
The son of Purajaya was known as Anen, Anen's son was Pthu, and
Pthu's son was Vivagandhi. Vivagandhi's son was Candra, and Candra's son
231
was Yuvanva.
TEXT 21
HFFF HF l
N "F HFF d Hd ll -! ll
rvastas tat-suto yena
rvast nirmame pur
bhadavas tu rvastis
tata kuvalayvaka
SYNONYMS
rvastaby the name rvasta; tat-sutathe son of Yuvanva; yenaby
whom; rvastof the name rvast; nirmamewas constructed; purthe
great township; bhadavaBhadava; tuhowever; rvastibegotten by
rvasta; tatafrom him; kuvalayvakaof the name Kuvalayva.
TRANSLATION
The son of Yuvanva was rvasta, who constructed a township known as
rvast Pur. The son of rvasta was Bhadava, and his son was Kuvalayva.
In this way the dynasty increased.
TEXT 22
~ F ' ' F N l
F dH FM " H ll -- ll
ya priyrtham utakasya
232
dhundhu-nmsura bal
sutnm eka-viaty
sahasrair ahanad vta
SYNONYMS
yahe who; priya-arthamfor the satisfaction; utakasyaof the great sage
Utaka; dhundhu-nmaof the name Dhundhu; asurama demon;
balvery powerful (Kuvalayva); sutnmof sons; eka-viatyby
twenty-one; sahasraithousands; ahanatkilled; vtasurrounded.
TRANSLATION
To satisfy the sage Utaka, the greatly powerful Kuvalayva killed a demon
named Dhundhu. He did this with the assistance of his twenty-one thousand
sons.
TEXTS 23-24
' ' $ FF F = H l
' ' FH HH 9 ll - ll
" " d> " $ l
" " d FF F ll -H ll
dhundhumra iti khytas
tat-suts te ca jajvalu
dhundhor mukhgnin sarve
traya evvaeit
dhva kapilva ca
bhadrva iti bhrata
233
dhva-putro haryavo
nikumbhas tat-suta smta
SYNONYMS
dhundhu-mrathe killer of Dhundhu; itithus; khytacelebrated;
tat-suthis sons; teall of them; caalso; jajvaluburned; dhundhoof
Dhundhu; mukha-agninby the fire emanating from the mouth; sarveall
of them; trayathree; evaonly; avaeitremained alive;
dhvaDhva; kapilvaKapilva; caand;
bhadrvaBhadrva; itithus; bhrataO Mahrja Parkit;
dhva-putrathe son of Dhva; haryavanamed Haryava;
nikumbhaNikumbha; tat-sutahis son; smtawell known.
TRANSLATION
O Mahrja Parkit, for this reason Kuvalayva is celebrated as
Dhundhumra ["the killer of Dhundhu"]. All but three of his sons, however,
were burned to ashes by the fire emanating from Dhundhu's mouth. The
remaining sons were Dhva, Kapilva and Bhadrva. From Dhva came
a son named Haryava, whose son is celebrated as Nikumbha.
TEXT 25
N d F d '~F F l
H 'H F F ' H ll -7 ll
bahulvo nikumbhasya
kvo 'thsya senajit
yuvanvo 'bhavat tasya
so 'napatyo vana gata
234
SYNONYMS
bahulvaof the name Bahulva; nikumbhasyaof Nikumbha;
kvaof the name Kva; athathereafter; asyaof Kva;
senajitSenajit; yuvanvaof the name Yuvanva; abhavatwas born;
tasyaof Senajit; sahe; anapatyawithout any sons; vanam
gataretired to the forest as a vnaprastha.
TRANSLATION
The son of Nikumbha was Bahulva, the son of Bahulva was Kva, the
son of Kva was Senajit, and the son of Senajit was Yuvanva. Yuvanva
had no sons, and thus he retired from family life and went to the forest.
TEXT 26
H 9 'F d H l
$8 F H = " F F ll - ll
bhry-atena nirvia
ayo 'sya kplava
ii sma vartay cakrur
aindr te susamhit
SYNONYMS
bhry-atenawith one hundred wives; nirviavery morose; ayathe
sages (in the forest); asyaupon him; kplavavery merciful; iima
ritualistic ceremony; smain the past; vartaym cakrubegan to execute;
aindrmknown as an Indra-yaja; teall of them; su-samhitbeing very
235
careful and attentive.
TRANSLATION
Although Yuvanva went into the forest with his one hundred wives, all of
them were very morose. The sages in the forest, however, being very kind to
the King, began very carefully and attentively performing an Indra-yaja so
that the King might have a son.
PURPORT
One may enter the vnaprastha order of life with his wife, but the
vnaprastha order means complete retirement from household life. Although
King Yuvanva retired from family life, he and his wives were always morose
because he had no son.
TEXT 27
UF" H8 9 l
" _ H F FH ll -O ll
rj tad-yaja-sadana
pravio nii tarita
dv aynn viprs tn
papau mantra-jala svayam
SYNONYMS
rjthe King (Yuvanva); tat-yaja-sadanamthe arena of sacrifice;
praviaentered; niiat night; taritabeing thirsty; dvseeing;
aynnlying down; viprnall the brhmaas; tnall of them;
papaudrank; mantra-jalamwater sanctified by mantras;
236
svayampersonally.
TRANSLATION
Being thirsty one night, the King entered the arena of sacrifice, and when he
saw all the brhmaas lying down, he personally drank the sanctified water
meant to be drunk by his wife.
PURPORT
Yajas performed by brhmaas according to Vedic ritualistic ceremonies
are so potent that the sanctifying of water by Vedic mantras can bring about
the desired result. In this instance, the brhmaas sanctified the water so that
the King's wife might drink it in the yaja, but by providence the King himself
went there at night and, being thirsty, drank the water.
TEXT 28
3~F ~ "d d l
dF d " FH ll - ll
utthits te niamytha
vyudaka kalaa prabho
papracchu kasya karmeda
pta pusavana jalam
SYNONYMS
utthitafter awakening; teall of them; niamyaseeing;
athathereafter; vyudakamempty; kalaamthe waterpot; prabhoO King
Parkit; papracchuinquired; kasyawhose; karmaact; idamthis;
ptamdrunk; pusavanamwhich was to cause the birth of a child;
237
jalamwater.
TRANSLATION
When the brhmaas got up from bed and saw the waterpot empty, they
inquired who had done this work of drinking the water meant for begetting a
child.
TEXT 29
H"H H $ l
$ > " HN N ll -\ ll
rj pta viditv vai
vara-prahitena te
varya nama cakrur
aho daiva-bala balam
SYNONYMS
rjby the King; ptamdrunk; viditvunderstanding this; vaiindeed;
vara-prahitenainspired by providence; teall of them; varyaunto the
Supreme Personality of Godhead, the supreme controller; nama
cakruoffered respectful obeisances; ahoalas; daiva-balamprovidential
power; balamis actual power.
TRANSLATION
When the brhmaas came to understand that the King, inspired by the
supreme controller, had drunk the water, they all exclaimed "Alas! The power
of providence is real power. No one can counteract the power of the Supreme."
238
In this way they offered their respectful obeisances unto the Lord.
TEXT 30
d 3H d U " l
HF >H ll ll
tata kla upvtte
kuki nirbhidya dakiam
yuvanvasya tanaya
cakravart jajna ha
SYNONYMS
tatathereafter; kletime; upvttebeing mature; kukimthe lower
part of the abdomen; nirbhidyapiercing; dakiamthe right side;
yuvanvasyaof King Yuvanva; tanayaa son; cakravartwith all the
good symptoms of a king; jajnagenerated; hain the past.
TRANSLATION
Thereafter, in due course of time, a son with all the good symptoms of a
powerful king came forth from the lower right side of King Yuvanva's
abdomen.
TEXT 31
d 'F d ' F ^ l
' HF "" " " ll ! ll
ka dhsyati kumro 'ya
239
stanye roryate bham
m dht vatsa m rodr
itndro deinm adt
SYNONYMS
kamby whom; dhsyatiwill he be cared for by being supplied breast milk;
kumrachild; ayamthis; stanyefor drinking breast milk; roryateis
crying; bhamso much; mm dhtjust drink me; vatsamy dear child;
m roddo not cry; itithus; indraKing Indra; deinmthe index
finger; adtgave him to suck.
TRANSLATION
The baby cried so much for breast milk that all the brhmaas were very
unhappy. "Who will take care of this baby?" they said. Then Indra, who was
worshiped in that yaja, came and solaced the baby. "Do not cry," Indra said.
Then Indra put his index finger in the baby's mouth and said, "You may drink
me."
TEXT 32
F H " H F" l
H '~ H F F{H ll - ll
na mamra pit tasya
vipra-deva-prasdata
yuvanvo 'tha tatraiva
tapas siddhim anvagt
SYNONYMS
240
nanot; mamradied; pitthe father; tasyaof the baby;
vipra-deva-prasdatabecause of the mercy and blessings of the brhmaas;
yuvanvaKing Yuvanva; athathereafter; tatra evain that very place;
tapasby executing austerity; siddhimperfection; anvagtachieved.
TRANSLATION
Because Yuvanva, the father of the baby, was blessed by the brhmaas, he
did not fall a victim to death. After this incident, he performed severe
austerities and achieved perfection in that very spot.
TEXTS 33-34
FF " ' l H"' F H l
F F Q "FH H" ll ll
H '~ ' =H H l
FRH d F F ll H ll
trasaddasyur itndro 'ga
vidadhe nma yasya vai
yasmt trasanti hy udvign
dasyavo rvadaya
yauvanvo 'tha mndht
cakravarty avan prabhu
sapta-dvpavatm eka
ascyuta-tejas
SYNONYMS
trasat-dasyuof the name Trasaddasyu ("one who threatens thieves and
241
rogues"); itithus; indrathe King of heaven; agamy dear King;
vidadhegave; nmathe name; yasyawhom; vaiindeed; yasmtfrom
whom; trasantiare afraid; hiindeed; udvignthe cause of anxiety;
dasyavathieves and rogues; rvaa-dayaheaded by great Rkasas like
Rvaa; yauvanvathe son of Yuvanva; athathus; mndhtknown
as Mndht; cakravartthe emperor of the world; avanmthis surface of
the world; prabhuthe master; sapta-dvpa-vatmconsisting of seven
islands; ekaone alone; asaruled; acyuta-tejasbeing powerful by the
favor of the Supreme Personality of Godhead.
TRANSLATION
Mndht, the son of Yuvanva, was the cause of fear for Rvaa and other
thieves and rogues who caused anxiety. O King Parkit, because they feared
him, the son of Yuvanva was known as Trasaddasyu. This name was given by
King Indra. By the mercy of the Supreme Personality of Godhead, the son of
Yuvanva was so powerful that when he became emperor he ruled the entire
world, consisting of seven islands, without any second ruler.
TEXTS 35-36
$ = H" " l
FH " H " H FH d" ll 7 ll
" H' F~H l
' " > d> FH " "d ll ll
je ca yaja kratubhir
tma-vid bhri-dakiai
sarva-devamaya deva
sarvtmakam atndriyam
242
dravya mantro vidhir yajo
yajamnas tathartvija
dharmo dea ca kla ca
sarvam etad yad tmakam
SYNONYMS
jehe worshiped; caalso; yajamthe Lord of sacrifices; kratubhiby
great ritualistic performances; tma-vitfully conscious by self-realization;
bhri-dakiaiby giving large contributions to the brhmaas;
sarva-deva-mayamconsisting of all the demigods; devamthe Lord;
sarva-tmakamthe Supersoul of everyone; ati-indriyamtranscendentally
situated; dravyamingredients; mantrachanting of the Vedic hymns;
vidhiregulative principles; yajaworshiping; yajamnathe performer;
tathwith; tvijathe priests; dharmareligious principles; deathe
country; caand; klathe time; caalso; sarvameverything; etatall
these; yatthat which is; tmakamfavorable for self-realization.
TRANSLATION
The Supreme Personality of Godhead is not different from the auspicious
aspects of great sacrifices, such as the ingredients of the sacrifice, the chanting
of Vedic hymns, the regulative principles, the performer, the priests, the result
of the sacrifice, the arena of sacrifice, and the time of sacrifice. Knowing the
principles of self-realization, Mndht worshiped that transcendentally situated
Supreme Soul, the Supreme Personality of Godhead, Lord Viu, who
comprises all the demigods. He also gave immense charity to the brhmaas, and
thus he performed yaja to worship the Lord.
TEXT 37
243
H F 3" F H B l
FH HF ' ll O ll
yvat srya udeti sma
yvac ca pratitihati
tat sarva yauvanvasya
mndhtu ketram ucyate
SYNONYMS
yvatas long as; sryathe sun; udetihas risen on the horizon; smain
the past; yvatas long as; caalso; pratitihaticontinues to stay; tatall
those things mentioned above; sarvameverything; yauvanvasyaof the
son of Yuvanva; mndhtucalled Mndht; ketramlocation;
ucyateis said to be.
TRANSLATION
All places, from where the sun rises on the horizon, shining brilliantly, to
where the sun sets, are known as the possession of the celebrated Mndht,
the son of Yuvanva.
TEXT 38
N" " N" ' l
d FN9 = d " = l
9 FHF F HH ll ll
aabindor duhitari
bindumatym adhn npa
purukutsam ambara
244
mucukunda ca yoginam
te svasra pacat
saubhari vavrire patim
SYNONYMS
aabindoof a king known as aabindu; duhitariunto the daughter;
bindumatymwhose name was Bindumat; adhtbegot; npathe King
(Mndht); purukutsamPurukutsa; ambaramAmbara;
mucukundamMucukunda; caand; yoginama highly elevated mystic;
temof them; svasrathe sisters; pacatfifty; saubharimunto the
great sage Saubhari; vavrireaccepted; patimas husband.
TRANSLATION
Mndht begot three sons in the womb of Bindumat, the daughter of
aabindu. These sons were Purukutsa, Ambara, and Mucukunda, a great
mystic yog. These three brothers had fifty sisters, who all accepted the great
sage Saubhari as their husband.
TEXTS 39-40
F l
H F " _ ~ ' ll \ ll
F H d d= l
F ' Q N Q d d FH H ll H ll
yamunntar-jale magnas
tapyamna para tapa
nirvti mna-rjasya
dv maithuna-dharmia
245
jta-spho npa vipra
kanym ekm aycata
so 'py ha ghyat brahman
kma kany svayavare
SYNONYMS
yamun-anta-jalein the deep water of the River Yamun; magnamerged
completely; tapyamnaexecuting austerities; paramuncommon;
tapaausterity; nirvtimpleasure; mna-rjasyaof a big fish;
dvseeing; maithuna-dharmiaengaged in sexual affairs;
jta-sphabecame sexually inclined; npamunto the King (Mndht);
viprathe brhmaa (Saubhari i); kanym ekmone daughter;
aycatabegged for; sahe, the King; apialso; hasaid; ghyatmyou
can take; brahmanO brhmaa; kmamas she desires; kanydaughter;
svayavarea personal selection.
TRANSLATION
Saubhari i was engaged in austerity, deep in the water of the River
Yamun, when he saw a pair of fish engaged in sexual affairs. Thus he
perceived the pleasure of sex life, and induced by this desire he went to King
Mndht and begged for one of the King's daughters. In response to this
request, the King said, "O brhmaa, any of my daughters may accept any
husband according to her personal selection."
PURPORT
This is the beginning of the story of Saubhari i. According to Vivantha
Cakravart hkura, Mndht was the king of Mathur, and Saubhari i was
engaged in austerity while submerged deep within the River Yamun. When
the i felt sexual desire, he emerged from the water and went to King
246
Mndht to ask that one of the King's daughters become his wife.
TEXTS 41-42
F H= M 'F l
H d $ " ll H! ll
F' ~ F MF l
d " HF ll H- ll
sa vicintypriya str
jaraho 'ham asan-mata
val-palita ejat-ka
ity aha pratyudhta
sdhayiye tathtmna
sura-strm abhpsitam
ki punar manujendrm
iti vyavasita prabhu
SYNONYMS
sahe, Saubhari Muni; vicintyathinking to himself; apriyamnot liked;
strmby the women; jarahabeing infirm because of old age; ahamI;
asat-matanot desired by them; valwrinkled; palitagrey-haired;
ejat-kawith the head always trembling; itiin this way; ahamI;
pratyudhtarejected (by them); sdhayiyeI shall act in such a way;
tathas; tmnammy body; sura-strmto the celestial women of the
heavenly planets; abhpsitamdesirable; kimwhat to speak of; punayet;
manuja-indrmof the daughters of worldly kings; itiin this way;
vyavasitadetermined; prabhuSaubhari, the greatly powerful mystic.
247
TRANSLATION
Saubhari Muni thought: I am now feeble because of old age. My hair has
become grey, my skin is slack, and my head always trembles. Besides, I am a
yog. Therefore women do not like me. Since the King has thus rejected me, I
shall reform my body in such a way as to be desirable even to celestial women,
what to speak of the daughters of worldly kings.
TEXT 43
H d { l
H F d d H ll H ll
muni praveita katr
kanyntapuram ddhimat
vta sa rja-kanybhir
eka pacat vara
SYNONYMS
muniSaubhari Muni; praveitaadmitted; katrby the palace
messenger; kany-antapuraminto the residential quarters of the princesses;
ddhi-matextremely opulent in all respects; vtaaccepted; sahe;
rja-kanybhiby all the princesses; ekamhe alone; pacatby all fifty;
varathe husband.
TRANSLATION
Thereafter, when Saubhari Muni became quite a young and beautiful person,
the messenger of the palace took him inside the residential quarters of the
princesses, which were extremely opulent. All fifty princesses then accepted
248
him as their husband, although he was only one man.
TEXT 44
F d " F"~ ' Q F " l
^ H $ 9= F ll HH ll
ts kalir abhd bhys
tad-arthe 'pohya sauhdam
mamnurpo nya va
iti tad-gata-cetasm
SYNONYMS
tsmof all the princesses; kalidisagreement and quarrel; abhtthere
was; bhynvery much; tat-arthefor the sake of Saubhari Muni;
apohyagiving up; sauhdama good relationship; mamamine;
anurpathe fit person; nanot; ayamthis; vayours; itiin this way;
tat-gata-cetasmbeing attracted by him.
TRANSLATION
Thereafter, the princesses, being attracted by Saubhari Muni, gave up their
sisterly relationship and quarreled among themselves, each one of them
contending, "This man is just suitable for me, and not for you." In this way
there ensued a great disagreement.
TEXTS 45-46
F N( =F
" 9 l
249
9 H
FF F 'dd 9 ll H7 ll
FHM 9
m Hd l
FHSdM99 "
'"lH"9 ll H ll
sa bahv-cas tbhir apraya-
tapa-riynarghya-paricchadeu
gheu nnopavanmalmbha-
sarasu saugandhika-knaneu
mahrha-ayysana-vastra-bhaa-
snnnulepbhyavahra-mlyakai
svalakta-str-purueu nityad
reme 'nugyad-dvija-bhga-vandiu
SYNONYMS
sahe, Saubhari i; bahu-caquite expert in utilizing Vedic mantras;
tbhiwith his wives; aprayaunlimited; tapathe result of austerity;
riyby opulences; anarghyaparaphernalia for enjoyment;
paricchadeuequipped with different garments and dresses; gheuin the
house and rooms; nnvarieties of; upavanaparks; amalaclean;
ambhawater; sarasuin lakes; saugandhikavery fragrant; knaneuin
gardens; mah-arhavery costly; ayybedding; sanasitting places;
vastraclothing; bhaaornaments; snnabathing places;
anulepasandalwood; abhyavahrapalatable dishes; mlyakaiand with
garlands; su-alaktaproperly dressed and decorated; strwomen;
purueuwith men also; nityadconstantly; remeenjoyed;
anugyatfollowed by the singing of; dvijabirds; bhgabumblebees;
250
vandiuand professional singers.
TRANSLATION
Because Saubhari Muni was expert in chanting mantras perfectly, his severe
austerities resulted in an opulent home, with garments, ornaments, properly
dressed and decorated maidservants and manservants, and varieties of parks
with clear-water lakes and gardens. In the gardens, fragrant with varieties of
flowers, birds chirped and bees hummed, surrounded by professional singers.
Saubhari Muni's home was amply provided with valuable beds, seats,
ornaments, and arrangements for bathing, and there were varieties of
sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by
opulent paraphernalia, the muni engaged in family affairs with his numerous
wives.
PURPORT
Saubhari i was a great yog. Yogic perfection makes available eight
material opulencesaim, laghim, mahim, prpti, prkmya, itva, vaitva
and kmvasyit. Saubhari Muni exhibited super-excellence in material
enjoyment by dint of his yogic perfection. The word bahv-ca means "expert in
chanting mantras." As material opulence can be achieved by ordinary material
means, it can also be achieved by subtle means through mantras. By chanting
mantras, Saubhari Muni arranged for material opulence, but this was not
perfection in life. As will be seen, Saubhari Muni became very dissatisfied with
material opulence and thus left everything and reentered the forest in the
vnaprastha order and achieved final success. Those who are not
tma-tattva-vit, who do not know the spiritual value of life, can be satisfied
with external material opulences, but those who are tma-tattva-vit are not
inspired by material opulence. This is the instruction we can derive from the
life and activities of Saubhari Muni.
251
TEXT 47
9 F~ F H FRH l
HF F FH H ll HO ll
yad-grhasthya tu savkya
sapta-dvpavat-pati
vismita stambham ajaht
srvabhauma-riynvitam
SYNONYMS
yathe whose; grhasthyamfamily life, householder life; tubut;
savkyaobserving; sapta-dvpa-vat-patiMndht, who was the King of
the entire world, consisting of seven islands; vismitawas struck with
wonder; stambhampride due to a prestigious position; ajahthe gave up;
srva-bhaumathe emperor of the entire world; riy-anvitamblessed with
all kinds of opulence.
TRANSLATION
Mndht, the King of the entire world, consisting of seven islands, was
struck with wonder when he saw the household opulence of Saubhari Muni.
Thus he gave up his false prestige in his position as emperor of the world.
PURPORT
Everyone is proud of his own position, but here was an astounding
experience, in which the emperor of the entire world felt himself defeated in
all details of material happiness by the opulence of Saubhari Muni.
252
TEXT 48
H H H9 HH' F l
F H = "F d H ll H ll
eva ghev abhirato
viayn vividhai sukhai
sevamno na ctuyad
jya-stokair ivnala
SYNONYMS
evamin this way; gheuin household affairs; abhiratabeing always
engaged; viaynmaterial paraphernalia; vividhaiwith varieties of;
sukhaihappiness; sevamnaenjoying; nanot; caalso;
atuyatsatisfied him; jya-stokaiby drops of fat; ivalike; analaa fire.
TRANSLATION
In this way, Saubhari Muni enjoyed sense gratification in the material world,
but he was not at all satisfied, just as a fire never ceases blazing if constantly
supplied with drops of fat.
PURPORT
Material desire is just like a blazing fire. If a fire is continually supplied with
drops of fat, the fire will increase more and more and never be extinguished.
Therefore the policy of trying to satisfy material desires by catering to one's
material demands will never be successful. In modern civilization, everyone is
engaged in economic development, which is another way of constantly
dropping fat into the material fire. The Western countries have reached the
summit of material civilization, but people are still dissatisfied. Real
253
satisfaction is Ka consciousness. This is confirmed in Bhagavad-gt (5.29),
where Ka says:
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities,
the Supreme Lord of all planets and demigods and the benefactor and
well-wisher of all living entities, attains peace from the pangs of material
miseries." One must therefore take to Ka consciousness and advance in
Ka consciousness by properly following the regulative principles. Then one
can attain an eternal, blissful life in peace and knowledge.
TEXT 49
F d"=" F H l
"" N( == F lF ~ ll H\ ll
sa kadcid upsna
tmpahnavam tmana
dadara bahv-ccryo
mna-saga-samutthitam
SYNONYMS
sahe, Saubhari Muni; kadcitone day; upsnasitting down;
tma-apahnavamdegrading oneself from the platform of tapasya;
tmanaself-caused; dadaraobserved; bahu-ca-cryaSaubhari Muni,
who was expert in chanting mantras; mna-sagathe sexual affairs of fish;
254
samutthitamcaused by this incident.
TRANSLATION
Thereafter, one day while Saubhari Muni, who was expert in chanting
mantras, was sitting in a secluded place, he thought to himself about the cause
of his falldown, which was simply that he had associated himself with the sexual
affairs of the fish.
PURPORT
Vivantha Cakravart hkura remarks that Saubhari Muni had fallen
from his austerity because of a vaiava-apardha. The history is that when
Garua wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter
under his care. Because Garua's plans for eating were disappointed, Saubhari
Muni certainly committed a great offense to a Vaiava. Because of this
vaiava-apardha, an offense at the lotus feet of a Vaiava, Saubhari Muni
fell from his exalted position of mystic tapasya. One should not, therefore,
impede the activities of a Vaiava. This is the lesson we must learn from this
incident concerning Saubhari Muni.
TEXT 50
$ H
FH FH F l
H= F l
H N Q = ' ll 7 ll
aho ima payata me vina
tapasvina sac-carita-vratasya
antarjale vri-cara-prasagt
255
pracyvita brahma cira dhta yat
SYNONYMS
ahoalas; imamthis; payatajust see; meof me; vinamfalldown;
tapasvinawho was such a great mystic performing austerity; sat-caritaof
very good character, observing all necessary rules and regulations; vratasyaof
one who has taken a vow strictly; anta-jalein the depths of the water;
vri-cara-prasagtbecause of the affairs of the aquatics;
pracyvitamfallen; brahmafrom the activities of Brahman realization or
austerity; ciramfor a long time; dhtamexecuted; yatwhich.
TRANSLATION
Alas! While practicing austerity, even within the depths of the water, and
while observing all the rules and regulations practiced by saintly persons, I lost
the results of my long austerities simply by association with the sexual affairs of
fish. Everyone should observe this falldown and learn from it.
TEXT 51
F l ~ H
FH HF " N" l
d> F = $
& " H 9 F' 9 = F l ll 7! ll
saga tyajeta mithuna-vratn mumuku
sarvtman na visjed bahir-indriyi
eka caran rahasi cittam ananta e
yujta tad-vratiu sdhuu cet prasaga
256
SYNONYMS
sagamassociation; tyajetamust give up; mithuna-vratnmof a person
engaged in sexual affairs, legal or illegal; mumukupersons who desire
liberation; sarva-tmanin all respects; nado not; visjetemploy;
bahi-indriyiexternal senses; ekaalone; caranmoving; rahasiin a
secluded place; cittamthe heart; anante efixed at the lotus feet of the
unlimited Supreme Personality of Godhead; yujtaone can engage himself;
tat-vratiuwith persons of the same category (desiring liberation from
material bondage); sdhuusuch saintly persons; cetif; prasagaone
wants association.
TRANSLATION
A person desiring liberation from material bondage must give up the
association of persons interested in sex life and should not employ his senses
externally [in seeing, hearing, talking, walking and so on]. One should always
stay in a secluded place, completely fixing his mind at the lotus feet of the
unlimited Personality of Godhead, and if one wants any association at all, he
should associate with persons similarly engaged.
PURPORT
Saubhari Muni, giving conclusions derived from his practical experience,
instructs us that persons interested in crossing to the other side of the material
ocean must give up the association of persons interested in sex life and
accumulating money. This is also advised by r Caitanya Mahprabhu:
nikicanasya bhagavad-bhajanonmukasya
pra para jigamior bhava-sgarasya
sandarana viayim atha yoit ca
h hanta hanta via-bhakaato 'py asdhu
257
[Cc. Madhya 11.8]
(Caitanya-candrodaya-naka 8.27)
"Alas, for a person seriously desiring to cross the material ocean and engage in
the transcendental loving service of the Lord without material motives, seeing
a materialist engaged in sense gratification and seeing a woman who is
similarly interested is more abominable than drinking poison willingly."
One who desires complete freedom from material bondage can engage
himself in the transcendental loving service of the Lord. He must not associate
with viaymaterialistic persons or those interested in sex life. Every
materialist is interested in sex. Thus in plain language it is advised that an
exalted saintly person avoid the association of those who are materially
inclined. rla Narottama dsa hkura also recommends that one engage in
the service of the cryas, and if one wants to live in association, he must live
in the association of devotees (tdera caraa sevi bhakta-sane vsa). The
Ka consciousness movement is creating many centers just to create
devotees so that by associating with the members of such a center people will
automatically become uninterested in material affairs. Although this is an
ambitious proposal, this association is proving effective by the mercy of r
Caitanya Mahprabhu. By gradually associating with the members of the
Ka consciousness movement, simply by taking prasda and taking part in
chanting of the Hare Ka mantra, ordinary persons are being considerably
elevated. Saubhari Muni regrets that he had bad association even in the
deepest part of the water. Because of the bad association of the sexually
engaged fish, he fell down. A secluded place is also not secure unless there is
good association.
TEXT 52
dFF~F FF l
"F FMF l
258
H d ~
H 9 '~ H ll 7- ll
ekas tapasvy aham athmbhasi matsya-sagt
pacad sam uta paca-sahasra-sarga
nnta vrajmy ubhaya-ktya-manorathn
my-guair hta-matir viaye 'rtha-bhva
SYNONYMS
ekaone only; tapasvgreat sage; ahamI; athathus; ambhasiin the
deep water; matsya-sagtby associating with the fish; pacatfifty;
samgot wives; utaand what to speak of begetting one hundred sons in
each of them; paca-sahasra-sargaprocreation of five thousand; na
antamno end; vrajmiI can find; ubhaya-ktyaduties of this life and the
next; manorathnmmental concoctions; my-guaiinfluenced by the
modes of material nature; htalost; mati viayegreat attraction for
material things; artha-bhvamatters of self-interest.
TRANSLATION
In the beginning I was alone and engaged in performing the austerities of
mystic yoga, but later, because of the association of fish engaged in sex, I
desired to marry. Then I became the husband of fifty wives, and in each of
them I begot one hundred sons, and thus my family increased to five thousand
members. By the influence of the modes of material nature, I became fallen and
thought that I would be happy in material life. Thus there is no end to my
material desires for enjoyment, in this life and the next.
TEXT 53
259
H HF d H FF~ l
H F " H ll 7 ll
eva vasan ghe kla
virakto nysam sthita
vana jagmnuyayus
tat-patnya pati-devat
SYNONYMS
evamin this way; vasanliving; gheat home; klampassing away time;
viraktabecame detached; nysamin the renounced order of life;
sthitabecame situated; vanamin the forest; jagmahe went;
anuyayuwas followed by; tat-patnyaall his wives; pati-devatbecause
their only worshipable object was their husband.
TRANSLATION
In this way he passed his life in household affairs for some time, but then he
became detached from material enjoyment. To renounce material association, he
accepted the vnaprastha order and went to the forest. His devoted wives
followed him, for they had no shelter other than their husband.
TEXT 54
H F" H l
F H ll 7H ll
tatra taptv tapas tkam
tma-daranam tmavn
sahaivgnibhir tmna
260
yuyoja paramtmani
SYNONYMS
tatrain the forest; taptvexecuting austerity; tapathe regulative
principles of austerity; tkamvery severely; tma-daranamwhich helps
self-realization; tmavnconversant with the self; sahawith;
evacertainly; agnibhifires; tmnamthe personal self; yuyojahe
engaged; parama-tmanidealing with the Supreme Soul.
TRANSLATION
When Saubhari Muni, who was quite conversant with the self, went to the
forest, he performed severe penances. In this way, in the fire at the time of
death, he ultimately engaged himself in the service of the Supreme Personality
of Godhead.
PURPORT
At the time of death, fire burns the gross body, and if there is no more
desire for material enjoyment the subtle body is also ended, and in this way a
pure soul remains. This is confirmed in Bhagavad-gt (tyaktv deha punar
janma naiti [Bg. 4.9]). If one is free from the bondage of both the gross and
subtle material bodies and remains a pure soul, he returns home, back to
Godhead, to be engaged in the service of the Lord. Tyaktv deha punar janma
naiti mm eti: he goes back home, back to Godhead. Thus it appears that
Saubhari Muni attained that perfect stage.
TEXT 55
FH 'd l
261
H F H H= 9 ll 77 ll
t sva-patyur mahrja
nirkydhytmik gatim
anvyus tat-prabhvea
agni ntam ivrcia
SYNONYMS
tall the wives of Saubhari; sva-patyuwith their own husband;
mahrjaO King Parkit; nirkyaobserving; adhytmikmspiritual;
gatimprogress; anvyufollowed; tat-prabhveaby the influence of their
husband (although they were unfit, by the influence of their husband they also
could go to the spiritual world); agnimthe fire; ntamcompletely merged;
ivalike; arciathe flames.
TRANSLATION
O Mahrja Parkit, by observing their husband progressing in spiritual
existence, Saubhari Muni's wives were also able to enter the spiritual world by
his spiritual power, just as the flames of a fire cease when the fire is
extinguished.
PURPORT
As stated in Bhagavad-gt (9.32), striyo vaiys tath drs te 'pi ynti
par gatim. Women are not considered very powerful in following spiritual
principles, but if a woman is fortunate enough to get a suitable husband who is
spiritually advanced and if she always engages in his service, she also gets the
same benefit as her husband. Here it is clearly said that the wives of Saubhari
Muni also entered the spiritual world by the influence of their husband. They
were unfit, but because they were faithful followers of their husband, they also
262
entered the spiritual world with him. Thus a woman should be a faithful
servant of her husband, and if the husband is spiritually advanced, the woman
will automatically get the opportunity to enter the spiritual world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Sixth Chapter, of the
rmad-Bhgavatam, entitled "The Downfall of Saubhari Muni."
7. The Descendants of King Mndht
In this chapter the descendants of King Mndht are described, and in
this connection the histories of Purukutsa and Haricandra are also given.
The most prominent son of Mndht was Ambara, his son was
Yauvanva, and Yauvanva's son was Hrta. These three personalities were
the best in the dynasty of Mndht. Purukutsa, another son of Mndht,
married the sister of the snakes (sarpa-gaa) named Narmad. The son of
Purukutsa was Trasaddasyu, whose son was Anaraya. Anaraya's son was
Haryava, Haryava's son was Prrua, Prrua's son was Tribandhana, and
Tribandhana's son was Satyavrata, also known as Triaku. When Triaku
kidnapped the daughter of a brhmaa, his father cursed him for this sinful
act, and Triaku became a cala, worse than a dra. Later, by the
influence of Vivmitra, he was brought to the heavenly planets, but by the
influence of the demigods he fell back downward. He was stopped in his fall,
however, by the influence of Vivmitra. The son of Triaku was
Haricandra. Haricandra once performed a Rjasya-yaja, but Vivmitra
cunningly took all of Haricandra's possessions as a dakia contribution and
chastised Haricandra in various ways. Because of this, a quarrel arose between
Vivmitra and Vasiha. Haricandra had no sons, but on the advice of
263
Nrada he worshiped Varua and in this way got a son named Rohita.
Haricandra promised that Rohita would be used to perform a Varua-yaja.
Varua reminded Haricandra repeatedly about this yaja, but the King,
because of affection for his son, gave various arguments to avoid sacrificing
him. Thus time passed, and gradually the son grew up. To safeguard his life, the
boy then took bow and arrows in hand and went to the forest. Meanwhile, at
home, Haricandra suffered from dropsy because of an attack from Varua.
When Rohita received the news that his father was suffering, he wanted to
return to the capital, but King Indra prevented him from doing so. Following
the instructions of Indra, Rohita lived in the forest for six years and then
returned home. Rohita purchased unaepha, the second son of Ajgarta, and
gave him to his father, Haricandra, as the sacrificial animal. In this way, the
sacrifice was performed, Varua and the other demigods were pacified, and
Haricandra was freed from disease. In this sacrifice, Vivmitra was the hot
priest, Jamadagni was the adhvaryu, Vasiha was the brahm, and Aysya was
the udgt. King Indra, being very satisfied by the sacrifice, gave Haricandra a
golden chariot, and Vivmitra gave him transcendental knowledge. Thus
ukadeva Gosvm describes how Haricandra achieved perfection.
TEXT 1
d 3H=
' H 'N9 d l
H HF F l
FF ' ' H $ ll ! ll
r-uka uvca
mndhtu putra-pravaro
yo 'mbara prakrtita
pitmahena pravto
264
yauvanvas tu tat-suta
hrtas tasya putro 'bhn
mndht-pravar ime
SYNONYMS
r-uka uvcar ukadeva Gosvm said; mndhtuof Mndht;
putra-pravarathe prominent son; yathe one who; ambaraby the
name Ambara; prakrtitacelebrated; pitmahenaby his grandfather
Yuvanva; pravtaaccepted; yauvanvanamed Yauvanva; tuand;
tat-sutathe son of Ambara; hrtaby the name Hrta; tasyaof
Yauvanva; putrathe son; abhtbecame; mndhtin the dynasty of
Mndht; pravarmost prominent; imeall of them.
TRANSLATION
ukadeva Gosvm said: The most prominent among the sons of Mndht
was he who is celebrated as Ambara. Ambara was accepted as son by his
grandfather Yuvanva. Ambara's son was Yauvanva, and Yauvanva's son
was Hrta. In Mndht's dynasty, Ambara, Hrta and Yauvanva were
very prominent.
TEXT 2
" " d F l
F " ll - ll
narmad bhrtbhir datt
purukutsya yoragai
tay rastala nto
bhujagendra-prayuktay
265
SYNONYMS
narmadby the name Narmad; bhrtbhiby her brothers; dattwas
given in charity; purukutsyaunto Purukutsa; yshe who; uragaiby the
serpents (sarpa-gaa); tayby her; rastalamto the lower region of the
universe; ntawas brought; bhujaga-indra-prayuktayengaged by Vsuki,
the King of the serpents.
TRANSLATION
The serpent brothers of Narmad gave Narmad to Purukutsa. Being sent by
Vsuki, she took Purukutsa to the lower region of the universe.
PURPORT
Before describing the descendants of Purukutsa, the son of Mndht,
ukadeva Gosvm first describes how Purukutsa was married to Narmad,
who was induced to take him to the lower region of the universe.
TEXT 3
'H H' H' H H ' d l
[='H F " F" ll ll
gandharvn avadht tatra
vadhyn vai viu-akti-dhk
ngl labdha-vara sarpd
abhaya smaratm idam
SYNONYMS
266
gandharvnthe inhabitants of Gandharvaloka; avadhthe killed;
tatrathere (in the lower region of the universe); vadhynwho deserved to
be killed; vaiindeed; viu-akti-dhkbeing empowered by Lord Viu;
ngtfrom the Ngas; labdha-varahaving received a benediction;
sarptfrom the snakes; abhayamassurances; smaratmof those who
remember; idamthis incident.
TRANSLATION
There in Rastala, the lower region of the universe, Purukutsa, being
empowered by Lord Viu, was able to kill all the Gandharvas who deserved to
be killed. Purukutsa received the benediction from the serpents that anyone
who remembers this history of his being brought by Narmad to the lower
region of the universe will be assured of safety from the attack of snakes.
TEXT 4
FF d F 'F " d l
FF FF '~ N' ll H ll
trasaddasyu paurukutso
yo 'narayasya deha-kt
haryavas tat-sutas tasmt
prruo 'tha tribandhana
SYNONYMS
trasaddasyuby the name Trasaddasyu; paurukutsathe son of Purukutsa;
yawho; anarayasyaof Anaraya; deha-ktthe father; haryavaby
the name Haryava; tat-sutathe son of Anaraya; tasmtfrom him
(Haryava); prruaby the name Prrua; athathen, from Prrua;
267
tribandhanahis son, Tribandhana.
TRANSLATION
The son of Purukutsa was Trasaddasyu, who was the father of Anaraya.
Anaraya's son was Haryava, the father of Prrua. Prrua was the father of
Tribandhana.
TEXTS 5-6
F FH MS d H l
R>B " d d F ll 7 ll
F FH U "H " l
'Hd " H F H F N ll ll
tasya satyavrata putras
triakur iti viruta
prpta clat pd
guro kauika-tejas
saarro gata svargam
adypi divi dyate
ptito 'vk-ir devais
tenaiva stambhito balt
SYNONYMS
tasyaof Tribandhana; satyavrataby the name Satyavrata; putrathe
son; triakuby the name Triaku; itithus; virutacelebrated;
prptahad obtained; clatmthe quality of a cala, lower than a
dra; ptfrom the curse; guroof his father; kauika-tejasby the
268
prowess of Kauika (Vivmitra); saarrawhile in this body; gatawent;
svargamto the heavenly planet; adya apiuntil today; diviin the sky;
dyatecan be seen; ptitahaving fallen down; avk-irwith his head
hanging downward; devaiby the prowess of the demigods; tenaby
Vivmitra; evaindeed; stambhitafixed; baltby superior power.
TRANSLATION
The son of Tribandhana was Satyavrata, who is celebrated by the name
Triaku. Because he kidnapped the daughter of a brhmaa when she was
being married, his father cursed him to become a cala, lower than a dra.
Thereafter, by the influence of Vivmitra, he went to the higher planetary
system, the heavenly planets, in his material body, but because of the prowess
of the demigods he fell back downward. Nonetheless, by the power of
Vivmitra, he did not fall all the way down; even today he can still be seen
hanging in the sky, head downward.
TEXT 7
H >" HHFB l
" { N H9 d ll O ll
traiakavo haricandro
vivmitra-vasihayo
yan-nimittam abhd yuddha
pakior bahu-vrikam
SYNONYMS
traiakavathe son of Triaku; haricandraby the name Haricandra;
vivmitra-vasihayobetween Vivmitra and Vasiha;
269
yat-nimittambecause of Haricandra; abhtthere was; yuddhama great
fight; pakioboth of whom had been converted into birds;
bahu-vrikamfor many years.
TRANSLATION
The son of Triaku was Haricandra. Because of Haricandra there was a
quarrel between Vivmitra and Vasiha, who for many years fought one
another, having been transformed into birds.
PURPORT
Vivmitra and Vasiha were always inimical. Formerly, Vivmitra was a
katriya, and by undergoing severe austerities he wanted to become a
brhmaa, but Vasiha would not agree to accept him. In this way there was
always disagreement between the two. Later, however, Vasiha accepted him
because of Vivmitra's quality of forgiveness. Once Haricandra performed a
yaja for which Vivmitra was the priest, but Vivmitra, being angry at
Haricandra, took away all his possessions, claiming them as a contribution of
daki. Vasiha, however, did not like this, and therefore a fight arose
between Vasiha and Vivmitra. The fighting became so severe that each of
them cursed the other. One of them said, "May you become a bird," and the
other said, "May you become a duck." Thus both of them became birds and
continued fighting for many years because of Haricandra. We can see that
such a great mystic yog as Saubhari became a victim of sense gratification, and
such great sages as Vasiha and Vivmitra became birds. This is the material
world. brahma-bhuvanl lok punar vartino 'rjuna [Bg. 8.16]. Within this
material world, or within this universe, however elevated one may be in
material qualities, one must suffer the conditions of birth, death, old age and
disease (janma-mtyu jar-vydhi [Bg. 13.9]). Therefore Ka says that this
material world is simply miserable (dukhlayam avatam [Bg. 8.15]). The
Bhgavatam says, pada pada yad vipadm: [SB 10.14.58] at every step here
270
there is danger. Therefore, because the Ka consciousness movement
provides the opportunity for the human being to get out of this material world
simply by chanting the Hare Ka mantra, this movement is the greatest
benediction in human society.
TEXT 8
F ' H9 "F " l
H ll ll
so 'napatyo viatm
nradasyopadeata
varua araa yta
putro me jyat prabho
SYNONYMS
sathat Haricandra; anapatyabeing without a son;
viaa-tmtherefore very morose; nradasyaof Nrada; upadeataby
the advice; varuamunto Varua; araam ytatook shelter; putraa
son; meof me; jyatmlet there be born; prabhoO my lord.
TRANSLATION
Haricandra had no son and was therefore extremely morose. Once,
therefore, following the advice of Nrada, he took shelter of Varua and said to
him "My lord I have no son. Would you kindly give me one?"
TEXT 9
" H H H $ l
271
~ H F F ll \ ll
yadi vro mahrja
tenaiva tv yaje iti
tatheti varuensya
putro jtas tu rohita
SYNONYMS
yadiif; vrathere is a son; mahrjaO Mahrja Parkit; tena
evaeven by that son; tvmunto you; yajeI shall offer sacrifice; itithus;
tathas you desire; itithus accepted; varuenaby Varua; asyaof
Mahrja Haricandra; putraa son; jtawas born; tuindeed;
rohitaby the name Rohita.
TRANSLATION
O King Parkit, Haricandra begged Varua, "My lord, if a son is born to
me, with that son I shall perform a sacrifice for your satisfaction." When
Haricandra said this, Varua replied, "Let it be so." Because of Varua's
benediction, Haricandra begot a son named Rohita.
TEXT 10
F Q l FH F 'N H l
" " F"~ ' H " ll ! ll
jta suto hy anenga
m yajasveti so 'bravt
yad paur nirdaa syd
atha medhyo bhaved iti
272
SYNONYMS
jtahas been born; sutaa son; hiindeed; anenaby this son; agaO
Haricandra; mmunto me; yajasvaoffer sacrifice; itithus; sahe,
Varua; abravtsaid; yadwhen; pauan animal; nirdaahas passed
ten days; sytshould become; athathen; medhyasuitable for offering in
sacrifice; bhavetbecomes; itithus (Haricandra said).
TRANSLATION
Thereafter, when the child was born, Varua approached Haricandra and
said, "Now you have a son. With this son you can offer me a sacrifice." In
answer to this, Haricandra said, "After ten days have passed since an animal's
birth, the animal becomes fit to be sacrificed."
TEXT 11
" = F FH F 'N H l
" A ~ ' H " ll !! ll
nirdae ca sa gatya
yajasvety ha so 'bravt
dant paor yaj jyerann
SYNONYMS
nirdaeafter ten days; caalso; sahe, Varua; gatyacoming there;
yajasvanow sacrifice; itithus; hasaid; sahe, Haricandra;
abravtreplied; dantthe teeth; paoof the animal; yatwhen;
jyeranhave appeared; athathen; medhyafit for being sacrificed;
273
bhavetwill become; itithus.
TRANSLATION
After ten days, Varua came again and said to Haricandra, "Now you can
perform the sacrifice." Haricandra replied, "When an animal grows teeth, then
it becomes pure enough to be sacrificed."
TEXT 12
" FH F ~ F 'N H l
" F " ~ ' H " ll !- ll
dant jt yajasveti
sa pratyhtha so 'bravt
yad patanty asya dant
SYNONYMS
dantthe teeth; jthave grown; yajasvanow sacrifice; itithus;
sahe, Varua; pratyhasaid; athathereupon; sahe, Haricandra;
abravtreplied; yadwhen; patantifall out; asyahis; dantteeth;
athathen; medhyafit for sacrifice; bhavetwill become; itithus.
TRANSLATION
When the teeth grew, Varua came and said to Haricandra, "Now the
animal has grown teeth, and you can perform the sacrifice." Haricandra
replied, "When all its teeth have fallen out, then it will be fit for sacrifice."
274
TEXT 13
" FH F 'N H l
" " '~ = ll ! ll
paor nipatit dant
yajasvety ha so 'bravt
yad pao punar dant
jyante 'tha pau uci
SYNONYMS
paoof the animal; nipatithave fallen out; dantthe teeth;
yajasvanow sacrifice him; itithus; hasaid (Varua); sahe,
Haricandra; abravtreplied; yadwhen; paoof the animal;
punaagain; dantthe teeth; jyantegrow; athathen; pauthe
animal; uciis purified for being sacrificed.
TRANSLATION
When the teeth had fallen out, Varua returned and said to Haricandra,
"Now the animal's teeth have fallen out, and you can perform the sacrifice."
But Haricandra replied, "When the animal's teeth grow in again, then he will
be pure enough to be sacrificed."
TEXT 14
FH F ~ F 'N H l
Fd " '~ = ll !H ll
punar jt yajasveti
275
sa pratyhtha so 'bravt
snnhiko yad rjan
rjanyo 'tha pau uci
SYNONYMS
punaagain; jthave grown; yajasvanow you offer the sacrifice;
itithus; sahe, Varua; pratyhareplied; athathereafter; sahe,
Haricandra; abravtsaid; snnhikaable to equip himself with a shield;
yadwhen; rjanO King Varua; rjanyathe katriya; athathen;
pauthe sacrificial animal; ucibecomes purified.
TRANSLATION
When the teeth grew in again, Varua came and said to Haricandra, "Now
you can perform the sacrifice." But Haricandra then said, "O King, when the
sacrificial animal becomes a katriya and is able to shield himself to fight with
the enemy, then he will be purified."
TEXT 15
$ m = F l
d H " HF ll !7 ll
iti putrnurgea
sneha-yantrita-cetas
kla vacayat ta tam
ukto devas tam aikata
SYNONYMS
itiin this way; putra-anurgeabecause of affection for the son;
276
sneha-yantrita-cetashis mind being controlled by such affection;
klamtime; vacayatcheating; tamunto him; tamthat; uktasaid;
devathe demigod Varua; tamunto him, Haricandra; aikatawaited
for the fulfillment of his promise.
TRANSLATION
Haricandra was certainly very much attached to his son. Because of this
affection, he asked the demigod Varua to wait. Thus Varua waited and
waited for the time to come.
TEXT 16
F" d =d9 l
F ' U ll ! ll
rohitas tad abhijya
pitu karma cikritam
pra-prepsur dhanu-pir
araya pratyapadyata
SYNONYMS
rohitathe son of Haricandra; tatthis fact; abhijyahaving thoroughly
understood; pituof his father; karmaaction; cikritamwhich he was
practically doing; pra-prepsuwishing to save his life;
dhanu-pitaking his bow and arrows; arayamto the forest;
pratyapadyataleft.
TRANSLATION
277
Rohita could understand that his father intended to offer him as the animal
for sacrifice. Therefore, just to save himself from death, he equipped himself
with bow and arrows and went to the forest.
TEXT 17
HF H " l
" 9 ' ll !O ll
pitara varua-grasta
rutv jta-mahodaram
rohito grmam eyya
tam indra pratyaedhata
SYNONYMS
pitaramabout his father; varua-grastamhaving been attacked with dropsy
by Varua; rutvafter hearing; jtahad grown; mah-udaraminflated
abdomen; rohitahis son Rohita; grmam eyyawanted to come back to
the capital; tamunto him (Rohita); indraKing Indra;
pratyaedhataforbade to go there.
TRANSLATION
When Rohita heard that his father had been attacked by dropsy due to
Varua and that his abdomen had grown very large, he wanted to return to the
capital, but King Indra forbade him to do so.
TEXT 18
< ~ 9 H l
278
" F ' 'HF F ll ! ll
bhme paryaana puya
trtha-ketra-nievaai
rohitydiac chakra
so 'py araye 'vasat samm
SYNONYMS
bhmeof the surface of the world; paryaanamtraveling; puyamholy
places; trtha-ketraplaces of pilgrimage; nievaaiby serving or going to
and coming from such places; rohityaunto Rohita; diatordered;
akraKing Indra; sahe, Rohita; apialso; arayein the forest;
avasatlived; sammfor one year.
TRANSLATION
King Indra advised Rohita to travel to different pilgrimage sites and holy
places, for such activities are pious indeed. Following this instruction, Rohita
went to the forest for one year.
TEXT 19
H = ~ ~ l
F~H H H H ll !\ ll
eva dvitye ttye
caturthe pacame tath
abhyetybhyetya sthaviro
vipro bhtvha vtra-h
279
SYNONYMS
evamin this way; dvityeon the second year; ttyeon the third year;
caturtheon the fourth year; pacameon the fifth year; tathas well as;
abhyetyacoming before him; abhyetyaagain coming before him;
sthaviraa very old man; vipraa brhmaa; bhtvbecoming so;
hasaid; vtra-hIndra.
TRANSLATION
In this way, at the end of the second, third, fourth and fifth years, when
Rohita wanted to return to his capital, the King of heaven, Indra, approached
him as an old brhmaa and forbade him to return, repeating the same words as
in the previous year.
TEXT 20
9B FHF =H l
3H "' F l
" FH" ll - ll
aha savatsara tatra
caritv rohita purm
upavrajann ajgartd
akrn madhyama sutam
unaepha pau pitre
pradya samavandata
SYNONYMS
ahamthe sixth; savatsaramyear; tatrain the forest;
280
caritvwandering; rohitathe son of Haricandra; purmin his capital;
upavrajanwent there; ajgarttfrom Ajgarta; akrtpurchased;
madhyamamthe second; sutamson; unaephamwhose name was
unaepha; paumto use as the sacrificial animal; pitreunto his father;
pradyaoffering; samavandatarespectfully offered his obeisances.
TRANSLATION
Thereafter, in the sixth year, after wandering in the forest, Rohita returned
to the capital of his father. He purchased from Ajgarta his second son, named
unaepha. Then he offered unaepha to his father, Haricandra, to be used
as the sacrificial animal and offered Haricandra his respectful obeisances.
PURPORT
It appears that in those days a man could be purchased for any purpose.
Haricandra was in need of a person to sacrifice as the animal in a yaja and
thus fulfill his promise to Varua, and a man was purchased from another man
for this purpose. Millions of years ago, animal sacrifice and slave trade both
existed. Indeed, they have existed since time immemorial.
TEXT 21
9 ' >" l
" '" " H H" d~ ll -! ll
tata purua-medhena
haricandro mah-ya
muktodaro 'yajad devn
varudn mahat-katha
281
SYNONYMS
tatathereafter; purua-medhenaby sacrificing a man in the yaja;
haricandraKing Haricandra; mah-yavery famous;
mukta-udarabecame free from dropsy; ayajatoffered sacrifices;
devnunto the demigods; varua-dnheaded by Varua and others;
mahat-kathafamous in history with other exalted personalities.
TRANSLATION
Thereafter, the famous King Haricandra, one of the exalted persons in
history, performed grand sacrifices by sacrificing a man and pleased all the
demigods. In this way his dropsy created by Varua was cured.
TEXT 22
H 'H F =_ H l
" " N Q HFB 'F F ll -- ll
vivmitro 'bhavat tasmin
hot cdhvaryur tmavn
jamadagnir abhd brahm
vasiho 'ysya sma-ga
SYNONYMS
vivmitrathe great sage and mystic Vivmitra; abhavatbecame;
tasminin that great sacrifice; hotthe chief priest to offer oblations;
caalso; adhvaryua person who recites hymns from the Yajur Veda and
performs ritualistic ceremonies; tmavnfully self-realized;
jamadagniJamadagni; abhtbecame; brahmacting as the chief
282
brhmaa; vasihathe great sage; aysyaanother great sage;
sma-gaengaged as the reciter of the Sma Veda mantras.
TRANSLATION
In that great human sacrifice, Vivmitra was the chief priest to offer
oblations, the perfectly self-realized Jamadagni had the responsibility for
chanting the mantras from the Yajur Veda, Vasiha was the chief brahminical
priest, and the sage Aysya was the reciter of the hymns of the Sma Veda.
TEXT 23
F 8 ""H" d ~ l
F 8 = ll - ll
tasmai tuo dadv indra
takaumbhamaya ratham
unaephasya mhtmyam
uparit pracakyate
SYNONYMS
tasmaiunto him, King Haricandra; tuabeing very pleased;
dadaudelivered; indrathe King of heaven; takaumbha-mayammade
of gold; rathama chariot; unaephasyaabout unaepha;
mhtmyamglories; uparitin the course of describing the sons of
Vivmitra; pracakyatewill be narrated.
TRANSLATION
King Indra, being very pleased with Haricandra, offered him a gift of a
283
golden chariot. unaepha's glories will be presented along with the description
of the son of Vivmitra.
TEXT 24
F F ' " _ F F = l
H ""HH ll -H ll
satya sra dhti dv
sabhryasya ca bhpate
vivmitro bha prto
dadv avihat gatim
SYNONYMS
satyamtruthfulness; sramfirmness; dhtimforbearance; dvby
seeing; sa-bhryasyawith his wife; caand; bhpateof Mahrja
Haricandra; vivmitrathe great sage Vivmitra; bhamvery much;
prtabeing pleased; dadaugave him; avihatm gatimimperishable
knowledge.
TRANSLATION
The great sage Vivmitra saw that Mahrja Haricandra, along with his
wife, was truthful, forbearing and concerned with the essence. Thus he gave
them imperishable knowledge for fulfillment of the human mission.
TEXTS 25-26
~ F F ' l
H ' F " ll -7 ll
284
F>d 'H H" l
H FH H H F F H" l
" F~ H_FN' ll - ll
mana pthivy tm adbhis
tejaspo 'nilena tat
khe vyu dhrayas tac ca
bhtdau ta mahtmani
tasmi jna-kal dhytv
tayjna vinirdahan
hitv t svena bhvena
nirva-sukha-savid
anirdeypratarkyea
tasthau vidhvasta-bandhana
SYNONYMS
manathe mind (full of material desires for eating, sleeping, mating and
defending); pthivymin the earth; tmthat; adbhiwith water;
tejasand with fire; apathe water; anilenain the fire; tatthat;
khein the sky; vyumthe air; dhrayanamalgamating; tatthat;
caalso; bhta-dauin the false ego, the origin of material existence;
tamthat (false ego); mah-tmaniin the mahat-tattva, the total material
energy; tasminin the total material energy; jna-kalmspiritual
knowledge and its different branches; dhytvby meditating; tayby this
process; ajnamignorance; vinirdahanspecifically subdued; hitvgiving
up; tmmaterial ambition; svenaby self-realization; bhvenain
devotional service; nirva-sukha-savidby transcendental bliss, putting
an end to material existence; anirdeyaimperceptible;
apratarkyeainconceivable; tasthauremained; vidhvastacompletely freed
285
from; bandhanamaterial bondage.
TRANSLATION
Mahrja Haricandra first purified his mind, which was full of material
enjoyment, by amalgamating it with the earth. Then he amalgamated the earth
with water, the water with fire, the fire with the air, and the air with the sky.
Thereafter, he amalgamated the sky with the total material energy, and the total
material energy with spiritual knowledge. This spiritual knowledge is realization
of one's self as part of the Supreme Lord. When the self-realized spiritual soul is
engaged in service to the Lord, he is eternally imperceptible and inconceivable.
Thus established in spiritual knowledge, he is completely freed from material
bondage.
Thus end the Bhaktivedanta purports of the Ninth Canto, Seventh Chapter, of the
rmad-Bhgavatam, entitled "The Descendants of King Mndht."
8. The Sons of Sagara Meet Lord Kapiladeva
In this Eighth Chapter the descendants of Rohita are described. In the
dynasty of Rohita there was a king named Sagara, whose history is described in
relation to Kapiladeva and the destruction of the sons of Sagara.
The son of Rohita was known as Harita, and the son of Harita was Campa,
who constructed a township known as Camppur. The son of Campa was
Sudeva, the son of Sudeva was Vijaya, the son of Vijaya was Bharuka, and the
son of Bharuka was Vka. Bhuka, the son of Vka, was greatly disturbed by his
enemies, and therefore he left home with his wife and went to the forest.
286
When he died there, his wife wanted to accept the principles of sat, dying
with her husband, but when she was about to die a sage named Aurva found
that she was pregnant and forbade her to do so. The co-wives of this wife of
Bhuka gave her poison with her food, but still her son was born with the
poison. The son was therefore named Sagara (sa means "with," and gara means
"poison"). Following the instructions of the great sage Aurva, King Sagara
reformed many clans, including the Yavanas, akas, Haihayas and Barbaras.
The king did not kill them, but reformed them. Then, again following the
instructions of Aurva, King Sagara performed avamedha sacrifices, but the
horse needed for such a sacrifice was stolen by Indra, the King of heaven. King
Sagara had two wives, named Sumati and Kein. While searching for the
horse, the sons of Sumati extensively dug up the surface of the earth and in
this way dug a trench, which later became known as the Sgara Ocean. In the
course of this search, they came upon the great personality Kapiladeva and
thought Him to have stolen the horse. With this offensive understanding, they
attacked Him and were all burned to ashes. Kein, the second wife of King
Sagara, had a son named Asamajasa, whose son Aumn later searched for
the horse and delivered his uncles. Upon approaching Kapiladeva, Aumn
saw both the horse meant for sacrifice and a pile of ashes. Aumn offered
prayers to Kapiladeva, who was very pleased by his prayers and who returned
the horse. After getting back the horse, however, Aumn still stood before
Kapiladeva, and Kapiladeva could understand that Aumn was praying for
the deliverance of his forefathers. Thus Kapiladeva offered the instruction
that they could be delivered by water from the Ganges. Aumn then offered
respectful obeisances to Kapiladeva, circumambulated Him, and left that place
with the horse for sacrifice. When King Sagara finished his yaja, he handed
over the kingdom to Aumn and, following the advice of Aurva, attained
salvation.
TEXT 1
287
d 3H=
F >FF" H l
= F " H ' H F = ll ! ll
r-uka uvca
harito rohita-suta
campas tasmd vinirmit
camppur sudevo 'to
vijayo yasya ctmaja
SYNONYMS
r-uka uvcar ukadeva Gosvm said; haritathe king named Harita;
rohita-sutathe son of King Rohita; campaby the name Campa;
tasmtfrom Harita; vinirmitwas constructed; camp-purthe township
known as Camppur; sudevaby the name Sudeva; atathereafter (from
Campa); vijayaby the name Vijaya; yasyaof whom (Sudeva); caalso;
tma-jathe son.
TRANSLATION
ukadeva Gosvm continued: The son of Rohita was Harita, and Harita's
son was Campa, who constructed the town of Camppur. The son of Campa
was Sudeva, and his son was Vijaya.
TEXT 2
dFF FF" H dFF N d l
F ' F HH ll - ll
bharukas tat-sutas tasmd
288
vkas tasypi bhuka
so 'ribhir hta-bh rj
sabhryo vanam viat
SYNONYMS
bharukaby the name Bharuka; tat-sutathe son of Vijaya; tasmtfrom
him (Bharuka); vkaby the name Vka; tasyahis; apialso; bhukaby
the name Bhuka; sahe, the King; aribhiby his enemies; hta-bhhis
land having been taken away; rjthe King (Bhuka); sa-bhryawith his
wife; vanamthe forest; viatentered.
TRANSLATION
The son of Vijaya was Bharuka, Bharuka's son was Vka, and Vka's son
was Bhuka. The enemies of King Bhuka took away all his possessions, and
therefore the King entered the order of vnaprastha and went to the forest with
his wife.
TEXT 3
H { R l
H H H ll ll
vddha ta pacat prpta
mahiy anumariyat
aurvea jnattmna
prajvanta nivrit
SYNONYMS
vddhamwhen he was old; tamhim; pacatmdeath; prptamwho had
289
obtained; mahithe queen; anumariyatwho wanted to die with him and
become sat; aurveaby the great sage Aurva; jnatunderstanding that;
tmnamthe body of the queen; praj-vantambore a son within the womb;
nivritwas forbidden.
TRANSLATION
Bhuka died when he was old, and one of his wives wanted to die with him,
following the sat rite. At that time, however, Aurva Muni, knowing her to be
pregnant, forbade her to die.
TEXT 4
F Fm " ''F F l
F H F& F l
F>H F F F d ll H ll
jysyai sapatnbhir
garo datto 'ndhas saha
saha tenaiva sajta
sagarkhyo mah-ya
sagara cakravarty st
sgaro yat-sutai kta
SYNONYMS
jyaknowing (this); asyaiunto that pregnant queen; sapatnbhiby
the co-wives of the wife of Bhuka; garapoison; dattawas given; andhas
sahawith her food; saha tenawith that poison; evaalso; sajtawas
born; sagara-khyaby the name Sagara; mah-yahaving a great
reputation; sagaraKing Sagara; cakravartthe emperor; stbecame;
290
sgarathe place known as Gagsgara; yat-sutaiby the sons of whom;
ktawas excavated.
TRANSLATION
Knowing that she was pregnant, the co-wives of the wife of Bhuka
conspired to give her poison with her food, but it did not act. Instead, the son
was born along with the poison. Therefore he became famous as Sagara ["one
who is born with poison"]. Sagara later became the emperor. The place known
as Gagsgara was excavated by his sons.
TEXTS 5-6
F] H>d NN l
H'" H = Hd H 9 ll 7 ll
B> ' d > d ' B l
H FF d >"NH FF ' ll ll
yas tlajaghn yavan
chakn haihaya-barbarn
nvadhd guru-vkyena
cakre vikta-veia
mu chmaru-dharn kcin
mukta-kerdha-muitn
anantar-vsasa kcid
abahir-vsaso 'parn
SYNONYMS
yaMahrja Sagara who; tlajaghnthe uncivilized clan named
291
Tlajagha; yavannpersons averse to the Vedic literature; aknanother
class of atheist; haihayathe uncivilized; barbarnand the Barbaras;
nanot; avadhtdid kill; guru-vkyenaby the order of his spiritual master;
cakremade them; vikta-veiadressed awkwardly; munshaved
clean; maru-dharnwearing mustaches; kcitsome of them;
mukta-kealoose hair; ardha-muitnhalf-shaven;
ananta-vsasawithout underwear; kcitsome of them;
abahi-vsasawithout covering garments; aparnothers.
TRANSLATION
Sagara Mahrja, following the order of his spiritual master, Aurva, did not
kill the uncivilized men like the Tlajaghas, Yavanas, akas, Haihayas and
Barbaras. Instead, some of them he made dress awkwardly, some of them he
shaved clean but allowed to wear mustaches, some of them he left wearing loose
hair, some he half shaved, some he left without underwear, and some without
external garments. Thus these different clans were made to dress differently,
but King Sagara did not kill them.
TEXT 7
F'' FHH"Fd l
H "8 l
F F 8 " ll O ll
so 'vamedhair ayajata
sarva-veda-surtmakam
aurvopadia-yogena
harim tmnam varam
tasyotsa pau yaje
jahrva purandara
292
SYNONYMS
sahe, Mahrja Sagara; avamedhaiby performing avamedha-yajas;
ayajataworshiped; sarva-vedaof all Vedic knowledge; suraand of all
learned sages; tmakamthe Supersoul; aurva-upadia-yogenaby the mystic
yoga practice advised by Aurva; harimunto the Supreme Personality of
Godhead; tmnamunto the Supersoul; varamunto the supreme
controller; tasyaof him (Sagara Mahrja); utsamwhich was meant for
offering; paumthe sacrificial animal; yajein the sacrifice; jahrastole;
avamthe horse; purandarathe King of heaven, Indra.
TRANSLATION
Following the instructions of the great sage Aurva, Sagara Mahrja
performed avamedha sacrifices and thus satisfied the Supreme Lord, who is the
supreme controller, the Supersoul of all learned scholars, and the knower of all
Vedic knowledge, the Supreme Personality of Godhead. But Indra, the King of
heaven, stole the horse meant to be offered at the sacrifice.
TEXT 8
F F " R " d l
H 9F F ll ll
sumatys tanay dpt
pitur dea-kria
hayam anveams te
samantn nyakhanan mahm
SYNONYMS
293
sumaty tanaythe sons born of Queen Sumati; dptvery proud of
their prowess and influence; pituof their father (Mahrja Sagara);
dea-kriafollowing the order; hayamthe horse (stolen by Indra);
anveamwhile seeking; teall of them; samantteverywhere;
nyakhanandug; mahmthe earth.
TRANSLATION
[King Sagara had two wives, Sumati and Kein.] The sons of Sumati, who
were very proud of their prowess and influence, following the order of their
father, searched for the lost horse. While doing so, they dug into the earth very
extensively.
TEXTS 9-10
" " "" dd l
9 H> F = ll \ ll
$ 98FM l
3" ' 9 " ll ! ll
prg-udcy dii haya
dadu kapilntike
ea vji-hara caura
ste mlita-locana
hanyat hanyat ppa
iti ai-sahasria
udyudh abhiyayur
unmimea tad muni
294
SYNONYMS
prk-udcymin the northeastern; diidirection; hayamthe horse;
daduthey saw; kapila-antikenear the rama of Kapila; eahere is;
vji-harathe horse thief; caurathe thief; steexisting;
mlita-locanawith closed eyes; hanyatm hanyatmkill him, kill him;
ppaa most sinful person; itiin this way; ai-sahasriathe sixty
thousand sons of Sagara; udyudhraising their respective weapons;
abhiyayuthey approached; unmimeaopened His eyes; tadat that time;
muniKapila Muni.
TRANSLATION
Thereafter, in the northeastern direction, they saw the horse near the
rama of Kapila Muni. "Here is the man who has stolen the horse," they said.
"He is staying there with closed eyes. Certainly he is very sinful. Kill him! Kill
him!" Shouting like this, the sons of Sagara, sixty thousand all together, raised
their weapons. When they approached the sage, the sage opened His eyes.
TEXT 11
FH H " = F l
H FF"H ll !! ll
sva-arrgnin tvan
mahendra-hta-cetasa
mahad-vyatikrama-hat
bhasmasd abhavan kat
SYNONYMS
295
sva-arra-agninby the fire emanating from their own bodies;
tvatimmediately; mahendraby the tricks of Indra, the King of heaven;
hta-cetasatheir consciousness having been taken away; mahata great
personality; vyatikrama-hatdefeated by the fault of insulting;
bhasmastturned to ashes; abhavanbecame; katimmediately.
TRANSLATION
By the influence of Indra, the King of heaven, the sons of Sagara had lost
their intelligence and disrespected a great personality. Consequently, fire
emanated from their own bodies, and they were immediately burned to ashes.
PURPORT
The material body is a combination of earth, water, fire, air and ether.
There is already fire within the body, and our practical experience is that the
heat of this fire sometimes increases and sometimes decreases. The fire within
the bodies of the sons of Sagara Mahrja became so much hotter that all of
them burned to ashes. The fire's increased heat was due to their misbehavior
toward a great personality. Such misbehavior is called mahad-vyatikrama. They
were killed by the fire of their own bodies because of insulting a great
personality.
TEXT 12
F' H" d
" $ FH' l
d~ 9 H
H H ll !- ll
na sdhu-vdo muni-kopa-bharjit
296
npendra-putr iti sattva-dhmani
katha tamo roamaya vibhvyate
jagat-pavitrtmani khe rajo bhuva
SYNONYMS
nanot; sdhu-vdathe opinion of learned persons; muni-kopaby the
anger of Kapila Muni; bharjitwere burned to ashes; npendra-putrall
the sons of Sagara Mahrja; itithus; sattva-dhmaniin Kapila Muni, in
whom the mode of goodness was predominant; kathamhow; tamathe
mode of ignorance; roa-mayammanifested in the form of anger;
vibhvyatecan be manifested; jagat-pavitra-tmaniin He whose body can
purify the whole world; khein the sky; rajadust; bhuvaearthly.
TRANSLATION
It is sometimes argued that the sons of King Sagara were burned to ashes by
the fire emanating from the eyes of Kapila Muni. This statement, however, is
not approved by great learned persons, for Kapila Muni's body is completely in
the mode of goodness and therefore cannot manifest the mode of ignorance in
the form of anger, just as the pure sky cannot be polluted by the dust of the
earth.
TEXT 13
F F " "
F " l
H H ~ H>
F d~ ~S ll ! ll
yasyerit skhyamay dheha naur
297
yay mumukus tarate duratyayam
bhavrava mtyu-patha vipacita
partma-bhtasya katha ptha-mati
SYNONYMS
yasyaby whom; rithad been explained; skhya-mayhaving the form
of the philosophy analyzing the material world (Skhya philosophy);
dhvery strong (to deliver people from this material world); ihain this
material world; naua boat; yayby which; mumukua person desiring
to be liberated; taratecan cross over; duratyayamvery difficult to cross;
bhava-aravamthe ocean of nescience; mtyu-pathama material life of
repeated birth and death; vipacitaof a learned person;
partma-bhtasyawho has been elevated to the transcendental platform;
kathamhow; pthak-matia sense of distinction (between enemy and
friend).
TRANSLATION
Kapila Muni enunciated in this material world the Skhya philosophy,
which is a strong boat with which to cross over the ocean of nescience. Indeed,
a person eager to cross the ocean of the material world may take shelter of this
philosophy. In such a greatly learned person, situated on the elevated platform
of transcendence, how can there be any distinction between enemy and friend?
PURPORT
One who is promoted to the transcendental position (brahma-bhta [SB
4.30.20]) is always jubilant (prasanntm). He is unaffected by the false
distinctions between good and bad in the material world. Therefore, such an
exalted person is sama sarveu bhteu; that is to say, he is equal toward
everyone, not distinguishing between friend and enemy. Because he is on the
298
absolute platform, free from material contamination, he is called
partma-bhta or brahma-bhta. Kapila Muni, therefore, was not at all angry at
the sons of Sagara Mahrja; rather, they were burnt to ashes by the heat of
their own bodies.
TEXT 14
'F&F $ F d l
F ' ll !H ll
yo 'samajasa ity ukta
sa keiny nptmaja
tasya putro 'umn nma
pitmaha-hite rata
SYNONYMS
yaone of the sons of Sagara Mahrja; asamajasawhose name was
Asamajasa; itias such; uktaknown; sahe; keinyin the womb of
Kein, the other queen of Sagara Mahrja; npa-tmajathe son of the
King; tasyaof him (Asamajasa); putrathe son; aumn nmawas
known as Aumn; pitmaha-hitein doing good for his grandfather, Sagara
Mahrja; rataalways engaged.
TRANSLATION
Among the sons of Sagara Mahrja was one named Asamajasa, who was
born from the King's second wife, Kein. The son of Asamajasa was known as
Aumn, and he was always engaged in working for the good of Sagara
Mahrja, his grandfather.
299
TEXTS 15-16
F&F " F&F l
F F l" " H= ll !7 ll
= d d H l
FH B N F" & ll ! ll
asamajasa tmna
darayann asamajasam
jti-smara pur sagd
yog yogd viclita
caran garhita loke
jtn karma vipriyam
sarayv krato bln
prsyad udvejaya janam
SYNONYMS
asamajasathe son of Sagara Mahrja; tmnampersonally;
darayanexhibiting; asamajasamvery disturbing; jti-smaraable to
remember his past life; purformerly; sagtfrom bad association;
yogalthough he was a great mystic yog; yogtfrom the path of executing
mystic yoga; viclitafell down; caranbehaving; garhitamvery badly;
lokein the society; jtnmof his relatives; karmaactivities;
vipriyamnot very favorable; sarayvmin the River Saray;
kratawhile engaged in sports; blnall the boys; prsyatwould throw;
udvejayangiving trouble; janamto people in general.
TRANSLATION
Formerly, in his previous birth, Asamajasa had been a great mystic yogi,
300
but by bad association he had fallen from his exalted position. Now, in this life,
he was born in a royal family and was a jti-smara; that is, he had the special
advantage of being able to remember his past birth. Nonetheless, he wanted to
display himself as a miscreant, and therefore he would do things that were
abominable in the eyes of the public and unfavorable to his relatives. He would
disturb the boys sporting in the River Saray by throwing them into the depths
of the water.
TEXT 17
H H m Q H l
N F " H ll !O ll
eva vtta parityakta
pitr sneham apohya vai
yogaivaryea bls tn
darayitv tato yayau
SYNONYMS
evam vttathus engaged (in abominable activities);
parityaktacondemned; pitrby his father; snehamaffection;
apohyagiving up; vaiindeed; yoga-aivaryeaby mystic power; bln
tnall those boys (thrown in the water and killed); darayitvafter again
showing them all to their parents; tata yayauhe left that place.
TRANSLATION
Because Asamajasa engaged in such abominable activities, his father gave
up affection for him and had him exiled. Then Asamajasa exhibited his mystic
power by reviving the boys and showing them to the King and their parents.
301
After this, Asamajasa left Ayodhy.
PURPORT
Asamajasa was a jti-smara; because of his mystic power, he did not forget
his previous consciousness. Thus he could give life to the dead. By exhibiting
wonderful activities in relation to the dead children, he certainly attracted the
attention of the King and the people in general. Then he left that place
immediately.
TEXT 18
'HF FH Nd l
" _ HFF =H ll ! ll
ayodhy-vsina sarve
blakn punar gatn
dv visismire rjan
rj cpy anvatapyata
SYNONYMS
ayodhy-vsinathe inhabitants of Ayodhy; sarveall of them;
blakntheir sons; punaagain; gatnhaving come back to life;
dvafter seeing this; visismirebecame astounded; rjanO King
Parkit; rjKing Sagara; caalso; apiindeed; anvatapyatavery much
lamented (the absence of his son).
TRANSLATION
O King Parkit, when all the inhabitants of Ayodhy saw that their boys
had come back to life, they were astounded, and King Sagara greatly lamented
302
the absence of his son.
TEXT 19
> " H 9 l
~ F "" ll !\ ll
aum codito rj
turagnveae yayau
pitvya-khtnupatha
bhasmnti dade hayam
SYNONYMS
aumnthe son of Asamajasa; coditabeing ordered; rjby the
King; turagathe horse; anveaeto search for; yayauwent out;
pitvya-khtaas described by his father's brothers; anupathamfollowing
that path; bhasma-antinear the stack of ashes; dadehe saw; hayamthe
horse.
TRANSLATION
Thereafter, Aumn, the grandson of Mahrja Sagara, was ordered by the
King to search for the horse. Following the same path traversed by his uncles,
Aumn gradually reached the stack of ashes and found the horse nearby.
TEXT 20
F H d' l
F F & ll - ll
303
tatrsna muni vkya
kapilkhyam adhokajam
astaut samhita-man
prjali praato mahn
SYNONYMS
tatrathere; snamseated; munimthe great sage; vkyaseeing;
kapila-khyamknown as Kapila Muni; adhokajamthe incarnation of
Viu; astautoffered prayers; samhita-manwith great attention;
prjaliwith folded hands; praatafalling down, offered obeisances;
mahnAumn, the great personality.
TRANSLATION
The great Aumn saw the sage named Kapila, the saint who is an
incarnation of Viu, sitting there by the horse. Aumn offered Him
respectful obeisances, folded his hands and offered Him prayers with great
attention.
TEXT 21
H=
H '
N ' 'U F' l
d ' F '
HF F 8 H d ll -! ll
aumn uvca
na payati tv param tmano 'jano
na budhyate 'dypi samdhi-yuktibhi
304
kuto 'pare tasya mana-arra-dh-
visarga-s vayam aprak
SYNONYMS
aumn uvcaAumn said; nanot; payatican see; tvmYour
Lordship; paramtranscendental; tmanaof us living beings;
ajanaLord Brahm; nanot; budhyatecan understand; adya apieven
today; samdhiby meditation; yuktibhior by mental speculation;
kutahow; apareothers; tasyahis; mana-arra-dhwho consider the
body or mind to be the self; visarga-screated beings within the material
world; vayamwe; aprakwithout transcendental knowledge.
TRANSLATION
Aumn said: My Lord, even Lord Brahm is to this very day unable to
understand Your position, which is far beyond himself, either by meditation or
by mental speculation. So what to speak of others like us, who have been
created by Brahm in various forms as demigods, animals, human beings, birds
and beasts? We are completely in ignorance. Therefore, how can we know You,
who are the Transcendence?
PURPORT
icch-dvea-samutthena
dvandva-mohena bhrata
sarva-bhtni sammoha
sarge ynti parantapa
"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are
born into delusion, overcome by the dualities of desire and hate." (Bg. 7.27) All
living beings in the material world are influenced by the three modes of
305
material nature. Even Lord Brahm is in the mode of goodness. Similarly, the
demigods are generally in the mode of passion, and living entities lower than
the demigods, such as human beings and animals, are in the mode of
ignorance, or in mixed goodness, passion and ignorance. Therefore Aumn
wanted to explain that because his uncles, who had burnt to ashes, were under
the modes of material nature, they could not understand Lord Kapiladeva.
"Because You are beyond even the direct and indirect intelligence of Lord
Brahm," he prayed, "unless we are enlightened by Your Lordship it will not be
possible for us to understand You."
athpi te deva padmbuja-dvaya-
prasda-lenughta eva hi
jnti tattva bhagavan-mahimno
na cnya eko 'pi cira vicinvan
"My Lord, if one is favored by even a slight trace of the mercy of Your lotus
feet, he can understand the greatness of Your personality. But those who
speculate to understand the Supreme Personality of Godhead are unable to
know You, even though they continue to study the Vedas for many years." (SB
10.14.29) The Lord, the Supreme Personality of Godhead, can be understood
by one who is favored by the Lord; the Lord cannot be understood by others.
TEXT 22
" M '
H H > l
= FFH
H" FHF F~ N d ll -- ll
ye deha-bhjas tri-gua-pradhn
gun vipayanty uta v tama ca
306
yan-myay mohita-cetasas tv
vidu sva-sastha na bahi-prak
SYNONYMS
yethose persons who; deha-bhjahave accepted the material body;
tri-gua-pradhninfluenced by the three modes of material nature;
gunthe manifestation of the three modes of material nature;
vipayantican see only; utait is so said; veither; tamathe mode of
ignorance; caand; yat-myayby the illusory energy of whom;
mohitahas been bewildered; cetasathe core of whose heart; tvmYour
Lordship; viduknow; sva-sasthamsituated in one's own body; nanot;
bahi-prakthose who can see only the products of external energy.
TRANSLATION
My Lord, You are fully situated in everyone's heart, but the living entities,
covered by the material body, cannot see You, for they are influenced by the
external energy, conducted by the three modes of material nature. Their
intelligence being covered by sattva-gua, rajo-gua and tamo-gua, they can
see only the actions and reactions of these three modes of material nature.
Because of the actions and reactions of the mode of ignorance, whether the
living entities are awake or sleeping, they can see only the workings of material
nature; they cannot see Your Lordship.
PURPORT
Unless one is situated in the transcendental loving service of the Lord, one
is unable to understand the Supreme Personality of Godhead. The Lord is
situated in everyone's heart. However, because the conditioned souls are
influenced by material nature, they can see only the actions and reactions of
material nature, but not the Supreme Personality of Godhead. One therefore
307
must purify himself internally and externally:
apavitra pavitro v
sarvvasth gato 'pi v
ya smaret puarkka
sa bhybhyantara uci
To keep ourselves externally clean we should bathe three times daily, and for
internal cleanliness we must cleanse the heart by chanting the Hare Ka
mantra. The members of the Ka consciousness movement must always
follow this principle (bhybhyantara uci). Then it will one day be possible
to see the Supreme Personality of Godhead face to face.
TEXT 23
H FHH
_F " l
F"U H
d~ H " H ll - ll
ta tv aha jna-ghana svabhva-
pradhvasta-my-gua-bheda-mohai
sanandandyair munibhir vibhvya
katha vimha paribhvaymi
SYNONYMS
tamthat personality; tvmunto You; ahamI; jna-ghanamYour
Lordship, who are concentrated knowledge; svabhvaby spiritual nature;
pradhvastafree from contamination; my-guacaused by the three modes
of material nature; bheda-mohaiby exhibition of the bewilderment of
308
differentiation; sanandana-dyaiby such personalities as the four Kumras
(Sanat-kumra, Sanaka, Sanandana and Santana); munibhiby such great
sages; vibhvyamworshipable; kathamhow; vimhabeing fooled by the
material nature; paribhvaymican I think of You.
TRANSLATION
O my Lord, sages freed from the influence of the three modes of material
naturesages such as the four Kumras [Sanat, Sanaka, Sanandana and
Santana]are able to think of You, who are concentrated knowledge. But how
can an ignorant person like me think of You?
PURPORT
The word svabhva refers to one's own spiritual nature or original
constitutional position. When situated in this original position, the living
entity is unaffected by the modes of material nature. Sa gun samattyaitn
brahma-bhyya kalpate (Bg. 14.26). As soon as one is freed from the influence
of the three modes of material nature, he is situated on the Brahman platform.
Vivid examples of personalities thus situated are the four Kumras and
Nrada. Such authorities can by nature understand the position of the
Supreme Personality of Godhead, but a conditioned soul not freed from the
influence of material nature is unable to realize the Supreme. In Bhagavad-gt
(2.45), therefore, Ka advises Arjuna, traiguya-viay ved nistraiguyo
bhavrjuna: one must rise above the influence of the three modes of material
nature. One who stays within the influence of the three material modes is
unable to understand the Supreme Personality of Godhead.
TEXT 24
d l
309
^ F"F l
" "
H 9 ll -H ll
pranta my-gua-karma-ligam
anma-rpa sad-asad-vimuktam
jnopadeya ghta-deha
nammahe tv purua puram
SYNONYMS
prantaO completely peaceful one; my-guathe modes of material
nature; karma-ligamsymptomized by fruitive activities; anma-rpamone
who has no material name or form; sat-asat-vimuktamtranscendental to the
manifested and nonmanifested modes of material nature;
jna-upadeyafor distributing transcendental knowledge (as in
Bhagavad-gt); ghta-dehamhas assumed a form like a material body;
nammaheI offer my respectful obeisances; tvmunto You; puruamthe
Supreme Person; puramthe original.
TRANSLATION
O completely peaceful Lord, although material nature, fruitive activities and
their consequent material names and forms are Your creation, You are
unaffected by them. Therefore, Your transcendental name is different from
material names, and Your form is different from material forms. You assume a
form resembling a material body just to give us instructions like those of
Bhagavad-gt, but actually You are the supreme original person. I therefore
offer my respectful obeisances unto You.
PURPORT
310
rla Ymuncrya has recited this verse in his Stotra-ratna (43):
bhavantam evnucaran nirantara
pranta-niea-manorathntara
kadham aikntika-nitya-kikara
praharayiymi santha-jvitam
"By serving You constantly, one is freed from all material desires and is
completely pacified. When shall I engage as Your permanent eternal servant
and always feel joyful to have such a fitting master?"
Manorathensati dhvato bahi: [SB 5.18.12] one who acts on the mental
platform must descend to material activities. Material contamination,
however, is completely absent from the Supreme Personality of Godhead and
His pure devotee. Therefore the Lord is addressed as pranta, completely
peaceful, free from the disturbances of material existence. The Supreme Lord
has no material name or form; only the foolish think that the Lord's name and
form are material (avajnanti m mh mnu tanum ritam [Bg. 9.11]).
The identity of the Supreme Lord is that He is the original person.
Nonetheless, those who have but a poor fund of knowledge think that the Lord
is formless. The Lord is formless in the material sense, but He has His
transcendental form (sac-cid-nanda-vigraha [Bs. 5.1]).
TEXT 25
H= d HFN{H "9 l
d H = F ll -7 ll
tvan-my-racite loke
vastu-buddhy ghdiu
bhramanti kma-lobhery-
moha-vibhrnta-cetasa
311
SYNONYMS
tvat-mythrough Your material energy; racitewhich is manufactured;
lokein this world; vastu-buddhyaccepting as factual; gha-diuin
hearth and home, etc.; bhramantiwander; kmaby lusty desires; lobhaby
greed; ryby envy; mohaand by illusion; vibhrntais bewildered;
cetasathe cores of whose hearts.
TRANSLATION
O my Lord, those whose hearts are bewildered by the influence of lust,
greed, envy and illusion are interested only in false hearth and home in this
world created by Your my. Attached to home, wife and children, they wander
in this material world perpetually.
TEXT 26
U FH dd " l
" " H FH " ll - ll
adya na sarva-bhttman
kma-karmendriyaya
moha-po dha chinno
bhagavas tava darant
SYNONYMS
adyatoday; naour; sarva-bhta-tmanO You, who are the Supersoul;
kma-karma-indriya-ayabeing under the influence of lusty desires and
fruitive activities; moha-pathis hard knot of illusion; dhavery
strong; chinnabroken; bhagavanO my Lord; tava darantsimply by
312
seeing You.
TRANSLATION
O Supersoul of all living entities, O Personality of Godhead, simply by seeing
You I have now been freed from all lusty desires, which are the root cause of
insurmountable illusion and bondage in the material world.
TEXT 27
d 3H=
$~ HF H d l
H= " Q ' ll -O ll
r-uka uvca
ittha gtnubhvas ta
bhagavn kapilo muni
aumantam uvcedam
anugrhya dhiy npa
SYNONYMS
r-uka uvcar ukadeva Gosvm said; itthamin this way;
gta-anubhvawhose glories are described; tamunto Him; bhagavnthe
Personality of Godhead; kapilanamed Kapila Muni; munithe great sage;
aumantamunto Aumn; uvcasaid; idamthis; anugrhyabeing
very merciful; dhiywith the path of knowledge; npaO King Parkit.
TRANSLATION
O King Parkit, when Aumn had glorified the Lord in this way, the
313
great sage Kapila, the powerful incarnation of Viu, being very merciful to
him, explained to him the path of knowledge.
TEXT 28
H H=
' HF FH l
$ = "' l ' ll - ll
r-bhagavn uvca
avo 'ya nyat vatsa
pitmaha-paus tava
ime ca pitaro dagdh
gagmbho 'rhanti netarat
SYNONYMS
r-bhagavn uvcathe great personality Kapila Muni said; avahorse;
ayamthis; nyatmtake; vatsaO My son; pitmahaof your grandfather;
pauthis animal; tavayour; imeall these; caalso; pitarabodies of
forefathers; dagdhburnt to ashes; gag-ambhathe water of the
Ganges; arhantican be saved; nanot; itaratany other means.
TRANSLATION
The Personality of Godhead said: My dear Aumn, here is the animal
sought by your grandfather for sacrifice. Please take it. As for your forefathers,
who have been burnt to ashes, they can be delivered only by Ganges water, and
not by any other means.
TEXT 29
314
F FU l
FF 9 F ll -\ ll
ta parikramya iras
prasdya hayam nayat
sagaras tena paun
yaja-ea sampayat
SYNONYMS
tamthat great sage; parikramyaafter circumambulating; iras(by
bowing down) with his head; prasdyamaking Him fully satisfied;
hayamthe horse; nayatbrought back; sagaraKing Sagara; tenaby
that; paunanimal; yaja-eamthe last ritualistic ceremony of the
sacrifice; sampayatexecuted.
TRANSLATION
Thereafter, Aumn circumambulated Kapila Muni and offered Him
respectful obeisances, bowing his head. After fully satisfying Him in this way,
Aumn brought back the horse meant for sacrifice, and with this horse
Mahrja Sagara performed the remaining ritualistic ceremonies.
TEXT 30
F F N' l
H "8 ll ll
rjyam aumate nyasya
nispho mukta-bandhana
315
aurvopadia-mrgea
lebhe gatim anuttamm
SYNONYMS
rjyamhis kingdom; aumateunto Aumn; nyasyaafter delivering;
nisphawithout further material desires; mukta-bandhanacompletely
freed from material bondage; aurva-upadiainstructed by the great sage
Aurva; mrgeaby following that path; lebheachieved;
gatimdestination; anuttammsupreme.
TRANSLATION
After delivering charge of his kingdom to Aumn and thus being freed
from all material anxiety and bondage, Sagara Mahrja, following the means
instructed by Aurva Muni, achieved the supreme destination.
Thus end the Bhaktivedanta purports of the Ninth Canto, Eighth Chapter, of the
rmad-Bhgavatam, entitled "The Sons of Sagara Meet Lord Kapiladeva."
9. The Dynasty of Aumn
This chapter describes the history of the dynasty of Aumn, up to
Khavga, and it also describes how Bhagratha brought the water of the
Ganges to this earth.
The son of Mahrja Aumn was Dilpa, who tried to bring the Ganges
to this world but who died without success. Bhagratha, the son of Dilpa, was
316
determined to bring the Ganges to the material world, and for this purpose he
underwent severe austerities. Mother Ganges, being fully satisfied by his
austerities, made herself visible to him, wanting to give him a benediction.
Bhagratha then asked her to deliver his forefathers. Although mother Ganges
agreed to come down to earth, she made two conditions: first, she wanted some
suitable male to be able to control her waves; second, although all sinful men
would be freed from sinful reactions by bathing in the Ganges, mother Ganges
did not want to keep all these sinful reactions. These two conditions were
subject matters for consideration. Bhagratha replied to mother Ganges, "The
Personality of Godhead Lord iva will be completely able to control the waves
of your water, and when pure devotees bathe in your water, the sinful
reactions left by sinful men will be counteracted." Bhagratha then performed
austerities to satisfy Lord iva, who is called utoa because he is naturally
satisfied very easily. Lord iva agreed to Bhagratha's proposal to check the
force of the Ganges. In this way, simply by the touch of the Ganges,
Bhagratha's forefathers were delivered and allowed to go to the heavenly
planets.
The son of Bhagratha was ruta, the son of ruta was Nbha, and Nbha's
son was Sindhudvpa. The son of Sindhudvpa was Ayutyu, and the son of
Ayutyu was tpara, who was a friend of Nala. tpara gave Nala the art
of gambling and learned from him the art of ava-vidy. The son of tpara
was known as Sarvakma, the son of Sarvakma was Sudsa, and his son was
Saudsa. The wife of Saudsa was named Damayant or Madayant, and
Saudsa was also known as Kalmapda. Because of some defect in his fruitive
activities, Saudsa was cursed by Vasiha to become a Rkasa. While walking
through the forest, he saw a brhmaa engaged in sex with his wife, and
because he had become a Rkasa he wanted to devour the brhmaa.
Although the brhmaa's wife pleaded with him in many ways, Saudsa
devoured the brhmaa, and the wife therefore cursed him, saying, "As soon as
you engage in sex you will die." After twelve years, therefore, even though
Saudsa was released from the curse of Vasiha Muni, he remained sonless. At
317
that time, with Saudsa's permission, Vasiha impregnated Saudsa's wife,
Madayant. Because Madayant bore the child for many years but still could
not give birth, Vasiha struck her abdomen with a stone, and thus a son was
born. The son was named Amaka.
The son of Amaka was known as Blika. He was protected from the curse
of Paraurma because of being surrounded by many women, and therefore he
is also known as Nrkavaca. When the entire world was devoid of katriyas, he
became the original father of more katriyas. He is therefore sometimes called
Mlaka. From Blika, Daaratha was born, from Daaratha came Aiavii, and
from Aiavii came Vivasaha. The son of Vivasaha was Mahrja
Khavga. Mahrja Khavga joined the demigods in fighting the demons
and was victorious, and the demigods therefore wanted to give him a
benediction. But when the King inquired how long he would live and
understood that his life would last only a few seconds more, he immediately
left the heavenly planets and returned to his own abode by airplane. He could
understand that everything in this material world is insignificant, and thus he
fully engaged in worshiping the Supreme Personality of Godhead, Hari.
TEXT 1
d 3H=
> F ld l
d d F F~ ll ! ll
r-uka uvca
aum ca tapas tepe
gagnayana-kmyay
kla mahnta naknot
tata klena sasthita
318
SYNONYMS
r-uka uvcar ukadeva Gosvm said; aumnthe king named
Aumn; caalso; tapa tepeexecuted austerity; gagthe Ganges;
nayana-kmyaywith a desire to bring the Ganges to this material world to
deliver his forefathers; klamtime; mahntamfor a long duration;
nanot; aaknotwas successful; tatathereafter; klenain due course of
time; sasthitadied.
TRANSLATION
ukadeva Gosvm continued: King Aumn, like his grandfather,
performed austerities for a very long time. Nonetheless, he could not bring the
Ganges to this material world, and thereafter, in due course of time, he died.
TEXT 2
"FF F" d H l
~FF F F F F ll - ll
dilpas tat-sutas tadvad
aakta klam eyivn
bhagrathas tasya sutas
tepe sa sumahat tapa
SYNONYMS
dilpanamed Dilpa; tat-sutathe son of Aumn; tat-vatlike his
father; aaktabeing unable to bring the Ganges to the material world;
klam eyivnbecame a victim of time and died; bhagratha tasya sutahis
son Bhagratha; tepeexecuted penance; sahe; su-mahatvery great;
319
tapaausterity.
TRANSLATION
Like Aumn himself, Dilpa, his son, was unable to bring the Ganges to
this material world, and he also became a victim of death in due course of time.
Then Dilpa's son, Bhagratha, performed very severe austerities to bring the
Ganges to this material world.
TEXT 3
" F " H F H"F l
$ FH FH ll ll
daraym sa ta dev
prasann varadsmi te
ity ukta svam abhiprya
aasvanato npa
SYNONYMS
daraym saappeared; tamunto him, King Bhagratha; devmother
Ganges; prasannbeing very much satisfied; varad asmiI shall bless with
my benediction; teunto you; iti uktathus being addressed; svamhis
own; abhipryamdesire; aasaexplained; avanatavery respectfully
bowing down; npathe King (Bhagratha).
TRANSLATION
Thereafter, mother Ganges appeared before King Bhagratha and said, "I am
very much satisfied with your austerities and am now prepared to give you
320
benedictions as you desire." Being thus addressed by Gagdev, mother
Ganges, the King bowed his head before her and explained his desire.
PURPORT
The King's desire was to deliver his forefathers, who had been burnt to
ashes because of disrespecting Kapila Muni.
TEXT 4
d ' ' H l
~ H F F ll H ll
ko 'pi dhrayit vega
patanty me mah-tale
anyath bh-tala bhittv
npa ysye rastalam
SYNONYMS
kawho is that person; apiindeed; dhrayitwho can sustain;
vegamthe force of the waves; patantywhile falling down; meof me;
mah-taleupon this earth; anyathotherwise; bh-talamthe surface of
the earth; bhittvpiercing; npaO King; ysyeI shall go down;
rastalamto Ptla, the lower part of the universe.
TRANSLATION
Mother Ganges replied: When I fall from the sky to the surface of the planet
earth, the water will certainly be very forceful. Who will sustain that force? If I
am not sustained, I shall pierce the surface of the earth and go down to
Rastala, the Ptla area of the universe.
321
TEXT 5
d = H F l
" H F H= ll 7 ll
ki cha na bhuva ysye
nar mayy mjanty agham
mjmi tad agha kvha
rjas tatra vicintyatm
SYNONYMS
kim caalso; ahamI; nanot; bhuvamto the planet earth; ysyeshall
go; narthe people in general; mayiin me, in my water;
mjanticleanse; aghamthe reactions of their sinful activity; mjmiI
shall wash; tatthat; aghamaccumulation of sinful reactions; kvaunto
whom; ahamI; rjanO King; tatraon this fact; vicintyatmplease
consider carefully and decide.
TRANSLATION
O King, I do not wish to go down to the planet earth, for there the people in
general will bathe in my water to cleanse themselves of the reactions of their
sinful deeds. When all these sinful reactions accumulate in me, how shall I
become free from them? You must consider this very carefully.
PURPORT
The Supreme Personality of Godhead says:
sarva-dharmn parityajya
322
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
"Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear." (Bg. 18.66) The Supreme Personality
of Godhead can accept the reactions of anyone's sinful deeds and neutralize
them because He is pavitra, pure, like the sun, which is never contaminated by
any worldly infection. Tejyas na doya vahne sama-bhujo yath (SB
10.33.29). One who is very powerful is not affected by any sinful activity. But
here we see that mother Ganges fears being burdened with the sins of the
people in general who would bathe in her waters. This indicates that no one
but the Supreme Personality of Godhead is able to neutralize the reactions of
sinful deeds, whether one's own or those of others. Sometimes the spiritual
master, after accepting a disciple, must take charge of that disciple's past sinful
activities and, being overloaded, must sometimes sufferif not fully, then
partiallyfor the sinful acts of the disciple. Every disciple, therefore, must be
very careful not to commit sinful activities after initiation. The poor spiritual
master is kind and merciful enough to accept a disciple and partially suffer for
that disciple's sinful activities, but Ka, being merciful to His servant,
neutralizes the reactions of sinful deeds for the servant who engages in
preaching His glories. Even mother Ganges feared the sinful reactions of the
people in general and was anxious about how she would counteract the burden
of these sins.
TEXT 6
~ 3H=
F'H F N QB dH l
' lF l HF Q{ ll ll
323
r-bhagratha uvca
sdhavo nysina nt
brahmih loka-pvan
haranty agha te 'ga-sagt
tev ste hy agha-bhid dhari
SYNONYMS
r-bhagratha uvcaBhagratha said; sdhavasaintly persons;
nysinasannyss; ntpeaceful, free from material disturbances;
brahmihexpert in following the regulative principles of Vedic scripture;
loka-pvanwho are engaged in delivering the entire world from a fallen
condition; harantishall remove; aghamthe reactions of sinful life; teof
you (mother Ganges); aga-sagtby bathing in the Ganges water;
teuwithin themselves; stethere is; hiindeed; agha-bhitthe Supreme
Personality, who can vanquish all sinful activities; harithe Lord.
TRANSLATION
Bhagratha said: Those who are saintly because of devotional service and are
therefore in the renounced order, free from material desires, and who are pure
devotees, expert in following the regulative principles mentioned in the Vedas,
are always glorious and pure in behavior and are able to deliver all fallen souls.
When such pure devotees bathe in your water, the sinful reactions accumulated
from other people will certainly be counteracted, for such devotees always keep
in the core of their hearts the Supreme Personality of Godhead, who can
vanquish all sinful reactions.
PURPORT
Mother Ganges is available to everyone for bathing. Therefore, not only
will sinful persons bathe in the Ganges water, but in Hardwar and other holy
324
places where the Ganges flows, saintly persons and devotees will also bathe in
the waters of the Ganges. Devotees and saintly persons advanced in the
renounced order can deliver even the Ganges. Trth-kurvanti trthni
svnta-sthena gadbht (SB 1.13.10). Because saintly devotees always keep the
Lord within the core of their hearts, they can perfectly cleanse the holy places
of all sinful reactions. Therefore, people in general must always respectfully
honor saintly persons. It is ordered that as soon as one sees a Vaiava, or even
a sannys, one should immediately offer respects to such a holy man. If one
forgets to show respect in this way, one must observe a fast for that day. This is
a Vedic injunction. One must be extremely careful to refrain from committing
offenses at the lotus feet of a devotee or saintly person.
There are methods of pryacitta, or atonement, but they are inadequate to
cleanse one of sinful reactions. One can be cleansed of sinful reactions only by
devotional service, as stated in regard to the history of Ajmila:
kecit kevalay bhakty
vsudeva-parya
agha dhunvanti krtsnyena
nhram iva bhskara
"Only a rare person who has adopted complete, unalloyed devotional service to
Ka can uproot the weeds of sinful actions with no possibility that they will
revive. He can do this simply by discharging devotional service, just as the sun
can immediately dissipate fog by its rays." (SB 6.1.15) If one is under the
protection of a devotee and sincerely renders service unto him, by this process
of bhakti-yoga one is certainly able to counteract all sinful reactions.
TEXT 7
' H " FH l
325
F " H <H 9 ll O ll
dhrayiyati te vega
rudras tv tm arrim
yasminn otam ida prota
viva va tantuu
SYNONYMS
dhrayiyatiwill sustain; teyour; vegamforce of the waves; rudraLord
iva; tuindeed; tmthe Supersoul; arrimof all embodied souls;
yasminin whom; otamis situated in its longitude; idamthis whole
universe; protamlatitude; vivamthe whole universe; a cloth;
ivaas; tantuuin threads.
TRANSLATION
Like a cloth woven of threads extending for its length and breadth, this
entire universe, in all its latitude and longitude, is situated under different
potencies of the Supreme Personality of Godhead. Lord iva is the incarnation
of the Lord, and thus he represents the Supersoul in the embodied soul. He can
sustain your forceful waves on his head.
PURPORT
The water of the Ganges is supposed to rest on the head of Lord iva. Lord
iva is an incarnation of the Supreme Personality of Godhead, who sustains
the entire universe by different potencies. Lord iva is described in the
Brahma-sahit (5.45):
kra yath dadhi vikra-viea-yogt
sajyate na hi tata pthag asti heto
326
ya ambhutm api tath samupaiti kryd
"Milk changes into yogurt when mixed with a yogurt culture, but actually
yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme
Personality of Godhead, assumes the form of Lord iva for the special purpose
of material transactions. I offer my obeisances at Lord Govinda's lotus feet."
Lord iva is the Supreme Personality of Godhead in the same sense that yogurt
is also milk although at the same time it is not milk. For the maintenance of
the material world there are three incarnationsBrahm, Viu and
Mahevara (Lord iva). Lord iva is Viu in an incarnation for the mode of
ignorance. The material world exists predominantly in the mode of ignorance.
Therefore Lord iva is compared here to the longitude and latitude of the
entire universe, which resembles a cloth woven of threads extending for both
its length and breadth.
TEXT 8
$ = F " H F 9H l
d F FF > ll ll
ity uktv sa npo deva
tapastoayac chivam
klenlpyas rjas
tasyea cv atuyata
SYNONYMS
iti uktvafter saying this; sahe; npathe King (Bhagratha);
devamunto Lord iva; tapasby executing austerities; atoayatpleased;
ivamLord iva, the all-auspicious; klenaby time; alpyaswhich was
not very long; rjanO King; tasyaupon him (Bhagratha); aLord
327
iva; caindeed; uvery soon; atuyatabecame satisfied.
TRANSLATION
After saying this, Bhagratha satisfied Lord iva by performing austerities. O
King Parkit, Lord iva was very quickly satisfied with Bhagratha.
PURPORT
The words v atuyata indicate that Lord iva was satisfied very soon.
Therefore another name for Lord iva is utoa. Materialistic persons
become attached to Lord iva because Lord iva bestows benedictions upon
anyone and everyone very quickly, not caring to know how his devotees
prosper or suffer. Although materialistic persons know that material happiness
is nothing but another side of suffering, they want it, and to get it very quickly
they worship Lord iva. We find that materialists are generally devotees of
many demigods, especially Lord iva and mother Durg. They do not actually
want spiritual happiness, for it is almost unknown to them. But if one is serious
about being happy spiritually, he must take shelter of Lord Viu, as the Lord
personally demands:
sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
"Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear." (Bg. 18.66)
TEXT 9
~ FH d H l
328
"'H l " ll \ ll
tatheti rjbhihita
sarva-loka-hita iva
dadhrvahito gag
pda-pta-jal hare
SYNONYMS
tath(let it be) so; itithus; rj abhihitamhaving been addressed by the
King (Bhagratha); sarva-loka-hitathe Personality of Godhead, who is
always auspicious to everyone; ivaLord iva; dadhrasustained;
avahitawith great attention; gagmthe Ganges; pda-pta-jalm
harewhose water is transcendentally pure because of emanating from the
toes of the Supreme Personality of Godhead Viu.
TRANSLATION
When King Bhagratha approached Lord iva and requested him to sustain
the forceful waves of the Ganges, Lord iva accepted the proposal by saying,
"Let it be so." Then, with great attention, he sustained the Ganges on his head,
for the water of the Ganges is purifying, having emanated from the toes of Lord
Viu.
TEXT 10
~ F 9 HH l
FH " F F ll ! ll
bhagratha sa rjarir
ninye bhuvana-pvanm
329
yatra sva-pit deh
bhasmbht sma erate
SYNONYMS
bhagrathaKing Bhagratha; sahe; rja-ithe great saintly king;
ninyecarried or brought; bhuvana-pvanmmother Ganges, who can
deliver the whole universe; yatrain that place where; sva-pitmof his
forefathers; dehthe bodies; bhasmbhthaving been burnt to ashes;
sma eratewere lying.
TRANSLATION
The great and saintly king Bhagratha brought the Ganges, which can
deliver all the fallen souls, to that place on earth where the bodies of his
forefathers lay burnt to ashes.
TEXT 11
~ H H 'H l
" " 'F F ll !! ll
rathena vyu-vegena
prayntam anudhvat
den punant nirdagdhn
sicat sagartmajn
SYNONYMS
rathenaon a chariot; vyu-vegenadriving at the speed of the wind;
prayntamMahrja Bhagratha, who was going in front;
anudhvatrunning after; denall the countries; punantsanctifying;
330
nirdagdhnwho had been burnt to ashes; sicatsprinkled over;
sagara-tmajnthe sons of Sagara.
TRANSLATION
Bhagratha mounted a swift chariot and drove before mother Ganges, who
followed him, purifying many countries, until they reached the ashes of
Bhagratha's forefathers, the sons of Sagara, who were thus sprinkled with
water from the Ganges.
TEXT 12
AF N Q"B l
F "H d H " F ll !- ll
yaj-jala-spara-mtrea
brahma-daa-hat api
sagartmaj diva jagmu
kevala deha-bhasmabhi
SYNONYMS
yat-jalawhose water; spara-mtreasimply by touching;
brahma-daa-hatthose who were condemned for offending brahma, the
self; apialthough; sagara-tmajthe sons of Sagara; divamto the
heavenly planets; jagmuwent; kevalamonly; deha-bhasmabhiby the
remaining ashes of their burnt bodies.
TRANSLATION
Because the sons of Sagara Mahrja had offended a great personality, the
331
heat of their bodies had increased, and they were burnt to ashes. But simply by
being sprinkled with water from the Ganges, all of them became eligible to go to
the heavenly planets. What then is to be said of those who use the water of
mother Ganges to worship her?
PURPORT
Mother Ganges is worshiped by the water of the Ganges: a devotee takes a
little water from the Ganges and offers it back to the Ganges. When the
devotee takes the water, mother Ganges does not lose anything, and when the
water is offered back, mother Ganges does not increase, but in this way the
worshiper of the Ganges is benefited. Similarly, a devotee of the Lord offers
the Lord patra pupa phala toyam [Bg. 9.26]a leaf, flower, fruit or
waterin great devotion, but everything, including the leaf, flower, fruit and
water, belongs to the Lord, and therefore there is nothing to renounce or to
accept. One must simply take advantage of the bhakti process because by
following this process one does not lose anything but one gains the favor of the
Supreme Person.
TEXT 13
F lF l FH F l
d { " H F H ' H ll ! ll
bhasmbhtga-sagena
svar yt sagartmaj
ki puna raddhay dev
sevante ye dhta-vrat
SYNONYMS
bhasmbhta-agaby the body which had been burnt to ashes; sagenaby
332
contacting the water of the Ganges; sva ytwent to the heavenly planets;
sagara-tmajthe sons of Sagara; kimwhat to speak of; punaagain;
raddhaywith faith and devotion; devmunto mother Ganges;
sevanteworship; yethose persons who; dhta-vratwith vows of
determination.
TRANSLATION
Simply by having water from the Ganges come in contact with the ashes of
their burnt bodies, the sons of Sagara Mahrja were elevated to the heavenly
planets. Therefore, what is to be said of a devotee who worships mother Ganges
faithfully with a determined vow? One can only imagine the benefit that
accrues to such a devotee.
TEXT 14
Q > FH' " " l
= F H" ll !H ll
na hy etat param carya
svardhuny yad ihoditam
ananta-carambhoja-
prasty bhava-cchida
SYNONYMS
nanot; hiindeed; etatthis; paramultimate; caryamwonderful
thing; svardhunyof the water of the Ganges; yatwhich; ihaherewith;
uditamhas been described; anantaof the Supreme Lord;
caraa-ambhojafrom the lotus of the feet; prastyof that which
emanates; bhava-chidawhich can liberate from material bondage.
333
TRANSLATION
Because mother Ganges emanates from the lotus toe of the Supreme
Personality of Godhead, Anantadeva, she is able to liberate one from material
bondage. Therefore whatever is described herewith about her is not at all
wonderful.
PURPORT
It has actually been seen that anyone who regularly worships mother
Ganges simply by bathing in her water keeps very good health and gradually
becomes a devotee of the Lord. This is the effect of bathing in the water of the
Ganges. Bathing in the Ganges is recommended in all Vedic stras, and one
who takes to this path will certainly be completely freed from all sinful
reactions. The practical example of this is that the sons of Mahrja Sagara
went to the heavenly planets when water from the Ganges merely touched the
ashes of their burnt bodies.
TEXT 15
FH F> { ' l
" F H FU F" ll !7 ll
sanniveya mano yasmi
chraddhay munayo 'mal
traiguya dustyaja hitv
sadyo yts tad-tmatm
SYNONYMS
sanniveyagiving full attention; manathe mind; yasminunto whom;
334
raddhaywith faith and devotion; munayagreat saintly persons;
amalfreed from all contamination of sins; traiguyamthe three modes
of material nature; dustyajamvery difficult to give up; hitvthey can
nonetheless give up; sadyaimmediately; ytachieved;
tat-tmatmthe spiritual quality of the Supreme.
TRANSLATION
Great sages, completely freed from material lusty desires, devote their minds
fully to the service of the Lord. Such persons are liberated from material
bondage without difficulty, and they become transcendentally situated,
acquiring the spiritual quality of the Lord. This is the glory of the Supreme
Personality of Godhead.
TEXTS 16-17
~A F ' 'H l
F' FFF" F 'H ll ! ll
F 'HU l
"H" =F FH dF F ll !O ll
ruto bhagrathj jaje
tasya nbho 'paro 'bhavat
sindhudvpas tatas tasmd
ayutyus tato 'bhavat
tparo nala-sakho
yo 'va-vidym ayn nalt
dattvka-hdaya csmai
sarvakmas tu tat-sutam
335
SYNONYMS
rutaa son named ruta; bhagrathtfrom Bhagratha; jajewas born;
tasyaof ruta; nbhaby the name Nbha; aparadifferent from the
Nbha previously described; abhavatwas born; sindhudvpaby the name
Sindhudvpa; tatafrom Nbha; tasmtfrom Sindhudvpa; ayutyua
son named Ayutyu; tatathereafter; abhavatwas born; tparaa son
named tpara; nala-sakhawho was a friend of Nala; yaone who;
ava-vidymthe art of controlling horses; aytachieved; naltfrom Nala;
dattvafter giving in exchange; aka-hdayamthe secrets of the art of
gambling; caand; asmaiunto Nala; sarvakmaby the name Sarvakma;
tuindeed; tat-sutamhis son (the son of tpara).
TRANSLATION
Bhagratha had a son named ruta, whose son was Nbha. This son was
different from the Nbha previously described. Nbha had a son named
Sindhudvpa, from Sindhudvpa came Ayutyu, and from Ayutyu came
tpara, who became a friend of Nalarja. tpara taught Nalarja the art of
gambling, and Nalarja gave tpara lessons in controlling and maintaining
horses. The son of tpara was Sarvakma.
PURPORT
Gambling is also an art. Katriyas are allowed to exhibit talent in this art of
gambling. By the grace of Ka, the Pavas lost everything by gambling and
were deprived of their kingdom, wife, family and home because they were not
expert in the gambling art. In other words, a devotee may not be expert in
materialistic activities. It is therefore advised in the stra that materialistic
activities are not at all suitable for the living entities, especially the devotees.
A devotee should therefore be satisfied to eat whatever is sent as prasda by
336
the Supreme Lord. A devotee remains pure because he does not take to sinful
activities such as gambling, intoxication, meat-eating and illicit sex.
TEXT 18
F "FF " l
F H d9S H= l
HFB" ' " FHd ll ! ll
tata sudsas tat-putro
damayant-patir npa
hur mitrasaha ya vai
kalmghrim uta kvacit
vasiha-pd rako 'bhd
anapatya sva-karma
SYNONYMS
tatafrom Sarvakma; sudsaSudsa was born; tat-putrathe son of
Sudsa; damayant-patithe husband of Damayant; npahe became king;
huit is said; mitrasahamMitrasaha; yam vaialso; kalmghrimby
Kalmapda; utaknown; kvacitsometimes; vasiha-ptbeing cursed
by Vasiha; rakaa man-eater; abhtbecame; anapatyawithout any
son; sva-karmaby his own sinful act.
TRANSLATION
Sarvakma had a son named Sudsa, whose son, known as Saudsa, was the
husband of Damayant. Saudsa is sometimes known as Mitrasaha or
Kalmapda. Because of his own misdeed, Mitrasaha was sonless and was
cursed by Vasiha to become a man-eater [Rkasa].
337
TEXT 19
H=
d F "FF l
" H " d~ " ll !\ ll
r-rjovca
ki nimitto guro pa
saudsasya mahtmana
etad veditum icchma
kathyat na raho yadi
SYNONYMS
r-rj uvcaKing Parkit said; kim nimittafor what reason; guroof
the spiritual master; pacurse; saudsasyaof Saudsa;
mah-tmanaof the great soul; etatthis; veditumto know; icchmaI
wish; kathyatmplease tell me; nanot; rahaconfidential; yadiif.
TRANSLATION
King Parkit said: O ukadeva Gosvm, why did Vasiha, the spiritual
master of Saudsa, curse that great soul? I wish to know of this. If it is not a
confidential matter, please describe it to me.
TEXTS 20-21
d 3H=
F "F d l
338
= F '~ =d9 ll - ll
F F "^' l
H d = 9 ll -! ll
r-uka uvca
saudso mgay kicic
caran rako jaghna ha
mumoca bhrtara so 'tha
gata praticikray
sacintayann agha rja
sda-rpa-dharo ghe
gurave bhoktu-kmya
paktv ninye narmiam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; saudsaKing Saudsa;
mgaymin hunting; kicitsometimes; caranwandering; rakaa
Rkasa, or man-eater; jaghnakilled; hain the past; mumocareleased;
bhrtaramthe brother of that Rkasa; sathat brother; athathereafter;
gatawent; praticikrayfor taking revenge; sacintayanhe thought;
aghamto do some harm; rjaof the King; sda-rpa-dharadisguised
himself as a cook; ghein the house; guraveunto the King's spiritual master;
bhoktu-kmyawho came there to take dinner; paktvafter cooking;
ninyegave him; nara-miamthe flesh of a human being.
TRANSLATION
ukadeva Gosvm said: Once Saudsa went to live in the forest, where he
killed a man-eater [Rkasa] but forgave and released the man-eater's brother.
That brother, however, decided to take revenge. Thinking to harm the King, he
339
became the cook at the King's house. One day, the King's spiritual master,
Vasiha Muni, was invited for dinner, and the Rkasa cook served him human
flesh.
TEXT 22
H H H &F l
{ Q H HF ll -- ll
parivekyama bhagavn
vilokybhakyam ajas
rjnam aapat kruddho
rako hy eva bhaviyasi
SYNONYMS
parivekyamamwhile examining the eatables; bhagavnthe most
powerful; vilokyawhen he saw; abhakyamunfit for consumption;
ajasvery easily by his mystic power; rjnamunto the King;
aapatcursed; kruddhabeing very angry; rakaa man-eater;
hiindeed; evamin this way; bhaviyasiyou shall become.
TRANSLATION
While examining the food given to him, Vasiha Muni, by his mystic power,
could understand that it was unfit to eat, being the flesh of a human being. He
was very angry at this and immediately cursed Saudsa to become a man-eater.
TEXTS 23-24
d " H"H = "H9 d l
340
F ' '&" R F U ll - ll
H " " l
" H FH &H ll -H ll
raka-kta tad viditv
cakre dvdaa-vrikam
so 'py apo-'jalim dya
guru aptu samudyata
vrito madayantypo
ruat pdayor jahau
dia kham avan sarva
paya jvamaya npa
SYNONYMS
raka-ktamhaving been done by the Rkasa only; tatthat serving of
human flesh; viditvafter understanding; cakre(Vasiha) performed;
dvdaa-vrikamtwelve years of penance for atonement; sathat Saudsa;
apialso; apa-ajalima palmful of water; dyataking; gurumhis
spiritual master, Vasiha; aptumto curse; samudyatawas preparing;
vritabeing forbidden; madayantyby his wife, who was also known as
Madayant; apawater; ruatstrong by chanting of a mantra; pdayo
jahauthrew on his legs; diaall directions; khamin the sky; avanmon
the surface of the world; sarvameverywhere; payanseeing;
jva-mayamfull of living entities; npathe King.
TRANSLATION
When Vasiha understood that the human flesh had been served by the
Rkasa, not by the King, he undertook twelve years of austerity to cleanse
himself for having cursed the faultless King. Meanwhile, King Saudsa took
341
water and chanted the apa-mantra, preparing to curse Vasiha, but his wife,
Madayant, forbade him to do so. Then the King saw that the ten directions, the
sky and the surface of the globe were full of living entities everywhere.
TEXT 25
F H " d9 l
Hd "" H d " ll -7 ll
rkasa bhvam panna
pde kalmat gata
vyavya-kle dade
vanauko-dampat dvijau
SYNONYMS
rkasamman-eating; bhvampropensity; pannahaving gotten;
pdeon the leg; kalmatma black spot; gataobtained;
vyavya-kleat the time of sexual intercourse; dadehe saw;
vana-okaliving in the forest; dam-pata husband and wife; dvijauwho
were brhmaas.
TRANSLATION
Saudsa thus acquired the propensity of a man-eater and received on his leg
a black spot, for which he was known as Kalmapda. Once King Kalmapda
saw a brhmaa couple engaged in sexual intercourse in the forest.
TEXTS 26-27
' H d ~ H l
342
H F F"Hd ~ ll - ll
" H ' d F l
" 'd d ~ ll -O ll
kudhrto jaghe vipra
tat-patny hktrthavat
na bhavn rkasa skd
ikvk mah-ratha
madayanty patir vra
ndharma kartum arhasi
dehi me 'patya-kmy
aktrtha pati dvijam
SYNONYMS
kudh-rtabeing aggrieved by hunger; jaghecaught; vipramthe
brhmaa; tat-patnhis wife; hasaid; akta-artha-vatbeing unsatisfied,
poor and hungry; nanot; bhavnyourself; rkasaa man-eater;
sktdirectly or factually; ikvkmamong the descendants of
Mahrja Ikvku; mah-rathaa great fighter; madayantyof Madayant;
patithe husband; vraO hero; nanot; adharmamirreligious act;
kartumto do; arhasiyou deserve; dehiplease deliver; memy;
apatya-kmydesiring to get a son; akta-arthamwhose desire has not
been fulfilled; patimhusband; dvijamwho is a brhmaa.
TRANSLATION
Being influenced by the propensity of a Rkasa and being very hungry,
King Saudsa seized the brhmaa. Then the poor woman, the brhmaa's wife,
said to the King: O hero, you are not actually a man-eater; rather, you are
among the descendants of Mahrja Ikvku. Indeed, you are a great fighter, the
343
husband of Madayant. You should not act irreligiously in this way. I desire to
have a son. Please, therefore, return my husband, who has not yet impregnated
me.
TEXT 28
" ' 9 9F~ " l
F"F H' H FH ~ H' 3 ll - ll
deho 'ya mnuo rjan
puruasykhilrthada
tasmd asya vadho vra
sarvrtha-vadha ucyate
SYNONYMS
dehabody; ayamthis; mnuahuman; rjanO King; puruasyaof
the living being; akhilauniversal; artha-dabeneficial; tasmttherefore;
asyaof the body of my husband; vadhathe killing; vraO hero;
sarva-artha-vadhakilling all beneficial opportunities; ucyateit is said.
TRANSLATION
O King, O hero, this human body is meant for universal benefits. If you kill
this body untimely, you will kill all the benefits of human life.
PURPORT
rla Narottama dsa hkura has sung:
hari hari viphale janama goinu
manuya-janama piy, rdh-ka n bhajiy,
344
jniy uniy via khinu
The body of a human being is extremely valuable because in this body one can
understand the instructions of Ka and attain the ultimate destination of
the living entity. The living entity is within the material world to fulfill the
mission of going back home, back to Godhead. In the material world, one
hankers for happiness, but because one does not know the ultimate
destination, one changes bodies one after another. However, if one gets the
opportunity to possess a human form of body, in this body he can fulfill the
four principles of dharma, artha, kma and moka, and if one is properly
regulated he makes further progress, after liberation, to engage in the service
of Rdh and Ka. This is the success of life: to stop the process of repeated
birth and death and go back home, back to Godhead (mm eti), to be engaged
in the service of Rdh and Ka. Therefore, taking a human body is meant
for completing one's progress in life. Throughout human society, killing of a
human being is taken very seriously. Hundreds and thousands of animals are
killed in slaughterhouses, and no one cares about them, but the killing of even
one human being is taken very seriously. Why? Because the human form of
body is extremely important in executing the mission of life.
TEXT 29
9 N Q H F H l
'9 N Q 9F l
FH H H ll -\ ll
ea hi brhmao vidvs
tapa-la-gunvita
rirdhayiur brahma
mah-purua-sajitam
sarva-bhttma-bhvena
345
bhtev antarhita guai
SYNONYMS
eathis; hiindeed; brhmaaa qualified brhmaa; vidvnlearned
in Vedic knowledge; tapaausterity; lagood behavior;
gua-anvitaendowed with all good qualities; rirdhayiudesiring to be
engaged in worshiping; brahmathe Supreme Brahman; mah-puruathe
Supreme Person, Ka; sajitamknown as; sarva-bhtaof all living
entities; tma-bhvenaas the Supersoul; bhteuin every living entity;
antarhitamwithin the core of the heart; guaiby qualities.
TRANSLATION
Here is a learned, highly qualified brhmaa, engaged in performing
austerity and eagerly desiring to worship the Supreme Lord, the Supersoul who
lives within the core of the heart in all living entities.
PURPORT
The wife of the brhmaa did not regard her husband as a superficial
brhmaa who was called a brhmaa merely because he was born of a
brhmaa family. Rather, this brhmaa was actually qualified with the
brahminical symptoms. Yasya yal lakaa proktam (SB 7.11.35). The
symptoms of a brhmaa are stated in the stra:
amo damas tapa auca
kntir rjavam eva ca
jna vijnam stikya
brahma-karma svabhvajam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,
knowledge, and religiousness-these are the qualities by which the brhmaas
346
work." (Bg. 18.42) Not only must a brhmaa be qualified, but he must also
engage in actual brahminical activities. Simply to be qualified is not enough;
one must engage in a brhmaa's duties. The duty of a brhmaa is to know
the para brahma, Ka (para brahma para dhma pavitra parama
bhavn [Bg. 10.12]). Because this brhmaa was actually qualified and was also
engaged in brahminical activities (brahma-karma [Bg. 18.42]), killing him
would be a greatly sinful act, and the brhmaa's wife requested that he not be
killed.
TEXT 30
F ' N Q9 H F 9 H" H l
d~ ' H' H ll ll
so 'ya brahmari-varyas te
rjari-pravard vibho
katham arhati dharma-ja
vadha pitur ivtmaja
SYNONYMS
sahe, the brhmaa; ayamthis; brahma-i-varyanot only a brhmaa
but the best of great sages, or brahmaris; tealso from you;
rja-i-pravartwho are the best of all saintly kings, or rjaris; vibhoO
master of the state; kathamhow; arhatihe deserves; dharma-jaO you,
who are quite aware of religious principles; vadhamkilling; pitufrom the
father; ivalike; tmajathe son.
TRANSLATION
My lord, you are completely aware of the religious principles. As a son never
347
deserves to be killed by his father, here is a brhmaa who should be protected
by the king, and never killed. How does he deserve to be killed by a rjari like
you?
PURPORT
The word rjari refers to a king who behaves like a i, or sage. Such a king
is also called naradeva because he is considered a representative of the
Supreme Lord. Because his duty is to rule the kingdom to maintain
brahminical culture, he never desires to kill a brhmaa. Generally, a
brhmaa, woman, child, old man or cow is never regarded as punishable. Thus
the wife of the brhmaa requested the King to refrain from this sinful act.
TEXT 31
F F' F F N QH" l
d~ H' ~ N F H ll ! ll
tasya sdhor appasya
bhrasya brahma-vdina
katha vadha yath babhror
manyate san-mato bhavn
SYNONYMS
tasyaof him; sdhoof the great saintly person; appasyaof one who has
no sinful life; bhrasyaof the embryo; brahma-vdinaof one who is well
versed in Vedic knowledge; kathamhow; vadhamthe killing; yathas;
babhroof a cow; manyateyou are thinking; sat-matawell recognized by
higher circles; bhavnyour good self.
348
TRANSLATION
You are well known and worshiped in learned circles. How dare you kill this
brhmaa, who is a saintly, sinless person, well versed in Vedic knowledge?
Killing him would be like destroying the embryo within the womb or killing a
cow.
PURPORT
As stated in the Amara-koa dictionary, bhro 'rbhake bla-garbhe: the
word bhra refers either to the cow or to the living entity in embryo.
According to Vedic culture, destroying the undeveloped embryo of the soul in
the womb is as sinful as killing a cow or a brhmaa. In the embryo, the living
entity is present in an undeveloped stage. The modern scientific theory that
life is a combination of chemicals is nonsense; scientists cannot manufacture
living beings, even like those born from eggs. The idea that scientists can
develop a chemical situation resembling that of an egg and bring life from it is
nonsensical. Their theory that a chemical combination can have life may be
accepted, but these rascals cannot create such a combination. This verse refers
to bhrasya vadhamthe killing of a bhra or destruction of the embryo.
Here is a challenge from the Vedic literature. The crude, atheistic
understanding that the living entity is a combination of matter belongs to the
grossest ignorance.
TEXT 32
U F " H l
H H = d ~ ll - ll
yady aya kriyate bhakyas
tarhi m khda prvata
349
na jviye vin yena
kaa ca mtaka yath
SYNONYMS
yadiif; ayamthis brhmaa; kriyateis accepted; bhakyaas eatable;
tarhithen; mmme; khdaeat; prvatabefore that; nanot;
jviyeI shall live; vinwithout; yenawhom (my husband); kaam
caeven for a moment; mtakama dead body; yathlike.
TRANSLATION
Without my husband, I cannot live for a moment. If you want to eat my
husband, it would be better to eat me first, for without my husband I am as
good as a dead body.
PURPORT
In the Vedic culture there is a system known as sat or saha-maraa, in
which a woman dies with her husband. According to this system, if the
husband dies, the wife will voluntarily die by falling in the blazing funeral pyre
of her husband. Here, in this verse, the feelings inherent in this culture are
expressed by the wife of the brhmaa. A woman without a husband is like a
dead body. Therefore according to Vedic culture a girl must be married. This is
the responsibility of her father. A girl may be given in charity, and a husband
may have more than one wife, but a girl must be married. This is Vedic culture.
A woman is supposed to be always dependentin her childhood she is
dependent on her father, in youth on her husband, and in old age on her
elderly sons. According to Manu-sahit, she is never independent.
Independence for a woman means miserable life. In this age, so many girls are
unmarried and falsely imagining themselves free, but their life is miserable.
Here is an instance in which a woman felt that without her husband she was
350
nothing but a dead body.
TEXT 33
H d9 H ~H l
H" F "F ll ll
eva karua-bhiy
vilapanty anthavat
vyghra paum ivkhdat
saudsa pa-mohita
SYNONYMS
evamin this way; karua-bhiywhile the brhmaa's wife was
speaking very pitiably; vilapantylamenting severely; antha-vatexactly
like a woman who has no protector; vyghraa tiger; paumprey animal;
ivalike; akhdatate up; saudsaKing Saudsa; paby the curse;
mohitabecause of being condemned.
TRANSLATION
Being condemned by the curse of Vasiha, King Saudsa devoured the
brhmaa, exactly as a tiger eats its prey. Even though the brhmaa's wife
spoke so pitiably, Saudsa was unmoved by her lamentation.
PURPORT
This is an example of destiny. King Saudsa was condemned by the curse of
Vasiha, and therefore even though he was well qualified he could not
restrain himself from becoming a tigerlike Rkasa, for this was his destiny. Tal
labhyate dukhavad anyata sukham (SB 1.5.18). As one is put into distress by
351
destiny, destiny can also put one in a happy situation. Destiny is extremely
strong, but one can change destiny if one comes to the platform of Ka
consciousness. Karmi nirdahati kintu ca bhakti-bhjm (Bs. 5.54).
TEXT 34
N Q H "'9 9" l
= H d F ll H ll
brhma vkya didhiu
purudena bhakitam
ocanty tmnam urvam
aapat kupit sat
SYNONYMS
brhmathe wife of the brhmaa; vkyaafter seeing; didhiumher
husband, who was about to give the seed of a child; purua-adenaby the
man-eater (Rkasa); bhakitamhaving been eaten up; ocantlamenting
very much; tmnamfor her body or her self; urvamunto the King;
aapatcursed; kupitbeing angry; satthe chaste woman.
TRANSLATION
When the chaste wife of the brhmaa saw that her husband, who was about
to discharge semen, had been eaten by the man-eater, she was overwhelmed
with grief and lamentation. Thus she angrily cursed the King.
TEXT 35
F d FH l
352
H '"d " ll 7 ll
yasmn me bhakita ppa
kmrty patis tvay
tavpi mtyur dhnd
akta-praja darita
SYNONYMS
yasmtbecause; memy; bhakitawas eaten up; ppaO sinful one;
kma-rtyof a woman very much bereaved because of sexual desire;
patihusband; tvayby you; tavayour; apialso; mtyudeath;
dhntwhen you try to discharge semen in your wife; akta-prajaO
foolish rascal; daritathis curse is placed upon you.
TRANSLATION
O foolish, sinful person, because you have eaten my husband when I was
sexually inclined and desiring to have the seed of a child, I shall also see you die
when you attempt to discharge semen in your wife. In other words, whenever
you attempt to sexually unite with your wife, you shall die.
TEXT 36
H F H d l
"F~ F{ ' F ll ll
eva mitrasaha aptv
pati-loka-parya
tad-asthni samiddhe 'gnau
prsya bhartur gati gat
353
SYNONYMS
evamin this way; mitrasahamKing Saudsa; aptvafter cursing;
pati-loka-paryabecause of being inclined to go with her husband;
tat-asthniher husband's bones; samiddhe agnauin the burning fire;
prsyaafter placing; bhartuof her husband; gatimto the destination;
gatshe also went.
TRANSLATION
Thus the wife of the brhmaa cursed King Saudsa, known as Mitrasaha.
Then, being inclined to go with her husband, she set fire to her husband's
bones, fell into the fire herself, and went with him to the same destination.
TEXT 37
H "=" ~ F U l
H N Q F H ll O ll
vipo dvdabdnte
maithunya samudyata
vijpya brhma-pa
mahiy sa nivrita
SYNONYMS
vipabeing released from the period of the curse;
dvdaa-abda-anteafter twelve years; maithunyafor sexual intercourse
with his wife; samudyatawhen Saudsa was prepared to do it;
vijpyareminding him about; brhma-pamthe curse given by the
354
brhma; mahiyby the Queen; sahe (the King); nivritachecked.
TRANSLATION
After twelve years, when King Saudsa was released from the curse by
Vasiha, he wanted to have sexual intercourse with his wife. But the Queen
reminded him about the curse by the brhma, and thus he was checked from
sexual intercourse.
TEXT 38
3_ F MF d l
HFBF" " ' ll ll
ata rdhva sa tatyja
str-sukha karmapraj
vasihas tad-anujto
madayanty prajm adht
SYNONYMS
atain this way; rdhvamin the near future; sahe, the King;
tatyjagave up; str-sukhamthe happiness of sexual intercourse;
karmaby destiny; aprajremained sonless; vasihathe great saint
Vasiha; tat-anujtabeing permitted by the King to beget a son;
madayantymin the womb of Madayant, King Saudsa's wife; prajma
child; adhtbegot.
TRANSLATION
After being thus instructed, the King gave up the future happiness of sexual
355
intercourse and by destiny remained sonless. Later, with the King's permission,
the great saint Vasiha begot a child in the womb of Madayant.
TEXT 39
F H FR F N l
' " F F 'dF d~ ll \ ll
s vai sapta sam garbham
abibhran na vyajyata
jaghne 'manodara tasy
so 'makas tena kathyate
SYNONYMS
sshe, Queen Madayant; vaiindeed; saptaseven; samyears;
garbhamthe child within the womb; abibhratcontinued to bear; nanot;
vyajyatagave delivery; jaghnestruck; amanby a stone;
udaramabdomen; tasyof her; saa son; amakaby the name
Amaka; tenabecause of this; kathyatewas called.
TRANSLATION
Madayant bore the child within the womb for seven years and did not give
birth. Therefore Vasiha struck her abdomen with a stone, and then the child
was born. Consequently, the child was known as Amaka ["the child born of a
stone"].
TEXT 40
dd M l
356
dH= $ d 'H ll H ll
amakd bliko jaje
ya strbhi parirakita
nr-kavaca ity ukto
nikatre mlako 'bhavat
SYNONYMS
amaktfrom that son named Amaka; blikaa son named Blika;
jajewas born; yathis child Blika; strbhiby women;
parirakitawas protected; nr-kavacahaving a shield of women; iti
uktawas known as such; nikatrewhen there were no katriyas (all
katriyas having been vanquished by Paraurma); mlakaMlaka, the
progenitor of the katriyas; abhavathe became.
TRANSLATION
From Amaka, Blika took birth. Because Blika was surrounded by women
and was therefore saved from the anger of Paraurma, he was known as
Nrkavaca ["one who is protected by women"]. When Paraurma vanquished
all the katriyas, Blika became the progenitor of more katriyas. Therefore he
was known as Mlaka, the root of the katriya dynasty.
TEXT 41
"~FF BHBF l
HF F \ l>H ll H! ll
tato daarathas tasmt
putra aiaviis tata
357
rj vivasaho yasya
khavga cakravarty abht
SYNONYMS
tatafrom Blika; daarathaa son named Daaratha; tasmtfrom him;
putraa son; aiaviinamed Aiavii; tatafrom him; rj
vivasahathe famous King Vivasaha was born; yasyaof whom;
khavgathe king named Khavga; cakravartemperor;
abhtbecame.
TRANSLATION
From Blika came a son named Daaratha, from Daaratha came a son named
Aiavii, and from Aiavii came King Vivasaha. The son of King Vivasaha
was the famous Mahrja Khavga.
TEXT 42
" H ~ " H'" ' " l
H FH F"' ll H- ll
yo devair arthito daityn
avadhd yudhi durjaya
muhrtam yur jtvaitya
sva-pura sandadhe mana
SYNONYMS
yaKing Khavga who; devaiby the demigods; arthitabeing
requested; daitynthe demons; avadhtkilled; yudhiin a fight;
durjayavery fierce; muhrtamfor a second only; yuduration of life;
358
jtvknowing; etyaapproached; sva-puramhis own abode;
sandadhefixed; manathe mind.
TRANSLATION
King Khavga was unconquerable in any fight. Requested by the demigods
to join them in fighting the demons, he won victory, and the demigods, being
very pleased, wanted to give him a benediction. The King inquired from them
about the duration of his life and was informed that he had only one moment
more. Thus he immediately left his palace and went to his own residence, where
he engaged his mind fully on the lotus feet of the Lord.
PURPORT
The example of Mahrja Khavga in performing devotional service is
brilliant. Mahrja Khavga engaged himself for only a moment in
devotional service to the Lord, but he was promoted back to Godhead.
Therefore, if one practices devotional service from the beginning of his life,
surely he will return home, back to Godhead, without a doubt (asaaya).
In Bhagavad-gt the word asaaya is used to describe the devotee. There
the Lord Himself gives this instruction:
mayy sakta-man prtha
yoga yujan mad-raya
asaaya samagra m
yath jsyasi tac chu
"Now hear, O son of Pth [Arjuna], how by practicing yoga in full
consciousness of Me, with mind attached to Me, you can know Me in full, free
from doubt." (Bg. 7.1)
The Lord also instructs:
359
attains My eternal abode, O Arjuna." (Bg. 4.9)
Therefore, from the very beginning of one's life one should practice
bhakti-yoga, which increases one's attachment for Ka. If one daily sees the
Deity in the temple, makes offerings by worshiping the Deity, chants the holy
name of the Personality of Godhead, and preaches about the glorious activities
of the Lord as much as possible, he thus becomes attached to Ka. This
attachment is called sakti. When one's mind is attached to Ka (mayy
sakta-man), one can fulfill the mission of life in one human birth. If one
misses this opportunity, one does not know where he is going, how long he will
remain in the cycle of birth and death, and when he will again achieve the
human form of life and the chance to return home, back to Godhead. The
most intelligent person, therefore, uses every moment of his life to render
loving service to the Lord.
TEXT 43
N Qd d " H = l
">H[ ll H ll
na me brahma-kult pr
kula-daivn na ctmaj
na riyo na mah rjya
na dr ctivallabh
360
SYNONYMS
nanot; memy; brahma-kultthan the groups of brhmaas;
prlife; kula-daivtthan the personalities worshipable for my family;
nanot; caalso; tmajsons and daughters; nanor; riyaopulence;
nanor; mahthe earth; rjyamkingdom; nanor; drwife;
caalso; ati-vallabhextremely dear.
TRANSLATION
Mahrja Khavga thought: Not even my life is dearer to me than the
brahminical culture and the brhmaas, who are worshiped by my family. What
then is to be said of my kingdom, land, wife, children and opulence? Nothing is
dearer to me than the brhmaas.
PURPORT
Mahrja Khavga, being in favor of the brahminical culture, wanted to
utilize one moment's time by fully surrendering unto the Supreme Personality
of Godhead. The Lord is worshiped with this prayer:
namo brhmaya-devya
go brhmaa-hitya ca
jagad-dhitya kya
govindya namo nama
"I offer my respectful obeisances to the Supreme Absolute Truth, Ka, who is
the well-wisher of the cows and the brhmaas as well as the living entities in
general. I offer my repeated obeisances to Govinda, who is the pleasure
reservoir for all the senses." A devotee of Ka is very much attached to
brahminical culture. Indeed, an expert personality who knows who Ka is
and what He wants is a real brhmaa. Brahma jntti brhmaa. Ka is
361
the Parabrahman, and therefore all Ka conscious persons, or devotees of
Ka, are exalted brhmaas. Khavga Mahrja regarded the devotees of
Ka as the real brhmaas and the real light for human society. One who
desires to advance in Ka consciousness and spiritual understanding must
give the utmost importance to brahminical culture and must understand Ka
(kya govindya). Then his life will be successful.
TEXT 44
N ' Q' H= l
\ d" d HFH ll HH ll
na blye 'pi matir mahyam
adharme ramate kvacit
npayam uttamalokd
anyat kicana vastv aham
SYNONYMS
nanot; blyein childhood; apiindeed; matiattraction; mahyamof
me; adharmein irreligious principles; ramateenjoys; kvacitat any time;
nanor; apayamI saw; uttamaloktthan the Personality of Godhead;
anyatanything else; kicanaanything; vastusubstance; ahamI.
TRANSLATION
I was never attracted, even in my childhood, by insignificant things or
irreligious principles. I did not find anything more substantial than the Supreme
PURPORT
362
Mahrja Khavga provides a typical example of a Ka conscious
person. A Ka conscious person does not see anything to be important but
the Supreme Personality of Godhead, nor does he accept anything within this
material world as being unconnected to the Supreme Lord. As stated in
Caitanya-caritmta (Madhya 8.274):
sthvara-jagama dekhe, n dekhe tra mrti
sarvatra haya nija ia-deva-sphrti
"The mah-bhgavata, the advanced devotee, certainly sees everything mobile
and immobile, but he does not exactly see their forms. Rather, everywhere he
immediately sees manifest the form of the Supreme Lord." Although a devotee
is within the material world, he has no connection with it. Nirbandha
ka-sambandhe. He accepts this material world in relationship with the
Supreme Personality of Godhead. A devotee may be engaged in earning
money, but he uses that money for propagating the Ka consciousness
movement by constructing large temples and establishing worship of the
Supreme Personality of Godhead. Khavga Mahrja, therefore, was not a
materialist. A materialist is always attached to wife, children, home, property
and many other things for sense gratification, but, as stated above, Khavga
Mahrja was not attached to such things, nor could he think of anything
existing without the purpose of the Supreme Lord. vsyam ida sarvam: [o
mantra 1] everything is related to the Supreme Personality of Godhead. Of
course, this consciousness is not for the ordinary person, but if one takes to the
path of devotional service, as prescribed in The Nectar of Devotion, he can be
trained in this consciousness and attain perfect understanding. For a Ka
conscious person, nothing is palatable without a relationship with Ka.
TEXT 45
" H dH " Q H l
363
H d HH ll H7 ll
devai kma-varo datto
mahya tri-bhuvanevarai
na ve tam aha kma
bhtabhvana-bhvana
SYNONYMS
devaiby the demigods; kma-varathe benediction to have whatever he
wanted; dattawas given; mahyamunto me; tri-bhuvana-varaiby the
demigods, the protectors of the three worlds (who can do whatever they like
within this material world); na vedid not accept; tamthat; ahamI;
kmameverything desirable within this material world;
bhtabhvana-bhvanabeing fully absorbed in the Supreme Personality of
Godhead (and therefore not interested in anything material).
TRANSLATION
The demigods, the directors of the three worlds, wanted to give me whatever
benediction I desired. I did not want their benedictions, however, because I am
interested in the Supreme Personality of Godhead, who created everything in
this material world. I am more interested in the Supreme Personality of
Godhead than in all material benedictions.
PURPORT
A devotee is always transcendentally situated. para dv nivartate: [Bg.
9.59] one who has seen the Supreme Personality of Godhead is no longer
interested in material sense enjoyment. Even such an exalted devotee as
Dhruva Mahrja went to the forest for the sake of material benefit, but when
he actually saw the Supreme Personality of Godhead, he refused to accept any
364
material benediction. He said, svmin ktrtho 'smi vara na yce: [Cc. Madhya
22.42] "My dear Lord, I am fully satisfied with whatever You have given me or
not given me. I have nothing to ask from You, for I am fully satisfied to be
engaged in Your service." This is the mentality of a pure devotee, who does not
want anything, material or spiritual, from the Personality of Godhead. Our
Ka consciousness movement is therefore called ka-bhvanmta-sagha,
the association of persons who are simply satisfied in thoughts of Ka. Being
absorbed in thoughts of Ka is neither expensive nor troublesome. Ka
says, man-man bhava mad-bhakto mad-yj m namaskuru: [Bg. 18.65]
"Engage your mind always in thinking of Me, offer obeisances and worship
Me." (Bg. 9.34) Anyone can always think of Ka, without difficulties or
obstacles. This is called ka-bhvanmta. One who is absorbed in
ka-bhvanmta has no material benefits to ask from Ka. Instead, such a
person prays to the Lord for the benediction of being able to spread His glories
all over the world. Mama janmani janmanvare bhavatd bhaktir ahaituk tvayi
[Cc. Antya 20.29, ikaka 4]. A Ka conscious person does not even want
to stop his cycle of birth and death. He simply prays, "I may take birth as You
like, but my only prayer is that I may be engaged in Your service."
TEXT 46
HR " ' " HF FH" F~ l
H" " d ll H ll
ye vikiptendriya-dhiyo
devs te sva-hdi sthitam
na vindanti priya avad
tmna kim utpare
SYNONYMS
365
yewhich personalities; vikipta-indriya-dhiyawhose senses, mind and
intelligence are always agitated because of material conditions; devlike the
demigods; tesuch persons; sva-hdiin the core of the heart;
sthitamsituated; nanot; vindantiknow; priyamthe dearmost
Personality of Godhead; avatconstantly, eternally; tmnamthe
Supreme Personality of Godhead; kim utawhat to speak of; apareothers
(like human beings).
TRANSLATION
Even though the demigods have the advantages of being situated in the
higher planetary system, their minds, senses and intelligence are agitated by
material conditions. Therefore, even such elevated persons fail to realize the
Supreme Personality of Godhead, who is eternally situated in the core of the
heart. What then is to be said of others, such as human beings, who have fewer
advantages?
PURPORT
It is a fact that the Supreme Personality of Godhead is always situated in
everyone's heart (vara sarva-bhtn hd-dee 'rjuna tihati [Bg. 18.61]).
But because of our material anxieties, which are inevitable in this material
world, we cannot understand the Supreme Lord, although He is situated so
near to us. For those always agitated by material conditions, the yogic process
is recommended so that one may concentrate his mind upon the Supreme
Personality of Godhead within the heart. Dhynvasthita-tad-gatena manas
payanti ya yogina [SB 12.13.1]. Because in material conditions the mind and
senses are always agitated, by the yogic procedures like dhra, sana and
dhyna one must quiet the mind and concentrate it upon the Supreme
Personality of Godhead. In other words, the yogic process is a material attempt
to realize the Lord, whereas bhakti, devotional service, is the spiritual process
by which to realize Him. Mahrja Khavga accepted the spiritual path, and
366
therefore he was no longer interested in anything material. Ka says in
Bhagavad-gt (18.55), bhakty mm abhijnti: "Only by devotional service can
I be understood." One can understand Ka, the Parabrahman, the Supreme
Personality of Godhead, only through devotional service. The Lord never says
that one can understand Him by performing mystic yoga or by philosophically
speculating. Bhakti is above all such material attempts. Anybhilit-nya
jna-karmdy-anvtam [Bhakti-rasmta-sindhu 1.1.11(3)]. Bhakti is
uncontaminated, being unalloyed even by jna or pious activities.
TEXT 47
~ = 9 F l
9 'H 9 l
^" d Hd
H H U ll HO ll
athea-my-raciteu saga
gueu gandharva-puropameu
rha praktytmani viva-kartur
bhvena hitv tam aha prapadye
SYNONYMS
athatherefore; a-myby the external potency of the Supreme
Personality of Godhead; raciteuin things manufactured;
sagamattachment; gueuin the modes of material nature;
gandharva-pura-upameuwhich are compared to the illusion of a
gandharva-pura, a town or houses seen in the forest or on a hill; rhamvery
powerful; praktyby material nature; tmaniunto the Supersoul;
viva-kartuof the creator of the whole universe; bhvenaby devotional
service; hitvgiving up; tamunto Him (the Lord); ahamI;
367
prapadyesurrender.
TRANSLATION
Therefore I should now give up my attachment for things created by the
external energy of the Supreme Personality of Godhead. I should engage in
thought of the Lord and should thus surrender unto Him. This material
creation, having been created by the external energy of the Lord, is like an
imaginary town visualized on a hill or in a forest. Every conditioned soul has a
natural attraction and attachment for material things, but one must simply give
up this attachment and surrender unto the Supreme Personality of Godhead.
PURPORT
When passing through a mountainous region in an airplane, one may
sometimes see a city in the sky with towers and palaces, or one may see similar
things in a big forest. This is called a gandharva-pura, a phantasmagoria. This
entire world resembles such a phantasmagoria, and every materially situated
person has attachment for it. But Khavga Mahrja, because of his
advanced Ka consciousness, was not interested in such things. Even though
a devotee may engage in apparently materialistic activities, he knows his
position very well. Nirbandha ka-sambandhe yukta vairgyam ucyate. If
one engages all material things in relation with the loving service of the Lord,
one is situated in yukta-vairgya, proper renunciation. In this material world,
nothing should be accepted for one's sense gratification: everything should be
accepted for the service of the Lord. This is the mentality of the spiritual
world. Mahrja Khavga advises that one give up material attachments and
surrender unto the Supreme Personality of Godhead. Thus one achieves
success in life. This is pure bhakti-yoga, which involves
vairgya-vidyrenunciation and knowledge.
vairgya-vidy-nija-bhakti-yoga-
368
ikrtham eka purua pura
r-ka-caitanya-arra-dhr
kpmbudhir yas tam aha prapadye
[Cc. Madhya 6.254]
"Let me surrender unto the Personality of Godhead who has appeared now as
Lord r Caitanya Mahprabhu. He is the ocean of all mercy and has come
down to teach us material detachment, learning and devotional service to
Himself." (Caitanya-candrodaya-naka 6.74) r Ka Caitanya Mahprabhu
inaugurated this movement of vairgya-vidy, by which one detaches himself
from material existence and engages in loving devotional service. The Ka
consciousness movement of devotional service is the only process by which to
counteract our false prestige in this material world.
TEXT 48
$ HF N {H l
HH FH HF~ ll H ll
iti vyavasito buddhy
nryaa-ghtay
hitvnya-bhvam ajna
tata sva bhvam sthita
SYNONYMS
itithus; vyavasitahaving firmly decided; buddhyby proper intelligence;
nryaa-ghtaycompletely controlled by the mercy of Nryaa, the
Supreme Personality of Godhead; hitvgiving up;
anya-bhvamconsciousness other than Ka consciousness;
ajnamwhich is nothing but constant ignorance and darkness;
tatathereafter; svamhis original position as an eternal servant of Ka;
369
bhvamdevotional service; sthitasituated.
TRANSLATION
Thus Mahrja Khavga, by his advanced intelligence in rendering service
to the Lord, gave up false identification with the body full of ignorance. In his
original position of eternal servitorship, he engaged himself in rendering service
to the Lord.
PURPORT
When one actually becomes purely Ka conscious, no one has any right to
rule over him. When situated in Ka consciousness, one is no longer in the
darkness of ignorance, and when freed from all such darkness, one is situated
in his original position. Jvera 'svarpa' haya-kera 'nitya-dsa.' [Cc. Madhya
20.108]. The living entity is eternally the servant of the Lord, and thus when
he engages himself in the service of the Lord in all respects, he enjoys the
perfection of life.
TEXT 49
" N Q F d l
H HF " H FH ll H\ ll
yat tad brahma para skmam
anya nya-kalpitam
bhagavn vsudeveti
ya ganti hi stvat
SYNONYMS
yatthat which; tatsuch; brahma paramParabrahman, the Supreme
370
Personality of Godhead, Ka; skmamspiritual, beyond all material
conceptions; anyamnot impersonal or void; nya-kalpitamimagined to
be void by less intelligent men; bhagavnthe Supreme Personality of
Godhead; vsudevaKa; itithus; yamwhom; gantising about;
hiindeed; stvatpure devotees.
TRANSLATION
The Supreme Personality of Godhead, Vsudeva, Ka, is extremely
difficult to understand for unintelligent men who accept Him as impersonal or
void, which He is not. The Lord is therefore understood and sung about by
pure devotees.
PURPORT
As stated in rmad-Bhgavatam (1.2.11):
vadanti tat tattva-vidas
tattva yaj jnam advayam
brahmeti paramtmeti
bhagavn iti abdyate
The Absolute Truth is realized in three phases-as Brahman, Paramtm and
Bhagavn. Bhagavn is the origin of everything. Brahman is a partial
representation of Bhagavn, and Vsudeva, the Supersoul living everywhere
and in everyone's heart, is also an advanced realization of the Supreme
Personality of Godhead. But when one comes to understand the Supreme
Personality of Godhead (vsudeva sarvam iti), when one realizes that
Vsudeva is both Paramtm and the impersonal Brahman, he is then in
perfect knowledge. Ka is therefore described by Arjuna as para brahma
para dhma pavitra parama bhavn [Bg. 10.12]. The words para brahma
refer to the shelter of the impersonal Brahman and also of the all-pervading
371
Supersoul. When Ka says tyaktv deha punar janma naiti mm eti [Bg. 4.9],
this means that the perfect devotee, after perfect realization, returns home,
back to Godhead. Mahrja Khavga accepted the shelter of the Supreme
Personality of Godhead, and because of his full surrender he achieved
perfection.
Thus end the Bhaktivedanta purports of the Ninth Canto, Ninth Chapter, of the
rmad-Bhgavatam, entitled "The Dynasty of Aumn."
10. The Pastimes of the Supreme Lord, Rmacandra
This Tenth Chapter describes how Lord Rmacandra appeared in the
dynasty of Mahrja Khavga. It also describes the Lord's activities, telling
how He killed Rvaa and returned to Ayodhy, the capital of His kingdom.
The son of Mahrja Khavga was Drghabhu, and his son was Raghu.
The son of Raghu was Aja, the son of Aja was Daaratha, and the son of
Daaratha was Lord Rmacandra, the Supreme Personality of Godhead. When
the Lord descended into this world in His full quadruple expansion-as Lord
Rmacandra, Lakmaa, Bharata and atrughna-great sages like Vlmki who
were actually in knowledge of the Absolute Truth described His
transcendental pastimes. rla ukadeva Gosvm describes these pastimes in
brief.
Lord Rmacandra went with Vivmitra and killed Rkasas like Mrca.
After breaking the stout and strong bow known as Haradhanu, the Lord
married mother St and cut down the prestige of Paraurma. To obey the
order of His father, He entered the forest, accompanied by Lakmaa and St.
372
There He cut off the nose of rpaakh and killed the associates of Rvaa,
headed by Khara and Daa. Rvaa's kidnapping of Stdev was the
beginning of this demon's misfortune. When Mrca assumed the form of a
golden deer, Lord Rmacandra went to bring the deer to please Stdev, but in
the meantime Rvaa took advantage of the Lord's absence to kidnap her.
When Stdev was kidnapped, Lord Rmacandra, accompanied by Lakmaa,
searched for her throughout the forest. In the course of this search, They met
Jayu. Then the Lord killed the demon Kabandha and the commander Vli
and established a friendly relationship with Sugrva. After organizing the
military strength of the monkeys and going with them to the shore of the sea,
the Lord awaited the arrival of Samudra, the ocean personified, but when
Samudra did not come, the Lord, the master of Samudra, became angry. Then
Samudra came to the Lord with great haste and surrendered to Him, wanting
to help Him in every way. The Lord then attempted to bridge the ocean, and,
with the help of advice from Vibhaa, He attacked Rvaa's capital, Lak.
Previously, Hanumn, the eternal servant of the Lord, had set fire to Lak,
and now, with the help of Lakmaa, the forces of Lord Rmacandra killed all
the Rkasa soldiers. Then Lord Rmacandra personally killed Rvaa.
Mandodar and other wives lamented for Rvaa, and in accordance with Lord
Rmacandra's order, Vibhaa performed the funeral ceremonies for all the
dead in the family. Lord Rmacandra then gave Vibhaa the right to rule
Lak and also granted him a long duration of life. The Lord delivered
Stdev from the Aoka forest and carried her in a flower airplane to His
capital Ayodhy, where He was received by His brother Bharata. When Lord
Rmacandra entered Ayodhy, Bharata brought His wooden shoes, Vibhaa
and Sugrva held a whisk and fan, Hanumn carried an umbrella, atrughna
carried the Lord's bow and two quivers, and Stdev carried a waterpot
containing water from holy places. Agada carried a sword, and Jmbavn
(karja) carried a shield. After Lord Rmacandra, accompanied by Lord
Lakmaa and mother Stdev, met all His relatives, the great sage Vasiha
enthroned Him as King. The chapter ends with a short description of Lord
373
Rmacandra's rule in Ayodhy.
TEXT 1
d 3H=
\ l" " N > FF ~ H l
F FF" "~ 'H ll ! ll
r-uka uvca
khavgd drghabhu ca
raghus tasmt pthu-rav
ajas tato mah-rjas
tasmd daaratho 'bhavat
SYNONYMS
r-uka uvcar ukadeva Gosvm said; khavgtfrom Mahrja
Khavga; drghabhuthe son named Drghabhu; caand; raghu
tasmtfrom him Raghu was born; pthu-ravsaintly and celebrated;
ajathe son named Aja; tatafrom him; mah-rjathe great king called
Mahrja Daaratha; tasmtfrom Aja; daarathaby the name Daaratha;
abhavatwas born.
TRANSLATION
ukadeva Gosvm said: The son of Mahrja Khavga was Drghabhu,
and his son was the celebrated Mahrja Raghu. From Mahrja Raghu came
Aja, and from Aja was born the great personality Mahrja Daaratha.
TEXT 2
374
F H 9 F" N Q l
= ' H ~ F l
$ F ll - ll
tasypi bhagavn ea
skd brahmamayo hari
aena caturdhgt
putratva prrthita surai
rma-lakmaa-bharata-
atrughn iti sajay
SYNONYMS
tasyaof him, Mahrja Daaratha; apialso; bhagavnthe Supreme
Personality of Godhead; eaall of them; sktdirectly;
brahma-mayathe Supreme Parabrahman, the Absolute Truth; harithe
Supreme Personality of Godhead; aa-aenaby an expansion of a plenary
portion; caturdhby fourfold expansions; agtaccepted;
putratvamsonhood; prrthitabeing prayed for; suraiby the demigods;
rmaLord Rmacandra; lakmaaLord Lakmaa; bharataLord
Bharata; atrughnand Lord atrughna; itithus; sajayby different
names.
TRANSLATION
Being prayed for by the demigods, the Supreme Personality of Godhead, the
Absolute Truth Himself, directly appeared with His expansion and expansions
of the expansion. Their holy names were Rma, Lakmaa, Bharata and
atrughna. These celebrated incarnations thus appeared in four forms as the
sons of Mahrja Daaratha.
375
PURPORT
Lord Rmacandra and His brothers, Lakmaa, Bharata and atrughna, are
all viu-tattva, not jva-tattva. The Supreme Personality of Godhead expands
into many, many forms. Advaitam acyutam andim ananta-rpam [Bs. 5.33].
Although they are one and the same, viu-tattva has many forms and
incarnations. As confirmed in the Brahma-sahit (5.39), rmdi-mrtiu
kal-niyamena tihan. The Lord is situated in many forms, such as Rma,
Lakmaa, Bharata and atrughna, and these forms may exist in any part of
His creation. All these forms exist permanently, eternally, as individual
Personalities of Godhead, and they resemble many candles, all equally
powerful. Lord Rmacandra, Lakmaa, Bharata and atrughna, who, being
viu-tattva, are all equally powerful, became the sons of Mahrja Daaratha
in response to prayers by the demigods.
TEXT 3
F = 9FH" l
H H F ll ll
tasynucarita rjann
ibhis tattva-daribhi
ruta hi varita bhri
tvay st-pater muhu
SYNONYMS
tasyaof Him, the Supreme Personality of Godhead Lord Rmacandra and
His brothers; anucaritamtranscendental activities; rjanO King
(Mahrja Parkit); ibhiby great sages or saintly persons;
tattva-daribhiby persons who know the Absolute Truth; rutamhave all
376
been heard; hiindeed; varitamas they have been so nicely described;
bhrimany; tvayby you; st-pateof Lord Rmacandra, the husband of
mother St; muhumore than often.
TRANSLATION
O King Parkit, the transcendental activities of Lord Rmacandra have been
described by great saintly persons who have seen the truth. Because you have
heard again and again about Lord Rmacandra, the husband of mother St, I
shall describe these activities only in brief. Please listen.
PURPORT
Modern Rkasas, posing as educationally advanced merely because they
have doctorates, have tried to prove that Lord Rmacandra is not the Supreme
Personality of Godhead but an ordinary person. But those who are learned and
spiritually advanced will never accept such notions; they will accept the
descriptions of Lord Rmacandra and His activities only as presented by
tattva-dars, those who know the Absolute Truth. In Bhagavad-gt (4.34) the
Supreme Personality of Godhead advises:
tad viddhi praiptena
paripranena sevay
upadekyanti te jna
jninas tattva-darina
"Just try to learn the truth by approaching a spiritual master. Inquire from him
submissively and render service unto him. The self-realized soul can impart
knowledge unto you because he has seen the truth." Unless one is tattva-dar,
in complete knowledge of the Absolute Truth, one cannot describe the
activities of the Personality of Godhead. Therefore although there are many
so-called Rmyaas, or histories of Lord Rmacandra's activities, some of
377
them are not actually authoritative. Sometimes Lord Rmacandra's activities
are described in terms of one's own imaginations, speculations or material
sentiments. But the characteristics of Lord Rmacandra should not be handled
as something imaginary. While describing the history of Lord Rmacandra,
ukadeva Gosvm told Mahrja Parkit, "You have already heard about the
activities of Lord Rmacandra." Apparently, therefore, five thousand years ago
there were many Rmyaas, or histories of Lord Rmacandra's activities, and
there are many still. But we must select only those books written by
tattva-dars (jninas tattva-darina [Bg. 4.34]), not the books of so-called
scholars who claim knowledge only on the basis of a doctorate. This is a
warning by ukadeva Gosvm. ibhis tattva-daribhi. Although the
Rmyaa composed by Vlmki is a huge literature, the same activities are
summarized here by ukadeva Gosvm in a few verses.
TEXT 4
H ~ =" H H
F ~ " l
H ^ H9 H
F='N {F "H" d F " 'H ll H ll
gurv-arthe tyakta-rjyo vyacarad anuvana padma-padbhy priyy
pi-sparkambhy mjita-patha-rujo yo harndrnujbhym
vairpyc chrpaakhy priya-viraha-ruropita-bhr-vijmbha-
trastbdhir baddha-setu khala-dava-dahana kosalendro 'vatn na
SYNONYMS
guru-arthefor the sake of keeping the promise of His father;
tyakta-rjyagiving up the position of king; vyacaratwandered;
anuvanamfrom one forest to another; padma-padbhymby His two lotus
378
feet; priyywith His very dear wife, mother St;
pi-spara-akambhymwhich were so delicate that they were unable to
bear even the touch of St's palm; mjita-patha-rujawhose fatigue due to
walking on the street was diminished; yathe Lord who;
harndra-anujbhymaccompanied by the king of the monkeys, Hanumn,
and His younger brother Lakmaa; vairpytbecause of being disfigured;
rpaakhyof the Rkas (demoness) named rpaakh;
priya-virahabeing aggrieved by separation from His very dear wife; ru
ropita-bhr-vijmbhaby flickering of His raised eyebrows in anger;
trastafearing; abdhithe ocean; baddha-setuone who constructed a
bridge over the ocean; khala-dava-dahanakiller of envious persons like
Rvaa, like a fire devouring a forest; kosala-indrathe King of Ayodhy;
avattbe pleased to protect; naus.
TRANSLATION
To keep the promise of His father intact, Lord Rmacandra immediately
gave up the position of king and, accompanied by His wife, mother St,
wandered from one forest to another on His lotus feet, which were so delicate
that they were unable to bear even the touch of St's palms. The Lord was also
accompanied by Hanumn [or by another monkey, Sugrva], king of the
monkeys, and by His own younger brother Lord Lakmaa, both of whom gave
Him relief from the fatigue of wandering in the forest. Having cut off the nose
and ears of rpaakh, thus disfiguring her, the Lord was separated from
mother St. He therefore became angry, moving His eyebrows and thus
frightening the ocean, who then allowed the Lord to construct a bridge to cross
the ocean. Subsequently, the Lord entered the kingdom of Rvaa to kill him,
like a fire devouring a forest. May that Supreme Lord, Rmacandra, give us all
protection.
TEXT 5
379
H_ =U = l
F H lH ll 7 ll
vivmitrdhvare yena
mrcdy ni-car
payato lakmaasyaiva
hat nairta-pugav
SYNONYMS
vivmitra-adhvarein the sacrificial arena of the great sage Vivmitra;
yenaby whom (Lord Rmacandra); mrca-dyheaded by Mrca;
ni-carthe uncivilized persons wandering at night in the darkness of
ignorance; payata lakmaasyabeing seen by Lakmaa; evaindeed;
hatwere killed; nairta-pugavthe great chiefs of the Rkasas.
TRANSLATION
In the arena of the sacrifice performed by Vivmitra, Lord Rmacandra, the
King of Ayodhy, killed many demons, Rkasas and uncivilized men who
wandered at night in the mode of darkness. May Lord Rmacandra, who killed
these demons in the presence of Lakmaa, be kind enough to give us
protection.
TEXTS 6-7
dHF '
FFH H l
" N $H 8
Fd Hd N& ' ll ll
380
H ^ H ' l^
F' F=' l
H ^"
" d MN ll O ll
yo loka-vra-samitau dhanur aiam ugra
st-svayavara-ghe triatopantam
dya bla-gaja-lla iveku-yai
sajjy-kta npa vikya babhaja madhye
jitvnurpa-gua-la-vayo 'ga-rp
stbhidh riyam urasy abhilabdhamnm
mrge vrajan bhgupater vyanayat prarha
darpa mahm akta yas trir arja-bjm
SYNONYMS
yaLord Rmacandra who; loka-vra-samitauin the society or in the midst
of many heroes of this world; dhanuthe bow; aiamof Lord iva;
ugramvery fierce; st-svayavara-ghein the hall where mother St
stood to select her husband; triata-upantamthe bow carried by three
hundred men; dyataking (that bow); bla-gaja-llaacting like a baby
elephant in a forest of sugarcane; ivalike that; iku-yaima stick of
sugarcane; sajjy-ktamfastened the string of the bow; npaO King;
vikyaby bending; babhajabroke it; madhyein the middle;
jitvgaining by victory; anurpajust befitting His position and beauty;
guaqualities; labehavior; vayaage; agabody; rpmbeauty;
st-abhidhmthe girl named St; riyamthe goddess of fortune; urasion
the chest; abhilabdhamnmhad gotten her previously; mrgeon the way;
vrajanwhile walking; bhgupateof Bhgupati; vyanayatdestroyed;
prarhamrooted very deep; darpampride; mahmthe earth;
aktafinished; yaone who; trithree times (seven); arjawithout a
381
royal dynasty; bjmseed.
TRANSLATION
O King, the pastimes of Lord Rmacandra were wonderful, like those of a
baby elephant. In the assembly where mother St was to choose her husband,
in the midst of the heroes of this world, He broke the bow belonging to Lord
iva. This bow was so heavy that it was carried by three hundred men, but
Lord Rmacandra bent and strung it and broke it in the middle, just as a baby
elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of
mother St, who was equally as endowed with transcendental qualities of form,
beauty, behavior, age and nature. Indeed, she was the goddess of fortune who
constantly rests on the chest of the Lord. While returning from St's home
after gaining her at the assembly of competitors, Lord Rmacandra met
Paraurma. Although Paraurma was very proud, having rid the earth of the
royal order twenty-one times, he was defeated by the Lord, who appeared to be
a katriya of the royal order.
TEXT 8
FH "
M F = F F l
F " HF
= HF H F l ll ll
ya satya-pa-parivta-pitur nidea
straiasya cpi iras jaghe sabhrya
rjya riya praayina suhdo nivsa
tyaktv yayau vanam asn iva mukta-saga
382
SYNONYMS
yaLord Rmacandra who; satya-pa-parivta-pituof His father, who was
bound by the promise to his wife; nideamthe order; straiasyaof the
father who was very much attached to his wife; caalso; apiindeed;
irason His head; jagheaccepted; sa-bhryawith His wife;
rjyamthe kingdom; riyamopulence; praayinarelatives;
suhdafriends; nivsamresidence; tyaktvgiving up; yayauwent;
vanamto the forest; asnlife; ivalike; mukta-sagaa liberated soul.
TRANSLATION
Carrying out the order of His father, who was bound by a promise to his
wife, Lord Rmacandra left behind His kingdom, opulence, friends,
well-wishers, residence and everything else, just as a liberated soul gives up his
life, and went to the forest with St.
PURPORT
Mahrja Daaratha had three wives. One of them, Kaikey, served him
very pleasingly, and he therefore wanted to give her a benediction. Kaikey,
however, said that she would ask for the benediction when it was necessary. At
the time of the coronation of Prince Rmacandra, Kaikey requested her
husband to enthrone her son Bharata and send Rmacandra to the forest.
Mahrja Daaratha, being bound by his promise, ordered Rmacandra to go to
the forest, according to the dictation of his beloved. And the Lord, as an
obedient son, accepted the order immediately. He left everything without
hesitation, just as a liberated soul or great yog gives up his life without
material attraction.
TEXT 9
383
FHFd ^{N{
FF " 9 N' l
= " FM
d "B< 3HF d ll \ ll
raka-svasur vyakta rpam auddha-buddhes
tasy khara-triira-daa-mukhya-bandhn
jaghne caturdaa-sahasram apraya-
kodaa-pir aamna uvsa kcchram
SYNONYMS
raka-svasuof rpaakh, the sister of the Rkasa (Rvaa);
vyakta(Lord Rma) deformed; rpamthe form;
auddha-buddhebecause her intelligence was polluted by lusty desires;
tasyof her; khara-triira-daa-mukhya-bandhnmany friends, headed
by Khara, Triira and Daa; jaghneHe (Lord Rmacandra) killed;
caturdaa-sahasramfourteen thousand; aprayainvincible;
kodaabows and arrows; piin His hand; aamnawandering in the
forest; uvsalived there; kcchramwith great difficulties.
TRANSLATION
While wandering in the forest, where He accepted a life of hardship,
carrying His invincible bow and arrows in His hand, Lord Rmacandra
deformed Rvaa's sister, who was polluted with lusty desires, by cutting off
her nose and ears. He also killed her fourteen thousand Rkasa friends, headed
by Khara, Triira and Daa.
TEXT 10
384
Fd~ H"
F 8 H "d' l
'" H 9 'd 8
= H ~ d ll ! ll
st-kath-ravaa-dpita-hc-chayena
sa vilokya npate daa-kandharea
jaghne 'dbhutaia-vapuramato 'pako
mrcam u viikhena yath kam ugra
SYNONYMS
st-kathtopics about Stdev; ravaaby hearing; dpitaagitated;
ht-ayenalusty desires within the mind of Rvaa; samcreated;
vilokyaseeing that; npateO King Parkit; daa-kandhareaby Rvaa,
who had ten heads; jaghnethe Lord killed; adbhuta-ea-vapuby a deer
made of gold; ramatafrom His residence; apakadistracted to a
distance; mrcamthe demon Mrca, who assumed the form of a golden
deer; uimmediately; viikhenaby a sharp arrow; yathas; kamDaka;
ugraLord iva.
TRANSLATION
O King Parkit, when Rvaa, who had ten heads on his shoulders, heard
about the beautiful and attractive features of St, his mind was agitated by
lusty desires, and he went to kidnap her. To distract Lord Rmacandra from
His rama, Rvaa sent Mrca in the form of a golden deer, and when Lord
Rmacandra saw that wonderful deer, He left His residence and followed it and
finally killed it with a sharp arrow, just as Lord iva killed Daka.
385
TEXT 11
'' H dH" H 'F
H " " l
H d H H
MF l ~ >= ll !! ll
rako-'dhamena vkavad vipine 'samaka
vaideha-rja-duhitary apaypitym
bhrtr vane kpaavat priyay viyukta
str-sagin gatim iti prathaya cacra
SYNONYMS
raka-adhamenaby the most wicked among Rkasas, Rvaa;
vka-vatlike a tiger; vipinein the forest; asamakamunprotected;
vaideha-rja-duhitariby this condition of mother St, the daughter of the
King of Videha; apaypitymhaving been kidnapped; bhrtrwith His
brother; vanein the forest; kpaa-vatas if a very distressed person;
priyayby his dear wife; viyuktaseparated; str-saginmof persons
attracted to or connected with women; gatimdestination; itithus;
prathayangiving an example; cacrawandered.
TRANSLATION
When Rmacandra entered the forest and Lakmaa was also absent, the
worst of the Rkasas, Rvaa, kidnapped Stdev, the daughter of the King of
Videha, just as a tiger seizes unprotected sheep when the shepherd is absent.
Then Lord Rmacandra wandered in the forest with His brother Lakmaa as if
very much distressed due to separation from His wife. Thus He showed by His
personal example the condition of a person attached to women.
386
PURPORT
In this verse the words str-sagin gatim iti indicate that the condition of
a person attached to women was shown by the Lord Himself. According to
moral instructions, ghe nr vivarjayet: when one goes on a tour, one should
not bring his wife. Formerly men used to travel without conveyances, but still,
as far as possible, when one leaves home one should not take his wife with him,
especially if one is in such a condition as Lord Rmacandra when banished by
the order of His father. Whether in the forest or at home, if one is attached to
women this attachment is always troublesome, as shown by the Supreme
Personality of Godhead by His personal example.
Of course, this is the material side of str-sag, but the situation of Lord
Rmacandra is spiritual, for He does not belong to the material world.
Nryaa paro 'vyaktt: Nryaa is beyond the material creation. Because
He is the creator of the material world, He is not subject to the conditions of
the material world. The separation of Lord Rmacandra from St is spiritually
understood as vipralambha, which is an activity of the hldin potency of the
Supreme Personality of Godhead belonging to the gra-rasa, the mellow of
conjugal love in the spiritual world. In the spiritual world the Supreme
Personality of Godhead has all the dealings of love, displaying the symptoms
called sttvika, sacr, vilpa, mrcch and unmda. Thus when Lord
Rmacandra was separated from St, all these spiritual symptoms were
manifested. The Lord is neither impersonal nor impotent. Rather, He is
sac-cid-nanda-vigraha [Bs. 5.1], the eternal form of knowledge and bliss. Thus
He has all the symptoms of spiritual bliss. Feeling separation from one's
beloved is also an item of spiritual bliss. As explained by rla Svarpa
Dmodara Gosvm, rdh-ka-praaya-viktir hldin-akti: the dealings of
love between Rdh and Ka are displayed as the pleasure potency of the
Lord. The Lord is the original source of all pleasure, the reservoir of all
pleasure. Lord Rmacandra, therefore, manifested the truth both spiritually
and materially. Materially those who are attached to women suffer, but
387
spiritually when there are feelings of separation between the Lord and His
pleasure potency the spiritual bliss of the Lord increases. This is further
explained in Bhagavad-gt (9.11):
avajnanti m mh
mnu tanum ritam
para bhvam ajnanto
mama bhta-mahevaram
One who does not know the spiritual potency of the Supreme Personality of
Godhead thinks of the Lord as an ordinary human being. But the Lord's mind,
intelligence and senses can never be affected by material conditions. This fact
is further explained in the Skanda Pura, as quoted by Madhvcrya:
nitya-pra-sukha-jna-
svarpo 'sau yato vibhu
ato 'sya rma ity khy
tasya dukha kuto 'v api
tathpi loka-ikrtham
adukho dukha-vartivat
antarhit loka-dy
stm st smarann iva
jpanrtha punar nitya-
sambandha svtmana riy
ayodhyy vinirgacchan
sarva-lokasya cevara
pratyaka tu riy srdha
jagmndir avyaya
nakatra-msa-gaita
388
trayodaa-sahasrakam
brahmaloka-sama cakre
samasta kiti-maalam
rmo rmo rma iti
sarvem abhavat tad
sarvoramamayo loko
yad rmas tv aplayat
It was actually impossible for Rvaa to take away St. The form of St taken
by Rvaa was an illusory representation of mother Stmaya-st. When
St was tested in the fire, this my-st was burnt, and the real St came out
of the fire.
A further understanding to be derived from this example is that a woman,
however powerful she may be in the material world, must be given protection,
for as soon as she is unprotected she will be exploited by Rkasas like Rvaa.
Here the words vaideha-rja-duhitari indicate that before mother St was
married to Lord Rmacandra she was protected by her father, Vaideha-rja.
And when she was married she was protected by her husband. Therefore the
conclusion is that a woman should always be protected. According to the
Vedic rule, there is no scope for a woman's being independent (asamakam),
for a woman cannot protect herself independently.
TEXT 12
"_d d dN'
F H' d" l
N " _~ H H " F
H F 'H= S ll !- ll
389
dagdhvtma-ktya-hata-ktyam ahan kabandha
sakhya vidhya kapibhir dayit-gati tai
buddhvtha vlini hate plavagendra-sainyair
velm agt sa manujo 'ja-bhavrcitghri
SYNONYMS
dagdhvby burning; tma-ktya-hata-ktyamafter performing religious
rituals required after the death of Jayu, who died for the Lord's cause;
ahankilled; kabandhamthe demon Kabandha; sakhyamfriendship;
vidhyaafter creating; kapibhiwith the monkey chiefs; dayit-gatimthe
arrangement for delivering St; taiby them; buddhvknowing;
athathereafter; vlini hatewhen Vli had been killed;
plavaga-indra-sainyaiwith the help of the soldiers of the monkeys;
velmto the beach of the ocean; agtwent; saHe, Lord Rmacandra;
manu-jaappearing as a human being; ajaby Lord Brahm; bhavaand by
Lord iva; arcita-aghriwhose lotus feet are worshiped.
TRANSLATION
Lord Rmacandra, whose lotus feet are worshiped by Lord Brahm and Lord
iva, had assumed the form of a human being. Thus He performed the funeral
ceremony of Jayu, who was killed by Rvaa. The Lord then killed the demon
named Kabandha, and after making friends with the monkey chiefs, killing Vli
and arranging for the deliverance of mother St, He went to the beach of the
ocean.
PURPORT
When Rvaa kidnapped St, he was obstructed on the way by Jayu, a
large bird. But the powerful Rvaa defeated Jayu in the fight and cut his
wing. When Rmacandra was searching for St, He found Jayu almost dead
390
and was informed that St has been carried off by Rvaa. When Jayu died,
Lord Rmacandra did the duty of a son by performing the funeral ceremony,
and then He made friends with the monkeys to deliver Stdev.
TEXT 13
" 9H HH d<
F d 9 l
F' F Q ^
"H" N9 ll ! ll
yad-roa-vibhrama-vivtta-kaka-pta-
sambhrnta-nakra-makaro bhaya-gra-ghoa
sindhu irasy arhaa parighya rp
pdravindam upagamya babha etat
SYNONYMS
yat-roawhose anger; vibhramainduced by; vivttaturned;
kaka-ptaby the glance; sambhrntaagitated; nakracrocodiles;
makaraand sharks; bhaya-gra-ghoawhose loud sound was silenced
through fear; sindhuthe ocean; irasion his head; arhaamall
paraphernalia for worshiping the Lord; parighyacarrying; rptaking
form; pda-aravindamthe lotus feet of the Lord; upagamyareaching;
babhasaid; etatthe following.
TRANSLATION
After reaching the beach, Lord Rmacandra fasted for three days, awaiting
the arrival of the ocean personified. When the ocean did not come, the Lord
exhibited His pastimes of anger, and simply by His glancing over the ocean, all
391
the living entities within it, including the crocodiles and sharks, were agitated
by fear. Then the personified ocean fearfully approached Lord Rmacandra,
taking all paraphernalia to worship Him. Falling at the Lord's lotus feet, the
personified ocean spoke as follows.
TEXT 14
H H B' H"
d <F~" 9 ' l
FH F F
> F H ll !H ll
na tv vaya jaa-dhiyo nu vidma bhman
ka-stham di-purua jagatm adham
yat-sattvata sura-ga rajasa praje
manyo ca bhta-pataya sa bhavn guea
SYNONYMS
nanot; tvmYour Lordship; vayamwe; jaa-dhiyadull-minded,
possessing blunt intelligence; nuindeed; vidmacan know; bhmanO
Supreme; ka-sthamwithin the core of the heart; di-puruamthe original
Personality of Godhead; jagatmof the universes, which progressively go on;
adhamthe supreme master; yatfixed under Your direction;
sattvatainfatuated with sattva-gua; sura-gasuch demigods;
rajasainfatuated with rajo-gua; praj-the Prajpatis;
manyoinfluenced by tamo-gua; caand; bhta-patayarulers of ghosts;
sasuch a personality; bhavnYour Lordship; gua-athe master of all
three modes of material nature.
392
TRANSLATION
O all-pervading Supreme Person, we are dull-minded and did not understand
who You are, but now we understand that You are the Supreme Person, the
master of the entire universe, the unchanging and original Personality of
Godhead. The demigods are infatuated with the mode of goodness, the
Prajpatis with the mode of passion, and the lord of ghosts with the mode of
ignorance, but You are the master of all these qualities.
PURPORT
The word jaa-dhiya refers to intelligence like that of an animal. A person
with such intelligence cannot understand the Supreme Personality of
Godhead. Without being beaten, an animal cannot understand the purpose of
a man. Similarly, those who are dull-minded cannot understand the Supreme
Personality of Godhead, but when punished severely by the modes of material
nature, they begin to understand Him. A Hindi poet has said:
dukha se saba hari bhaje
sukha se bhaje ko
sukha se agar hari bhaje
dukha kth se haya
When one is distressed he goes to the church or temple to worship the Lord,
but when opulent he forgets the Lord. Therefore, punishment by the Lord
through material nature is necessary in human society, for without it men
forget the supremacy of the Lord due to their dull, blunt intelligence.
TEXT 15
d H HF 'H
393
HH H m l
N' F F H
"H ll !7 ll
kma prayhi jahi viravaso 'vameha
trailokya-rvaam avpnuhi vra patnm
badhnhi setum iha te yaaso vitatyai
gyanti dig-vijayino yam upetya bhp
SYNONYMS
kmamas You like; prayhiYou may go over my water; jahijust conquer;
viravasaof Virav Muni; avamehampollution, like urine; trailokyafor
the three worlds; rvaamthe person known as Rvaa, the cause of
weeping; avpnuhiregain; vraO great hero; patnmYour wife;
badhnhijust construct; setuma bridge; ihahere (on this water); teof
Your good self; yaasafame; vitatyaito expand; gyantiwill glorify;
dik-vijayinagreat heroes who have conquered all directions; yamwhich
(bridge); upetyacoming near; bhpgreat kings.
TRANSLATION
My Lord, You may use my water as You like. Indeed, You may cross it and
go to the abode of Rvaa, who is the great source of disturbance and crying for
the three worlds. He is the son of Virav, but is condemned like urine. Please
go kill him and thus regain Your wife, Stdev. O great hero, although my
water presents no impediment to Your going to Lak, please construct a bridge
over it to spread Your transcendental fame. Upon seeing this wonderfully
uncommon deed of Your Lordship, all the great heroes and kings in the future
will glorify You.
394
PURPORT
It is said that a son and urine emanate from the same sourcethe genitals.
When a son is a devotee or a great learned person, the seminal discharge for
begetting a son is successful, but if the son is unqualified and brings no glory to
his family, he is no better than urine. Here Rvaa is compared to urine
because he was a cause of disturbances to the three worlds. Thus the ocean
personified wanted him killed by Lord Rmacandra.
One feature of the Supreme Personality of Godhead Lord Rmacandra is
omnipotence. The Lord can act without regard to material impediments or
inconveniences, but to prove that He is the Supreme Personality of Godhead
and was not merely advertised as Godhead or elected by popular vote, He
constructed a wonderful bridge over the ocean. Nowadays it has become
fashionable to create some artificial God who performs no uncommon
activities; a little magic will bewilder a foolish person into selecting an
artificial God because he does not understand how powerful God is. Lord
Rmacandra, however, constructed a bridge over the water with stone by
making the stone float. This is proof of God's uncommonly wonderful power.
Why should someone be accepted as God without displaying extraordinary
potency by doing something never to be done by any common man? We accept
Lord Rmacandra as the Supreme Personality of Godhead because He
constructed this bridge, and we accept Lord Ka as the Supreme Personality
of Godhead because He lifted Govardhana Hill when He was only seven years
old. We should not accept any rascal as God or an incarnation of God, for God
displays special features in His various activities. Therefore, the Lord Himself
says in Bhagavad-gt (4.9):
395
attains My eternal abode, O Arjuna." The activities of the Lord are not
common; they are all transcendentally wonderful and not able to be performed
by any other living being. The symptoms of the Lord's activities are all
mentioned in the stras, and after one understands them one can accept the
Lord as He is.
TEXT 16
N" _ "' H H'" d <
F d" dd l l
FHd
H9" H" "' ll ! ll
baddhvodadhau raghu-patir vividhdri-kai
setu kapndra-kara-kampita-bhruhgai
sugrva-nla-hanumat-pramukhair ankair
lak vibhaa-dviad agra-dagdhm
SYNONYMS
baddhvafter constructing; udadhauin the water of the ocean;
raghu-patiLord Rmacandra; vividhavarieties of; adri-kaiwith peaks
of great mountains; setuma bridge; kapi-indraof powerful monkeys;
kara-kampitamoved by the great hands; bhruha-agaiwith the trees and
plants; sugrvaSugrva; nlaNla; hanumatHanumn; pramukhailed
by; ankaiwith such soldiers; lakmLak, the kingdom of Rvaa;
vibhaa-dby the direction of Vibhaa, the brother of Rvaa;
viatentered; agra-dagdhmwhich was previously burnt (by the monkey
396
soldier Hanumn).
TRANSLATION
ukadeva Gosvm said: After constructing a bridge over the ocean by
throwing into the water the peaks of mountains whose trees and other
vegetation had been shaken by the hands of great monkeys, Lord Rmacandra
went to Lak to release Stdev from the clutches of Rvaa. With the
direction and help of Vibhaa, Rvaa's brother, the Lord, along with the
monkey soldiers, headed by Sugrva, Nla and Hanumn, entered Rvaa's
kingdom, Lak, which had previously been burnt by Hanumn.
PURPORT
Great mountain peaks covered with trees and plants were thrown into the
sea by the monkey soldiers and began to float by the supreme will of the Lord.
By the supreme will of the Lord, many great planets float weightlessly in space
like swabs of cotton. If this is possible, why should great mountain peaks not be
able to float on water? This is the omnipotence of the Supreme Personality of
Godhead. He can do anything and everything He likes, because He is not
under the control of the material nature; indeed, material nature is controlled
by Him. Maydhyakea prakti syate sacarcaram: [Bg. 9.10] only under His
direction does prakti, or material nature, work. Similar information is given in
the Brahma-sahit (5.52):
yasyjay bhramati sambhta-kla-cakro
Describing how material nature works, the Brahma-sahit says that the sun
moves as desired by the Supreme Personality of Godhead. Consequently, for
Lord Rmacandra to construct a bridge over the Indian Ocean with the help
of monkey soldiers who threw great mountain peaks into the water is not at all
397
wonderful; it is wonderful only in the sense that it has kept the name and fame
of Lord Rmacandra eternally celebrated.
TEXT 17
F H " N{Hd B
F" HH< l
'9_ d
l<d d "H ll !O ll
s vnarendra-bala-ruddha-vihra-koha-
r-dvra-gopura-sado-valabh-viak
nirbhajyamna-dhiaa-dhvaja-hema-kumbha-
gak gaja-kulair hradinva ghr
SYNONYMS
sthe place known as Lak; vnara-indraof the great chiefs of the
monkeys; balaby the strength; ruddhastopped, encircled; vihrapleasure
houses; kohathe places where food grains were stocked; rthe treasury
houses; dvrathe doors of palaces; gopurathe gates of the city; sadathe
assembly houses; valabhthe frontage of great palaces; viakthe rest
houses for the pigeons; nirbhajyamnain the process of being dismantled;
dhiaaplatforms; dhvajathe flags; hema-kumbhagolden waterpots on
the domes; gakand the crossroads; gaja-kulaiby herds of elephants;
hradina river; ivalike; ghragitated.
TRANSLATION
After entering Lak, the monkey soldiers, led by chiefs like Sugrva, Nla
and Hanumn, occupied all the sporting houses, granaries, treasuries, palace
398
doorways, city gates, assembly houses, palace frontages and even the resting
houses of the pigeons. When the city's crossroads, platforms, flags and golden
waterpots on its domes were all destroyed, the entire city of Lak appeared like
a river disturbed by a herd of elephants.
TEXT 18
F"H d d
'"Fdd" l
FdHd"
FH F "~ d d ll ! ll
raka-patis tad avalokya nikumbha-kumbha-
dhmrka-durmukha-surntaka-narntakdn
putra prahastam atikya-vikampandn
sarvnugn samahinod atha kumbhakaram
SYNONYMS
raka-patithe master of the Rkasas (Rvaa); tatsuch disturbances;
avalokyaafter seeing; nikumbhaNikumbha; kumbhaKumbha;
dhmrkaDhmrka; durmukhaDurmukha; surntakaSurntaka;
narntakaNarntaka; dnall of them together; putramhis son, Indrajit;
prahastamPrahasta; atikyaAtikya; vikampanaVikampana; dnall
of them together; sarva-anugnall followers of Rvaa; samahinotordered
(to fight with the enemies); athaat last; kumbhakaramKumbhakara, the
most important brother.
TRANSLATION
When Rvaa, the master of the Rkasas, saw the disturbances created by
399
the monkey soldiers, he called for Nikumbha, Kumbha, Dhmrka,
Durmukha, Surntaka, Narntaka and other Rkasas and also his son Indrajit.
Thereafter he called for Prahasta, Atikya, Vikampana and finally
Kumbhakara. Then he induced all his followers to fight against the enemies.
TEXT 19
' F =
F8 ]" l
F HF '"
l" F"H ' ll !\ ll
t ytudhna-ptanm asi-la-cpa-
prsari-aktiara-tomara-khaga-durgm
sugrva-lakmaa-marutsuta-gandhamda-
nlgadarka-panasdibhir anvito 'gt
SYNONYMS
tmall of them; ytudhna-ptanmthe soldiers of the Rkasas; asiby
swords; laby lances; cpaby bows; prsa-iprsa weapons and i
weapons; akti-araakti arrows; tomaratomara weapons; khagaby a
type of sword; durgmall invincible; sugrvaby the monkey named Sugrva;
lakmaaby Lord Rmacandra's younger brother; marut-sutaby Hanumn;
gandhamdaby Gandhamda, another monkey; nlaby the monkey named
Nla; agadaAgada; kaka; panasaPanasa; dibhiand by other
soldiers; anvitabeing surrounded, Lord Rmacandra; agtcame in front of
(for the sake of fighting).
TRANSLATION
400
Lord Rmacandra, surrounded by Lakmaa and monkey soldiers like
Sugrva, Hanumn, Gandhamda, Nla, Agada, Jmbavn and Panasa,
attacked the soldiers of the Rkasas, who were fully equipped with various
invincible weapons like swords, lances, bows, prsas, is, akti arrows, khagas
and tomaras.
TEXT 20
'd FH
H^~~ ' l
""9l"U
F9 lH ll - ll
te 'nkap raghupater abhipatya sarve
dvandva vartham ibha-patti-rathva-yodhai
jaghnur drumair giri-gadeubhir agaddy
stbhimara-hata-magala-rvaen
SYNONYMS
teall of them; anka-pthe commanders of the soldiers; raghupateof
Lord r Rmacandra; abhipatyachasing the enemy; sarveall of them;
dvandvamfighting; varthamthe soldiers of Rvaa; ibhaby elephants;
pattiby infantry; rathaby chariots; avaby horses; yodhaiby such
warriors; jaghnukilled them; drumaiby throwing big trees; giriby
peaks of mountains; gadby clubs; iubhiby arrows; agada-dyall
the soldiers of Lord Rmacandra, headed by Agada and others; stof
mother St; abhimaraby the anger; hatahad been condemned;
magalawhose auspiciousness; rvaa-nthe followers or dependents of
Rvaa.
401
TRANSLATION
Agada and the other commanders of the soldiers of Rmacandra faced the
elephants, infantry, horses and chariots of the enemy and hurled against them
big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord
Rmacandra killed Rvaa's soldiers, who had lost all good fortune because
Rvaa had been condemned by the anger of mother St.
PURPORT
The soldiers Lord Rmacandra recruited in the jungle were all monkeys and
did not have proper equipment with which to fight the soldiers of Rvaa, for
Rvaa's soldiers were equipped with weapons of modern warfare whereas the
monkeys could only throw stones, mountain peaks and trees. It was only Lord
Rmacandra and Lakmaa who shot some arrows. But because the soldiers of
Rvaa were condemned by the curse of mother St, the monkeys were able
to kill them simply by throwing stones and trees. There are two kinds of
strengthdaiva and purukra. Daiva refers to the strength achieved from
the Transcendence, and purukra refers to the strength organized by one's
own intelligence and power. Transcendental power is always superior to the
power of the materialist. Depending on the mercy of the Supreme Lord, one
must fight one's enemies even though one may not be equipped with modern
weapons. Therefore Ka instructed Arjuna, mm anusmara yudhya ca: [Bg.
8.7] "Think of Me and fight." We should fight our enemy to the best of our
ability, but for victory we must depend on the mercy of the Supreme
TEXT 21
FHN8H 8
Q d~FF l
402
FHF" U
H ll -! ll
raka-pati sva-bala-naim avekya rua
ruhya ynakam athbhisasra rmam
sva-syandane dyumati mtalinopante
vibhrjamnam ahanan niitai kuraprai
SYNONYMS
raka-patithe leader of the Rkasas, Rvaa; sva-bala-naimthe
destruction of his own soldiers; avekyaafter observing; ruabecame very
angry; ruhyariding on; ynakamhis beautiful airplane decorated with
flowers; athathereafter; abhisasraproceeded toward; rmamLord
Rmacandra; sva-syandanein the celestial chariot of Indra;
dyumatiglittering; mtalinby Mtali, the chariot driver of Indra;
upantehaving been brought; vibhrjamnamLord Rmacandra, as if
brilliantly illuminating; ahanatRvaa struck him; niitaivery sharp;
kurapraiwith arrows.
TRANSLATION
Thereafter, when Rvaa, the king of the Rkasas, observed that his
soldiers had been lost, he was extremely angry. Thus he mounted his airplane,
which was decorated with flowers, and proceeded toward Lord Rmacandra,
who sat on the effulgent chariot brought by Mtali, the chariot driver of Indra.
Then Rvaa struck Lord Rmacandra with sharp arrows.
TEXT 22
F 9"9
403
dFF H l
F U FF
d $H d H ll -- ll
rmas tam ha puruda-pura yan na
kntsamakam asatpaht vavat te
tyakta-trapasya phalam adya jugupsitasya
yacchmi kla iva kartur alaghya-vrya
SYNONYMS
rmaLord Rmacandra; tamunto him, Rvaa; hasaid;
purua-ada-purayou are the stool of the man-eaters (Rkasas);
yatbecause; naMy; kntwife; asamakamhelpless because of My
absence; asatby you, the most sinful; apahtwas kidnapped;
va-vatlike a dog who takes food from the kitchen in the absence of the
proprietor; teof you; tyakta-trapasyabecause you are shameless; phalam
adyaI shall give you the result today; jugupsitasyaof you, the most
abominable; yacchmiI shall punish you; kla ivalike death; kartuof
you, who are the performer of all sinful activities; alaghya-vryabut I,
being omnipotent, never fail in My attempt.
TRANSLATION
Lord Rmacandra said to Rvaa: You are the most abominable of the
man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog
steals eatables from the kitchen in the absence of the householder, in My
absence you kidnapped My wife, Stdev. Therefore as Yamarja punishes
sinful men, I shall also punish you. You are most abominable, sinful and
shameless. Today, therefore, I, whose attempt never fails, shall punish you.
404
PURPORT
Na ca daivt para balam: no one can surpass the strength of the
Transcendence. Rvaa was so sinful and shameless that he did not know
what the result would be of kidnapping mother St, the pleasure potency of
Rmacandra. This is the disqualification of the Rkasas. Asatyam apratiha
te jagad hur anvaram [Bg. 16.8]. The Rkasas are unaware that the Supreme
Lord is the ruler of the creation. They think that everything has come about
by chance or accident and that there is no ruler, king or controller. Therefore
the Rkasas act independently, as they like, going even so far as to kidnap the
goddess of fortune. This policy of Rvaa's is extremely dangerous for the
materialist; indeed, it brings ruin to the materialistic civilization. Nonetheless,
because atheists are Rkasas, they dare to do things that are most abominable,
and thus they are punished without fail. Religion consists of the orders of the
Supreme Lord, and one who carries out these orders is religious. One who fails
to carry out the Lord's orders is irreligious, and he is to be punished.
TEXT 23
H ' 9 F' FF
N F H H " ' " N " l
F 'F H " " H
{ F d H ll - ll
eva kipan dhanui sandhitam utsasarja
ba sa vajram iva tad-dhdaya bibheda
so 'sg vaman daa-mukhair nyapatad vimnd
dhheti jalpati jane suktva rikta
405
SYNONYMS
evamin this way; kipanchastising (Rvaa); dhanuion the bow;
sandhitamfixed an arrow; utsasarjareleased (toward him); bamthe
arrow; sathat arrow; vajram ivalike a thunderbolt; tat-hdayamthe
heart of Rvaa; bibhedapierced; sahe, Rvaa; askblood;
vamanvomiting; daa-mukhaithrough the ten mouths; nyapatatfell
down; vimntfrom his airplane; hhalas, what happened; itithus;
jalpatiroaring; janewhen all the people present there; sukt ivalike a
pious man; riktawhen the results of his pious activities are finished.
TRANSLATION
After thus rebuking Rvaa, Lord Rmacandra fixed an arrow to His bow,
aimed at Rvaa, and released the arrow, which pierced Rvaa's heart like a
thunderbolt. Upon seeing this, Rvaa's followers raised a tumultuous sound,
crying, "Alas! Alas! What has happened? What has happened?" as Rvaa,
vomiting blood from his ten mouths, fell from his airplane, just as a pious man
falls to earth from the heavenly planets when the results of his pious activities
are exhausted.
PURPORT
In Bhagavad-gt (9.21) it is said, ke puye martya-loka vianti: "When
the results of their pious activities are exhausted, those who have enjoyed in
the heavenly planets fall again to earth." The fruitive activities of this material
world are such that whether one acts piously or impiously one must remain
within the material world according to different conditions, for neither pious
nor impious actions can relieve one from my's clutches of repeated birth and
death. Somehow or other, Rvaa was raised to an exalted position as the king
of a great kingdom with all material opulences, but because of his sinful act of
406
kidnapping mother St, all the results of his pious activities were destroyed. If
one offends an exalted personality, especially the Supreme Personality of
Godhead, one certainly becomes most abominable; bereft of the results of pious
activities, one must fall down like Rvaa and other demons. It is therefore
advised that one transcend both pious and impious activities and remain in the
pure state of freedom from all designations (sarvopdhi-vinirmukta
tat-paratvena nirmalam [Cc. Madhya 19.170]). When one is fixed in devotional
service, he is above the material platform. On the material platform there are
higher and lower positions, but when one is above the material platform he is
always fixed in a spiritual position (sa gun samattyaitn brahma-bhyya
kalpate [Bg. 14.26]). Rvaa or those like him may be very powerful and
opulent in this material world, but theirs is not a secure position, because, after
all, they are bound by the results of their karma (karma daiva-netrea [SB
3.31.1]). We should not forget that we are completely dependent on the laws of
nature.
prakte kriyamni
guai karmi sarvaa
ahakra-vimhtm
kartham iti manyate
"The bewildered spirit soul, under the influence of the three modes of material
nature, thinks himself the doer of activities that are in actuality carried out by
nature." (Bg. 3.27) One should not be proud of one's exalted position and act
like Rvaa, thinking oneself independent of material nature's laws.
TEXT 24
' FM l
" " F " 3" H ll -H ll
407
tato nikramya laky
ytudhnya sahasraa
mandodary sama tatra
prarudantya updravan
SYNONYMS
tatathereafter; nikramyacoming out; lakyfrom Lak;
ytudhnyathe wives of the Rkasas; sahasraaby thousands and
thousands; mandodaryheaded by Mandodar, the wife of Rvaa;
samamwith; tatrathere; prarudantyacrying in lamentation;
updravancame near (their dead husbands).
TRANSLATION
Thereafter, all the women whose husbands had fallen in the battle, headed
by Mandodar, the wife of Rvaa, came out of Lak. Continuously crying,
they approached the dead bodies of Rvaa and the other Rkasas.
TEXT 25
FH FH N' H 9 " l
" F FH " ll -7 ll
svn svn bandhn parivajya
lakmaeubhir arditn
rurudu susvara dn
ghnantya tmnam tman
SYNONYMS
svn svntheir own respective husbands; bandhnfriends;
408
parivajyaembracing; lakmaa-iubhiby the arrows of Lakmaa;
arditnwho were killed; ruruduall the wives cried piteously;
su-svaramit was very sweet to hear; dnvery poor; ghnantyastriking;
tmnamtheir breasts; tmanby themselves.
TRANSLATION
Striking their breasts in affliction because their husbands had been killed by
the arrows of Lakmaa, the women embraced their respective husbands and
cried piteously in voices appealing to everyone.
TEXT 26
F H ~ dH H l
d H " ll - ll
h hat sma vaya ntha
loka-rvaa rvaa
ka yyc charaa lak
tvad-vihn parrdit
SYNONYMS
halas; hatkilled; smain the past; vayamall of us; nthaO
protector; loka-rvaaO husband, who created the crying of so many other
people; rvaaO Rvaa, one who can cause crying of others; kamunto
whom; yytwill go; araamshelter; lakthe state of Lak;
tvat-vihnbeing bereft of your good self; para-arditbeing defeated by the
enemies.
409
TRANSLATION
O my lord, O master! You epitomized trouble for others, and therefore you
were called Rvaa. But now that you have been defeated, we also are defeated,
for without you the state of Lak has been conquered by the enemy. To whom
will it go for shelter?
PURPORT
Rvaa's wife Mandodar and the other wives knew very well how cruel a
person Rvaa was. The very word "Rvaa" means "one who causes crying for
others." Rvaa continuously caused trouble for others, but when his sinful
activities culminated in giving trouble to Stdev, he was killed by Lord
Rmacandra.
TEXT 27
H H " H dH l
' H F " ll -O ll
na vai veda mah-bhga
bhavn kma-vaa gata
tejo 'nubhva sty
yena nto dam imm
SYNONYMS
nanot; vaiindeed; vedadid know; mah-bhgaO greatly fortunate
one; bhavnyourself; kma-vaaminfluenced by lusty desires;
gatahaving become; tejaby influence; anubhvamas a result of such
influence; styof mother St; yenaby which; ntabrought into;
410
damcondition; immlike this (destruction).
TRANSLATION
O greatly fortunate one, you came under the influence of lusty desires, and
therefore you could not understand the influence of mother St. Now, because
of her curse, you have been reduced to this state, having been killed by Lord
Rmacandra.
PURPORT
Not only was mother St powerful, but any woman who follows in the
footsteps of mother St can also become similarly powerful. There are many
instances of this in the history of Vedic literature. Whenever we find a
description of ideal chaste women, mother St is among them. Mandodar, the
wife of Rvaa, was also very chaste. Similarly, Draupad was one of five
exalted chaste women. As a man must follow great personalities like Brahm
and Nrada, a woman must follow the path of such ideal women as St,
Mandodar and Draupad. By staying chaste and faithful to her husband, a
woman enriches herself with supernatural power. It is a moral principle that
one should not be influenced by lusty desires for another's wife. Mtvat
para-dreu: an intelligent person must look upon another's wife as being like
his mother. This is a moral injunction from Cakya-loka (10).
mtvat para-dreu
para-dravyeu loravat
tmavat sarva-bhteu
ya payati sa paita
"One who considers another's wife as his mother, another's possessions as a
lump of dirt and treats all other living beings as he would himself, is considered
to be learned." Thus Rvaa was condemned not only by Lord Rmacandra but
411
even by his own wife, Mandodar. Because she was a chaste woman, she knew
the power of another chaste woman, especially such a wife as mother Stdev.
TEXT 28
d 9 H'H H = d " l
" d ' ' d H ll - ll
ktai vidhav lak
vaya ca kula-nandana
deha kto 'nna gdhrm
tm naraka-hetave
SYNONYMS
ktmade by you; eall of this; vidhavwithout a protector; lakthe
state of Lak; vayam caand us; kula-nandanaO pleasure of the Rkasas;
dehathe body; ktamade by you; annameatable; gdhrmof the
vultures; tmand your soul; naraka-hetavefor going to hell.
TRANSLATION
O pleasure of the Rkasa dynasty, because of you the state of Lak and
also we ourselves now have no protector. By your deeds you have made your
body fit to be eaten by vultures and your soul fit to go to hell.
PURPORT
One who follows the path of Rvaa is condemned in two ways: his body is
fit to be eaten by dogs and vultures, and the soul goes to hell. As stated by the
Lord Himself in Bhagavad-gt (16.19):
412
tn aha dviata krrn
sasreu nardhamn
kipmy ajasram aubhn
surv eva yoniu
"Those who are envious and mischievous, who are the lowest among men, are
cast by Me into the ocean of material existence, into various demoniac species
of life." Thus the destination of godless atheists such as Rvaa,
Hirayakaipu, Kasa and Dantavakra is a hellish condition of life.
Mandodar, the wife of Rvaa, could understand all this because she was a
chaste woman. Although lamenting for the death of her husband, she knew
what would happen to his body and soul, for although one cannot see directly
with one's material eyes, one can see with eyes of knowledge (payanti
jna-cakua). In Vedic history there are many instances of how one
becomes godless and is condemned by the laws of nature.
TEXT 29
d 3H=
FH H9> dF " " l
'H' " Fd ll -\ ll
r-uka uvca
svn vibhaa cakre
kosalendrnumodita
pit-medha-vidhnena
yad ukta smparyikam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; svnmof his own family
413
members; vibhaaVibhaa, the brother of Rvaa and devotee of Lord
Rmacandra; cakreexecuted; kosala-indra-anumoditaapproved by the
King of Kosala, Lord Rmacandra; pit-medha-vidhnenaby the funeral
ceremony performed by the son after the death of his father or some family
member; yat uktamwhich have been prescribed; smparyikamduties to be
performed after a person's death to save him from the path to hell.
TRANSLATION
r ukadeva Gosvm said: Vibhaa, the pious brother of Rvaa and
devotee of Lord Rmacandra, received approval from Lord Rmacandra, the
King of Kosala. Then he performed the prescribed funeral ceremonies for his
family members to save them from the path to hell.
PURPORT
After giving up the body, one is transferred to another body, but sometimes,
if one is too sinful, he is checked from transmigrating to another body, and
thus he becomes a ghost. To save a diseased person from ghostly life, the
funeral ceremony, or rddha ceremony, as prescribed in authorized stra,
must be performed. Rvaa was killed by Lord Rmacandra and was destined
for hellish life, but by Lord Rmacandra's advice, Vibhaa, Rvaa's brother,
performed all the duties prescribed in relation to the dead. Thus Lord
Rmacandra was kind to Rvaa even after Rvaa's death.
TEXT 30
"" H dHd l
FHH' ll ll
tato dadara bhagavn
414
aoka-vanikrame
km sva-viraha-vydhi
iap-mlam-ritm
SYNONYMS
tatathereafter; dadarasaw; bhagavnthe Supreme Personality of
Godhead; aoka-vanika-ramein a small cottage in the forest of Aoka
trees; kmmvery lean and thin; sva-viraha-vydhimsuffering from the
disease of separation from Lord Rmacandra; iapof the tree known as
Siap; mlamthe root; ritmtaking shelter of.
TRANSLATION
Thereafter, Lord Rmacandra found Stdev sitting in a small cottage
beneath the tree named Siap in a forest of Aoka trees. She was lean and
thin, being aggrieved because of separation from Him.
TEXT 31
" HHd l
F" "HdF ll ! ll
rma priyatam bhry
dn vkynvakampata
tma-sandaranhlda-
vikasan-mukha-pakajm
SYNONYMS
rmaLord Rmacandra; priya-tammupon His dearmost; bhrymwife;
dnmso poorly situated; vkyalooking; anvakampatabecame very
415
compassionate; tma-sandaranawhen one sees his beloved; hldaan
ecstasy of joyful life; vikasatmanifesting; mukhamouth; pakajmlike a
lotus.
TRANSLATION
Seeing His wife in that condition, Lord Rmacandra was very compassionate.
When Rmacandra came before her, she was exceedingly happy to see her
beloved, and her lotuslike mouth showed her joy.
TEXT 32
U l
H9 H "H l
> d = H ll - ll
ropyruruhe yna
bhrtbhy hanumad-yuta
vibhaya bhagavn
dattv rako-gaeatm
lakm yu ca kalpnta
yayau cra-vrata purm
SYNONYMS
ropyakeeping or placing; ruruhegot up; ynamon the airplane;
bhrtbhymwith His brother Lakmaa and the commander Sugrva;
hanumat-yutaaccompanied by Hanumn; vibhayaunto Vibhaa,
the brother of Rvaa; bhagavnthe Lord; dattvgave charge;
raka-gaa-atmthe power to rule over the Rkasa population of Lak;
lakmthe state of Lak; yu caand the duration of life;
416
kalpa-antamfor many, many years, until the end of one kalpa;
yayaureturned home; cra-vratafinishing the duration of time living in
the forest; purmto Ayodhy-pur.
TRANSLATION
After giving Vibhaa the power to rule the Rkasa population of Lak
for the duration of one kalpa, Lord Rmacandra, the Supreme Personality of
Godhead [Bhagavn], placed Stdev on an airplane decorated with flowers and
then got on the plane Himself. The period for His living in the forest having
ended, the Lord returned to Ayodhy, accompanied by Hanumn, Sugrva and
His brother Lakmaa.
TEXT 33
Hd F d F d ~ l
3= ' " " ll ll
avakryama sukusumair
lokaplrpitai pathi
upagyamna-carita
atadhty-dibhir mud
SYNONYMS
avakryamabeing overflooded; su-kusumaiby fragrant and beautiful
flowers; loka-pla-arpitaioffered by the princely order; pathion the road;
upagyamna-caritabeing glorified for His uncommon activities;
atadhti-dibhiby personalities like Lord Brahm and other demigods;
mudwith great jubilation.
417
TRANSLATION
When Lord Rmacandra returned to His capital, Ayodhy, He was greeted
on the road by the princely order, who showered His body with beautiful,
fragrant flowers, while great personalities like Lord Brahm and other demigods
glorified the activities of the Lord in great jubilation.
TEXT 34
Hd H HdN l
dd 'A< F~B ll H ll
go-mtra-yvaka rutv
bhrtara valkalmbaram
mah-kruiko 'tapyaj
jaila sthaile-ayam
SYNONYMS
go-mtra-yvakameating barley boiled in the urine of a cow;
rutvhearing; bhrtaramHis brother Bharata; valkala-ambaramcovered
with the bark of trees; mah-kruikathe supremely merciful Lord
Rmacandra; atapyatlamented very much; jailamwearing matted locks of
hair; sthaile-ayamlying down on a grass mattress, or kusana.
TRANSLATION
Upon reaching Ayodhy, Lord Rmacandra heard that in His absence His
brother Bharata was eating barley cooked in the urine of a cow, covering His
body with the bark of trees, wearing matted locks of hair, and lying on a
mattress of kua. The most merciful Lord very much lamented this.
418
TEXTS 35-38
Rd l
" d F F U ' ll 7 ll
" FHN" H"FH l
N Q 9 = N QH" ll ll
FH dd >_ ~ l
F" F < <H ll O ll
H > H "
BH " H= = l
" =l" ll ll
bharata prptam karya
paurmtya-purohitai
pduke irasi nyasya
rma pratyudyato 'grajam
nandigrmt sva-ibird
gta-vditra-nisvanai
brahma-ghoea ca muhu
pahadbhir brahmavdibhi
svara-kaka-patkbhir
haimai citra-dhvajai rathai
sad-avai rukma-sannhair
bhaai puraa-varmabhi
rebhir vra-mukhybhir
bhtyai caiva padnugai
pramehyny updya
419
payny uccvacni ca
pdayor nyapatat prem
praklinna-hdayekaa
SYNONYMS
bharataLord Bharata; prptamcoming back home; karyahearing;
pauraall kinds of citizens; amtyaall the ministers;
purohitaiaccompanied by all the priests; pdukethe two wooden shoes;
irasion the head; nyasyakeeping; rmamunto Lord Rmacandra;
pratyudyatagoing forward to receive; agrajamHis eldest brother;
nandigrmtfrom His residence, known as Nandigrma; sva-ibirtfrom
His own camp; gta-vditrasongs and vibrations of drums and other musical
instruments; nisvanaiaccompanied by such sounds; brahma-ghoeaby
the sound of chanting of Vedic mantras; caand; muhualways;
pahadbhireciting from the Vedas; brahma-vdibhiby first-class
brhmaas; svara-kaka-patkbhidecorated with flags with golden
embroidery; haimaigolden; citra-dhvajaiwith decorated flags;
rathaiwith chariots; sat-avaihaving very beautiful horses;
rukmagolden; sannhaiwith harnesses; bhaaiby soldiers;
puraa-varmabhicovered with armor made of gold; rebhiby such a line
or procession; vra-mukhybhiaccompanied by beautiful, well-dressed
prostitutes; bhtyaiby servants; caalso; evaindeed; pada-anugaiby
infantry; pramehyniother paraphernalia befitting a royal reception;
updyataking all together; paynivaluable jewels, etc.; ucca-avacniof
different values; caalso; pdayoat the lotus feet of the Lord;
nyapatatfell down; premin ecstatic love; praklinnasoftened,
moistened; hdayathe core of the heart; kaawhose eyes.
TRANSLATION
When Lord Bharata understood that Lord Rmacandra was returning to the
420
capital, Ayodhy, He immediately took upon His own head Lord Rmacandra's
wooden shoes and came out from His camp at Nandigrma. Lord Bharata was
accompanied by ministers, priests and other respectable citizens, by professional
musicians vibrating pleasing musical sounds, and by learned brhmaas loudly
chanting Vedic hymns. Following in the procession were chariots drawn by
beautiful horses with harnesses of golden rope. These chariots were decorated
by flags with golden embroidery and by other flags of various sizes and patterns.
There were soldiers bedecked with golden armor, servants bearing betel nut,
and many well-known and beautiful prostitutes. Many servants followed on
foot, bearing an umbrella, whisks, different grades of precious jewels, and other
paraphernalia befitting a royal reception. Accompanied in this way, Lord
Bharata, His heart softened in ecstasy and His eyes full of tears, approached
Lord Rmacandra and fell at His lotus feet with great ecstatic love.
TEXTS 39-40
" d F &N = l
\ = " m ll \ ll
F H ' F l
FH > > Fd ll H ll
pduke nyasya purata
prjalir bpa-locana
tam liya cira dorbhy
snpayan netrajair jalai
rmo lakmaa-stbhy
viprebhyo ye 'rha-sattam
tebhya svaya namacakre
prajbhi ca namaskta
421
SYNONYMS
pdukethe two wooden shoes; nyasyaafter placing; puratabefore Lord
Rmacandra; prjaliwith folded hands; bpa-locanawith tears in the
eyes; tamunto Him, Bharata; liyaembracing; ciramfor a long time;
dorbhymwith His two arms; snpayanbathing; netra-jaicoming from
His eyes; jalaiwith the water; rmaLord Rmacandra;
lakmaa-stbhymwith Lakmaa and mother St; viprebhyaunto the
learned brhmaas; yealso others who; arha-sattamworthy of being
worshiped; tebhyaunto them; svayampersonally; nama-cakreoffered
respectful obeisances; prajbhiby the citizens; caand; nama-ktawas
offered obeisances.
TRANSLATION
After offering the wooden shoes before Lord Rmacandra, Lord Bharata
stood with folded hands, His eyes full of tears, and Lord Rmacandra bathed
Bharata with tears while embracing Him with both arms for a long time.
Accompanied by mother St and Lakmaa, Lord Rmacandra then offered His
respectful obeisances unto the learned brhmaas and the elderly persons in the
family, and all the citizens of Ayodhy offered their respectful obeisances unto
the Lord.
TEXT 41
' H 3F l H = l
3 d F d " ll H! ll
dhunvanta uttarsagn
pati vkya cirgatam
422
uttar kosal mlyai
kiranto nantur mud
SYNONYMS
dhunvantawaving; uttara-sagnthe upper cloths covering the body;
patimthe Lord; vkyaseeing; cira-gatamreturned after many years of
banishment; uttar kosalthe citizens of Ayodhy; mlyai
kirantaoffering Him garlands; nantubegan to dance; mudin great
jubilation.
TRANSLATION
The citizens of Ayodhy, upon seeing their King return after a long absence,
offered Him flower garlands, waved their upper cloths, and danced in great
jubilation.
TEXTS 42-43
" d ' l
H9 FF H F ll H- ll
' 9 l> F ~ dB l
N " l" ] = ll H ll
pduke bharato 'ghc
cmara-vyajanottame
vibhaa sasugrva
veta-cchatra marut-suta
dhanur-niag chatrughna
st trtha-kamaalum
423
abibhrad agada khaga
haima carmarka-r npa
SYNONYMS
pdukethe two wooden shoes; bharataLord Bharata; aghtcarried;
cmarawhisk; vyajanafan; uttamevery opulent; vibhaathe brother
of Rvaa; sa-sugrvawith Sugrva; veta-chatrama white umbrella;
marut-sutaHanumn, the son of the wind-god; dhanuthe bow;
niagnwith two quivers; atrughnaone of the brothers of Lord
Rmacandra; stmother St; trtha-kamaalumthe waterpot filled with
water from holy places; abibhratcarried; agadathe monkey commander
named Agada; khagamthe sword; haimammade of gold; carmashield;
ka-rthe King of the kas, Jmbavn; npaO King.
TRANSLATION
O King, Lord Bharata carried Lord Rmacandra's wooden shoes, Sugrva and
Vibhaa carried a whisk and an excellent fan, Hanumn carried a white
umbrella, atrughna carried a bow and two quivers, and Stdev carried a
waterpot filled with water from holy places. Agada carried a sword, and
Jmbavn, King of the kas, carried a golden shield.
TEXT 44
dF~ M F > H" l
H H >" $H " ll HH ll
pupaka-stho nuta strbhi
styamna ca vandibhi
vireje bhagavn rjan
424
grahai candra ivodita
SYNONYMS
pupaka-sthaseated on the airplane made of flowers; nutaworshiped;
strbhiby the women; styamnabeing offered prayers; caand;
vandibhiby the reciters; virejebeautified; bhagavnthe Supreme
Personality of Godhead, Lord Rmacandra; rjanO King Parkit;
grahaiamong the planets; candrathe moon; ivalike; uditarisen.
TRANSLATION
O King Parkit, as the Lord sat on His airplane of flowers, with women
offering Him prayers and reciters chanting about His characteristics, He
appeared like the moon with the stars and planets.
TEXTS 45-46
" F '~ F FH H l
H H m FH ll H7 ll
^ HFH l
H " > H ~H F ll H ll
bhrtrbhinandita so 'tha
sotsav prviat purm
praviya rja-bhavana
guru-patn sva-mtaram
gurn vayasyvarajn
pjita pratyapjayat
vaideh lakmaa caiva
425
yathvat samupeyatu
SYNONYMS
bhrtrby His brother (Bharata); abhinanditabeing welcomed properly;
saHe, Lord Rmacandra; athathereafter; sa-utsavmin the midst of a
festival; prviatentered; purmthe city of Ayodhy; praviyaafter
entering; rja-bhavanamthe royal palace; guru-patnKaikey and other
stepmothers; sva-mtaramHis own mother (Kaualy); gurnthe spiritual
masters (r Vasiha and others); vayasyaunto friends of the same age;
avara-jnand those who were younger than He; pjitabeing worshiped by
them; pratyapjayatHe returned the obeisances; vaidehmother St;
lakmaaLakmaa; ca evaand; yath-vatin a befitting way;
samupeyatubeing welcomed, entered the palace.
TRANSLATION
Thereafter, having been welcomed by His brother Bharata, Lord
Rmacandra entered the city of Ayodhy in the midst of a festival. When He
entered the palace, He offered obeisances to all the mothers, including Kaikey
and the other wives of Mahrja Daaratha, and especially His own mother,
Kaualy. He also offered obeisances to the spiritual preceptors, such as
Vasiha. Friends of His own age and younger friends worshiped Him, and He
returned their respectful obeisances, as did Lakmaa and mother St. In this
way they all entered the palace.
TEXT 47
FHFF FH $H ~ l
'9 N H = ll HO ll
426
putrn sva-mtaras ts tu
prs tanva ivotthit
ropyke 'bhiicantyo
bpaughair vijahu uca
SYNONYMS
putrnthe sons; sva-mtaraTheir mothers; tthey, headed by
Kaualy and Kaikey; tubut; prnlife; tanvabodies; ivalike;
utthitarisen; ropyakeeping; akeon the lap;
abhiicantyamoistening (the bodies of their sons); bpaby tears;
oghaicontinuously pouring; vijahugave up; ucalamentation due to
separation from their sons.
TRANSLATION
Upon seeing their sons, the mothers of Rma, Lakmaa, Bharata and
atrughna immediately arose, like unconscious bodies returning to
consciousness. The mothers placed their sons on their laps and bathed Them
with tears, thus relieving themselves of the grief of long separation.
TEXT 48
< H'H d H { F l
9" ~ H " = F' " ll H ll
ja nirmucya vidhivat
kula-vddhai sama guru
abhyaicad yathaivendra
catu-sindhu-jaldibhi
427
SYNONYMS
jathe matted locks of hair on the head; nirmucyashaving clean;
vidhi-vataccording to regulative principles; kula-vddhaithe elderly
persons in the family; samamwith; guruthe family priest or spiritual
master, Vasiha; abhyaicatperformed the abhieka ceremony of Lord
Rmacandra; yathas; evalike; indramunto King Indra;
catu-sindhu-jalawith the water of the four oceans; dibhiand with other
paraphernalia for bathing.
TRANSLATION
The family priest or spiritual master, Vasiha, had Lord Rmacandra cleanly
shaved, freeing Him from His matted locks of hair. Then, with the cooperation
of the elderly members of the family, he performed the bathing ceremony
[abhieka] for Lord Rmacandra with the water of the four seas and with other
substances, just as it was performed for King Indra.
TEXT 49
H d m F HF MS d l
FHS d F HF N ll H\ ll
eva kta-ira-snna
suvs sragvy-alakta
svalaktai suvsobhir
bhrtbhir bhryay babhau
SYNONYMS
evamthus; kta-ira-snnahaving completely bathed, washing the head;
428
su-vsbeing nicely dressed; sragvi-alaktabeing decorated with a
garland; su-alaktaidecorated nicely; su-vsobhidressed nicely;
bhrtbhiwith His brothers; bhryayand with His wife, St;
babhauthe Lord became very brilliant.
TRANSLATION
Lord Rmacandra, fully bathed and His head clean-shaven, dressed Himself
very nicely and was decorated with a garland and ornaments. Thus He shone
brightly, surrounded by His brothers and wife, who were similarly dressed and
ornamented.
TEXT 50
"F F" l
FH' H H l
H" = ll 7 ll
agrahd sana bhrtr
praipatya prasdita
praj sva-dharma-nirat
varrama-gunvit
jugopa pitvad rmo
menire pitara ca tam
SYNONYMS
agrahtaccepted; sanamthe throne of the state; bhrtrby His brother
(Bharata); praipatyaafter fully surrendering unto Him; prasditahaving
been pleased; prajand the citizens; sva-dharma-niratfully engaged in
their respective occupational duties; varramaaccording to the system of
429
vara and rama; gua-anvitall of them being qualified in that process;
jugopathe Lord protected them; pit-vatexactly like a father; rmaLord
Rmacandra; menirethey considered; pitaramexactly like a father;
caalso; tamHim, Lord Rmacandra.
TRANSLATION
Being pleased by the full surrender and submission of Lord Bharata, Lord
Rmacandra then accepted the throne of the state. He cared for the citizens
exactly like a father, and the citizens, being fully engaged in their occupational
duties of vara and rama, accepted Him as their father.
PURPORT
People are very fond of the pattern of Rma-rjya, and even today
politicians sometimes form a party called Rma-rjya, but unfortunately they
have no obedience to Lord Rma. It is sometimes said that people want the
kingdom of God without God. Such an aspiration, however, is never to be
fulfilled. Good government can exist when the relationship between the
citizens and the government is like that exemplified by Lord Rmacandra and
His citizens. Lord Rmacandra ruled His kingdom exactly as a father takes care
of his children, and the citizens, being obliged to the good government of Lord
Rmacandra, accepted the Lord as their father. Thus the relationship between
the citizens and the government should be exactly like that between father
and son. When the sons in a family are well trained, they are obedient to the
father and mother, and when the father is well qualified, he takes good care of
the children. As indicated here by the words sva-dharma-nirat
varrama-gun-vit, the people were good citizens because they accepted
the institution of vara and rama, which arranges society in the vara
divisions of brhmaa, katriya, vaiya and dra and the rama divisions of
brahmacarya, ghastha, vnaprastha and sannysa. This is actual human
civilization. People must be trained according to the different varrama
430
occupational duties. As confirmed in Bhagavad-gt (4.13), ctur-varya may
sa gua-karma-vibhgaa: the four varas must be established according
to varying qualities and work. The first principle for good government is that
it must institute this varrama system. The purpose of varrama is to
enable people to become God conscious. Varramcravat puruea para
pumn viur rdhyate [Cc. Madhya 8.58]. The entire varrama scheme is
intended to enable people to become Vaiavas. Viur asya devat. When
people worship Lord Viu as the Supreme Lord, they become Vaiavas. Thus
people should be trained to become Vaiavas through the system of vara and
rama, as they were during the reign of Lord Rmacandra, when everyone
was fully trained to follow the varrama principles.
Simply enforcing laws and ordinances cannot make the citizens obedient
and lawful. That is impossible. Throughout the entire world there are so many
states, legislative assemblies and parliaments, but still the citizens are rogues
and thieves. Good citizenship, therefore, cannot be enforced; the citizens must
be trained. As there are schools and colleges to train students to become
chemical engineers, lawyers or specialists in many other departments of
knowledge, there must be schools and colleges to train students to become
brhmaas, katriyas, vaiyas, dras, brahmacrs, ghasthas, vnaprasthas and
sannyss. This will provide the preliminary condition for good citizenship
(varrama-gun-vit). Generally speaking, if the king or president is a
rjari, the relationship between the citizens and the chief executive will be
clear, and there will be no possibility of disruption in the state, because the
number of thieves and rogues will decrease. In Kali-yuga, however, because the
varrama system is neglected, people are generally thieves and rogues. In the
system of democracy, such thieves and rogues naturally collect money from
other thieves and rogues, and thus there is chaos in every government, and no
one is happy. But here the example of good government is to be found in the
reign of Lord Rmacandra. If people follow this example, there will be good
government all over the world.
431
TEXT 51
H d d F 'H l
' FH F H ll 7! ll
trety vartamny
kla kta-samo 'bhavat
rme rjani dharma-je
sarva-bhta-sukhvahe
SYNONYMS
tretymin the Tret-yuga; vartamnymalthough situated in that
period; klathe period; ktawith Satya-yuga; samaequal; abhavatit
so became; rmebecause of Lord Rmacandra's being present; rjanias the
ruling king; dharma-jebecause He was fully religious; sarva-bhtaof all
living entities; sukha-vahegiving full happiness.
TRANSLATION
Lord Rmacandra became King during Tret-yuga, but because of His good
government, the age was like Satya-yuga. Everyone was religious and
completely happy.
PURPORT
Among the four yugas-Satya, Tret, Dvpara and Kali-the Kali-yuga is the
worst, but if the process of varrama-dharma is introduced, even in this age
of Kali, the situation of Satya-yuga can be invoked. The Hare Ka
movement, or Ka consciousness movement, is meant for this purpose.
kaler doa-nidhe rjann
432
asti hy eko mahn gua
krtand eva kasya
mukta-saga para vrajet
"My dear King, although Kali-yuga is full of faults, there is still one good
quality about this age: simply by chanting the Hare Ka mah-mantra, one
can become free from material bondage and be promoted to the transcendental
kingdom." (SB 12.3.51) If people take to this sakrtana movement of chanting
Hare Ka, Hare Rma, they will certainly be freed from the contamination
of Kali-yuga, and the people of this age will be happy, as people were in
Satya-yuga, the golden age. Anyone, anywhere, can easily take to this Hare
Ka movement; one need only chant the Hare Ka mah-mantra, observe
the rules and regulations, and stay free from the contamination of sinful life.
Even if one is sinful and cannot give up sinful life immediately, if he chants
the Hare Ka mah-mantra with devotion and faith he will certainly be
freed from all sinful activities, and his life will be successful. Para vijayate
r-ka-sakrtanam. This is the blessing of Lord Rmacandra, who has
appeared in this age of Kali as Lord Gaurasundara.
TEXT 52
H U H9 F'H l
FH d" F 9 ll 7- ll
vanni nadyo girayo
vari dvpa-sindhava
sarve kma-dugh san
prajn bharatarabha
SYNONYMS
vannithe forests; nadyathe rivers; girayathe hills and mountains;
433
varivarious parts of the states or divisions on the surface of the earth;
dvpaislands; sindhavathe oceans and seas; sarveall of them;
kma-dughfull of their respective opulences; sanexisted like that;
prajnmof all the living beings; bharata-abhaO Mahrja Parkit, best
of the Bharata dynasty.
TRANSLATION
O Mahrja Parkit, best of the Bharata dynasty, during the reign of Lord
Rmacandra the forests, the rivers, the hills and mountains, the states, the
seven islands and the seven seas were all favorable in supplying the necessities
of life for all living beings.
TEXT 53
''" d =l l
> F" ' ll 7 ll
ndhi-vydhi-jar-glni-
dukha-oka-bhaya-klam
mtyu cnicchat nsd
rme rjany adhokaje
SYNONYMS
nanot; dhiadhytmika, adhibhautika and adhidaivika sufferings (that is,
sufferings from the body and mind, from other living entities and from
nature); vydhidiseases; jarold age; glnibereavement; dukhagrief;
okalamentation; bhayafear; klamand fatigue; mtyudeath;
caalso; anicchatmof those who did not like it; na stthere was not;
rmeduring the rule of Lord Rmacandra; rjanibecause of His being the
434
king; adhokajethe Supreme Personality of Godhead, who is beyond this
material world.
TRANSLATION
When Lord Rmacandra, the Supreme Personality of Godhead, was the King
of this world, all bodily and mental suffering, disease, old age, bereavement,
lamentation, distress, fear and fatigue were completely absent. There was even
no death for those who did not want it.
PURPORT
All these facilities existed because of Lord Rmacandra's presence as the
King of the entire world. A similar situation could be introduced immediately,
even in this age called Kali, the worst of all ages. It is said, kali-kle nma-rpe
ka-avatra: Ka descends in this Kali-yuga in the form of His holy
nameHare Ka, Hare Rma. If we chant offenselessly, Rma and Ka
are still present in this age. The kingdom of Rma was immensely popular and
beneficial, and the spreading of this Hare Ka movement can immediately
introduce a similar situation, even in this Kali-yuga.
TEXT 54
dmH ' 9 = = l
FH' ' FH= ll 7H ll
eka-patn-vrata-dharo
rjari-carita uci
sva-dharma gha-medhya
ikayan svayam carat
435
SYNONYMS
eka-patn-vrata-dharataking a vow not to accept a second wife or to have
any connection with any other woman; rja-ilike a saintly king;
caritawhose character; ucipure; sva-dharmamone's own occupational
duty; gha-medhyamespecially of persons situated in household life;
ikayanteaching (by personal behavior); svayampersonally;
caratexecuted His duty.
TRANSLATION
Lord Rmacandra took a vow to accept only one wife and have no
connection with any other women. He was a saintly king, and everything in His
character was good, untinged by qualities like anger. He taught good behavior
for everyone, especially for householders, in terms of varrama-dharma. Thus
He taught the general public by His personal activities.
PURPORT
Eka-patn-vrata, accepting only one wife, was the glorious example set by
Lord Rmacandra. One should not accept more than one wife. In those days,
of course, people did marry more than one wife. Even Lord Rmacandra's
father accepted more wives than one. But Lord Rmacandra, as an ideal king,
accepted only one wife, mother St. When mother St was kidnapped by
Rvaa and the Rkasas, Lord Rmacandra, as the Supreme Personality of
Godhead, could have married hundreds and thousands of Sts, but to teach us
how faithful He was to His wife, He fought with Rvaa and finally killed him.
The Lord punished Rvaa and rescued His wife to instruct men to have only
one wife. Lord Rmacandra accepted only one wife and manifested sublime
character, thus setting an example for householders. A householder should live
according to the ideal of Lord Rmacandra, who showed how to be a perfect
436
person. Being a householder or living with a wife and children is never
condemned, provided one lives according to the regulative principles of
varrama-dharma. Those who live in accordance with these principles,
whether as householders, brahmacrs or vnaprasthas, are all equally
important.
TEXT 55
H H F l
= H F ll 77 ll
premnuvtty lena
prarayvanat sat
bhiy hriy ca bhva-j
bhartu stharan mana
SYNONYMS
prem anuvttybecause of service rendered to the husband with love and
faith; lenaby such good character; praraya-avanatalways very
submissive and ready to satisfy the husband; satchaste; bhiyby being
afraid; hriyby shyness; caalso; bhva-junderstanding the attitude (of
the husband); bhartuof her husband, Lord Rmacandra; stmother St;
aharatsimply captivated; manathe mind.
TRANSLATION
Mother St was very submissive, faithful, shy and chaste, always
understanding the attitude of her husband. Thus by her character and her love
and service she completely attracted the mind of the Lord.
437
PURPORT
As Lord Rmacandra is the ideal husband (eka-patn-vrata), mother St is
the ideal wife. Such a combination makes family life very happy. Yad yad
carati rehas tat tad evetaro jana: whatever example a great man sets,
common people follow. If the kings, the leaders, and the brhmaas, the
teachers, would set forth the examples we receive from Vedic literature, the
entire world would be heaven; indeed, there would no longer be hellish
conditions within this material world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Tenth Chapter, of the
rmad-Bhgavatam, entitled "The Pastimes of the Supreme Lord, Rmacandra."
11. Lord Rmacandra Rules the World
This chapter describes how Lord Rmacandra resided in Ayodhy with His
younger brothers and performed various sacrifices.
Lord Rmacandra, the Supreme Personality of Godhead, performed various
sacrifices by which to worship Himself, and at the end of these sacrifices He
gave land to the hot, adhvaryu, udgt and brahm priests. He gave them the
eastern, western, northern and southern directions respectively, and the
balance He gave to the crya. Lord Rmacandra's faith in the brhmaas and
affection for His servants was observed by all the brhmaas, who then offered
their prayers to the Lord and returned whatever they had taken from Him.
They regarded the enlightenment given to them by the Lord within the core
of their hearts as a sufficient contribution. Lord Rmacandra subsequently
438
dressed Himself like an ordinary person and began wandering within the
capital to understand what impression the citizens had of Him. By chance, one
night He heard a man talking to his wife, who had gone to another man's
house. In the course of rebuking his wife, the man spoke suspiciously of the
character of Stdev. The Lord immediately returned home, and, fearing such
rumors, He superficially decided to give up Stdev's company. Thus He
banished Stdev, who was pregnant, to the shelter of Vlmki Muni, where
she gave birth to twin sons, named Lava and Kua. In Ayodhy, Lakmaa
begot two sons named Agada and Citraketu, Bharata begot two sons named
Taka and Pukala, and atrughna begot two sons named Subhu and
rutasena. When Bharata went out to conquer various lands on behalf of the
emperor, Lord Rmacandra, He fought many millions of Gandharvas. By
killing them in the fight, He acquired immense wealth, which He then brought
home. atrughna killed a demon named Lavaa at Madhuvana and thus
established the capital of Mathur. Meanwhile, Stdev placed her two sons in
the care of Vlmki Muni and then entered into the earth. Upon hearing of
this, Lord Rmacandra was very much aggrieved, and thus He performed
sacrifices for thirteen thousand years. After describing the pastimes of Lord
Rmacandra's disappearance and establishing that the Lord appears for His
pastimes only, ukadeva Gosvm ends this chapter by describing the results of
hearing about the activities of Lord Rmacandra and by describing how the
Lord protected His citizens and displayed affection for His brothers.
TEXT 1
d 3H=
H 3dd l
FH " H " H '~= H ll ! ll
r-uka uvca
bhagavn tmantmna
439
rma uttama-kalpakai
sarva-devamaya devam
je 'thcryavn makhai
SYNONYMS
r-uka uvcar ukadeva Gosvm said; bhagavnthe Supreme
Personality of Godhead; tmanby Himself; tmnamHimself;
rmaLord Rmacandra; uttama-kalpakaiwith very opulent
paraphernalia; sarva-deva-mayamthe heart and soul of all the demigods;
devamthe Supreme Lord Himself; jeworshiped; athathus;
cryavnunder the guidance of an crya; makhaiby performing
sacrifices.
TRANSLATION
ukadeva Gosvm said: Thereafter, the Supreme Personality of Godhead,
Lord Rmacandra, accepted an crya and performed sacrifices [yajas] with
opulent paraphernalia. Thus He Himself worshiped Himself, for He is the
Supreme Lord of all demigods.
PURPORT
Sarvrhaam acyutejy. If Acyuta, the Supreme Personality of Godhead, is
worshiped, then everyone is worshiped. As stated in rmad-Bhgavatam
(4.31.14):
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
"As pouring water on the root of a tree nourishes the trunk, branches, twigs
440
and leaves, and as supplying food to the stomach enlivens the senses and limbs
of the body, worshiping the Supreme Personality of Godhead satisfies the
demigods, who are part of that Supreme Personality." Performing yaja
involves worshiping the Supreme Lord. Here the Supreme Lord worshiped the
Supreme Lord. Therefore it is said, bhagavn tmantmnam je: the Lord
worshiped Himself by Himself. This does not, of course, justify the Myvda
philosophy, by which one thinks himself the Supreme Personality of Godhead.
The jva, the living entity, is always different from the Supreme Lord. The
living entities (vibhinna) never become one with the Lord, although
Myvds sometimes imitate the Lord's worship of Himself. Lord Ka
meditated upon Himself every morning as a ghastha, and similarly Lord
Rmacandra performed yajas to satisfy Himself, but this does not mean that
an ordinary living being should imitate the Lord by accepting the process of
ahagraha-upsan. Such unauthorized worship is not recommended herein.
TEXT 2
'""" " = N Q " l
_ H = H 3 F F ll - ll
hotre 'dadd dia prc
brahmae daki prabhu
adhvaryave pratc v
uttar smagya sa
SYNONYMS
hotreunto the hot priest, who offers oblations; adadtgave;
diamdirection; prcmthe whole eastern side; brahmaeunto the
brahm priest, who supervises what is done in the sacrificial arena;
dakimthe southern side; prabhuLord Rmacandra; adhvaryaveunto
441
the adhvaryu priest; pratcmthe whole western side; valso; uttarmthe
northern side; sma-gyaunto the udgt priest, who sings the Sma Veda;
saHe (Lord Rmacandra).
TRANSLATION
Lord Rmacandra gave the entire east to the hot priest, the entire south to
the brahm priest, the west to the adhvaryu priest, and the north to the udgt
priest, the reciter of the Sma Veda. In this way, He donated His kingdom.
TEXT 3
= "" 9 H F" l
$" d m N Q ' F ll ll
cryya dadau e
yvat bhs tad-antar
manyamna ida ktsna
brhmao 'rhati nispha
SYNONYMS
cryyaunto the crya, the spiritual master; dadaugave; emthe
balance; yvatwhatever; bhland; tat-antarexisting between the east,
west, north and south; manyamnathinking; idamall this;
ktsnamwholly; brhmaathe brhmaas; arhatideserve to possess;
nisphahaving no desire.
TRANSLATION
Thereafter, thinking that because the brhmaas have no material desires
442
they should possess the entire world, Lord Rmacandra delivered the land
between the east, west, north and south to the crya.
TEXT 4
$ "HF H 9 l
~ H " F lH 9 ll H ll
ity aya tad-alakra-
vsobhym avaeita
tath rjy api vaideh
saumagalyvaeit
SYNONYMS
itiin this way (after giving everything to the brhmaas); ayamLord
Rmacandra; tatHis; alakra-vsobhymwith personal ornaments and
garments; avaeitaremained; tathas well as; rjthe Queen (mother
St); apialso; vaidehthe daughter of the King of Videha;
saumagalywith only the nose ring; avaeitremained.
TRANSLATION
After thus giving everything in charity to the brhmaas, Lord Rmacandra
retained only His personal garments and ornaments, and similarly the Queen,
mother St, was left with only her nose ring, and nothing else.
TEXT 5
N Q" HF HF H F F l
443
=l'FF " N9 ll 7 ll
te tu brhmaa-devasya
vtsalya vkya sastutam
prt klinna-dhiyas tasmai
pratyarpyeda babhire
SYNONYMS
tethe hot, brahm and other priests; tubut; brhmaa-devasyaof Lord
Rmacandra, who loved the brhmaas so much; vtsalyamthe paternal
affection; vkyaafter seeing; sastutamworshiped with prayers;
prtbeing very pleased; klinna-dhiyawith melted hearts; tasmaiunto
Him (Lord Rmacandra); pratyarpyareturning; idamthis (all the land
given to them); babhirespoke.
TRANSLATION
All the brhmaas who were engaged in the various activities of the sacrifice
were very pleased with Lord Rmacandra, who was greatly affectionate and
favorable to the brhmaas. Thus with melted hearts they returned all the
property received from Him and spoke as follows.
PURPORT
In the previous chapter it was said that the prajs, the citizens, strictly
followed the system of varrama-dharma. The brhmaas acted exactly like
brhmaas, the katriyas exactly like katriyas, and so on. Therefore, when
Lord Rmacandra gave everything in charity to the brhmaas, the brhmaas,
being qualified, wisely considered that brhmaas are not meant to possess
property to make a profit from it. The qualifications of a brhmaa are given
in Bhagavad-gt (18.42):
444
amo damas tapa auca
kntir rjavam eva ca
jna vijnam stikya
brahma-karma svabhvajam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,
knowledge, and religiousnessthese are the qualities by which the brhmaas
work." The brahminical character offers no scope for possessing land and
ruling citizens; these are the duties of a katriya. Therefore, although the
brhmaas did not refuse Lord Rmacandra's gift, after accepting it they
returned it to the King. The brhmaas were so pleased with Lord
Rmacandra's affection toward them that their hearts melted. They saw that
Lord Rmacandra, aside from being the Supreme Personality of Godhead, was
fully qualified as a katriya and was exemplary in character. One of the
qualifications of a katriya is to be charitable. A katriya, or ruler, levies taxes
upon the citizens not for his personal sense gratification but to give charity in
suitable cases. Dnam vara-bhva. On one hand, katriyas have the
propensity to rule, but on the other they are very liberal with charity. When
Mahrja Yudhihira gave charity, he engaged Kara to take charge of
distributing it. Kara was very famous as Dt Kara. The word dt refers to
one who gives charity very liberally. The kings always kept a large quantity of
food grains in stock, and whenever there was any scarcity of grains, they would
distribute grains in charity. A katriya's duty is to give charity, and a
brhmaa's duty is to accept charity, but not more than needed to maintain
body and soul together. Therefore, when the brhmaas were given so much
land by Lord Rmacandra, they returned it to Him and were not greedy.
TEXT 6
FH d H H l
445
' " H F FH =9 ll ll
apratta nas tvay ki nu
bhagavan bhuvanevara
yan no 'ntar-hdaya viya
tamo hasi sva-roci
SYNONYMS
aprattamnot given; naunto us; tvayby Your Lordship; kimwhat;
nuindeed; bhagavanO Supreme Lord; bhuvana-varaO master of the
whole universe; yatbecause; naour; anta-hdayamwithin the core of
the heart; viyaentering; tamathe darkness of ignorance; hasiYou
annihilate; sva-rociby Your own effulgence.
TRANSLATION
O Lord, You are the master of the entire universe. What have You not given
to us? You have entered the core of our hearts and dissipated the darkness of
our ignorance by Your effulgence. This is the supreme gift. We do not need a
material donation.
PURPORT
When Dhruva Mahrja was offered a benediction by the Supreme
Personality of Godhead, he replied, "O my Lord, I am fully satisfied. I do not
need any material benediction." Similarly, when Prahlda Mahrja was
offered a benediction by Lord Nsihadeva, he also refused to accept it and
instead declared that a devotee should not be like a vaik, a mercantile man
who gives something in exchange for some profit. One who becomes a devotee
for some material profit is not a pure devotee. Brhmaas are always
enlightened by the Supreme Personality of Godhead within the heart
446
(sarvasya cha hdi sannivio matta smtir jnam apohana ca [Bg. 15.15]).
And because the brhmaas and Vaiavas are always directed by the Supreme
Personality of Godhead, they are not greedy for material wealth. What is
absolutely necessary they possess, but they do not want an expanded kingdom.
An example of this was given by Vmanadeva. Acting as a brahmacr, Lord
Vmanadeva wanted only three paces of land. Aspiring to possess more and
more for personal sense gratification is simply ignorance, and this ignorance is
conspicuous by its absence from the heart of a brhmaa or Vaiava.
TEXT 7
N Q" H d 'F l
3\ d' F"B S ll O ll
namo brahmaya-devya
rmykuha-medhase
uttamaloka-dhuryya
nyasta-darpitghraye
SYNONYMS
namawe offer our respectful obeisances; brahmaya-devyaunto the
Supreme Personality of Godhead, who accepts the brhmaas as His
worshipable deity; rmyaunto Lord Rmacandra; akuha-medhasewhose
memory and knowledge are never disturbed by anxiety;
uttamaloka-dhuryyathe best of very famous persons;
nyasta-daa-arpita-aghrayewhose lotus feet are worshiped by sages beyond
the jurisdiction of punishment.
TRANSLATION
447
O Lord, You are the Supreme Personality of Godhead, who have accepted
the brhmaas as Your worshipable deity. Your knowledge and memory are
never disturbed by anxiety. You are the chief of all famous persons within this
world, and Your lotus feet are worshiped by sages who are beyond the
jurisdiction of punishment. O Lord Rmacandra, let us offer our respectful
obeisances unto You.
TEXT 8
d"=[ dF " l
= H= ' " dF= ll ll
kadcil loka-jijsur
gho rtrym alakita
caran vco 'od rmo
bhrym uddiya kasyacit
SYNONYMS
kadcitonce upon a time; loka-jijsudesiring to know about the public;
ghahiding Himself by a disguise; rtrymat night; alakitawithout
being identified by anyone else; caranwalking; vcaspeaking;
aotheard; rmaLord Rmacandra; bhrymunto His wife;
uddiyaindicating; kasyacitof someone.
TRANSLATION
ukadeva Gosvm continued: Once while Lord Rmacandra was walking at
night incognito, hiding Himself by a disguise to find out the people's opinion of
Himself, He heard a man speaking unfavorably about His wife, Stdev.
448
TEXT 9
N H " 8F H l
M N F ll \ ll
nha bibharmi tv dum
asat para-vema-gm
straio hi bibhyt st
rmo nha bhaje puna
SYNONYMS
nanot; ahamI; bibharmican maintain; tvmyou; dumbecause you
are polluted; asatmunchaste; para-vema-gmone who has gone to
another man's house and committed adultery; straiaa person who is
henpecked; hiindeed; bibhytcan accept; stmeven St; rmalike
Lord Rmacandra; nanot; ahamI; bhaje-shall accept; punaagain.
TRANSLATION
[Speaking to his unchaste wife, the man said] You go to another man's
house, and therefore you are unchaste and polluted. I shall not maintain you
any more. A henpecked husband like Lord Rma may accept a wife like St,
who went to another man's house, but I am not henpecked like Him, and
therefore I shall not accept you again.
TEXT 10
$ d" N " " '"F H" l
F R = F ll ! ll
449
iti lokd bahu-mukhd
durrdhyd asavida
paty bhtena s tyakt
prpt prcetasramam
SYNONYMS
itithus; loktfrom persons; bahu-mukhtwho can talk nonsensically in
various ways; durrdhytwhom it is very difficult to stop; asavidawho
are without full knowledge; patyby the husband; bhtenabeing afraid;
smother St; tyaktwas abandoned; prptwent;
prcetasa-ramamto the hermitage of Prcetasa (Vlmki Muni).
TRANSLATION
ukadeva Gosvm said: Men with a poor fund of knowledge and a heinous
character speak nonsensically. Fearing such rascals, Lord Rmacandra
abandoned His wife, Stdev, although she was pregnant. Thus Stdev went
to the rama of Vlmki Muni.
TEXT 11
H d F F 9 H F l
d H $ > ll !! ll
antarvatny gate kle
yamau s suuve sutau
kuo lava iti khytau
tayo cakre kriy muni
SYNONYMS
450
antarvatnthe pregnant wife; gatearrived; klein due course of time;
yamautwins; sStdev; suuvegave birth to; sutautwo sons;
kuaKua; lavaLava; itithus; khytaucelebrated; tayoof them;
cakreperformed; kriythe ritualistic ceremonies of birth; munithe
great sage Vlmki.
TRANSLATION
When the time came, the pregnant mother Stdev gave birth to twin sons,
later celebrated as Lava and Kua. The ritualistic ceremonies for their birth
were performed by Vlmki Muni.
TEXT 12
l">d > F F l
d $F F ll !- ll
agada citraketu ca
lakmaasytmajau smtau
taka pukala ity st
bharatasya mahpate
SYNONYMS
agadaAgada; citraketuCitraketu; caalso; lakmaasyaof Lord
Lakmaa; tmajautwo sons; smtauwere said to be; takaTaka;
pukalaPukala; itithus; stmwere; bharatasyaof Lord Bharata;
mahpateO King Parkit.
TRANSLATION
451
O Mahrja Parkit, Lord Lakmaa had two sons, named Agada and
Citraketu, and Lord Bharata also had two sons, named Taka and Pukala.
TEXTS 13-14
F N F > F N H l
'H d < H " ll ! ll
" ' FH H " l
> ' H F l
H ' H = ~ H ll !H ll
subhu rutasena ca
atrughnasya babhvatu
gandharvn koio jaghne
bharato vijaye dim
tadya dhanam nya
sarva rje nyavedayat
atrughna ca madho putra
lavaa nma rkasam
hatv madhuvane cakre
mathur nma vai purm
SYNONYMS
subhuSubhu; rutasenarutasena; caalso; atrughnasyaof Lord
atrughna; babhvatuwere born; gandharvnpersons related with the
Gandharvas, who are mostly pretenders; koiaby the tens of millions;
jaghnekilled; bharataLord Bharata; vijayewhile conquering; dimall
directions; tadyamof the Gandharvas; dhanamriches; nyabringing;
sarvameverything; rjeunto the King (Lord Rmacandra);
452
nyavedayatoffered; atrughnaatrughna; caand; madhoof Madhu;
putramthe son; lavaamLavaa; nmaby the name; rkasama
man-eater; hatvby killing; madhuvanein the great forest known as
Madhuvana; cakreconstructed; mathurmMathur; nmaby the name;
vaiindeed; purma great town.
TRANSLATION
atrughna had two sons, named Subhu and rutasena. When Lord Bharata
went to conquer all directions, He had to kill many millions of Gandharvas,
who are generally pretenders. Taking all their wealth, He offered it to Lord
Rmacandra. atrughna also killed a Rkasa named Lavaa, who was the son of
Madhu Rkasa. Thus He established in the great forest known as Madhuvana
the town known as Mathur.
TEXT 15
F HHF l
' = HH HH ll !7 ll
munau nikipya tanayau
st bhartr vivsit
dhyyant rma-caraau
vivara pravivea ha
SYNONYMS
munauunto the great sage Vlmki; nikipyagiving in charge;
tanayauthe two sons Lava and Kua; stmother Stdev; bhartrby her
husband; vivsitbanished; dhyyantmeditating upon;
rma-caraauthe lotus feet of Lord Rmacandra; vivaramwithin the
453
earth; praviveashe entered; haindeed.
TRANSLATION
Being forsaken by her husband, Stdev entrusted her two sons to the care
of Vlmki Muni. Then, meditating upon the lotus feet of Lord Rmacandra,
she entered into the earth.
PURPORT
It was impossible for Stdev to live in separation from Lord Rmacandra.
Therefore, after entrusting her two sons to the care of Vlmki Muni, she
entered into the earth.
TEXT 16
H H ' ' = l
F FF F F " " ' ll ! ll
tac chrutv bhagavn rmo
rundhann api dhiy uca
smaras tasy gus ts tn
naknod roddhum vara
SYNONYMS
tatthis (the news of Stdev's entering the earth); rutvhearing;
bhagavnthe Supreme Personality of Godhead; rmaLord Rmacandra;
rundhantrying to reject; apialthough; dhiyby intelligence;
ucagrief; smaranremembering; tasyof her; gunqualities; tn
tnunder different circumstances; nanot; aaknotwas able;
454
roddhumto check; varaalthough the supreme controller.
TRANSLATION
After hearing the news of mother St's entering the earth, the Supreme
Personality of Godhead was certainly aggrieved. Although He is the Supreme
Personality of Godhead, upon remembering the exalted qualities of mother St,
He could not check His grief in transcendental love.
PURPORT
Lord Rmacandra's grief at the news of Stdev's entering the earth is not
to be considered material. In the spiritual world also there are feelings of
separation, but such feelings are considered spiritual bliss. Grief in separation
exists even in the Absolute, but such feelings of separation in the spiritual
world are transcendentally blissful. Such feelings are a sign of tasya
prema-vayatva-svabhva, being under the influence of hldin-akti and being
controlled by love. In the material world such feelings of separation are only a
perverted reflection.
TEXT 17
M F l " FH FH l
d F = F ll !O ll
str-pu-prasaga etdk
sarvatra trsam-vaha
apvar kim uta
grmyasya gha-cetasa
SYNONYMS
455
str-pum-prasagaattraction between husband and wife, or man and
woman; etdklike this; sarvatraeverywhere; trsam-vahathe cause of
fear; apieven; varmof controllers; kim utaand what to speak of;
grmyasyaof ordinary men of this material world; gha-cetasawho are
attached to materialistic household life.
TRANSLATION
The attraction between man and woman, or male and female, always exists
everywhere, making everyone always fearful. Such feelings are present even
among the controllers like Brahm and Lord iva and is the cause of fear for
them, what to speak of others who are attached to household life in this
material world.
PURPORT
As explained above, when the feelings of love and transcendental bliss from
the spiritual world are pervertedly reflected in this material world, they are
certainly the cause of bondage. As long as men feel attracted to women in this
material world and women feel attracted to men, the bondage of repeated birth
and death will continue. But in the spiritual world, where there is no fear of
birth and death, such feelings of separation are the cause of transcendental
bliss. In the absolute reality there are varieties of feeling, but all of them are of
the same quality of transcendental bliss.
TEXT 18
3_ N Q= ' l
"="FM B ll ! ll
tata rdhva brahmacarya
456
dhryann ajuhot prabhu
trayodabda-shasram
agnihotram akhaitam
SYNONYMS
tatathereafter; rdhvamafter mother St's going into the earth;
brahmacaryamcomplete celibacy; dhrayanobserving; ajuhotperformed
a ritualistic ceremony and sacrifice; prabhuLord Rmacandra;
trayodaa-abda-shasramfor thirteen thousand years; agnihotramthe
sacrifice known as Agnihotra-yaja; akhaitamwithout ceasing.
TRANSLATION
After mother St entered the earth, Lord Rmacandra observed complete
celibacy and performed an uninterrupted Agnihotra-yaja for thirteen thousand
years.
TEXT 19
F " HF H{ "Bdd<d l
FH"[H ll !\ ll
smarat hdi vinyasya
viddha daaka-kaakai
sva-pda-pallava rma
tma-jyotir agt tata
SYNONYMS
smaratmof persons who always think of Him; hdiin the core of the
heart; vinyasyaplacing; viddhampierced; daaka-kaakaiby thorns in
457
the forest of Daakraya (while Lord Rmacandra was living there);
sva-pda-pallavamthe petals of Mis lotus feet; rmaLord Rmacandra;
tma-jyotithe rays of His bodily luster, known as the brahmajyoti;
agtentered; tatabeyond the brahmajyoti, or in His own Vaikuha
planet.
TRANSLATION
After completing the sacrifice, Lord Rmacandra, whose lotus feet were
sometimes pierced by thorns when He lived in Daakraya, placed those
lotus feet in the hearts of those who always think of Him. Then He entered His
own abode, the Vaikuha planet beyond the brahmajyoti.
PURPORT
The lotus feet of the Lord are always a subject matter for meditation for
devotees. Sometimes when Lord Rmacandra wandered in the forest of
Daakraya, thorns pricked His lotus feet. The devotees, upon thinking of
this, would faint. The Lord does not feel pain or pleasure from any action or
reaction of this material world, but the devotees cannot tolerate even the
pricking of the Lord's lotus feet by a thorn. This was the attitude of the gops
when they thought of Ka wandering in the forest, with pebbles and grains
of sand pricking His lotus feet. This tribulation in the heart of a devotee
cannot be understood by karms, jns or yogs. The devotees, who could not
tolerate even thinking of the Lord's lotus feet being pricked by a thorn, were
again put into tribulation by thinking of the Lord's disappearance, for the Lord
had to return to His abode after finishing His pastimes in this material world.
The word tma-jyoti is significant. The brahmajyoti, which is greatly
appreciated by jns, or monistic philosophers who desire to enter it for
liberation, is nothing but the rays of the Lord's body.
yasya prabh prabhavato jagad-aa-koi-
458
koiv aea-vasudhdi-vibhti-bhinnam
tad brahma nikalam anantam aea-bhta
"I worship Govinda, the primeval Lord, who is endowed with great power. The
glowing effulgence of His transcendental form is the impersonal Brahman,
which is absolute, complete and unlimited and which displays the varieties of
countless planets, with their different opulences, in millions and millions of
universes." (Bs. 5.40) The brahmajyoti is the beginning of the spiritual world,
and beyond the brahmajyoti are the Vaikuha planets. In other words, the
brahmajyoti stays outside the Vaikuha planets, just as the sunshine stays
outside the sun. To enter the sun planet, one must go through the sunshine.
Similarly, when the Lord or His devotees enter the Vaikuha planets, they go
through the brahmajyoti. The jns, or monistic philosophers, because of their
impersonal conception of the Lord, cannot enter the Vaikuha planets, but
they also cannot stay eternally in the brahmajyoti. Thus after some time they
fall again to this material world. ruhya kcchrea para pada tata patanty
adho 'ndta-yumad-aghraya (SB 10.2.32). The Vaikuha planets are
covered by the brahmajyoti, and therefore one cannot properly understand
what those Vaikuha planets are unless one is a pure devotee.
TEXT 20
" F
'dFH ' l
H' 'N'M
d F d F ll - ll
neda yao raghupate sura-ycaytta-
ll-tanor adhika-smya-vimukta-dhmna
rako-vadho jaladhi-bandhanam astra-pgai
459
ki tasya atru-hanane kapaya sahy
SYNONYMS
nanot; idamall these; yaafame; raghu-pateof Lord Rmacandra;
sura-ycayby the prayers of the demigods; tta-ll-tanowhose spiritual
body is always engaged in various pastimes;
adhika-smya-vimukta-dhmnano one is greater than or equal to Him;
raka-vadhakilling the Rkasa (Rvaa); jaladhi-bandhanambridging
the ocean; astra-pgaiwith bow and arrows; kimwhether; tasyaHis;
atru-hananein killing the enemies; kapayathe monkeys;
sahyassistants.
TRANSLATION
Lord Rmacandra's reputation for having killed Rvaa with showers of
arrows at the request of the demigods and for having built a bridge over the
ocean does not constitute the factual glory of the Supreme Personality of
Godhead Lord Rmacandra, whose spiritual body is always engaged in various
pastimes. Lord Rmacandra has no equal or superior, and therefore He had no
need to take help from the monkeys to gain victory over Rvaa.
PURPORT
As stated in the Vedas (vetvatara Upaniad 6.8):
na tasya krya karaa ca vidyate
na tat-sama cbhyadhika ca dyate
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
[Cc. Madhya 13.65, purport]
"The Supreme Lord has nothing to do, and no one is found to be equal to or
460
greater than Him, for everything is done naturally and systematically by His
multifarious energies." The Lord has nothing to do (na tasya krya karaa
ca vidyate); whatever He does is His pastime. The Lord has no duty to perform
to oblige anyone. Nonetheless, He appears to act to protect His devotees or kill
His enemies. Of course, no one can be the Lord's enemy, since who could be
more powerful than the Lord? There is actually no question of anyone's being
His enemy, but when the Lord wants to take pleasure in pastimes, He comes
down to this material world and acts like a human being, thus showing His
wonderful, glorious activities to please the devotees. His devotees always want
to see the Lord victorious in varied activities, and therefore, to please Himself
and them, the Lord sometimes agrees to act as a human being and perform
wonderful, uncommon pastimes for the satisfaction of the devotees.
TEXT 21
F F"F ''
9 " " _ l
dHF d< 8
"N U ll -! ll
yasymala npa-sadasu yao 'dhunpi
gyanty agha-ghnam ayo dig-ibhendra-paam
ta nkapla-vasupla-kira-jua-
pdmbuja raghupati araa prapadye
SYNONYMS
yasyawhose (Lord Rmacandra's); amalamspotless, free from material
qualities; npa-sadasuin the assembly of great emperors like Mahrja
Yudhihira; yaafamous glories; adhun apieven today; gyantiglorify;
agha-ghnamwhich vanquish all sinful reactions; ayagreat saintly
461
persons like Mrkaeya; dik-ibha-indra-paamas the ornamental cloth
covering the elephant that conquers the directions; tamthat; nka-plaof
heavenly demigods; vasu-plaof earthly kings; kiraby the helmets;
juaare worshiped; pda-ambujamwhose lotus feet; raghu-patimunto
Lord Rmacandra; araamsurrender; prapadyeI offer.
TRANSLATION
Lord Rmacandra's spotless name and fame, which vanquish all sinful
reactions, are celebrated in all directions, like the ornamental cloth of the
victorious elephant that conquers all directions. Great saintly persons like
Mrkaeya i still glorify His characteristics in the assemblies of great
emperors like Mahrja Yudhihira. Similarly, all the saintly kings and all the
demigods, including Lord iva and Lord Brahm, worship the Lord by bowing
down with their helmets. Let me offer my obeisances unto His lotus feet.
TEXT 22
F F 8 '" 8 H F H8 ' ' H l
d FF F~ ll -- ll
sa yai spo 'bhido v
savio 'nugato 'pi v
kosals te yayu sthna
yatra gacchanti yogina
SYNONYMS
saHe, Lord Rmacandra; yaiby which persons; spatouched;
abhidaseen; veither; saviaeating together, lying together;
anugatafollowed as servants; api veven; kosalall those inhabitants
462
of Kosala; tethey; yayudeparted; sthnamto the place; yatrawherein;
gacchantithey go; yoginaall the bhakti-yogis.
TRANSLATION
Lord Rmacandra returned to His abode, to which bhakti-yogs are
promoted. This is the place to which all the inhabitants of Ayodhy went after
they served the Lord in His manifest pastimes by offering Him obeisances,
touching His lotus feet, fully observing Him as a fatherlike King, sitting or
lying down with Him like equals, or even just accompanying Him.
PURPORT
The Lord says in Bhagavad-gt (4.9):
attains My eternal abode, O Arjuna." Here this is confirmed. All the
inhabitants of Ayodhy who saw Lord Rmacandra as citizens, served Him as
servants, sat and talked with Him as friends or were somehow or other present
during His reign went back home, back to Godhead. After giving up the body,
the devotee who becomes perfect in devotional service enters that particular
universe where Lord Rmacandra or Lord Ka is engaged in His pastimes.
Then, after being trained to serve the Lord in various capacities in that
prakaa-ll, the devotee is finally promoted to santana-dhma, the supreme
abode in the spiritual world. This santana-dhma is also mentioned in
Bhagavad-gt (paras tasmt tu bhvo 'nyo 'vyakto 'vyaktt santana [Bg. 8.20]).
463
One who enters the transcendental pastimes of the Lord is called
nitya-ll-pravia. To understand clearly why Lord Rmacandra returned, it is
mentioned herewith that the Lord went to that particular place where the
bhakti-yogs go. The impersonalists misunderstand the statements of
rmad-Bhgavatam to mean that the Lord entered His own effulgence and
therefore become impersonal. But the Lord is a person, and His devotees are
persons. Indeed, the living entities, like the Lord, were persons in the past,
they are persons in the present, and they will continue to be persons even after
giving up the body. This is also confirmed in Bhagavad-gt.
TEXT 23
9 = H ' l
F d N' H ll - ll
puruo rma-carita
ravaair upadhrayan
nasya-paro rjan
karma-bandhair vimucyate
SYNONYMS
puruaany person; rma-caritamthe narration concerning the activities
of the Supreme Personality of Godhead Lord Rmacandra; ravaaiby
aural reception; upadhrayansimply by this process of hearing;
nasya-parabecomes completely free from envy; rjanO King
Parkit; karma-bandhaiby the bondage of fruitive activities;
vimucyateone becomes liberated.
TRANSLATION
464
O King Parkit, anyone who aurally receives the narrations concerning the
characteristics of Lord Rmacandra's pastimes will ultimately be freed from the
disease of envy and thus be liberated from the bondage of fruitive activities.
PURPORT
Here in this material world, everyone is envious of someone else. Even in
religious life, it is sometimes found that if one devotee has advanced in
spiritual activities, other devotees are envious of him. Such envious devotees
are not completely freed from the bondage of birth and death. As long as one
is not completely free from the cause of birth and death, one cannot enter the
santana-dhma or the eternal pastimes of the Lord. One becomes envious
because of being influenced by the designations of the body, but the liberated
devotee has nothing to do with the body, and therefore he is completely on the
transcendental platform. A devotee is never envious of anyone, even his
enemy. Because the devotee knows that the Lord is his supreme protector, he
thinks, "What harm can the so-called enemy do?" Thus a devotee is confident
about his protection. The Lord says, ye yath m prapadyante ts tathaiva
bhajmy aham: [Bg. 4.11] "According to the proportion of one's surrender unto
Me, I respond accordingly." A devotee must therefore be completely free from
envy, especially of other devotees. To envy other devotees is a great offense, a
vaiava-apardha. A devotee who constantly engages in hearing and chanting
(ravaa-krtana) is certainly freed from the disease of envy, and thus he
becomes eligible to go back home, back to Godhead.
TEXT 24
H=
d~ F H H FH l
F H 'HH > $ ll -H ll
465
r-rjovca
katha sa bhagavn rmo
bhrtn v svayam tmana
tasmin v te 'nvavartanta
praj paur ca vare
SYNONYMS
r-rj uvcaMahrja Parkit inquired; kathamhow; saHe, the Lord;
bhagavnthe Supreme Personality of Godhead; rmaLord Rmacandra;
bhrtnunto the brothers (Lakmaa, Bharata and atrughna); veither;
svayampersonally; tmanaexpansions of His person; tasminunto the
Lord; veither; tethey (all the inhabitants and the brothers);
anvavartantabehaved; prajall the inhabitants; paurthe citizens;
caand; vareunto the Supreme Lord.
TRANSLATION
Mahrja Parkit inquired from ukadeva Gosvm: How did the Lord
conduct Himself, and how did He behave in relationship with His brothers,
who were expansions of His own self? And how did His brothers and the
inhabitants of Ayodhy treat Him?
TEXT 25
N"H=
~"" "H M H l
" FH F ll -7 ll
r-bdaryair uvca
athdiad dig-vijaye
466
bhrts tri-bhuvanevara
tmna darayan svn
purm aikata snuga
SYNONYMS
r-bdaryai uvcar ukadeva Gosvm said; athahereafter (when
the Lord accepted the throne on the request of Bharata); diatordered;
dik-vijayeto conquer all the world; bhrtnHis younger brothers;
tri-bhuvana-varathe Lord of the universe; tmnampersonally, Himself;
darayangiving audience; svnmto the family members and the citizens;
purmthe city; aikatasupervised; sa-anugawith other assistants.
TRANSLATION
ukadeva Gosvm replied: After accepting the throne of the government by
the fervent request of His younger brother Bharata, Lord Rmacandra ordered
His younger brothers to go out and conquer the entire world, while He
personally remained in the capital to give audience to all the citizens and
residents of the palace and supervise the governmental affairs with His other
assistants.
PURPORT
The Supreme Personality of Godhead does not allow any of His devotees or
assistants to be engaged in sense gratification. The younger brothers of Lord
Rmacandra were at home enjoying the personal presence of the Supreme
Personality of Godhead, but the Lord ordered Them to go out and achieve
victory all over the world. It was the custom (and this custom, in some places,
is still current) that all other kings would have to accept the supremacy of the
emperor. If the king of a small state did not accept the emperor's supremacy,
there would be a fight, and the king of the small state would be obliged to
467
accept the emperor as supreme; otherwise, it would not be possible for the
emperor to rule the country.
Lord Rmacandra showed His favor to His brothers by ordering Them to go
out. Many of the Lord's devotees residing in Vndvana have taken the vow
not to leave Vndvana to preach Ka consciousness. But the Lord says that
Ka consciousness should be spread all over the world, in every village and
every town. This is the open order of Lord Caitanya Mahprabhu.
pthivte che yata nagardi grma
sarvatra pracra haibe mora nma
A pure devotee, therefore, must execute the order of the Lord and must not
gratify his senses by remaining stagnant in one place, falsely proud, thinking
that because he does not leave Vndvana but chants in a solitary place he has
become a great devotee. A devotee must carry out the order of the Supreme
Personality of Godhead. Caitanya Mahprabhu said, yre dekha, tre kaha
'ka'-upadea [Cc. Madhya 7.128]. Every devotee, therefore, should spread
Ka consciousness by preaching, asking whomever he meets to accept the
order of the Supreme Personality of Godhead. The Lord says, sarva-dharmn
parityajya mm eka araa vraja: [Bg. 18.66] "Abandon all varieties of
religion and just surrender unto Me." This is the order of the Lord, who speaks
as the supreme emperor. Everyone should be induced to accept this order, for
this is victory (dig-vijaya). And it is the duty of the soldier, the devotee, to
impress upon everyone this philosophy of life.
Of course, those who are kaniha-adhikrs do not preach, but the Lord
shows mercy to them also, as He did by staying personally in Ayodhy to give
audience to the people in general. One should not mistakenly think that the
Lord asked His younger brothers to leave Ayodhy because He especially
favored the citizens. The Lord is merciful to everyone, and He knows how to
show His favor to each individual person according to his capacity. One who
abides by the order of the Lord is a pure devotee.
468
TEXT 26
F ' " d "d l
FH R H F H ll - ll
sikta-mrg gandhodai
kari mada-karai
svmina prptam lokya
matt v sutarm iva
SYNONYMS
sikta-mrgmthe streets were sprinkled; gandha-udaiwith perfumed
water; karimof elephants; mada-karaiwith particles of perfumed
liquor; svminamthe master or proprietor; prptampresent;
lokyaseeing personally; mattmvery opulent; veither;
sutarmhighly; ivaas if.
TRANSLATION
During the reign of Lord Rmacandra, the streets of the capital, Ayodhy,
were sprinkled with perfumed water and drops of perfumed liquor, thrown
about by elephants from their trunks. When the citizens saw the Lord
personally supervising the affairs of the city in such opulence, they appreciated
this opulence very much.
PURPORT
We have simply heard about the opulence of Rma-rjya during the reign of
Lord Rmacandra. Now, here is one example of the opulence of the Lord's
kingdom. The streets of Ayodhy were not only cleaned but also sprinkled
469
with perfumed water and drops of perfumed liquor, which were distributed by
elephants through their trunks. There was no need of sprinkling machines, for
the elephant has a natural ability to suck water through its trunk and again
throw it out in a shower. We can understand the opulence of the city from this
one example: it was actually sprinkled with perfumed water. Moreover, the
citizens had the opportunity to see the Lord personally supervising the affairs
of the state. He was not a sleeping monarch, as we can understand from His
activities in sending His brothers to see to affairs outside the capital and
punish anyone who did not obey the emperor's orders. This is called dig-vijaya.
The citizens were all given facilities for peaceful life, and they were also
qualified with appropriate attributes according to varrama. As we have seen
from the previous chapter, varrama-gunvit: the citizens were trained
according to the varrama system. A class of men were brhmaas, a class of
men were katriyas, a class were vaiyas, and a class were dras. Without this
scientific division, there can be no question of good citizenship. The King,
being magnanimous and perfect in His duty, performed many sacrifices and
treated the citizens as His sons, and the citizens, being trained in the
varrama system, were obedient and perfectly ordered. The entire monarchy
was so opulent and peaceful that the government was even able to sprinkle the
street with perfumed water, what to speak of other management. Since the city
was sprinkled with perfumed water, we can simply imagine how opulent it was
in other respects. Why should the citizens not have felt happy during the reign
of Lord Rmacandra.
TEXT 27
F" F= " H "9 l
HF d d> B ll -O ll
prsda-gopura-sabh-
caitya-deva-ghdiu
470
vinyasta-hema-kalaai
patkbhi ca maitm
SYNONYMS
prsdain palaces; gopurapalace gates; sabhassembly houses;
caityaraised platforms; deva-ghatemples wherein deities are worshiped;
diuand so on; vinyastaplaced; hema-kalaaiwith golden waterpots;
patkbhiby flags; caalso; maitmbedecked.
TRANSLATION
The palaces, the palace gates, the assembly houses, the platforms for meeting
places, the temples and all such places were decorated with golden waterpots
and bedecked with various types of flags.
TEXT 28
FH _d F HFF l
" d M d d d ll - ll
pgai savntai rambhbhi
paikbhi suvsasm
darair aukai sragbhi
kta-kautuka-toram
SYNONYMS
pgaiby trees of betel nut; sa-vntaiwith bunches of flowers and fruits;
rambhbhiwith banana trees; paikbhiwith flags;
su-vsasmdecorated with colorful cloth; daraiwith mirrors;
aukaiwith cloths; sragbhiwith garlands; kta-kautukamade
471
auspicious; torampossessing reception gates.
TRANSLATION
Wherever Lord Rmacandra visited, auspicious welcome gates were
constructed, with banana trees and betel nut trees, full of flowers and fruits.
The gates were decorated with various flags made of colorful cloth and with
tapestries, mirrors and garlands.
TEXT 29
F l
9 " H d H " ' ll -\ ll
tam upeyus tatra tatra
paur arhaa-paya
io yuyujur deva
phm prk tvayoddhtm
SYNONYMS
tamunto Him, Lord Rmacandra; upeyuapproached; tatra
tatrawherever He visited; paurthe inhabitants of the neighborhood;
arhaa-payacarrying paraphernalia to worship the Lord;
iablessings from the Lord; yuyujucame down; devaO my Lord;
phijust maintain; immthis land; prkas before; tvayby You;
uddhtmrescued (from the bottom of the sea in Your incarnation as
Varha).
TRANSLATION
472
Wherever Lord Rmacandra visited, the people approached Him with
paraphernalia of worship and begged the Lord's blessings. "O Lord," they said,
"as You rescued the earth from the bottom of the sea in Your incarnation as a
boar, may You now maintain it. Thus we beg Your blessings."
TEXT 30
H =
"" F 8 M l
Q H" =
R d F Hd ll ll
tata praj vkya pati cirgata
didkayotsa-gh striyo nar
ruhya harmyy aravinda-locanam
atpta-netr kusumair avkiran
SYNONYMS
tatathereafter; prajthe citizens; vkyaby seeing; patimthe King;
cira-gatamreturned after a long time; didkaydesiring to see;
utsa-ghvacating their respective residences; striyathe women;
narthe men; ruhyagetting on top of; harmyigreat palaces;
aravinda-locanamLord Rmacandra, whose eyes are like the petals of a lotus;
atpta-netrwhose eyes were not fully satisfied; kusumaiby flowers;
avkiranshowered the Lord.
TRANSLATION
Thereafter, not having seen the Lord for a long time, the citizens, both men
and women, being very eager to see Him, left their homes and got up on the
473
roofs of the palaces. Being incompletely satiated with seeing the face of the
lotus-eyed Lord Rmacandra, they showered flowers upon Him.
TEXTS 31-34
~ H8 FH 8 FH H l
d 9"H " ll ! ll
H" " N H " F l
F~ d FH F<d ll - ll
=M _dH F d l
>" [F dd ll ll
' " F B B l
M F F 8 9 9 ll H ll
atha pravia sva-gha
jua svai prva-rjabhi
anantkhila-kohyam
anarghyoruparicchadam
vidrumodumbara-dvrair
vaidrya-stambha-paktibhi
sthalair mrakatai svacchair
bhrjat-sphaika-bhittibhi
citra-sragbhi paikbhir
vso-mai-gaukai
mukt-phalai cid-ullsai
knta-kmopapattibhi
dhpa-dpai surabhibhir
maita pupa-maanai
474
str-pumbhi sura-sakair
jua bhaa-bhaai
SYNONYMS
athathereafter; praviaHe entered; sva-ghamHis own palace;
juamoccupied; svaiby His own family members; prva-rjabhiby the
previous members of the royal family; anantaunlimited;
akhilaeverywhere; koatreasury; hyamprosperous;
anarghyapriceless; uruhigh; paricchadamparaphernalia; vidrumaof
coral; udumbara-dvraiwith the two sides of the doors;
vaidrya-stambhawith pillars of vaidrya-mai; paktibhiin a line;
sthalaiwith floors; mrakataimade of marakata stone; svacchaivery
cleanly polished; bhrjatdazzling; sphaikamarble; bhittibhifoundations;
citra-sragbhiwith varieties of flower garlands; paikbhiwith flags;
vsaclothing; mai-gaa-aukaiby various effulgent and valuable
stones; mukt-phalaiwith pearls; cit-ullsaiincreasing celestial pleasure;
knta-kmafulfilling one's desires; upapattibhiby such paraphernalia;
dhpa-dpaiwith incense and lamps; surabhibhivery fragrant;
maitamdecorated; pupa-maanaiby bunches of various flowers;
str-pumbhiby men and women; sura-sakaiappearing like the
demigods; juamfull of; bhaa-bhaaiwhose bodies beautified their
ornaments.
TRANSLATION
Thereafter, Lord Rmacandra entered the palace of His forefathers. Within
the palace were various treasures and valuable wardrobes. The sitting places on
the two sides of the entrance door were made of coral, the yards were
surrounded by pillars of vaidrya-mai, the floor was made of highly polished
marakata-mai, and the foundation was made of marble. The entire palace was
decorated with flags and garlands and bedecked with valuable stones, shining
475
with a celestial effulgence. The palace was fully decorated with pearls and
surrounded by lamps and incense. The men and women within the palace all
resembled demigods and were decorated with various ornaments, which seemed
beautiful because of being placed on their bodies.
TEXT 35
F F H m' 8 l
FH' 9 F d ll 7 ll
tasmin sa bhagavn rma
snigdhay priyayeay
reme svrma-dhrm
abha stay kila
SYNONYMS
tasminin that celestial palace; saHe; bhagavnthe Supreme Personality
of Godhead; rmaLord Rmacandra; snigdhayalways pleased by her
behavior; priyay iaywith His dearmost wife; remeenjoyed;
sva-rmapersonal pleasure; dhrmof the greatest learned persons;
abhathe chief; staywith mother St; kilaindeed.
TRANSLATION
Lord Rmacandra, the Supreme Personality of Godhead, chief of the best
learned scholars, resided in that palace with His pleasure potency, mother St,
and enjoyed complete peace.
TEXT 36
476
N = ~d d ' B l
H9 N 'S [H ll ll
bubhuje ca yath-kla
kmn dharmam apayan
vara-pgn bahn nm
abhidhytghri-pallava
SYNONYMS
bubhujeHe enjoyed; caalso; yath-klamas long as required; kmnall
enjoyment; dharmamreligious principles; apayanwithout transgressing;
vara-pgnduration of years; bahnmany; nmof the people in
general; abhidhytabeing meditated upon; aghri-pallavaHis lotus feet.
TRANSLATION
Without transgressing the religious principles, Lord Rmacandra, whose
lotus feet are worshiped by devotees in meditation, enjoyed with all the
paraphernalia of transcendental pleasure for as long as needed.
Thus end the Bhaktivedanta purports of the Ninth Canto, Eleventh Chapter, of
the rmad-Bhgavatam, entitled "Lord Rmacandra Rules the World."
12. The Dynasty of Kua, the Son of Lord Rmacandra
This chapter describes the dynasty of Kua, the son of Lord Rmacandra.
477
The members of this dynasty are descendants of Sada, the son of Mahrja
Ikvku.
Following in the genealogical table of Lord Rmacandra's dynasty, Kua, the
Lord's son, was followed consecutively by Atithi, Niadha, Nabha, Puarka,
Kemadhanv, Devnka, Anha, Priytra, Balasthala, Vajranbha, Sagaa
and Vidhti. These personalities ruled the world. From Vidhti came
Hirayanbha, who later became the disciple of Jaimini and propounded the
system of mystic yoga in which Yjavalkya was initiated. Following in this
dynasty were Pupa, Dhruvasandhi, Sudarana, Agnivara, ghra and Maru.
Maru attained full perfection in the practice of yoga, and he still lives in the
village of Kalpa. At the end of this age of Kali, he will revive the dynasty of
the sun-god. Next in the dynasty were Prasuruta, Sandhi, Amaraa,
Mahasvn, Vivabhu, Prasenajit, Takaka and Bhadbala, who was later killed
by Abhimanyu. ukadeva Gosvm said that these were all kings who had
passed away. The future descendants of Bhadbala will be Bhadraa,
rukriya, Vatsavddha, Prativyoma, Bhnu, Divka, Sahadeva, Bhadava,
Bhnumn, Pratkva, Supratka, Marudeva, Sunakatra, Pukara, Antarika,
Sutap, Amitrajit, Bhadrja, Barhi, Ktajaya, Raajaya, Sajaya, kya,
uddhoda, Lgala, Prasenajit, Kudraka, Raaka, Suratha and Sumitra. All of
them will become kings one after another. Sumitra, coming in this age of Kali,
will be the last king in the Ikvku dynasty; after him, the dynasty will be
extinguished.
TEXT 1
d 3H=
d F =~FF9'FF l
Bd '~ 'HH ll ! ll
r-uka uvca
478
kuasya ctithis tasmn
niadhas tat-suto nabha
puarko 'tha tat-putra
kemadhanvbhavat tata
SYNONYMS
r-uka uvcar ukadeva Gosvm said; kuasyaof Kua, the son of
Lord Rmacandra; caalso; atithiAtithi; tasmtfrom him;
niadhaNiadha; tat-sutahis son; nabhaNabha;
puarkaPuarka; athathereafter; tat-putrahis son;
kemadhanvKemadhanv; abhavatbecame; tatathereafter.
TRANSLATION
ukadeva Gosvm said: The son of Rmacandra was Kua, the son of Kua
was Atithi, the son of Atithi was Niadha, and the son of Niadha was Nabha.
The son of Nabha was Puarka, and from Puarka came a son named
Kemadhanv.
TEXT 2
" HdF ' '~ F l
NF~FF" H 'd FH ll - ll
devnkas tato 'nha
priytro 'tha tat-suta
tato balasthalas tasmd
vajranbho 'rka-sambhava
SYNONYMS
479
devnkaDevnka; tatafrom Kemadhanv; anhafrom Devnka
came the son named Anha; priytraPriytra; athathereafter;
tat-sutathe son of Anha; tatafrom Priytra; balasthalaBalasthala;
tasmtfrom Balasthala; vajranbhaVajranbha;
arka-sambhavaderived from the sun-god.
TRANSLATION
The son of Kemadhanv was Devnka, Devnka's son was Anha, Anha's
son was Priytra, and Priytra's son was Balasthala. The son of Balasthala
was Vajranbha, who was said to have been born from the effulgence of the
sun-god.
TEXTS 3-4
FFF FF" H' >H F l
' " = F ll ll
d ' H ''" l
" 9 " ~ "d ll H ll
sagaas tat-sutas tasmd
vidhti cbhavat suta
tato hirayanbho 'bhd
yogcryas tu jaimine
iya kaualya dhytma
yjavalkyo 'dhyagd yata
yoga mahodayam ir
hdaya-granthi-bhedakam
480
SYNONYMS
sagaaSagaa; tatthis (Vajranbha's); sutason; tasmtfrom him;
vidhtiVidhti; caalso; abhavatwas born; sutahis son; tatafrom
him; hirayanbhaHirayanbha; abhtbecame; yoga-cryathe
propounder of the philosophy of yoga; tubut; jaiminebecause of
accepting Jaimini as his spiritual master; iyadisciple;
kaualyaKaualya; dhytmamspiritual; yjavalkyaYjavalkya;
adhyagtstudied; yatafrom him (Hirayanbha); yogamthe mystic
performances; mah-udayamhighly elevated; iYjavalkya i;
hdaya-granthi-bhedakammystic yoga, which can loosen the knots of material
attachment in the heart.
TRANSLATION
The son of Vajranbha was Sagaa, and his son was Vidhti. The son of
Vidhti was Hirayanbha, who became a disciple of Jaimini and became a great
crya of mystic yoga. It is from Hirayanbha that the great saint Yjavalkya
learned the highly elevated system of mystic yoga known as dhytma-yoga,
which can loosen the knots of material attachment in the heart.
TEXT 5
F ' HF'F 'H l
F " '~ H FF F ll 7 ll
pupo hirayanbhasya
dhruvasandhis tato 'bhavat
sudarano 'thgnivara
ghras tasya maru suta
481
SYNONYMS
pupaPupa; hirayanbhasyathe son of Hirayanbha;
dhruvasandhiDhruvasandhi; tatafrom him; abhavatwas born;
sudaranafrom Dhruvasandhi, Sudarana was born; athathereafter;
agnivaraAgnivara, the son of Sudarana; ghraghra; tasyahis
(Agnivara's); maruMaru; sutason.
TRANSLATION
The son of Hirayanbha was Pupa, and the son of Pupa was
Dhruvasandhi. The son of Dhruvasandhi was Sudarana, whose son was
Agnivara. The son of Agnivara was named ghra, and his son was Maru.
TEXT 6
F 'FHF F{ d F~ l
d F H 8 H ll ll
so 'sv ste yoga-siddha
kalpa-grmam sthita
kaler ante srya-vaa
naa bhvayit puna
SYNONYMS
sahe; asauthe personality known as Maru; stestill existing;
yoga-siddhaperfection in the power of mystic yoga; kalpa-grmamthe
place named Kalpa-grma; sthitahe is still living there; kaleof this
Kali-yuga; anteat the end; srya-vaamthe descendants of the sun-god;
naamafter being lost; bhvayitMaru will begin by begetting a son;
482
punaagain.
TRANSLATION
Having achieved perfection in the power of mystic yoga, Maru still lives in a
place known as Kalpa-grma. At the end of Kali-yuga, he will revive the lost
Srya dynasty by begetting a son.
PURPORT
At least five thousand years ago, rla ukadeva Gosvm ascertained the
existence of Maru in Kalpa-grma and said that Maru, having achieved a
yoga-siddha body, would continue to exist until the end of Kali-yuga, which is
calculated to continue for 432,000 years. Such is the perfection of mystic
power. By controlling the breath, the perfect yog can continue his life for as
long as he likes. Sometimes we hear from the Vedic literature that some
personalities from the Vedic age, such as Vysadeva and Avatthm, are still
living. Here we understand that Maru is also still living. We are sometimes
surprised that a mortal body can live for such a long time. The explanation of
this longevity is given here by the word yoga-siddha. If one becomes perfect in
the practice of yoga, he can live as long as he likes. The demonstration of some
trifling yoga-siddha does not constitute perfection. Here is a factual example of
perfection: a yoga-siddha can live as long as he likes.
TEXT 7
F F FF F'FF9 l
FH FF FF" HN ll O ll
tasmt prasurutas tasya
sandhis tasypy amaraa
483
mahasvs tat-sutas tasmd
vivabhur ajyata
SYNONYMS
tasmtfrom Maru; prasurutaPrasuruta, his son; tasyaof Prasuruta;
sandhia son named Sandhi; tasyahis (Sandhi's); apialso; amaraaa
son named Amaraa; mahasvnthe son of Amaraa; tathis; sutason;
tasmtfrom him (Mahasvn); vivabhuVivabhu; ajyatatook birth.
TRANSLATION
From Maru was born a son named Prasuruta, from Prasuruta came Sandhi,
from Sandhi came Amaraa, and from Amaraa a son named Mahasvn. From
Mahasvn, Vivabhu took his birth.
TEXT 8
F F d H l
N F F ll ll
tata prasenajit tasmt
takako bhavit puna
tato bhadbalo yas tu
pitr te samare hata
SYNONYMS
tatafrom Vivabhu; prasenajita son named Prasenajit was born;
tasmtfrom him; takakaTakaka; bhavitwould take birth;
punaagain; tatafrom him; bhadbalaa son named Bhadbala;
yahe who; tubut; pitrby father; teyour; samarein the fight;
484
hatakilled.
TRANSLATION
From Vivabhu came a son named Prasenajit, from Prasenajit came
Takaka, and from Takaka came Bhadbala, who was killed in a fight by your
father.
TEXT 9
Hd H l
N F H N " ll \ ll
ete hkvku-bhpl
att v angatn
bhadbalasya bhavit
putro nmn bhadraa
SYNONYMS
eteall of them; hiindeed; ikvku-bhplkings in the dynasty of
Ikvku; attall of them are dead and gone; ujust hear;
angatnthose who will come in the future; bhadbalasyaof Bhadbala;
bhavitthere will be; putraa son; nmnby the name;
bhadraaBhadraa.
TRANSLATION
All these kings in the dynasty of Ikvku have passed away. Now please
listen as I describe the kings who will be born in the future. From Bhadbala
will come Bhadraa.
485
TEXT 10
3 F FF HFH { H l
F " Hd H ll ! ll
rukriya sutas tasya
vatsavddho bhaviyati
prativyomas tato bhnur
divko vhin-pati
SYNONYMS
rukriyarukriya; sutason; tasyaof rukriya;
vatsavddhaVatsavddha; bhaviyatiwill take birth;
prativyomaPrativyoma; tatafrom Vatsavddha; bhnu(from
Prativyoma) a son named Bhnu; divkafrom Bhnu a son named Divka;
vhin-patia great commander of soldiers.
TRANSLATION
The son of Bhadraa will be rukriya, who will have a son named
Vatsavddha. Vatsavddha will have a son named Prativyoma, and Prativyoma
will have a son named Bhnu, from whom Divka, a great commander of
soldiers, will take birth.
TEXT 11
F" HF H N " '~ l
d F d '~ F ll !! ll
486
sahadevas tato vro
bhadavo 'tha bhnumn
pratkvo bhnumata
supratko 'tha tat-suta
SYNONYMS
sahadevaSahadeva; tatafrom Divka; vraa great hero;
bhadavaBhadava; athafrom him; bhnumnBhnumn;
pratkvaPratkva; bhnumatafrom Bhnumn;
supratkaSupratka; athathereafter; tat-sutathe son of Pratkva.
TRANSLATION
Thereafter, from Divka will come a son named Sahadeva, and from
Sahadeva a great hero named Bhadava. From Bhadava will come Bhnumn,
and from Bhnumn will come Pratkva. The son of Pratkva will be
Supratka.
TEXT 12
H " H '~ F '~ d l
FF F F" ll !- ll
bhavit marudevo 'tha
sunakatro 'tha pukara
tasyntarikas tat-putra
sutaps tad amitrajit
SYNONYMS
bhavitwill be born; marudevaMarudeva; athathereafter;
487
sunakatraSunakatra; athathereafter; pukaraPukara, a son of
Sunakatra; tasyaof Pukara; antarikaAntarika; tat-putrahis son;
sutapSutap; tatfrom him; amitrajita son named Amitrajit.
TRANSLATION
Thereafter, from Supratka will come Marudeva; from Marudeva,
Sunakatra; from Sunakatra, Pukara; and from Pukara, Antarika. The son
of Antarika will be Sutap, and his son will be Amitrajit.
TEXT 13
N " F F N FF d & l
&FF F F& H ll ! ll
bhadrjas tu tasypi
barhis tasmt ktajaya
raajayas tasya suta
sajayo bhavit tata
SYNONYMS
bhadrjaBhadrja; tubut; tasya apiof Amitrajit; barhiBarhi;
tasmtfrom Barhi; ktajayaKtajaya; raajayaRaajaya;
tasyaof Ktajaya; sutason; sajayaSajaya; bhavitwill take birth;
tatafrom Raajaya.
TRANSLATION
From Amitrajit will come a son named Bhadrja, from Bhadrja will come
Barhi, and from Barhi will come Ktajaya. The son of Ktajaya will be
488
known as Raajaya, and from him will come a son named Sajaya.
TEXT 14
F '~ { " lFF F l
F F " d H ll !H ll
tasmc chkyo 'tha uddhodo
lgalas tat-suta smta
tata prasenajit tasmt
kudrako bhavit tata
SYNONYMS
tasmtfrom Sajaya; kyakya; athathereafter;
uddhodauddhoda; lgalaLgala; tat-sutathe son of uddhoda;
smtais well known; tatafrom him; prasenajitPrasenajit;
tasmtfrom Prasenajit; kudrakaKudraka; bhavitwill take birth;
tatathereafter.
TRANSLATION
From Sajaya will come kya, from kya will come uddhoda, and from
uddhoda will come Lgala. From Lgala will come Prasenajit, and from
Prasenajit, Kudraka.
TEXT 15
d H F F ~FF l
F B N H ll !7 ll
489
raako bhavit tasmt
surathas tanayas tata
sumitro nma nihnta
ete brhadbalnvay
SYNONYMS
raakaRaaka; bhavitwill take birth; tasmtfrom Kudraka;
surathaSuratha; tanayathe son; tatathereafter; sumitraSumitra,
the son of Suratha; nmaby the name; niha-antathe end of the dynasty;
eteall the above-mentioned kings; brhadbala-anvayin the dynasty of
King Bhadbala.
TRANSLATION
From Kudraka will come Raaka, from Raaka will come Suratha, and from
Suratha will come Sumitra, ending the dynasty. This is a description of the
dynasty of Bhadbala.
TEXT 16
$Hd H F H l
F F F~ F H d ll ! ll
ikvkm aya vaa
sumitrnto bhaviyati
yatas ta prpya rjna
sasth prpsyati vai kalau
SYNONYMS
ikvkmof the dynasty of King Ikvku; ayamthis (what has been
490
described); vaadescendants; sumitra-antaSumitra being the last king
of this dynasty; bhaviyatiwill appear in the future, while the Kali-yuga still
continues; yatabecause; tamhim, Mahrja Sumitra; prpyagetting;
rjnamas a king in that dynasty; sasthmculmination; prpsyatigets;
vaiindeed; kalauat the end of Kali-yuga.
TRANSLATION
The last king in the dynasty of Ikvku will be Sumitra; after Sumitra there
will be no more sons in the dynasty of the sun-god, and thus the dynasty will
end.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twelfth Chapter, of the
rmad-Bhgavatam, entitled "The Dynasty of Kua, the Son of Lord
Rmacandra."
13. The Dynasty of Mahrja Nimi
This chapter describes the dynasty in which the great and learned scholar
Janaka was born. This is the dynasty of Mahrja Nimi, who is said to have
been the son of Ikvku.
When Mahrja Nimi began performing great sacrifices, he appointed
Vasiha to be chief priest, but Vasiha refused, for he had already agreed to
be priest in performing a yaja for Lord Indra. Vasiha therefore requested
Mahrja Nimi to wait until Lord Indra's sacrifice was finished, but Mahrja
Nimi did not wait. He thought, "Life is very short, so there is no need to wait."
He therefore appointed another priest to perform the yaja. Vasiha was very
491
angry at King Nimi and cursed him, saying, "May your body fall down." Cursed
in that way, Mahrja Nimi also became very angry, and he retaliated by
saying, "May your body also fall down." As a result of this cursing and
countercursing, both of them died. After this incident, Vasiha took birth
again, begotten by Mitra and Varua, who were agitated by Urva.
The priests who were engaged in the sacrifice for King Nimi preserved
Nimi's body in fragrant chemicals. When the sacrifice was over, the priests
prayed for Nimi's life to all the demigods who had come to the arena of yaja,
but Mahrja Nimi refused to take birth again in a material body because he
considered the material body obnoxious. The great sages then churned Nimi's
body, and as a result of this churning, Janaka was born.
The son of Janaka was Udvasu, and the son of Udvasu was
Nandivardhana. The son of Nandivardhana was Suketu, and his descendants
continued as follows: Devarta, Bhadratha, Mahvrya, Sudhti, Dhaketu,
Haryava, Maru, Pratpaka, Ktaratha, Devamha, Viruta, Mahdhti,
Ktirta, Mahrom, Svararom, Hrasvarom and radhvaja. All these sons
appeared in the dynasty one after another. From radhvaja, mother Stdev
was born. radhvaja's son was Kuadhvaja, and the son of Kuadhvaja was
Dharmadhvaja. The sons of Dharmadhvaja were Ktadhvaja and Mitadhvaja.
The son of Ktadhvaja was Keidhvaja, and the son of Mitadhvaja was
Khikya. Keidhvaja was a self-realized soul, and his son was Bhnumn,
whose descendants were as follows: atadyumna, uci, Sanadvja, rjaketu,
Aja, Purujit, Arianemi, rutyu, Suprvaka, Citraratha, Kemdhi,
Samaratha, Satyaratha, Upaguru, Upagupta, Vasvananta, Yuyudha,
Subhaa, ruta, Jaya, Vijaya, ta, unaka, Vtahavya, Dhti, Bahulva, Kti
and Mahva. All of these sons were great self-controlled personalities. This
completes the list of the entire dynasty.
TEXT 1
d 3H=
492
Hd HFBH H l
F F ' H 'F ll ! ll
r-uka uvca
nimir ikvku-tanayo
vasiham avtartvijam
rabhya satra so 'py ha
akrea prg vto 'smi bho
SYNONYMS
r-uka uvcar ukadeva Gosvm said; nimiKing Nimi;
ikvku-tanayathe son of Mahrja Ikvku; vasihamthe great sage
Vasiha; avtaappointed; tvijamthe chief priest of the sacrifice;
rabhyabeginning; satramthe sacrifice; sahe, Vasiha; apialso;
hasaid; akreaby Lord Indra; prkbefore; vta asmiI was
appointed; bhoO Mahrja Nimi.
TRANSLATION
rla ukadeva Gosvm said: After beginning sacrifices, Mahrja Nimi, the
son of Ikvku, requested the great sage Vasiha to take the post of chief
priest. At that time, Vasiha replied, "My dear Mahrja Nimi, I have already
accepted the same post in a sacrifice begun by Lord Indra.
TEXT 2
H H l
F" F '" Fd ll - ll
ta nirvartygamiymi
493
tvan m pratiplaya
tm sd gha-pati
so 'pndrasykaron makham
SYNONYMS
tamthat sacrifice; nirvartyaafter finishing; gamiymiI shall come
back; tvatuntil that time; mmme (Vasiha); pratiplayawait for;
tmsilent; stremained; gha-patiMahrja Nimi; sahe,
Vasiha; apialso; indrasyaof Lord Indra; akarotexecuted; makhamthe
sacrifice.
TRANSLATION
"I shall return here after finishing the yaja for Indra. Kindly wait for me
until then." Mahrja Nimi remained silent, and Vasiha began to perform the
sacrifice for Lord Indra.
TEXT 3
>" H FH l
H FH" H ll ll
nimi calam ida vidvn
satram rabhattmavn
tvigbhir aparais tvan
ngamad yvat guru
SYNONYMS
nimiMahrja Nimi; calamflickering, subject to end at any moment;
idamthis (life); vidvnbeing completely aware of this fact; satramthe
494
sacrifice; rabhatainaugurated; tmavnself-realized person; tvigbhiby
priests; aparaiother than Vasiha; tvatfor the time being; nanot;
gamatreturned; yvatso long; guruhis spiritual master (Vasiha).
TRANSLATION
Mahrja Nimi, being a self-realized soul, considered that this life is
flickering. Therefore, instead of waiting long for Vasiha, he began performing
the sacrifice with other priests.
PURPORT
Cakya Paita says, arra kaa-vidhvsi kalpnta-sthyino gu:
"The duration of one's life in the material world may end at any moment, but if
within this life one does something worthy, that qualification is depicted in
history eternally." Here is a great personality, Mahrja Nimi, who knew this
fact. In the human form of life one should perform activities in such a way that
at the end he goes back home, back to Godhead. This is self-realization.
TEXT 4
H H l
" " B ll H ll
iya-vyatikrama vkya
ta nirvartygato guru
aapat patatd deho
nime paita-mnina
SYNONYMS
iya-vyatikramamthe disciple's deviation from the order of the guru;
495
vkyaobserving; tamthe performance of yaja by Indra; nirvartyaafter
finishing; gatawhen he returned; guruVasiha Muni; aapathe
cursed Nimi Mahrja; patattmay it fall down; dehathe material body;
nimeof Mahrja Nimi; paita-mninawho considers himself so
learned (as to disobey the order of his spiritual master).
TRANSLATION
After completing the sacrificial performance for King Indra, the spiritual
master Vasiha returned and found that his disciple Mahrja Nimi had
disobeyed his instructions. Thus Vasiha cursed him, saying, "May the
material body of Nimi, who considers himself learned, immediately fall."
TEXT 5
"" H '' H l
H " " " ' ll 7 ll
nimi pratidadau pa
gurave 'dharma-vartine
tavpi patatd deho
lobhd dharmam ajnata
SYNONYMS
nimiMahrja Nimi; pratidadau pamcountercursed; guraveunto his
spiritual master, Vasiha; adharma-vartinewho was induced to irreligious
principles (because he cursed his offenseless disciple); tavaof you; apialso;
patattlet it fall; dehathe body; lobhtbecause of greed;
dharmamreligious principles; ajnatanot knowing.
496
TRANSLATION
For unnecessarily cursing him when he had committed no offense, Mahrja
Nimi countercursed his spiritual master. "For the sake of getting contributions
from the King of heaven," he said, "you have lost your religious intelligence.
Therefore I pronounce this curse: your body also will fall."
PURPORT
The religious principle for a brhmaa is that he should not be greedy at all.
In this case, however, for the sake of more lucrative remunerations from the
King of heaven, Vasiha neglected Mahrja Nimi's request on this planet,
and when Nimi performed the sacrifices with other priests, Vasiha
unnecessarily cursed him. When one is infected by contaminated activities, his
power, material or spiritual, reduces. Although Vasiha was the spiritual
master of Mahrja Nimi, because of his greed he became fallen.
TEXT 6
$ FF FH " 'd H" l
H 3H ll ll
ity utsasarja sva deha
nimir adhytma-kovida
mitr-varuayor jaje
urvay prapitmaha
SYNONYMS
itithus; utsasarjagave up; svamhis own; dehambody; nimiMahrja
Nimi; adhytma-kovidafully conversant with spiritual knowledge;
497
mitr-varuayofrom the semen of Mitra and Varua (discharged from
seeing the beauty of Urva); jajewas born; urvaymthrough Urva, a
prostitute of the heavenly kingdom; prapitmahaVasiha, who was known
as the great-grandfather.
TRANSLATION
After saying this, Mahrja Nimi, who was expert in the science of spiritual
knowledge, gave up his body. Vasiha, the great-grandfather, gave up his body
also, but through the semen discharged by Mitra and Varua when they saw
Urva, he was born again.
PURPORT
Mitra and Varua chanced to meet Urva, the most beautiful prostitute of
the heavenly kingdom, and they became lusty. Because they were great saints,
they tried to control their lust, but they could not do so, and thus they
discharged semen. This semen was kept carefully in a waterpot, and Vasiha
was born from it.
TEXT 7
'HF 9 ' F l
FR F = " H = F ll O ll
gandha-vastuu tad-deha
nidhya muni-sattam
sampte satra-yge ca
devn cu samgatn
SYNONYMS
498
gandha-vastuuin things very fragrant; tat-dehamthe body of Mahrja
Nimi; nidhyahaving preserved; muni-sattamall the great sages gathered
there; sampte satra-ygeat the end of the sacrifice known by the name
Satra; caalso; devnto all the demigods; curequested or spoke;
samgatnwho were assembled there.
TRANSLATION
During the performance of the yaja, the body relinquished by Mahrja
Nimi was preserved in fragrant substances, and at the end of the Satra-yga the
great saints and brhmaas made the following request to all the demigods
assembled there.
TEXT 8
H " ' F H " l
~ " N' ll ll
rjo jvatu deho 'ya
prasann prabhavo yadi
tathety ukte nimi prha
m bhn me deha-bandhanam
SYNONYMS
rjaof the King; jvatumay again be enlivened; deha ayamthis body
(now preserved); prasannvery much pleased; prabhavaall able to do it;
yadiif; tathlet it be so; itithus; uktewhen it was replied (by the
demigods); nimiMahrja Nimi; prhasaid; m bhtdo not do it;
memy; deha-bandhanamimprisonment again in a material body.
499
TRANSLATION
"If you are satisfied with this sacrifice and if you are actually able to do so,
kindly bring Mahrja Nimi back to life in this body." The demigods said yes to
this request by the sages, but Mahrja Nimi said, "Please do not imprison me
again in a material body."
PURPORT
The demigods are in a position many times higher than that of human
beings. Therefore, although the great saints and sages were also powerful
brhmaas, they requested the demigods to revive Mahrja Nimi's body,
which had been preserved in various perfumed balms. One should not think
that the demigods are powerful only in enjoying the senses; they are also
powerful in such deeds as bringing life back to a dead body. There are many
similar instances in the Vedic literature. For example, according to the history
of Svitr and Satyavn, Satyavn died and was being taken away by Yamarja,
but on the request of his wife, Svitr, Satyavn was revived in the same body.
This is an important fact about the power of the demigods.
TEXT 9
F H> H d l
= 'F ll \ ll
yasya yoga na vchanti
viyoga-bhaya-ktar
bhajanti carambhoja
munayo hari-medhasa
500
SYNONYMS
yasyawith the body; yogamcontact; nado not; vchantijns desire;
viyoga-bhaya-ktarbeing afraid of giving up the body again;
bhajantioffer transcendental loving service; caraa-ambhojamto the lotus
feet of the Lord; munayagreat saintly persons; hari-medhasawhose
intelligence is always absorbed in thoughts of Hari, the Supreme Personality of
Godhead.
TRANSLATION
Mahrja Nimi continued: Myvds generally want freedom from accepting
a material body because they fear having to give it up again. But devotees whose
intelligence is always filled with the service of the Lord are unafraid. Indeed,
they take advantage of the body to render transcendental loving service.
PURPORT
Mahrja Nimi did not want to accept a material body, which would be a
cause of bondage; because he was a devotee, he wanted a body by which he
could render devotional service to the Lord. rla Bhaktivinoda hkura sings:
janmobi more icch yadi tora
bhakta-ghe jani janma ha-u mora
ka-janma ha-u yath tuy dsa
"My Lord, if You want me to take birth and accept a material body again,
kindly do me this favor: allow me to take birth in the home of Your servant,
Your devotee. I do not mind being born there even as an insignificant creature
like an insect." r Caitanya Mahprabhu also said:
na dhana na jana na sundar
501
kavit v jagada kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituky tvayi
[Cc. Antya 20.29, ikaka 4]
"O Lord of the universe, I do not desire material wealth, materialistic followers,
a beautiful wife or fruitive activities described in flowery language. All I want,
life after life, is unmotivated devotional service to You." (ikaka 4) By
saying "life after life" (janmani janmani), the Lord referred not to an ordinary
birth but a birth in which to remember the lotus feet of the Lord. Such a body
is desirable. A devotee does not think like yogs and jns, who want to refuse
a material body and become one with the impersonal Brahman effulgence. A
devotee does not like this idea. On the contrary, he will accept any body,
material or spiritual, for he wants to serve the Lord. This is real liberation.
If one has a strong desire to serve the Lord, even if he accepts a material
body, there is no cause of anxiety, since a devotee, even in a material body, is a
liberated soul. This is confirmed by rla Rpa Gosvm:
h yasya harer dsye
karma manas gir
nikhilsv apy avasthsu
jvan-mukta sa ucyate
"A person acting in Ka consciousness (or, in other words, in the service of
Ka) with his body, mind, intelligence and words is a liberated person even
within the material world, although he may be engaged in many so-called
material activities." The desire to serve the Lord establishes one as liberated in
any condition of life, whether in a spiritual body or a material body. In a
spiritual body the devotee becomes a direct associate of the Lord, but even
though a devotee may superficially appear to be in a material body, he is always
liberated and is engaged in the same duties of service to the Lord as a devotee
in Vaikuhaloka. There is no distinction. It is said, sdhur jvo v maro v.
502
Whether a devotee is alive or dead, his only concern is to serve the Lord.
Tyaktv deha punar janma naiti mm eti [Bg. 4.9]. When he gives up his body,
he goes directly to become an associate of the Lord and serve Him, although he
does the same thing even in a material body in the material world.
For a devotee there is no pain, pleasure or material perfection. One may
argue that at the time of death a devotee also suffers because of giving up his
material body. But in this connection the example may be given that a cat
carries a mouse in its mouth and also carries a kitten in its mouth. Both the
mouse and the kitten are carried in the same mouth, but the perception of the
mouse is different from that of the kitten. When a devotee gives up his body
(tyaktv deham), he is ready to go back home, back to Godhead. Thus his
perception is certainly different from that of a person being taken away by
Yamarja for punishment. A person whose intelligence is always concentrated
upon the service of the Lord is unafraid of accepting a material body, whereas
a nondevotee, having no engagement in the service of the Lord, is very much
afraid of accepting a material body or giving up his present one. Therefore, we
should follow the instruction of Caitanya Mahprabhu: mama janmani
janmanvare bhavatd bhaktir ahaituk tvayi [Cc. Antya 20.29, ikaka 4]. It
doesn't matter whether we accept a material body or a spiritual body; our only
ambition should be to serve the Supreme Personality of Godhead.
TEXT 10
" HF ' " dH l
FH F F "d ~ ll ! ll
deha nvarurutse 'ha
dukha-oka-bhayvaham
sarvatrsya yato mtyur
matsynm udake yath
503
SYNONYMS
dehama material body; nanot; avarurutsedesire to accept; ahamI;
dukha-oka-bhaya-vahamwhich is the cause of all kinds of distress,
lamentation and fear; sarvatraalways and everywhere within this universe;
asyaof the living entities who have accepted material bodies;
yatabecause; mtyudeath; matsynmof the fish; udakeliving
within the water; yathlike.
TRANSLATION
I do not wish to accept a material body, for such a body is the source of all
distress, lamentation and fear, everywhere in the universe, just as it is for a fish
in the water, which lives always in anxiety because of fear of death.
PURPORT
The material body, whether in the higher or lower planetary system, is
destined to die. In the lower planetary system or lower species of life one may
die soon, and in the higher planets or higher species one may live for a long,
long time, but death is inevitable. This fact should be understood. In the
human form of life one should take the opportunity to put an end to birth,
death, old age and disease by performing tapasya. This is the aim of human
civilization: to stop the repetition of birth and death, which is called
mtyu-sasra-vartmani [Bg. 9.3]. This can be done only when one is Ka
conscious, or has achieved the service of the lotus feet of the Lord. Otherwise
one must rot in this material world and accept a material body subject to birth,
death, old age and disease.
The example given here is that water is a very nice place for a fish, but the
fish is never free from anxiety about death, since big fish are always eager to
eat the small fish. phalgni tatra mahatm: all living entities are eaten by
504
bigger living entities. This is the way of material nature.
ahastni sahastnm
apadni catu-padm
phalgni tatra mahat
jvo jvasya jvanam
"Those who are devoid of hands are prey for those who have hands; those
devoid of legs are prey for the four-legged. The weak are the subsistence of the
strong, and the general rule holds that one living being is food for another."
(SB 1.13.47) The Supreme Personality of Godhead has created the material
world in such a way that one living entity is food for another. Thus there is a
struggle for existence, but although we speak of survival of the fittest, no one
can escape death without becoming a devotee of the Lord. Hari vin naiva
sti taranti: one cannot escape the cycle of birth and death without becoming
a devotee. This is also confirmed in Bhagavad-gt (9.3). Aprpya m
nivartante mtyu-sasra-vartmani. One who does not attain shelter at the
lotus feet of Ka must certainly wander up and down within the cycle of
birth and death.
TEXT 11
"H 3=
H" 3 d = 9 l
3 9 9 ''F F~ ll !! ll
dev cu
videha uyat kma
locaneu arrim
unmeaa-nimebhy
lakito 'dhytma-sasthita
505
SYNONYMS
dev cuthe demigods said; videhawithout any material body;
uyatmyou live; kmamas you like; locaneuin the vision;
arrimof those who have material bodies;
unmeaa-nimebhymbecome manifest and unmanifest as you desire;
lakitabeing seen; adhytma-sasthitasituated in a spiritual body.
TRANSLATION
The demigods said: Let Mahrja Nimi live without a material body. Let him
live in a spiritual body as a personal associate of the Supreme Personality of
Godhead, and, according to his desire, let him be manifest or unmanifest to
common materially embodied people.
PURPORT
The demigods wanted Mahrja Nimi to come to life, but Mahrja Nimi
did not want to accept another material body. Under the circumstances, the
demigods, having been requested by the saintly persons, gave him the
benediction that he would be able to stay in his spiritual body. There are two
kinds of spiritual bodies, as generally understood by common men. The term
"spiritual body" is sometimes taken to refer to a ghostly body. An impious man
who dies after sinful activities is sometimes condemned so that he cannot
possess a gross material body of five material elements, but must live in a subtle
body of mind, intelligence and ego. However, as explained in Bhagavad-gt,
devotees can give up the material body and attain a spiritual body free from all
material tinges, gross and subtle (tyaktv deha punar janma naiti mm eti so
'rjuna [Bg. 4.9]). Thus the demigods gave King Nimi the benediction that he
would be able to stay in a purely spiritual body, free from all gross and subtle
material contamination.
506
The Supreme Personality of Godhead can be seen or unseen according to
His own transcendental desire; similarly, a devotee, being jvan-mukta, can be
seen or not, as he chooses. As stated in Bhagavad-gt, nha praka
sarvasya yogamy-samvta: [Bg. 7.25] the Supreme Personality of Godhead,
Ka, is not manifest to everyone and anyone. To the common man He is
unseen. Ata r-ka-nmdi na bhaved grhyam indriyai: [Cc. Madhya
17.136] [Brs. 1.2.234] Ka and His name, fame, qualities and paraphernalia
cannot be materially understood. Unless one is advanced in spiritual life
(sevonmukhe hi jihvdau), one cannot see Ka. Therefore the ability to see
Ka depends on Ka's mercy. The same privilege of being seen or unseen
according to one's own desire was given to Mahrja Nimi. Thus he lived in his
original, spiritual body as an associate of the Supreme Personality of Godhead.
TEXT 12
d 9 l
" ~ F d F ll !- ll
arjaka-bhaya n
manyamn maharaya
deha mamanthu sma nime
kumra samajyata
SYNONYMS
arjaka-bhayamdue to fear of the danger of an unregulated government;
nmfor the people in general; manyamnconsidering this situation;
mah-ayathe great sages; dehamthe body; mamanthuchurned;
smain the past; nimeof Mahrja Nimi; kumraone son;
samajyatawas thus born.
507
TRANSLATION
Thereafter, to save the people from the danger of an unregulated
government, the sages churned Mahrja Nimi's material body, from which, as
a result, a son was born.
PURPORT
Arjaka-bhayam. If the government is unsteady and unregulated, there is
danger of fear for the people. At the present moment this danger always exists
because of government by the people. Here we can see that the great sages got
a son from Nimi's material body to guide the citizens properly, for such
guidance is the duty of a katriya king. A katriya is one who saves the citizens
from being injured. In the so-called people's government there is no trained
katriya king; as soon as someone strong accumulates votes, he becomes the
minister or president, without training from the learned brhmaas expert in
the stras. Indeed, we see that in some countries the government changes
from party to party, and therefore the men in charge of the government are
more eager to protect their position than to see that the citizens are happy.
The Vedic civilization prefers monarchy. People liked the government of Lord
Rmacandra, the government of Mahrja Yudhihira and the governments
of Mahrja Parkit, Mahrja Ambara and Mahrja Prahlda. There are
many instances of excellent government under a monarch. Gradually the
democratic government is becoming unfit for the needs of the people, and
therefore some parties are trying to elect a dictator. A dictatorship is the same
as a monarchy, but without a trained leader. Actually people will be happy
when a trained leader, whether a monarch or a dictator, takes control of the
government and rules the people according to the standard regulations of the
authorized scriptures.
TEXT 13
508
d F ' " H " F H" l
~ ~A ~ ll ! ll
janman janaka so 'bhd
vaidehas tu videhaja
mithilo mathanj jto
mithil yena nirmit
SYNONYMS
janmanby birth; janakaborn uncommonly, not by the usual process;
sahe; abhtbecame; vaidehaalso known as Vaideha; tubut;
videha-jabecause of being born from the body of Mahrja Nimi, who had
left his material body; mithilahe also became known as Mithila;
mathantbecause of being born from the churning of his father's body;
jtathus born; mithilthe kingdom called Mithil; yenaby whom
(Janaka); nirmitwas constructed.
TRANSLATION
Because he was born in an unusual way, the son was called Janaka, and
because he was born from the dead body of his father, he was known as
Vaideha. Because he was born from the churning of his father's material body,
he was known as Mithila, and because he constructed a city as King Mithila,
the city was called Mithil.
TEXT 14
F" "HF FF ' "H' l
509
F d FF " H ll !H ll
tasmd udvasus tasya
putro 'bhn nandivardhana
tata suketus tasypi
devarto mahpate
SYNONYMS
tasmtfrom Mithila; udvasua son named Udvasu; tasyaof him
(Udvasu); putrason; abhtwas born; nandivardhanaNandivardhana;
tatafrom him (Nandivardhana); suketua son named Suketu; tasyaof
him (Suketu); apialso; devartaa son named Devarta; mahpateO
King Parkit.
TRANSLATION
O King Parkit, from Mithila came a son named Udvasu; from Udvasu,
Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devarta.
TEXT 15
F" N " ~FF H F ' l
F ' ' 8d H '~ F ll !7 ll
tasmd bhadrathas tasya
mahvrya sudht-pit
sudhter dhaketur vai
haryavo 'tha marus tata
SYNONYMS
510
tasmtfrom Devarta; bhadrathaa son named Bhadratha; tasyaof him
(Bhadratha); mahvryaa son named Mahvrya; sudht-pithe became
the father of King Sudhti; sudhtefrom Sudhti; dhaketua son named
Dhaketu; vaiindeed; haryavahis son was Haryava; athathereafter;
maruMaru; tatathereafter.
TRANSLATION
From Devarta came a son named Bhadratha and from Bhadratha a son
named Mahvrya, who became the father of Sudhti. The son of Sudhti was
known as Dhaketu, and from Dhaketu came Haryava. From Haryava
came a son named Maru.
TEXT 16
dFFA d ~ l
" H"FF H '~ ' ll ! ll
maro pratpakas tasmj
jta ktaratho yata
devamhas tasya putro
viruto 'tha mahdhti
SYNONYMS
maroof Maru; pratpakaa son named Pratpaka; tasmtfrom
Pratpaka; jtawas born; ktarathaa son named Ktaratha; yataand
from Ktaratha; devamhaDevamha; tasyaof Devamha; putraa
son; virutaViruta; athafrom him; mahdhtia son named Mahdhti.
511
TRANSLATION
The son of Maru was Pratpaka, and the son of Pratpaka was Ktaratha.
From Ktaratha came Devamha; from Devamha, Viruta; and from Viruta,
Mahdhti.
TEXT 17
d FFF = F l
FH F FF FH ll !O ll
ktirtas tatas tasmn
mahrom ca tat-suta
svararom sutas tasya
hrasvarom vyajyata
SYNONYMS
ktirtaKtirta; tatafrom Mahdhti; tasmtfrom Ktirta;
mahroma son named Mahrom; caalso; tat-sutahis son;
svararomSvararom; suta tasyahis son; hrasvaromHrasvarom;
vyajyatawere all born.
TRANSLATION
From Mahdhti was born a son named Ktirta, from Ktirta was born
Mahrom, from Mahrom came a son named Svararom, and from
Svararom came Hrasvarom.
TEXT 18
512
_ ~ d9 l
F F _ F ll ! ll
tata radhvajo jaje
yajrtha karato mahm
st rgrato jt
tasmt radhvaja smta
SYNONYMS
tatafrom Hrasvarom; radhvajaa son named radhvaja; jajewas
born; yaja-arthamfor performing sacrifices; karatawhile plowing the
field; mahmthe earth; stmother St, the wife of Lord Rmacandra;
ra-agratafrom the front portion of the plow; jtwas born;
tasmttherefore; radhvajawas known as radhvaja;
smtacelebrated.
TRANSLATION
From Hrasvarom came a son named radhvaja [also called Janaka]. When
radhvaja was plowing a field, from the front of his plow [ra] appeared a
daughter named Stdev, who later became the wife of Lord Rmacandra. Thus
he was known as radhvaja.
TEXT 19
d _FF F ' _ l
' _F d __ ll !\ ll
kuadhvajas tasya putras
tato dharmadhvajo npa
513
dharmadhvajasya dvau putrau
ktadhvaja-mitadhvajau
SYNONYMS
kuadhvajaKuadhvaja; tasyaof radhvaja; putrason; tatafrom
him; dharmadhvajaDharmadhvaja; npathe king;
dharmadhvajasyafrom this Dharmadhvaja; dvautwo; putrausons;
ktadhvaja-mitadhvajauKtadhvaja and Mitadhvaja.
TRANSLATION
The son of radhvaja was Kuadhvaja, and the son of Kuadhvaja was King
Dharmadhvaja, who had two sons, namely Ktadhvaja and Mitadhvaja.
TEXTS 20-21
d _ d _ BF _ l
d _F HUH" ll - ll
B d H d _" " l
FF ' U F F ll -! ll
ktadhvajt keidhvaja
khikyas tu mitadhvajt
ktadhvaja-suto rjann
tma-vidy-virada
khikya karma-tattva-jo
bhta keidhvajd druta
bhnums tasya putro 'bhc
chatadyumnas tu tat-suta
514
SYNONYMS
ktadhvajtfrom Ktadhvaja; keidhvajaa son named Keidhvaja;
khikya tualso a son named Khikya; mitadhvajtfrom Mitadhvaja;
ktadhvaja-sutathe son of Ktadhvaja; rjanO King;
tma-vidy-viradaexpert in transcendental science; khikyaKing
Khikya; karma-tattva-jaexpert in Vedic ritualistic ceremonies;
bhtafearing; keidhvajtbecause of Keidhvaja; drutahe fled;
bhnumnBhnumn; tasyaof Keidhvaja; putrason; abhtthere
was; atadyumnaatadyumna; tubut; tat-sutathe son of Bhnumn.
TRANSLATION
O Mahrja Parkit, the son of Ktadhvaja was Keidhvaja, and the son of
Mitadhvaja was Khikya. The son of Ktadhvaja was expert in spiritual
knowledge, and the son of Mitadhvaja was expert in Vedic ritualistic
ceremonies. Khikya fled in fear of Keidhvaja. The son of Keidhvaja was
Bhnumn, and the son of Bhnumn was atadyumna.
TEXT 22
=F FF F F 'H l
3 d F" '~ F ll -- ll
ucis tu tanayas tasmt
sanadvja suto 'bhavat
rjaketu sanadvjd
ajo 'tha purujit suta
SYNONYMS
515
uciuci; tubut; tanayaa son; tasmtfrom him;
sanadvjaSanadvja; sutaa son; abhavatwas born;
rjaketurjaketu; sanadvjtfrom Sanadvja; ajaAja;
athathereafter; purujitPurujit; sutaa son.
TRANSLATION
The son of atadyumna was named uci. From uci, Sanadvja was born,
and from Sanadvja came a son named rjaketu. The son of rjaketu was Aja,
and the son of Aja was Purujit.
TEXT 23
8 FF FF d l
>~ F ' ~' ll - ll
arianemis tasypi
rutyus tat suprvaka
tata citraratho yasya
kemdhir mithildhipa
SYNONYMS
arianemiArianemi; tasya apiof Purujit also; rutyua son named
rutyu; tatand from him; suprvakaSuprvaka; tatafrom
Suprvaka; citrarathaCitraratha; yasyaof whom (Citraratha);
kemdhiKemdhi; mithil-adhipabecame the king of Mithil.
TRANSLATION
The son of Purujit was Arianemi, and his son was rutyu. rutyu begot
516
a son named Suprvaka, and Suprvaka begot Citraratha. The son of
Citraratha was Kemdhi, who became the king of Mithil.
TEXT 24
F F~FF F F~F l
F" FF" R ' FH ll -H ll
tasmt samarathas tasya
suta satyarathas tata
sd upagurus tasmd
upagupto 'gni-sambhava
SYNONYMS
tasmtfrom Kemdhi; samarathaa son named Samaratha; tasyafrom
Samaratha; sutason; satyarathaSatyaratha; tatafrom him
(Satyaratha); stwas born; upaguruUpaguru; tasmtfrom him;
upaguptaUpagupta; agni-sambhavaa partial expansion of the demigod
Agni.
TRANSLATION
The son of Kemdhi was Samaratha, and his son was Satyaratha. The son of
Satyaratha was Upaguru, and the son of Upaguru was Upagupta, a partial
expansion of the fire-god.
TEXT 25
HFH '~ ' F 9 l
517
F FF" H 'F" F ll -7 ll
vasvananto 'tha tat-putro
yuyudho yat subhaa
rutas tato jayas tasmd
vijayo 'smd ta suta
SYNONYMS
vasvanantaVasvananta; athathereafter (the son of Upagupta);
tat-putrahis son; yuyudhaby the name Yuyudha; yatfrom Yuyudha;
subhaaa son named Subhaa; ruta tataand the son of Subhaa
was ruta; jaya tasmtthe son of ruta was Jaya; vijayaa son named
Vijaya; asmtfrom Jaya; tata; sutaa son.
TRANSLATION
The son of Upagupta was Vasvananta, the son of Vasvananta was Yuyudha,
the son of Yuyudha was Subhaa, and the son of Subhaa was ruta. The
son of ruta was Jaya, from whom there came Vijaya. The son of Vijaya was
ta.
TEXT 26
dFF H ' F l
N ' FF d F H ll - ll
unakas tat-suto jaje
vtahavyo dhtis tata
bahulvo dhtes tasya
ktir asya mahva
518
SYNONYMS
unakaunaka; tat-sutathe son of ta; jajewas born;
vtahavyaVtahavya; dhtiDhti; tatathe son of Vtahavya;
bahulvaBahulva; dhtefrom Dhti; tasyahis son; ktiKti;
asyaof Kti; mahvathere was a son named Mahva.
TRANSLATION
The son of ta was unaka, the son of unaka was Vtahavya, the son of
Vtahavya was Dhti, and the son of Dhti was Bahulva. The son of
Bahulva was Kti, and his son was Mahva.
TEXT 27
H ~ HUH" l
F" H ll -O ll
ete vai maithil rjann
tma-vidy-virad
yogevara-prasdena
dvandvair mukt ghev api
SYNONYMS
eteall of them; vaiindeed; maithilthe descendants of Mithila;
rjanO King; tma-vidy-viradexpert in spiritual knowledge;
yogevara-prasdenaby the grace of Yogevara, the Supreme Personality of
Godhead, Ka; dvandvai muktthey were all freed from the duality of
the material world; gheu apieven though staying at home.
519
TRANSLATION
ukadeva Gosvm said: My dear King Parkit, all the kings of the dynasty
of Mithila were completely in knowledge of their spiritual identity. Therefore,
even though staying at home, they were liberated from the duality of material
existence.
PURPORT
This material world is called dvaita, or duality. The Caitanya-caritmta
(Antya 4.176) says:
'dvaite 'bhadrbhadra-jna, saba'manodharma'
'ei bhla, ei manda,'ei saba 'bhrama'
In the world of dualitythat is to say, in the material worldso-called
goodness and badness are both the same. Therefore, in this world, to
distinguish between good and bad, happiness and distress, is meaningless
because they are both mental concoctions (manodharma). Because everything
here is miserable and troublesome, to create an artificial situation and pretend
it to be full of happiness is simply illusion. The liberated person, being above
the influence of the three modes of material nature, is unaffected by such
dualities in all circumstances. He remains Ka conscious by tolerating
so-called happiness and distress. This is also confirmed in Bhagavad-gt (2.14):
mtr-spars tu kaunteya
toa-sukha-dukhad
gampyino 'nitys
ts titikasva bhrata
"O son of Kunt, the nonpermanent appearance of happiness and distress, and
their disappearance in due course, are like the appearance and disappearance
520
of winter and summer seasons. They arise from sense perception, O scion of
Bharata, and one must learn to tolerate them without being disturbed." Those
who are liberated, being on the transcendental platform of rendering service
to the Lord, do not care about so-called happiness and distress. They know that
these are like changing seasons, which are perceivable by contact with the
material body. Happiness and distress come and go. Therefore a paita, a
learned man, is not concerned with them. As it is said, gatsn agats ca
nnuocanti pait [Bg. 2.11]. The body is dead from the very beginning
because it is a lump of matter. It has no feelings of happiness and distress.
Because the soul within the body is in the bodily concept of life, he suffers
happiness and distress, but these come and go. It is understood herewith that
the kings born in the dynasty of Mithila were all liberated persons, unaffected
by the so-called happiness and distress of this world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Thirteenth Chapter, of
the rmad-Bhgavatam, entitled "The Dynasty of Mahrja Nimi."
14. King Purrav Enchanted by Urva
The summary of this Fourteenth Chapter is given as follows. This chapter
describes Soma and how he kidnapped the wife of Bhaspati and begot in her
womb a son named Budha. Budha begot Purrav, who begot six sons, headed
by yu, in the womb of Urva.
Lord Brahm was born from the lotus that sprouted from the navel of
Garbhodakay Viu. Brahm had a son named Atri, and Atri's son was
Soma, the king of all drugs and stars. Soma became the conqueror of the entire
universe, and, being inflated with pride, he kidnapped Tr, who was the wife
521
of Bhaspati, the spiritual master of the demigods. A great fight ensued
between the demigods and the asuras, but Brahm rescued Bhaspati's wife
from the clutches of Soma and returned her to her husband, thus stopping the
fighting. In the womb of Tr, Soma begot a son named Budha, who later begot
in the womb of Il a son named Aila, or Purrav. Urva was captivated by
Purrav's beauty, and therefore she lived with him for some time, but when
she left his company he became almost like a madman. While traveling all over
the world, he met Urva again at Kuruketra, but she agreed to join with him
for only one night in a year.
One year later, Purrav saw Urva at Kuruketra and was glad to be with
her for one night, but when he thought of her leaving him again, he was
overwhelmed by grief. Urva then advised Purrav to worship the
Gandharvas. Being satisfied with Purrav, the Gandharvas gave him a
woman known as Agnisthl. Purrav mistook Agnisthl for Urva, but
while he was wandering in the forest his misunderstanding was cleared, and he
immediately gave up her company. After returning home and meditating upon
Urva all night, he wanted to perform a Vedic ritualistic ceremony to satisfy
his desire. Thereafter he went to the same place where he had left Agnisthl,
and there he saw that from the womb of a am tree had come an avattha tree.
Purrav made two sticks from this tree and thus produced a fire. By such a
fire one can satisfy all lusty desires. The fire was considered the son of
Purrav. In Satya-yuga there was only one social division, called hasa; there
were no divisions of vara like brhmaa, katriya, vaiya and dra. The Veda
was the okra. The various demigods were not worshiped, for only the
Supreme Personality of Godhead was the worshipable Deity.
TEXT 1
d 3H=
~ H F F H l
522
F " d d ll ! ll
r-uka uvca
athta ryat rjan
vaa somasya pvana
yasminn aildayo bhp
krtyante puya-krtaya
SYNONYMS
r-uka uvcar ukadeva Gosvm said; athanow (after hearing the
history of the dynasty of the sun); atatherefore; ryatmjust hear from
me; rjanO King (Mahrja Parkit); vaathe dynasty; somasyaof
the moon-god; pvanawhich is purifying to hear about; yasminin which
(dynasty); aila-dayaheaded by Aila (Purrav); bhpkings;
krtyanteare described; puya-krtayapersons of whom it is glorious to
hear.
TRANSLATION
rla ukadeva Gosvm said to Mahrja Parkit: O King, thus far you
have heard the description of the dynasty of the sun-god. Now hear the most
glorious and purifying description of the dynasty of the moon-god. This
description mentions kings like Aila [Purrav] of whom it is glorious to hear.
TEXT 2
FMF F "F l
FF F ' F ll - ll
sahasra-irasa puso
523
nbhi-hrada-saroruht
jtasyst suto dhtur
atri pit-samo guai
SYNONYMS
sahasra-irasawho has thousands of heads; pusaof Lord Viu
(Garbhodakay Viu); nbhi-hrada-saroruhtfrom the lotus produced
from the lake of the navel; jtasyawho appeared; stthere was; sutaa
son; dhtuof Lord Brahm; atriby the name Atri; pit-samalike his
father; guaiqualified.
TRANSLATION
Lord Viu [Garbhodakay Viu] is also known as Sahasra-r Purua.
From the lake of His navel sprang a lotus, on which Lord Brahm was
generated. Atri, the son of Lord Brahm, was as qualified as his father.
TEXT 3
F " 'H F ' d l
H 9' B N Q d ll ll
tasya dgbhyo 'bhavat putra
somo 'mtamaya kila
viprauadhy-uu-gan
brahma kalpita pati
SYNONYMS
tasyaof him, Atri, the son of Brahm; dgbhyafrom the tears of jubilation
from the eyes; abhavatwas born; putraa son; somathe moon-god;
524
amta-mayafull of soothing rays; kilaindeed; vipraof the brhmaas;
oadhiof the drugs; uu-ganmand of the luminaries; brahmaby
Lord Brahm; kalpitawas appointed or designated; patithe supreme
director.
TRANSLATION
From Atri's tears of jubilation was born a son named Soma, the moon, who
was full of soothing rays. Lord Brahm appointed him the director of the
brhmaas, drugs and luminaries.
PURPORT
According to the Vedic description, Soma, the moon-god, was born from
the mind of the Supreme Personality of Godhead (candram manaso jta).
But here we find that Soma was born from the tears in the eyes of Atri. This
appears contradictory to the Vedic information, but actually it is not, for this
birth of the moon is understood to have taken place in another millennium.
When tears appear in the eyes because of jubilation, the tears are soothing.
rla Vivantha Cakravart hkura says, dgbhya nandrubhya ata
evmtamaya: "Here the word dgbhya means 'from tears of jubilation.'
Therefore the moon-god is called amtamaya, 'full of soothing rays.' " In the
Fourth Canto of rmad-Bhgavatam (4.1.15) we find this verse:
atre patny anasy tr
jaje suyaasa sutn
datta durvsasa somam
tmea-brahma-sambhavn
This verse describes that Anasy, the wife of Atri i, bore three
sonsSoma, Durvs and Datttreya. It is said that at the time of conception
Anasy was impregnated by the tears of Atri.
525
TEXT 4
F '" F H H l
m N F " " N ll H ll
so 'yajad rjasyena
vijitya bhuvana-trayam
patn bhaspater darpt
tr nmharad balt
SYNONYMS
sahe, Soma; ayajatperformed; rjasyenathe sacrifice known as
Rjasya; vijityaafter conquering; bhuvana-trayamthe three worlds
(Svarga, Martya and Ptla); patnmthe wife; bhaspateof Bhaspati, the
spiritual master of the demigods; darptout of pride; trmTr;
nmaby name; aharattook away; baltby force.
TRANSLATION
After conquering the three worlds [the upper, middle and lower planetary
systems], Soma, the moon-god, performed a great sacrifice known as the
Rjasya-yaja. Because he was very much puffed up, he forcibly kidnapped
Bhaspati's wife, whose name was Tr.
TEXT 5
" F " H = ' " l
d F "HH ll 7 ll
526
yad sa deva-guru
ycito 'bhkao madt
ntyajat tat-kte jaje
sura-dnava-vigraha
SYNONYMS
yadwhen; sahe (Soma, the moon-god); deva-guruby the spiritual
master of the demigods, Bhaspati; ycitawas begged; abhkaaagain
and again; madtbecause of false pride; nanot; atyajatdid deliver;
tat-ktebecause of this; jajethere was; sura-dnavabetween the
demigods and the demons; vigrahaa fight.
TRANSLATION
Although requested again and again by Bhaspati, the spiritual master of the
demigods, Soma did not return Tr. This was due to his false pride.
Consequently, a fight ensued between the demigods and the demons.
TEXT 6
N F 9" FF B l
F m FH H ll ll
ukro bhaspater dved
agraht ssuroupam
haro guru-suta sneht
sarva-bhta-gavta
SYNONYMS
ukrathe demigod named ukra; bhaspateunto Bhaspati;
527
dvetbecause of enmity; agrahttook; sa-asurawith the demons;
uupamthe side of the moon-god; haraLord iva; guru-sutamthe side
of his spiritual master's son; snehtbecause of affection;
sarva-bhta-gaa-vtaaccompanied by all kinds of ghosts and hobgoblins.
TRANSLATION
Because of enmity between Bhaspati and ukra, ukra took the side of the
moon-god and was joined by the demons. But Lord iva, because of affection for
the son of his spiritual master, joined the side of Bhaspati and was
accompanied by all the ghosts and hobgoblins.
PURPORT
The moon-god is one of the demigods, but to fight against the other
demigods he took the assistance of the demons. ukra, being an enemy of
Bhaspati, also joined the moon-god to retaliate in wrath against Bhaspati. To
counteract this situation, Lord iva, who was affectionate toward Bhaspati,
joined Bhaspati. The father of Bhaspati was Agir, from whom Lord iva
had received knowledge. Therefore Lord iva had some affection for Bhaspati
and joined his side in this fight. rdhara Svm remarks, agirasa sakt
prpta-vidyo hara iti prasiddha: "Lord iva is well known to have received
knowledge from Agir."
TEXT 7
FH"H " H l
F F H ' FFd ll O ll
sarva-deva-gaopeto
mahendro gurum anvayt
528
sursura-vino 'bht
samaras trakmaya
SYNONYMS
sarva-deva-gaaby all the different demigods; upetajoined;
mahendraMahendra, the King of heaven, Indra; gurumhis spiritual
master; anvaytfollowed; suraof the demigods; asuraand of the demons;
vinacausing destruction; abhtthere was; samaraa fight;
trak-mayasimply because of Tr, a woman, the wife of Bhaspati.
TRANSLATION
King Indra, accompanied by all kinds of demigods, joined the side of
Bhaspati. Thus there was a great fight, destroying both demons and demigods,
only for the sake of Tr, Bhaspati's wife.
TEXT 8
H " '~ lF F F Hd l
FH "H mH ll ll
nivedito 'thgiras
soma nirbhartsya viva-kt
tr sva-bhartre pryacchad
antarvatnm avait pati
SYNONYMS
niveditabeing fully informed; athathus; agirasby Agir Muni;
somamthe moon-god; nirbhartsyachastising severely; viva-ktLord
Brahm; trmTr, the wife of Bhaspati; sva-bhartreunto her husband;
529
pryacchatdelivered; antarvatnmpregnant; avaitcould understand;
patithe husband (Bhaspati).
TRANSLATION
When Lord Brahm was fully informed by Agir about the entire incident,
he severely chastised the moon-god, Soma. Thus Lord Brahm delivered Tr to
her husband, who could then understand that she was pregnant.
TEXT 9
" " l
H FF d M Fd 'F ll \ ll
tyaja tyaju dupraje
mat-ketrd hita parai
nha tv bhasmast kury
striya sntnike 'sati
SYNONYMS
tyajadeliver; tyajadeliver; uimmediately; duprajeyou foolish
woman; mat-ketrtfrom the womb meant for me to impregnate;
hitambegotten; paraiby others; nanot; ahamI; tvmyou;
bhasmastburnt to ashes; kurymshall make; striyambecause you are a
woman; sntnikewanting a child; asatialthough you are unchaste.
TRANSLATION
Bhaspati said: You foolish woman, your womb, which was meant for me to
impregnate, has been impregnated by someone other than me. Immediately
530
deliver your child! Immediately deliver it! Be assured that after the child is
delivered, I shall not burn you to ashes. I know that although you are unchaste,
you wanted a son. Therefore I shall not punish you.
PURPORT
Tr was married to Bhaspati, and therefore as a chaste woman she should
have been impregnated by him. But instead she preferred to be impregnated by
Soma, the moon-god, and therefore she was unchaste. Although Bhaspati
accepted Tr from Brahm, when he saw that she was pregnant he wanted
her to deliver a son immediately. Tr certainly very much feared her husband,
and she thought she might be punished after giving birth. Thus Bhaspati
assured her that he would not punish her, for although she was unchaste and
had become pregnant illicitly, she wanted a son.
TEXT 10
H B d dd l
F lF> d F H = ll ! ll
tatyja vrit tr
kumra kanaka-prabham
sphm girasa cakre
kumre soma eva ca
SYNONYMS
tatyjagave delivery; vritbeing very much ashamed; trTr, the
wife of Bhaspati; kumramto a child; kanaka-prabhamhaving a bodily
effulgence like gold; sphmaspiration; girasaBhaspati; cakremade;
kumreunto the child; somathe moon-god; evaindeed; caalso.
531
TRANSLATION
ukadeva Gosvm continued: By Bhaspati's order, Tr, who was very
much ashamed, immediately gave birth to the child, who was very beautiful,
with a golden bodily hue. Both Bhaspati and the moon-god, Soma, desired the
beautiful child.
TEXT 11
H FF HH" l
9 " H H = H B F ll !! ll
mamya na tavety uccais
tasmin vivadamnayo
papracchur ayo dev
naivoce vrit tu s
SYNONYMS
mamamine; ayamthis (child); nanot; tavayours; itithus;
uccaivery loudly; tasminfor the child; vivadamnayowhen the two
parties were fighting; papracchuinquired (from Tr); ayaall the
saintly persons; devall the demigods; nanot; evaindeed; ucesaid
anything; vritbeing ashamed; tuindeed; sTr.
TRANSLATION
Fighting again broke out between Bhaspati and the moon-god, both of
whom claimed, "This is my child, not yours!" All the saints and demigods
present asked Tr whose child the newborn baby actually was, but because she
was ashamed she could not immediately answer.
532
TEXT 12
d d 'dA l
d H=FF" H HU H" ll !- ll
kumro mtara prha
kupito 'lka-lajjay
ki na vacasy asad-vtte
tmvadya vadu me
SYNONYMS
kumrathe child; mtaramunto his mother; prhasaid; kupitabeing
very angry; alkaunnecessary; lajjaywith shame; kimwhy; nanot;
vacasiyou say; asat-vtteO unchaste woman; tma-avadyamthe fault you
have committed; vadasay; uimmediately; meunto me.
TRANSLATION
The child then became very angry and demanded that his mother
immediately tell the truth. "You unchaste woman," he said, "what is the use of
your unnecessary shame? Why do you not admit your fault? Immediately tell
me about your faulty behavior."
TEXT 13
N Q F FH l
F F d F F H" ll ! ll
brahm t raha hya
533
samaprkc ca sntvayan
somasyety ha anakai
somas ta tvad agraht
SYNONYMS
brahmLord Brahm; tmunto her, Tr; rahain a secluded place;
hyaputting her; samaprktinquired in detail; caand;
sntvayanpacifying; somasyathis son belongs to Soma, the moon-god;
itithus; hashe replied; anakaivery slowly; somaSoma; tamthe
child; tvatimmediately; agrahttook charge of.
TRANSLATION
Lord Brahm then brought Tr to a secluded place, and after pacifying her
he asked to whom the child actually belonged. She replied very slowly, "This is
the son of Soma, the moon-god." Then the moon-god immediately took charge
of the child.
TEXT 14
F d N ' $' l
N {H B " ll !H ll
tasytma-yonir akta
budha ity abhidh npa
buddhy gambhray yena
putrepour mudam
SYNONYMS
tasyaof the child; tma-yoniLord Brahm; aktamade;
534
budhaBudha; itithus; abhidhmthe name; npaO King Parkit;
buddhyby intelligence; gambhrayvery deeply situated; yenaby whom;
putreaby such a son; pahe got; uurthe moon-god;
mudamjubilation.
TRANSLATION
O Mahrja Parkit, when Lord Brahm saw that the child was deeply
intelligent, he gave the child the name Budha. The moon-god, the ruler of the
stars, enjoyed great jubilation because of this son.
TEXTS 15-16
^H $ 3" l
F ^ " " HH ll !7 ll
H H " H F 9 l
"d " H F" ll ! ll
tata purrav jaje
ily ya udhta
tasya rpa-guaudrya-
la-dravia-vikramn
rutvorvandra-bhavane
gyamnn surari
tad-antikam upeyya
dev smara-arrdit
SYNONYMS
tatafrom him (Budha); purravthe son named Purrav; jajewas
535
born; ilymin the womb of Il; yaone who; udhtahas already been
described (in the beginning of the Ninth Canto); tasyahis (Purrav's);
rpabeauty; guaqualities; audryamagnanimity; labehavior;
draviawealth; vikramnpower; rutvby hearing; urvathe celestial
woman named Urva; indra-bhavanein the court of King Indra;
gyamnnwhen they were being described; sura-iby Nrada;
tat-antikamnear him; upeyyaapproached; devUrva; smara-araby
the arrows of Cupid; arditbeing stricken.
TRANSLATION
Thereafter, from Budha, through the womb of Il, a son was born named
Purrav, who was described in the beginning of the Ninth Canto. When his
beauty, personal qualities, magnanimity, behavior, wealth and power were
described by Nrada in the court of Lord Indra, the celestial woman Urva was
attracted to him. Pierced by the arrow of Cupid, she thus approached him.
TEXTS 17-18
H " d l
9 B d" H ^ ll !O ll
' H8 3F~ "d l
F H 9 [ = l
3H= \ H= " H 8 ll ! ll
mitr-varuayo pd
pann nara-lokatm
niamya purua-reha
kandarpam iva rpiam
dhti viabhya lalan
536
upatasthe tad-antike
sa t vilokya npatir
hareotphulla-locana
uvca lakay vc
dev ha-tanruha
SYNONYMS
mitr-varuayoof Mitra and Varua; ptby the curse; pannhaving
obtained; nara-lokatmthe habits of a human being; niamyathus seeing;
purua-rehamthe best of males; kandarpam ivalike Cupid;
rpiamhaving beauty; dhtimpatience, forbearance;
viabhyaaccepting; lalanthat woman; upatastheapproached;
tat-antikenear to him; sahe, Purrav; tmher; vilokyaby seeing;
npatithe King; hareawith great jubilation; utphulla-locanawhose
eyes became very bright; uvcasaid; lakayvery mild; vcby words;
devmunto the demigoddess; ha-tanruhathe hairs on whose body were
standing in jubilation.
TRANSLATION
Having been cursed by Mitra and Varua, the celestial woman Urva had
acquired the habits of a human being. Therefore, upon seeing Purrav, the
best of males, whose beauty resembled that of Cupid, she controlled herself and
then approached him. When King Purrav saw Urva, his eyes became
jubilant in the ecstasy of joy, and the hairs on his body stood on end. With
mild, pleasing words, he spoke to her as follows.
TEXT 19
H=
537
FH H F dH d l
F FH Fd F ll !\ ll
r-rjovca
svgata te varrohe
syat karavma kim
saramasva may ska
ratir nau vat sam
SYNONYMS
r-rj uvcathe King (Purrav) said; svgatamwelcome; teunto you;
varroheO best of beautiful women; syatmkindly take your seat;
karavma kimwhat can I do for you; saramasvajust become my
companion; may skamwith me; ratia sexual relationship;
naubetween us; vat samfor many years.
TRANSLATION
King Purrav said: O most beautiful woman, you are welcome. Please sit
here and tell me what I can do for you. You may enjoy with me as long as you
desire. Let us pass our life happily in a sexual relationship.
TEXT 20
3HH=
dFFH FA " 8> F " l
" lFU H F ll - ll
urvay uvca
kasys tvayi na sajjeta
538
mano di ca sundara
yad-agntaram sdya
cyavate ha rirasay
SYNONYMS
urva uvcaUrva replied; kasyof which woman; tvayiunto you;
nanot; sajjetawould become attracted; manathe mind; di caand
sight; sundaraO most beautiful man; yat-agntaramwhose chest;
sdyaenjoying; cyavategives up; haindeed; rirasayfor sexual
enjoyment.
TRANSLATION
Urva replied: O most handsome man, who is the woman whose mind and
sight would not be attracted by you? If a woman takes shelter of your chest, she
cannot refuse to enjoy with you in a sexual relationship.
PURPORT
When a beautiful man and a beautiful woman unite together and embrace
one another, how within these three worlds can they check their sexual
relationship? Therefore rmad-Bhgavatam (7.9.45) says, yan
maithundi-ghamedhi-sukha hi tuccham.
TEXT 21
H d F FH " l
F F H Fd \ M H F ll -! ll
etv uraakau rjan
nysau rakasva mnada
539
sarasye bhavat ska
lghya str vara smta
SYNONYMS
etauto these two; uraakaulambs; rjanO King Purrav; nysauwho
have fallen down; rakasvaplease give protection; mna-daO one who
gives all honor to a guest or visitor; sarasyeI shall enjoy sexual union;
bhavat skamin your company; lghyasuperior; strmof a woman;
varahusband; smtait is said.
TRANSLATION
My dear King Purrav, please give protection to these two lambs, who have
fallen down with me. Although I belong to the heavenly planets and you belong
to earth, I shall certainly enjoy sexual union with you. I have no objection to
accepting you as my husband, for you are superior in every respect.
PURPORT
As stated in the Brahma-sahit (5.40), yasya prabh prabhavato
jagad-aa-koi-koiv aea-vasudhdi-vibhti-bhinnam. There are various
planets and various atmospheres within this universe. The atmosphere of the
heavenly planet from which Urva descended after being cursed by Mitra and
Varua was different from the atmosphere of this earth. Indeed, the
inhabitants of the heavenly planets are certainly far superior to the
inhabitants of earth. Nonetheless, Urva agreed to remain the consort of
Purrav, although she belonged to a superior community. A woman who finds
a man with superior qualities may accept such a man as her husband. Similarly,
if a man finds a woman who is from an inferior family but who has good
qualities, he can accept such a brilliant wife, as advised by r Cakya
Paita (str-ratna dukuld api). The combination of male and female is
540
worthwhile if the qualities of both are on an equal level.
TEXT 22
H F H ~ l
HHFF ~ " ll -- ll
ghta me vra bhakya syn
neke tvnyatra maithunt
vivsasa tat tatheti
pratipede mahman
SYNONYMS
ghtamclarified butter or nectar; memy; vraO hero;
bhakyameatable; sytshall be; nanot; keI shall see; tvyou;
anyatraany other time; maithuntexcept at the time of sexual intercourse;
vivsasamwithout any dress (naked); tatthat; tath itishall be like that;
pratipedepromised; mahmanKing Purrav.
TRANSLATION
Urva said: "My dear hero, only preparations made in ghee [clarified butter]
will be my eatables, and I shall not want to see you naked at any time, except at
the time of sexual intercourse." The great-minded King Purrav accepted
these proposals.
TEXT 23
^ H dH l
541
d F H " H H FH ll - ll
aho rpam aho bhvo
nara-loka-vimohanam
ko na seveta manujo
dev tv svayam gatm
SYNONYMS
ahowonderful; rpambeauty; ahowonderful; bhvapostures;
nara-lokain human society or on the planet earth; vimohanamso
attractive; kawho; nanot; sevetacan accept; manujaamong human
beings; devma demigoddess; tvmlike you; svayam gatmwho has
personally arrived.
TRANSLATION
Purrav replied: O beautiful one, your beauty is wonderful and your
gestures are also wonderful. Indeed, you are attractive to all human society.
Therefore, since you have come of your own accord from the heavenly planets,
who on earth would not agree to serve a demigoddess such as you.
PURPORT
It appears from the words of Urva that the standard of living, eating,
behavior and speech are all different on the heavenly planets from the
standards on this planet earth. The inhabitants of the heavenly planets do not
eat such abominable things as meat and eggs; everything they eat is prepared
in clarified butter. Nor do they like to see either men or women naked, except
at the time of sexual intercourse. To live naked or almost naked is uncivilized,
but on this planet earth it has now become fashionable to dress half naked, and
sometimes those like hippies live completely naked. Indeed, there are many
542
clubs and societies for this purpose. Such conduct is not allowed, however, on
the heavenly planets. The inhabitants of the heavenly planets, aside from
being very beautiful, both in complexion and bodily features, are well behaved
and long-living, and they eat first-class food in goodness. These are some of the
distinctions between the inhabitants of the heavenly planets and the
inhabitants of earth.
TEXT 24
F 9 B ~ l
F H 9 d = ~"9 ll -H ll
tay sa purua-reho
ramayanty yathrhata
reme sura-vihreu
kma caitrarathdiu
SYNONYMS
taywith her; sahe; purua-rehathe best of human beings
(Purrav); ramayantyenjoying; yath-arhataas far as possible;
remeenjoyed; sura-vihreuin places resembling the heavenly parks;
kmamaccording to his desire; caitraratha-diuin the best gardens, like
Caitraratha.
TRANSLATION
ukadeva Gosvm continued: The best of human beings, Purrav, began
freely enjoying the company of Urva, who engaged in sexual activities with
him in many celestial places, such as Caitraratha and Nandana-knana, where
the demigods enjoy.
543
TEXT 25
F " d&d' l
" 9 " ' N ll -7 ll
ramamas tay devy
padma-kijalka-gandhay
tan-mukhmoda-muito
mumude 'har-gan bahn
SYNONYMS
ramamaenjoying sex; taywith her; devythe heavenly goddess;
padmaof a lotus; kijalkalike the saffron; gandhaythe fragrance of
whom; tat-mukhaher beautiful face; modaby the fragrance;
muitabeing enlivened more and more; mumudeenjoyed life;
aha-gandays after days; bahnmany.
TRANSLATION
Urva's body was as fragrant as the saffron of a lotus. Being enlivened by
the fragrance of her face and body, Purrav enjoyed her company for many
days with great jubilation.
TEXT 26
H " 'H F= " l
3H QF~ ll - ll
apayann urvam indro
544
gandharvn samacodayat
urva-rahita mahyam
sthna ntiobhate
SYNONYMS
apayanwithout seeing; urvamUrva; indrathe King of the heavenly
planet; gandharvnunto the Gandharvas; samacodayatinstructed;
urva-rahitamwithout Urva; mahyammy; sthnamplace; nanot;
atiobhateappears beautiful.
TRANSLATION
Not seeing Urva in his assembly, the King of heaven, Lord Indra, said,
"Without Urva my assembly is no longer beautiful." Considering this, he
requested the Gandharvas to bring her back to his heavenly planet.
TEXT 27
3 F F~ l
3H 3 F ll -O ll
te upetya mah-rtre
tamasi pratyupasthite
urvay uraau jahrur
nyastau rjani jyay
SYNONYMS
tethey, the Gandharvas; upetyacoming there; mah-rtrein the dead of
night; tamasiwhen the darkness; pratyupasthiteappeared; urvayby
Urva; uraautwo lambs; jahrustole; nyastaugiven in charge;
545
rjaniunto the King; jyayby his wife, Urva.
TRANSLATION
Thus the Gandharvas came to earth, and at midnight, when everything was
dark, they appeared in the house of Purrav and stole the two lambs entrusted
to the King by his wife, Urva.
PURPORT
"The dead of night" refers to midnight. The mah-ni is described in this
smti-mantra: mah-ni dve ghaike rtrer madhyama-ymayo, "Twelve
o'clock midnight is called the dead of night."
TEXT 28
" " H l
F d ~ F H ll - ll
niamykrandita dev
putrayor nyamnayo
hatsmy aha kunthena
napus vra-mnin
SYNONYMS
niamyaby hearing; kranditamcrying (because of being stolen);
devUrva; putrayoof those two lambs, which she treated as sons;
nyamnayoas they were being taken away; hatkilled; asmiam;
ahamI; ku-nthenaunder the protection of a bad husband; na-pusby
the eunuch; vra-mninalthough considering himself a hero.
546
TRANSLATION
Urva treated the two lambs like her own sons. Therefore, when they were
being taken by the Gandharvas and began crying, Urva heard them and
rebuked her husband. "Now I am being killed," she said, "under the protection
of an unworthy husband, who is a coward and a eunuch although he thinks
himself a great hero.
TEXT 29
" 8 = "F l
FF ~ "H ll -\ ll
yad-virambhd aha na
htpaty ca dasyubhi
ya ete nii santrasto
yath nr div pumn
SYNONYMS
yat-virambhtbecause of depending upon whom; ahamI (am);
nalost; hta-apatybereft of my two sons, the lambs; caalso;
dasyubhiby the plunderers; yahe who (my so-called husband); etelies
down; niiat night; santrastabeing afraid; yathas; nra woman;
divduring the daytime; pumnmale.
TRANSLATION
"Because I depended on him, the plunderers have deprived me of my two
sons the lambs, and therefore I am now lost. My husband lies down at night in
fear, exactly like a woman, although he appears to be a man during the day."
547
TEXT 30
$ HFd N { H d & l
M " HHM '" H" 9 ll ll
iti vk-syakair biddha
pratottrair iva kujara
nii nistriam dya
vivastro 'bhyadravad ru
SYNONYMS
itithus; vk-syakaiby the arrows of strong words; biddhabeing
pierced; pratottraiby the goads; ivalike; kujaraan elephant; niiin
the night; nistriama sword; dyataking in hand; vivastranaked;
abhyadravatwent out; ruin anger.
TRANSLATION
Purrav, stricken by the sharp words of Urva like an elephant struck by
its driver's pointed rod, became very angry. Not even dressing himself properly,
he took a sword in hand and went out naked into the night to follow the
Gandharvas who had stolen the lambs.
TEXT 31
HF U F HU l
" 9H F ll ! ll
te visjyoraau tatra
548
vyadyotanta sma vidyuta
dya mev ynta
nagnam aikata s patim
SYNONYMS
tethey, the Gandharvas; visjyaafter giving up; uraauthe two lambs;
tatraon the spot; vyadyotanta smailluminated; vidyutashining like
lightning; dyataking in hand; meauthe two lambs;
yntamreturning; nagnamnaked; aikatasaw; sUrva; patimher
husband.
TRANSLATION
After giving up the two lambs, the Gandharvas shone brightly like lightning,
thus illuminating the house of Purrav. Urva then saw her husband
returning with the lambs in hand, but he was naked, and therefore she left.
TEXT 32
' H $H l
H( = N H ll - ll
ailo 'pi ayane jym
apayan viman iva
tac-citto vihvala ocan
babhrmonmattavan mahm
SYNONYMS
ailaPurrav; apialso; ayaneon the bedstead; jymhis wife;
apayannot seeing; vimanmorose; ivalike that; tat-cittabeing too
549
much attached to her; vihvaladisturbed in mind; ocanlamenting;
babhrmatraveled; unmatta-vatlike a madman; mahmon the earth.
TRANSLATION
No longer seeing Urva on his bed, Purrav was most aggrieved. Because
of his great attraction for her, he was very much disturbed. Thus, lamenting, he
began traveling about the earth like a madman.
TEXT 33
F H d FFH = F l
8H" F ^H ll ll
sa t vkya kuruketre
sarasvaty ca tat-sakh
paca praha-vadana
prha skta purrav
SYNONYMS
sahe, Purrav; tmUrva; vkyaobserving; kuruketreat the place
known as Kuruketra; sarasvatymon the bank of the Sarasvat; caalso;
tat-sakhher companions; pacafive; praha-vadanabeing very
happy and smiling; prhasaid; sktamsweet words; purravKing
Purrav.
TRANSLATION
Once during his travels all over the world, Purrav saw Urva,
accompanied by five companions, on the bank of the Sarasvat at Kuruketra.
550
With jubilation in his face, he then spoke to her in sweet words as follows.
TEXT 34
B B F l
HUH H= F d HH ll H ll
aho jye tiha tiha
ghore na tyaktum arhasi
m tvam adypy anirvtya
vacsi kavvahai
SYNONYMS
ahohello; jyeO my dear wife; tiha tihakindly stay, stay; ghoreO
most cruel one; nanot; tyaktumto give up; arhasiyou ought; mmme;
tvamyou; adya apiuntil now; anirvtyahaving not gotten any happiness
from me; vacsisome words; kavvahailet us talk for some time.
TRANSLATION
O my dear wife, O most cruel one, kindly stay, kindly stay. I know that I
have never made you happy until now, but you should not give me up for that
reason. This is not proper for you. Even if you have decided to give up my
company, let us nonetheless talk for some time.
TEXT 35
F " ' " H " FH l
" H d ' FH F"F F" ll 7 ll
551
sudeho 'ya pataty atra
devi dra htas tvay
khdanty ena vk gdhrs
tvat-prasdasya nspadam
SYNONYMS
su-dehavery beautiful body; ayamthis; patatiwill now fall down;
atraon the spot; deviO Urva; dramfar, far away from home;
htataken away; tvayby you; khdantithey will eat; enamthis
(body); vkfoxes; gdhrvultures; tvatyour; prasdasyain mercy;
nanot; spadamsuitable.
TRANSLATION
O goddess, now that you have refused me, my beautiful body will fall down
here, and because it is unsuitable for your pleasure, it will be eaten by foxes and
vultures.
TEXT 36
3HH=
~ 9 'F H F HU H d $ l
H F H M H d " ~ ll ll
urvay uvca
m mth puruo 'si tva
m sma tvdyur vk ime
kvpi sakhya na vai str
vk hdaya yath
552
SYNONYMS
urva uvcaUrva said; mdo not; mthgive up your life;
puruamale; asiare; tvamyou; m smado not allow it; tvunto you;
adyumay eat; vkthe foxes; imethese senses (do not be under the
control of your senses); kva apianywhere; sakhyamfriendship; nanot;
vaiindeed; strmof women; vkmof the foxes; hdayamthe
heart; yathas.
TRANSLATION
Urva said: My dear King, you are a man, a hero. Don't be impatient and
give up your life. Be sober and don't allow the senses to overcome you like
foxes. Don't let the foxes eat you. In other words, you should not be controlled
by your senses. Rather, you should know that the heart of a woman is like that
of a fox. There is no use making friendship with women.
PURPORT
Cakya Paita has advised, vivso naiva kartavya stru rja-kuleu ca:
"Never place your faith in a woman or a politician." Unless elevated to
spiritual consciousness, everyone is conditioned and fallen, what to speak of
women, who are less intelligent than men. Women have been compared to
dras and vaiyas (striyo vaiys tath dr [Bg. 9.32]). On the spiritual
platform, however, when one is elevated to the platform of Ka
consciousness, whether one is a man, woman, dra or whatever, everyone is
equal. Otherwise, Urva, who was a woman herself and who knew the nature
of women, said that a woman's heart is like that of a sly fox. If a man cannot
control his senses, he becomes a victim of such sly foxes. But if one can control
the senses, there is no chance of his being victimized by sly, foxlike women.
Cakya Paita has also advised that if one has a wife like a sly fox, he must
553
immediately give up his life at home and go to the forest.
mt yasya ghe nsti
bhry cpriya-vdin
araya tena gantavya
yathraya tath gham
(Cakya-loka 57)
Ka conscious ghasthas must be very careful of the sly fox woman. If the
wife at home is obedient and follows her husband in Ka consciousness, the
home is welcome. Otherwise one should give up one's home and go to the
forest.
hitvtma-pta gham andha-kpa
vana gato yad dharim rayeta
(SB 7.5.5)
One should go to the forest and take shelter of the lotus feet of Hari, the
Supreme Personality of Godhead.
TEXT 37
M Qd " 9 FF l
~ ' H =' ll O ll
striyo hy akaru krr
durmar priya-shas
ghnanty alprthe 'pi virabdha
pati bhrtaram apy uta
SYNONYMS
554
striyawomen; hiindeed; akarumerciless; krrcunning;
durmarintolerant; priya-shasfor their own pleasure they can do
anything; ghnantithey kill; alpa-arthefor a slight reason; apiindeed;
virabdhamfaithful; patimhusband; bhrtarambrother; apialso;
utait is said.
TRANSLATION
Women as a class are merciless and cunning. They cannot tolerate even a
slight offense. For their own pleasure they can do anything irreligious, and
therefore they do not fear killing even a faithful husband or brother.
PURPORT
King Purrav was greatly attached to Urva. Yet despite his faithfulness
to her, she had left him. Now, considering that the King was wasting his rarely
achieved human form of life, Urva frankly explained the nature of a woman.
Because of her nature, a woman can respond to even a slight offense from her
husband by not only leaving him but even killing him if required. To say
nothing of her husband, she can even kill her brother. That is a woman's
nature. Therefore, in the material world, unless women are trained to be
chaste and faithful to their husbands, there cannot be peace or prosperity in
society.
TEXT 38
H'dH 9 F " l
H HF > FH H ll ll
vidhylka-virambham
ajeu tyakta-sauhd
555
nava navam abhpsantya
pucalya svaira-vttaya
SYNONYMS
vidhyaby establishing; alkafalse; virambhamfaithfulness;
ajeuunto the foolish men; tyakta-sauhdwho have given up the
company of well-wishers; navamnew; navamnew; abhpsantyadesiring;
pucalyawomen very easily allured by other men; svairaindependently;
vttayaprofessional.
TRANSLATION
Women are very easily seduced by men. Therefore, polluted women give up
the friendship of a man who is their well-wisher and establish false friendship
among fools. Indeed, they seek newer and newer friends, one after another.
PURPORT
Because women are easily seduced, the Manu-sahit enjoins that they
should not be given freedom. A woman must always be protected, either by her
father, by her husband, or by her elderly son. If women are given freedom to
mingle with men like equals, which they now claim to be, they cannot keep
their propriety. The nature of a woman, as personally described by Urva, is to
establish false friendship with someone and then seek new male companions,
one after another, even if this means giving up the company of a sincere
well-wisher.
TEXT 39
F HF H d l
556
F = H ll \ ll
savatsarnte hi bhavn
eka-rtra mayevara
rasyaty apatyni ca te
bhaviyanty apari bho
SYNONYMS
savatsara-anteat the end of every year; hiindeed; bhavnyour good
self; eka-rtramone night only; maywith me; varamy husband;
rasyatiwill enjoy sex life; apatynichildren; caalso; teyour;
bhaviyantiwill generate; apariothers, one after another; bhoO my
dear King.
TRANSLATION
O my dear King, you will be able to enjoy with me as my husband at the end
of every year, for one night only. In this way you will have other children, one
after another.
PURPORT
Although Urva had adversely explained the nature of woman, Mahrja
Purrav was very much attached to her, and therefore she wanted to give the
King some concession by agreeing to be his wife for one night at the end of
each year.
TEXT 40
H m " H F l
557
F '=" 3H H ll H ll
antarvatnm uplakya
dev sa prayayau purm
punas tatra gato 'bdnte
urva vra-mtaram
SYNONYMS
antarvatnmpregnant; uplakyaby observing; devmUrva; sahe,
King Purrav; prayayaureturned; purmto his palace; punaagain;
tatraat that very spot; gatawent; abda-anteat the end of the year;
urvamUrva; vra-mtaramthe mother of one katriya son.
TRANSLATION
Understanding that Urva was pregnant, Purrav returned to his palace.
At the end of the year, there at Kuruketra, he again obtained the association of
Urva, who was then the mother of a heroic son.
TEXT 41
3 " F HF l
~ H d H ll H! ll
upalabhya mud yukta
samuvsa tay nim
athainam urva prha
kpaa virahturam
SYNONYMS
558
upalabhyagetting the association; mudin great jubilation; yuktabeing
united; samuvsaenjoyed her company in sex; taywith her; nimthat
night; athathereafter; enamunto King Purrav; urvathe woman
named Urva; prhasaid; kpaamto he who was poor-hearted;
viraha-turamafflicted by the thought of separation.
TRANSLATION
Having regained Urva at the end of the year, King Purrav was most
jubilant, and he enjoyed her company in sex for one night. But then he was
very sorry at the thought of separation from her, so Urva spoke to him as
follows.
TEXT 42
'H 'H F "F l
F F F HF 8 F~ "" l
3H F F 'N ' = H ll H- ll
gandharvn upadhvems
tubhya dsyanti mm iti
tasya sastuvatas tu
agni-sthl dadur npa
urva manyamnas t
so 'budhyata caran vane
SYNONYMS
gandharvnunto the Gandharvas; upadhvago take shelter; imnthese;
tubhyamunto you; dsyantiwill deliver; mm itiexactly like me, or me
factually; tasyaby him; sastuvataoffering prayers; tubeing
559
satisfied; agni-sthlma girl produced from fire; dadudelivered; npaO
King; urvamUrva; manya-mnathinking; tmher; sahe
(Purrav); abudhyataunderstood factually; caranwhile walking; vanein
the forest.
TRANSLATION
Urva said: "My dear King, seek shelter of the Gandharvas, for they will be
able to deliver me to you again." In accordance with these words, the King
satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with
him, gave him an Agnisthl girl who looked exactly like Urva. Thinking that
the girl was Urva, the King began walking with her in the forest, but later he
could understand that she was not Urva but Agnisthl.
PURPORT
rla Vivantha Cakravart hkura remarks that Purrav was very lusty.
Immediately after getting the Agnisthl girl, he wanted to have sex with her,
but during sexual intercourse he could understand that the girl was Agnisthl,
not Urva. This indicates that every man attached to a particular woman
knows the particular characteristics of that woman during sex life. Thus
Purrav understood during sexual intercourse that the Agnisthl girl was not
Urva.
TEXT 43
F~ F H H ' l
F H F H ll H ll
sthl nyasya vane gatv
ghn dhyyato nii
560
trety sampravtty
manasi trayy avartata
SYNONYMS
sthlmthe woman Agnisthl; nyasyaimmediately giving up; vanein the
forest; gatvon returning; ghnat home; dhyyatabegan to meditate;
niithe whole night; tretymwhen the Tret millennium;
sampravttymwas just on the point of beginning; manasiin his mind;
traythe principles of the three Vedas; avartatabecame revealed.
TRANSLATION
King Purrav then left Agnisthl in the forest and returned home, where
he meditated all night upon Urva. In the course of his meditation, the Tret
millennium began, and therefore the principles of the three Vedas, including
the process of performing yaja to fulfill fruitive activities, appeared within his
heart.
PURPORT
It is said, trety yajato makhai: in Tret-yuga, if one performed yajas,
he would get the results of those yajas. By performing viu-yaja specifically,
one could even achieve the lotus feet of the Supreme Personality of Godhead.
Of course, yaja is intended to please the Supreme Personality of Godhead.
While Purrav was meditating upon Urva, the Tret-yuga began, and
therefore the Vedic yajas were revealed in his heart. But Purrav was a
materialistic man, especially interested in enjoying the senses. Yajas for
enjoyment of the senses are called karma-kya-yajas. Therefore, he
decided to perform karma-kya-yajas to fulfill his lusty desires. In other
words, karma-kya-yajas are meant for sensuous persons, whereas yaja
should actually be performed to please the Supreme Personality of Godhead.
561
To please the Supreme Personality of Godhead in Kali-yuga, the
sakrtana-yaja is recommended. Yajai sakrtana-pryair yajanti hi
sumedhasa [SB 11.5.32]. Only those who are very intelligent take to
sakrtana-yaja to fulfill all their desires, material and spiritual, whereas those
who are lusty for sense enjoyment perform karma-kya-yajas.
TEXTS 44-45
F~F~ '~ H F l
d H 3H dd ll HH ll
3H '' l
' ll H7 ll
sthl-sthna gato 'vattha
am-garbha vilakya sa
tena dve ara ktv
urva-loka-kmyay
urva mantrato dhyyann
adharraim uttarm
tmnam ubhayor madhye
yat tat prajanana prabhu
SYNONYMS
sthl-sthnamthe place where Agnisthl was left; gatagoing there;
avatthaman avattha tree; am-garbhamproduced from the womb of the
am tree; vilakyaseeing; sahe, Purrav; tenafrom that; dvetwo;
arapieces of wood required for igniting a fire for sacrifice; ktvmaking;
urva-loka-kmyaydesiring to go to the planet where Urva was present;
urvamUrva; mantrataby chanting the required mantra;
562
dhyyanmeditating upon; adharalower; araimarai wood;
uttarmand the upper one; tmnamhimself; ubhayo madhyein
between the two; yat tatthat which (he meditated upon); prajananamas a
son; prabhuthe King.
TRANSLATION
When the process of fruitive yaja became manifest within his heart, King
Purrav went to the same spot where he had left Agnisthl. There he saw
that from the womb of a am tree, an avattha tree had grown. He then took a
piece of wood from that tree and made it into two arais. Desiring to go to the
planet where Urva resided, he chanted mantras, meditating upon the lower
arai as Urva, the upper one as himself, and the piece of wood between them
as his son. In this way he began to ignite a fire.
PURPORT
The Vedic fire for performing yaja was not ignited with ordinary matches
or similar devices. Rather, the Vedic sacrificial fire was ignited by the arais,
or two sacred pieces of wood, which produced fire by friction with a third.
Such a fire is necessary for the performance of yaja. If successful, a yaja will
fulfill the desire of its performer. Thus Purrav took advantage of the process
of yaja to fulfill his lusty desires. He thought of the lower arai as Urva, the
upper one as himself, and the middle one as his son. A relevant Vedic mantra
quoted herein by Vivantha Cakravart hkura is am-garbhd agni
mantha. A similar mantra is urvaym urasi purrav. Purrav wanted to
have children continuously by the womb of Urva. His only ambition was to
have sex life with Urva and thereby get a son. In other words, he had so
much lust in his heart that even while performing yaja he thought of Urva,
instead of thinking of the master of yaja, Yajevara, Lord Viu.
563
TEXT 46
F ~A H " HHF l
F HU H dMH ll H ll
tasya nirmanthanj jto
jta-ved vibhvasu
trayy sa vidyay rj
putratve kalpitas tri-vt
SYNONYMS
tasyaof Purrav; nirmanthantbecause of interaction; jtawas born;
jta-vedmeant for material enjoyment according to the Vedic principles;
vibhvasua fire; trayyfollowing the Vedic principles; sathe fire;
vidyayby such a process; rjby the King; putratvea son's being born;
kalpitait so became; tri-vtthe three letters a-u-m combined together as
o.
TRANSLATION
From Purrav's rubbing of the arais came a fire. By such a fire one can
achieve all success in material enjoyment and be purified in seminal birth,
initiation and in the performance of sacrifice, which are invoked with the
combined letters a-u-m. Thus the fire was considered the son of King Purrav.
PURPORT
According to the Vedic process, one can get a son through semen (ukra),
one can get a bona fide disciple through initiation (svitra), or one can get a
son or disciple through the fire of sacrifice (yaja). Thus when Mahrja
Purrav generated the fire by rubbing the arais, the fire became his son.
564
Either by semen, by initiation or by yaja one may get a son. The Vedic mantra
okra, or praava, consisting of the letters a-u-m, can call each of these three
methods into existence. Therefore the words nirmanthanj jta indicate that
by the rubbing of the arais a son was born.
TEXT 47
H' l
3H dH FH " H ll HO ll
tenyajata yajea
bhagavantam adhokajam
urva-lokam anvicchan
sarva-devamaya harim
SYNONYMS
tenaby generating such a fire; ayajatahe worshiped; yaja-amthe
master or enjoyer of the yaja; bhagavantamthe Supreme Personality of
Godhead; adhokajambeyond the perception of the senses; urva-lokamto
the planet where Urva was staying; anvicchanalthough desiring to go;
sarva-deva-mayamthe reservoir of all demigods; harimthe Supreme
TRANSLATION
By means of that fire, Purrav, who desired to go to the planet where
Urva resided, performed a sacrifice, by which he satisfied the Supreme
Personality of Godhead, Hari, the enjoyer of the results of sacrifice. Thus he
worshiped the Lord, who is beyond the perception of the senses and is the
reservoir of all the demigods.
565
PURPORT
As stated in Bhagavad-gt, bhoktra yaja-tapas
sarva-loka-mahevaram: [Bg. 5.29] any loka, or planet, to which one wants to go
is the property of the Supreme Personality of Godhead, the enjoyer of the
performance of sacrifice. The purpose of yaja is to satisfy the Supreme
Personality of Godhead. In this age, as we have explained many times, the
yaja of chanting the Hare Ka mah-mantra is the only sacrifice that can
satisfy the Supreme Lord. When the Lord is satisfied, one can fulfill any desire,
material or spiritual. Bhagavad-gt (3.14) also says, yajd bhavati parjanya:
by offering sacrifices to Lord Viu, one can have sufficient rainfall. When
there is sufficient rainfall, the earth becomes fit to produce everything
(sarva-kma-dugh mah). If one can utilize the land properly, one can get all
the necessities of life from the land, including food grains, fruits, flowers and
vegetables. Everything one gets for material wealth is produced from the earth,
and therefore it is said, sarva-kma-dugh mah (SB 1.10.4). Everything is
possible by performing yaja. Therefore although Purrav desired something
material, he factually performed yaja to please the Supreme Personality of
Godhead. The Lord is adhokaja, beyond the perception of Purrav and
everyone else. Consequently, some kind of yaja must be performed to fulfill
the desires of the living entity. Yajas can be performed in human society only
when society is divided by varrama-dharma into four varas and four
ramas. Without such a regulative process, no one can perform yajas, and
without the performance of yajas, no material plans can make human society
happy at any time. Everyone should therefore be induced to perform yajas. In
this age of Kali, the yaja recommended is sakrtana, the individual or
collective chanting of the Hare Ka mah-mantra. This will bring the
fulfillment of all necessities for human society.
TEXT 48
566
d H H " H FH HS l
" H d ' H H = ll H ll
eka eva pur veda
praava sarva-vmaya
devo nryao nnya
eko 'gnir vara eva ca
SYNONYMS
ekaonly one; evaindeed; purformerly; vedabook of transcendental
knowledge; praavaokra; sarva-vk-mayaconsisting of all Vedic
mantras; devathe Lord, God; nryaaonly Nryaa (was worshipable
in the Satya-yuga); na anyano other; eka agnione division only for
agni; varaorder of life; eva caand certainly.
TRANSLATION
In the Satya-yuga, the first millennium, all the Vedic mantras were included
in one mantra-praava, the root of all Vedic mantras. In other words, the
Atharva Veda alone was the source of all Vedic knowledge. The Supreme
Personality of Godhead Nryaa was the only worshipable Deity; there was no
recommendation for worship of the demigods. Fire was one only, and the only
order of life in human society was known as hasa.
PURPORT
In Satya-yuga there was only one Veda, not four. Later, before the
beginning of Kali-yuga, this one Veda, the Atharva Veda (or, some say, the
Yajur Veda), was divided into fourSma, Yajur, g and Atharvafor the
facility of human society. In Satya-yuga the only mantra was okra (o tat
sat). The same name okra is manifest in the mantra Hare Ka, Hare
567
Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
Hare. Unless one is a brhmaa, one cannot utter okra and get the desired
result. But in Kali-yuga almost everyone is a dra, unfit for pronouncing the
praava, okra. Therefore the stras have recommended the chanting of the
Hare Ka mah-mantra. Okra is a mantra, or mah-mantra, and Hare
Ka is also a mah-mantra. The purpose of pronouncing okra is to address
the Supreme Personality of Godhead, Vsudeva (o namo bhagavate
vsudevya). And the purpose of chanting the Hare Ka mantra is the same.
Hare: "O energy of the Lord!" Ka: "O Lord Ka!" Hare: "O energy of the
Lord!" Rma: "O Supreme Lord, O supreme enjoyer!" The only worshipable
Lord is Hari, who is the goal of the Vedas (vedai ca sarvair aham eva vedya
[Bg. 15.15]). By worshiping the demigods, one worships the different parts of
the Lord, just as one might water the branches and twigs of a tree. But
worshiping Nryaa, the all-inclusive Supreme Personality of Godhead, is
like pouring water on the root of the tree, thus supplying water to the trunk,
branches, twigs, leaves and so on. In Satya-yuga people knew how to fulfill the
necessities of life simply by worshiping Nryaa, the Supreme Personality of
Godhead. The same purpose can be served in this age of Kali by the chanting
of the Hare Ka mantra, as recommended in the Bhgavatam. Krtand eva
kasya mukta-saga para vrajet [SB 12.3.51]. Simply by chanting the Hare
Ka mantra, one becomes free from the bondage of material existence and
thus becomes eligible to return home, back to Godhead.
TEXT 49
^HF HF l
d 'H H ll H\ ll
purravasa evst
tray tret-mukhe npa
agnin prajay rj
568
loka gndharvam eyivn
SYNONYMS
purravasafrom King Purrav; evathus; stthere was; traythe
Vedic principles of karma, jna and upsan; tret-mukhein the beginning
of the Tret-yuga; npaO King Parkit; agninsimply by generating the
fire of sacrifice; prajayby his son; rjKing Purrav; lokamto the
planet; gndharvamof the Gandharvas; eyivnachieved.
TRANSLATION
O Mahrja Parkit, at the beginning of Tret-yuga, King Purrav
inaugurated a karma-ka sacrifice. Thus Purrav, who considered the yajic
fire his son, was able to go to Gandharvaloka as he desired.
PURPORT
In Satya-yuga, Lord Nryaa was worshiped by meditation (kte yad
dhyyato vium). Indeed, everyone always meditated upon Lord Viu,
Nryaa, and achieved every success by this process of meditation. In the
next yuga, Tret-yuga, the performance of yaja began (trety yajato
mukhai). Therefore this verse says, tray tret-mukhe. Ritualistic ceremonies
are generally called fruitive activities. rla Vivantha Cakravart hkura
says that in Tret-yuga, beginning in the Svyambhuva-manvantara, ritualistic
fruitive activities were similarly manifested from Priyavrata, etc.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fourteenth Chapter, of
the rmad-Bhgavatam, entitled "King Purrav Enchanted by Urva."
569
15. Paraurma, the Lord's Warrior Incarnation
This chapter describes the history of Gdhi in the dynasty of Aila.
From the womb of Urva came six sons, named yu, rutyu, Satyyu,
Raya, Jaya and Vijaya. The son of rutyu was Vasumn, the son of Satyyu
was rutajaya, the son of Raya was Eka, the son of Jaya was Amita, and the
son of Vijaya was Bhma. Bhma's son was named Kcana, the son of Kcana
was Hotraka, and the son of Hotraka was Jahnu, who was celebrated for having
drunk all the water of the Ganges in one sip. The descendants of Jahnu, one
after another, were Puru, Balka, Ajaka and Kua. The sons of Kua were
Kumbu, Tanaya, Vasu and Kuanbha. From Kumbu came Gdhi, who had
a daughter named Satyavat. Satyavat married cka Muni after the muni
contributed a substantial dowry, and from the womb of Satyavat by cka
Muni, Jamadagni was born. The son of Jamadagni was Rma, or Paraurma.
When a king named Krtavryrjuna stole Jamadagni's desire cow, Paraurma,
who is ascertained by learned experts to be a saktyvea incarnation of the
Supreme Personality of Godhead, killed Krtavryrjuna. Later, he annihilated
the katriya dynasty twenty-one times. After Paraurma killed
Krtavryrjuna, Jamadagni told him that killing a king is sinful and that as a
brhmaa he should have tolerated the offense. Therefore Jamadagni advised
Paraurma to atone for his sin by traveling to various holy places.
TEXT 1
N"H=
F = H 9BF l
570
F '~ H ll ! ll
r-bdaryair uvca
ailasya corva-garbht
a sann tmaj npa
yu rutyu satyy
rayo 'tha vijayo jaya
SYNONYMS
r-bdaryai uvcar ukadeva Gosvm said; ailasyaof Purrav;
caalso; urva-garbhtfrom the womb of Urva; asix; santhere
were; tmajsons; npaO King Parkit; yuyu; rutyurutyu;
satyyuSatyyu; rayaRaya; athaas well as; vijayaVijaya;
jayaJaya.
TRANSLATION
ukadeva Gosvm continued: O King Parkit, from the womb of Urva,
six sons were generated by Purrav. Their names were yu, rutyu, Satyyu,
Raya, Vijaya and Jaya.
TEXTS 2-3
H F F > & l
F F d> F ' ll - ll
F HF~ d dF l
F F l B 9d 'N ll ll
rutyor vasumn putra
satyyo ca rutajaya
571
rayasya suta eka ca
jayasya tanayo 'mita
bhmas tu vijayasytha
kcano hotrakas tata
tasya jahnu suto gag
ga-ktya yo 'pibat
SYNONYMS
rutyoof rutyu; vasumnVasumn; putraa son; satyyoof
Satyyu; caalso; rutajayaa son named rutajaya; rayasyaof Raya;
sutaa son; ekaby the name Eka; caand; jayasyaof Jaya;
tanayathe son; amitaby the name Amita; bhmaby the name Bhma;
tuindeed; vijayasyaof Vijaya; athathereafter; kcanaKcana, the
son of Bhma; hotrakaHotraka, the son of Kcana; tatathen; tasyaof
Hotraka; jahnuby the name Jahnu; sutaa son; gagmall the water of
the Ganges; ga-ktyaby one sip; yahe who (Jahnu); apibatdrank.
TRANSLATION
The son of rutyu was Vasumn; the son of Satyyu, rutajaya; the son
of Raya, Eka; the son of Jaya, Amita; and the son of Vijaya, Bhma. The son of
Bhma was Kcana; the son of Kcana was Hotraka; and the son of Hotraka
was Jahnu, who drank all the water of the Ganges in one sip.
TEXT 4
F FF~ Nd> 'd l
d d F d N F HF l
d > =H 'F d N ll H ll
572
jahnos tu purus tasytha
balka ctmajo 'jaka
tata kua kuasypi
kumbus tanayo vasu
kuanbha ca catvro
gdhir st kumbuja
SYNONYMS
jahnoof Jahnu; tuindeed; purua son named Puru; tasyaof Puru;
athathereafter; balkaa son named Balka; caand; tmajaBalka's
son; ajakaof the name Ajaka; tatathereafter; kuaKua; kuasyaof
Kua; apithen; kumbuKumbu; tanayaTanaya; vasuVasu;
kuanbhaKuanbha; caand; catvrafour (sons); gdhiGdhi;
stthere was; kumbujathe son of Kumbu.
TRANSLATION
The son of Jahnu was Puru, the son of Puru was Balka, the son of Balka
was Ajaka, and the son of Ajaka was Kua. Kua had four sons, named
Kumbu, Tanaya, Vasu and Kuanbha. The son of Kumbu was Gdhi.
TEXTS 5-6
F FH d =d '= l
H HF" H ' HN H ll 7 ll
d d =" H= F l
FM " d d d d H ll ll
tasya satyavat kanym
cko 'ycata dvija
573
vara visada matv
gdhir bhrgavam abravt
ekata yma-karn
hayn candra-varcasm
sahasra dyat ulka
kanyy kuik vayam
SYNONYMS
tasyaof Gdhi; satyavatmSatyavat; kanymthe daughter; ckathe
great sage cka; aycatarequested; dvijathe brhmaa; varamas her
husband; visadamnot equal or fit; matvthinking like that;
gdhiKing Gdhi; bhrgavamunto cka; abravtreplied; ekataby
one; yma-karnmwhose ear is black; haynmhorses;
candra-varcasmas brilliant as the moonshine; sahasramone thousand;
dyatmplease deliver; ulkamas a dowry; kanyyto my daughter;
kuikin the family of Kua; vayamwe (are).
TRANSLATION
King Gdhi had a daughter named Satyavat, whom a brhmaa sage named
cka requested from the King to be his wife. King Gdhi, however, regarded
cka as an unfit husband for his daughter, and therefore he told the brhmaa,
"My dear sir, I belong to the dynasty of Kua. Because we are aristocratic
katriyas, you have to give some dowry for my daughter. Therefore, bring at
least one thousand horses, each as brilliant as moonshine and each having one
black ear, whether right or left."
PURPORT
The son of King Gdhi was Vivmitra, who was said to be a brhmaa and
katriya combined. Vivmitra attained the status of a brahmari, as explained
574
later. From the marriage of Satyavat with cka Muni would come a son with
the spirit of a katriya. King Gdhi demanded that an uncommon request be
fulfilled before the brhmaa cka could marry his daughter.
TEXT 7
$ F H F Hd l
"H H ll O ll
ity uktas tan-mata jtv
gata sa varuntikam
nya dattv tn avn
upayeme varnanm
SYNONYMS
itithus; uktahaving been requested; tat-matamhis mind; jtv(the
sage) could understand; gatawent; sahe; varua-antikamto the place
of Varua; nyahaving brought; dattvand after delivering; tnthose;
avnhorses; upayememarried; vara-nanmthe beautiful daughter of
King Gdhi.
TRANSLATION
When King Gdhi made this demand, the great sage cka could understand
the King's mind. Therefore he went to the demigod Varua and brought from
him the one thousand horses that Gdhi had demanded. After delivering these
horses, the sage married the King's beautiful daughter.
TEXT 8
575
F 9 ~ H =d l
H > m ll ll
sa i prrthita patny
varv cpatya-kmyay
rapayitvobhayair mantrai
caru sntu gato muni
SYNONYMS
sahe (cka); ithe great saint; prrthitabeing requested;
patnyby his wife; varvby his mother-in-law; caalso;
apatya-kmyaydesiring a son; rapayitvafter cooking; ubhayaiboth;
mantraiby chanting particular mantras; caruma preparation for offering
in a sacrifice; sntumto bathe; gatawent out; munithe great sage.
TRANSLATION
Thereafter, cka Muni's wife and mother-in-law, each desiring a son,
requested the Muni to prepare an oblation. Thus cka Muni prepared one
oblation for his wife with a brhmaa mantra and another for his mother-in-law
with a katriya mantra. Then he went out to bathe.
TEXT 9
H FH FH= = F l
B H " FH ll \ ll
tvat satyavat mtr
sva-caru ycit sat
reha matv tayyacchan
576
mtre mtur adat svayam
SYNONYMS
tvatin the meantime; satyavatSatyavat, the wife of cka; mtrby
her mother; sva-carumthe oblation meant for herself (Satyavat);
ycitasked to give; satbeing; rehambetter; matvthinking;
tayby her; ayacchatdelivered; mtreto her mother; mtuof the
mother; adatate; svayampersonally.
TRANSLATION
Meanwhile, because Satyavat's mother thought that the oblation prepared
for her daughter, cka's wife, must be better, she asked her daughter for that
oblation. Satyavat therefore gave her own oblation to her mother and ate her
mother's oblation herself.
PURPORT
A husband naturally has some affection for his wife. Therefore Satyavat's
mother thought that the oblation prepared for Satyavat by the sage cka
must have been better than her own oblation. In cka's absence, the mother
took the better oblation from Satyavat and ate it.
TEXT 10
" H"H m d8d9 l
"B' N QH ll ! ll
tad viditv muni prha
patn kaam akra
ghoro daa-dhara putro
577
bhrt te brahma-vittama
SYNONYMS
tatthis fact; viditvhaving learned; munithe great sage; prhasaid;
patnmunto his wife; kaamvery regrettable; akrayou have done;
ghorafierce; daa-dharaa great personality who can punish others;
putrasuch a son; bhrtbrother; teyour; brahma-vittamaa learned
scholar in spiritual science.
TRANSLATION
When the great sage cka returned home after bathing and understood
what had happened in his absence, he said to his wife, Satyavat, "You have
done a great wrong. Your son will be a fierce katriya, able to punish everyone,
and your brother will be a learned scholar in spiritual science."
PURPORT
A brhmaa is highly qualified when he can control his senses and mind,
when he is a learned scholar in spiritual science and when he is tolerant and
forgiving. A katriya, however, is highly qualified when he is fierce in giving
punishment to wrongdoers. These qualities are stated in Bhagavad-gt
(18.42-43). Because Satyavat, instead of eating her own oblation, had eaten
that which was meant for her mother, she would give birth to a son imbued
with the katriya spirit. This was undesirable. The son of a brhmaa is
generally expected to become a brhmaa, but if such a son becomes fierce like
a katriya, he is designated according to the description of the four varas in
Bhagavad-gt (ctur-varya may sa gua-karma-vibhgaa [Bg. 4.13]).
If the son of a brhmaa does not become like a brhmaa, he may be called a
katriya, vaiya or dra, according to his qualifications. The basic principle for
dividing society is not a person's birth but his qualities and actions.
578
TEXT 11
F" FH H H l
~ H " F 'H ll !! ll
prasdita satyavaty
maiva bhr iti bhrgava
atha tarhi bhavet pautro
jamadagnis tato 'bhavat
SYNONYMS
prasditapacified; satyavatyby Satyavat; mnot; evamthus;
bhlet it be; itithus; bhrgavathe great sage; athaif your son should
not become like that; tarhithen; bhavetshould become like that;
pautrathe grandson; jamadagniJamadagni; tatathereafter;
abhavatwas born.
TRANSLATION
Satyavat, however, pacified cka Muni with peaceful words and requested
that her son not be like a fierce katriya. cka Muni replied, "Then your
grandson will be of a katriya spirit." Thus Jamadagni was born as the son of
Satyavat.
PURPORT
The great sage cka was very angry, but somehow or other Satyavat
pacified him, and at her request he changed his mind. It is indicated here that
the son of Jamadagni would be born as Paraurma.
579
TEXTS 12-13
F = F d d dH l
F d H " H ll !- ll
F H H9 F HF "" l
H& 9 $H ll ! ll
s cbht sumahat-puy
kauik loka-pvan
reo sut reuk vai
jamadagnir uvha ym
tasy vai bhrgava-e
sut vasumad-daya
yavy jaja ete
rma ity abhiviruta
SYNONYMS
sshe (Satyavat); caalso; abhtbecame; sumahat-puyvery great
and sacred; kauikthe river by the name Kauik; loka-pvanpurifying
the whole world; reoof Reu; sutmthe daughter; reukmby the
name Reuk; vaiindeed; jamadagniSatyavat's son, Jamadagni;
uvhamarried; ymwhom; tasymin the womb of Reuk; vaiindeed;
bhrgava-eby the semen of Jamadagni; sutsons;
vasumat-dayamany, headed by Vasumn; yavynthe youngest;
jajewas born; etemamong them; rmaParaurma; itithus;
abhivirutawas known everywhere.
TRANSLATION
Satyavat later became the sacred river Kauik to purify the entire world,
580
and her son, Jamadagni, married Reuk, the daughter of Reu. By the semen
of Jamadagni, many sons, headed by Vasumn, were born from the womb of
Reuk. The youngest of them was named Rma, or Paraurma.
TEXT 14
H F " H d d l
FRd H $ = ll !H ll
yam hur vsudeva
haihayn kulntakam
tri-sapta-ktvo ya im
cakre nikatriy mahm
SYNONYMS
yamwhom (Paraurma); huall the learned scholars say;
vsudeva-aaman incarnation of Vsudeva, the Supreme Personality of
Godhead; haihaynmof the Haihayas; kula-antakamthe annihilator of
the dynasty; tri-sapta-ktvatwenty-one times; yawho (Paraurma);
immthis; cakremade; nikatriymdevoid of katriyas; mahmthe
earth.
TRANSLATION
Learned scholars accept this Paraurma as the celebrated incarnation of
Vsudeva who annihilated the dynasty of Krtavrya. Paraurma killed all the
katriyas on earth twenty-one times.
TEXT 15
581
" R H N Q l
F H d ' F ll !7 ll
dpta katra bhuvo bhram
abrahmayam annaat
rajas-tamo-vtam ahan
phalguny api kte 'hasi
SYNONYMS
dptamvery proud; katramthe katriyas, the ruling class; bhuvaof the
earth; bhramburden; abrahmayamsinful, not caring for the religious
principles enunciated by the brhmaas; annaatdrove away or annihilated;
raja-tamaby the qualities of passion and ignorance; vtamcovered;
ahanhe killed; phalguninot very great; apialthough; ktehad been
committed; ahasian offense.
TRANSLATION
When the royal dynasty, being excessively proud because of the material
modes of passion and ignorance, became irreligious and ceased to care for the
laws enacted by the brhmaas, Paraurma killed them. Although their offense
was not very severe, he killed them to lessen the burden of the world.
PURPORT
The katriyas, or the ruling class, must govern the world in accordance with
the rules and regulations enacted by great brhmaas and saintly persons. As
soon as the ruling class becomes irresponsible in regard to the religious
principles, it becomes a burden on the earth. As stated here, rajas-tamo-vta,
bhram abrahmayam: when the ruling class is influenced by the lower modes
of nature, namely ignorance and passion, it becomes a burden to the world and
582
must then be annihilated by superior power. We actually see from modern
history that monarchies have been abolished by various revolutions, but
unfortunately the monarchies have been abolished to establish the supremacy
of third-class and fourth-class men. Although monarchies overpowered by the
modes of passion and ignorance have been abolished in the world, the
inhabitants of the world are still unhappy, for although the qualities of the
former monarchs were degraded by taints of ignorance, these monarchs have
been replaced by men of the mercantile and worker classes whose qualities are
even more degraded. When the government is actually guided by brhmaas,
or God conscious men, then there can be real happiness for the people.
Therefore in previous times, when the ruling class was degraded to the modes
of passion and ignorance, the brhmaas, headed by such a katriya-spirited
brhmaa as Paraurma, killed them twenty-one consecutive times.
In Kali-yuga, as stated in rmad-Bhgavatam (12.2.13), dasyu-pryeu
rjasu: the ruling class (rjanya) will be no better than plunderers (dasyus)
because the third-class and fourth-class men will monopolize the affairs of the
government. Ignoring the religious principles and brahminical rules and
regulations, they will certainly try to plunder the riches of the citizens without
consideration. As stated elsewhere in rmad-Bhgavatam (12.1.40):
asaskt kriy-hn
rajas tamasvt
prajs te bhakayiyanti
mlecch rjanya-rpia
Being unpurified, neglecting to discharge human duties properly, and being
influenced by the modes of passion (rajas) and ignorance (tamas), unclean
people (mlecchas), posing as members of the government (rjanya-rpia),
will swallow the citizens (prjas te bhakayiyanti). And in still another place,
rmad-Bhgavatam (12.2.7-8) says:
eva prajbhir dubhir
583
kre kiti-maale
brahma-vi-katra-dr
yo bal bhavit npa
praj hi lubdhai rjanyair
nirghair dasyu-dharmabhi
cchinna-dra-dravi
ysyanti giri-knanam
Human society is naturally grouped into four divisions, as stated in
Bhagavad-gt (ctur-varya may sa gua-karma-vibhgaa [Bg. 4.13]).
But if this system is neglected and the qualities and divisions of society are not
considered, the result will be brahma-vi-katra-dr yo bal bhavit npa:
the so-called caste system of brhmaa, katriya, vaiya and dra will be
meaningless. As a result, whoever somehow or other becomes powerful will be
the king or president, and thus the prajs, or citizens, will be so harassed that
they will give up hearth and home and will go to the forest (ysyanti
giri-knanam) to escape harassment by government officials who have no
mercy and are addicted to the ways of plunderers. Therefore the prajs, or the
people in general, must take to the Ka consciousness movement, the Hare
Ka movement, which is the sound incarnation of the Supreme Personality
of Godhead. Kali-kle nma-rpe ka-avatra: Ka, the Supreme
Personality of Godhead, has now appeared as an incarnation by His holy
name. Therefore, when the prajs become Ka conscious, they can then
expect a good government and good society, a perfect life, and liberation from
the bondage of material existence.
TEXT 16
H=
d " H l
584
d d 8 ll ! ll
r-rjovca
ki tad aho bhagavato
rjanyair ajittmabhi
kta yena kula naa
katriym abhkaa
SYNONYMS
r-rj uvcaMahrja Parkit inquired; kimwhat; tat ahathat
offense; bhagavataunto the Supreme Personality of Godhead;
rjanyaiby the royal family; ajita-tmabhiwho could not control their
senses and thus were degraded; ktamwhich had been done; yenaby
which; kulamthe dynasty; naamwas annihilated; katriymof the
royal family; abhkaaagain and again.
TRANSLATION
King Parkit inquired from ukadeva Gosvm: What was the offense that
the katriyas who could not control their senses committed before Lord
Paraurma, the incarnation of the Supreme Personality of Godhead, for which
the Lord annihilated the katriya dynasty again and again?
TEXTS 17-19
N"H=
' 9 l
" ' d ll !O ll
N " "'9H9 l
585
" H N ll ! ll
H " l
== d 9 H ~ ll !\ ll
r-bdaryair uvca
haihaynm adhipatir
arjuna katriyarabha
datta nryaam
rdhya parikarmabhi
bhn daa-ata lebhe
durdharatvam artiu
avyhatendriyauja r-
tejo-vrya-yao-balam
yogevaratvam aivarya
gu yatrimdaya
cacrvyhata-gatir
lokeu pavano yath
SYNONYMS
r-bdaryai uvcar ukadeva Gosvm replied; haihaynm
adhipatithe King of the Haihayas; arjunaby the name Krtavryrjuna;
katriya-abhathe best of the katriyas; dattamunto Datttreya;
nryaa-aa-aamthe plenary portion of the plenary portion of
Nryaa; rdhyaafter worshiping; parikarmabhiby worship according
to the regulative principles; bhnarms; daa-atamone thousand (ten
times one hundred); lebheachieved; durdharatvamthe quality of being
very difficult to conquer; artiuin the midst of enemies;
avyhataundefeatable; indriya-ojastrength of the senses; rbeauty;
tejainfluence; vryapower; yaafame; balambodily strength;
586
yoga-varatvamcontrolling power gained by the practice of mystic yoga;
aivaryamopulence; guqualities; yatrawherein;
aim-dayaeight kinds of yogic perfection (aim, laghim, etc.);
cacrahe went; avyhata-gatiwhose progress was indefatigable;
lokeuall over the world or universe; pavanathe wind; yathlike.
TRANSLATION
ukadeva Gosvm said: The best of the katriyas, Krtavryrjuna, the King
of the Haihayas, received one thousand arms by worshiping Datttreya, the
plenary expansion of the Supreme Personality of Godhead, Nryaa. He also
became undefeatable by enemies and received unobstructed sensory power,
beauty, influence, strength, fame and the mystic power by which to achieve all
the perfections of yoga, such as aim and laghim. Thus having become fully
opulent, he roamed all over the universe without opposition, just like the wind.
TEXT 20
MmH B HF "d< l
H M N " ' F ll - ll
str-ratnair vta kran
revmbhasi madotkaa
vaijayant sraja bibhrad
rurodha sarita bhujai
SYNONYMS
str-ratnaiby beautiful women; vtasurrounded; kranenjoying;
rev-ambhasiin the water of the River Rev, or Narmad;
mada-utkaatoo puffed up because of opulence; vaijayantm srajamthe
587
garland of victory; bibhratbeing decorated with; rurodhastopped the flow;
saritamof the river; bhujaiwith his arms.
TRANSLATION
Once while enjoying in the water of the River Narmad, the puffed-up
Krtavryrjuna, surrounded by beautiful women and garlanded with a garland
of victory, stopped the flow of the water with his arms.
TEXT 21
HH FHN M FA l
F " H H " ll -! ll
viplvita sva-ibira
pratisrota-sarij-jalai
nmyat tasya tad vrya
vramn danana
SYNONYMS
viplvitamhaving been inundated; sva-ibiramhis own camp;
pratisrotawhich was flowing in the opposite direction; sarit-jalaiby the
water of the river; nanot; amyatcould tolerate; tasyaof
Krtavryrjuna; tat vryamthat influence; vramnconsidering himself
very heroic; daa-nanathe ten-headed Rvaa.
TRANSLATION
Because Krtavryrjuna made the water flow in the opposite direction, the
camp of Rvaa, which was set up on the bank of the Narmad near the city of
588
Mhimat, was inundated. This was unbearable to the ten-headed Rvaa, who
considered himself a great hero and could not tolerate Krtavryrjuna's power.
PURPORT
Rvaa was out touring to gain victory over all other countries (dig-vijaya),
and he had camped on the bank of the Narmad River near the city of
Mhimat.
TEXT 22
M F d dN9 l
F{ d ~ ll -- ll
ghto llay str
samaka kta-kilbia
mhimaty sanniruddho
mukto yena kapir yath
SYNONYMS
ghtawas arrested by force; llayvery easily; strmof the women;
samakamin the presence; kta-kilbiathus becoming an offender;
mhimatymin the city known as Mhimat; sanniruddhawas arrested;
muktareleased; yenaby whom (Krtavryrjuna); kapi yathexactly as
done to a monkey.
TRANSLATION
When Rvaa attempted to insult Krtavryrjuna in the presence of the
women and thus offended him, Krtavryrjuna easily arrested Rvaa and put
him in custody in the city of Mhimat, just as one captures a monkey, and
589
then released him neglectfully.
TEXT 23
F d" H= H H l
" " " H ll - ll
sa ekad tu mgay
vicaran vijane vane
yadcchayrama-pada
jamadagner upviat
SYNONYMS
sahe, Krtavryrjuna; ekadonce upon a time; tubut;
mgaymwhile hunting; vicaranwandering; vijanesolitary; vanein a
forest; yadcchaywithout any program; rama-padamthe residential
place; jamadagneof Jamadagni Muni; upviathe entered.
TRANSLATION
Once while Krtavryrjuna was wandering unengaged in a solitary forest
and hunting, he approached the residence of Jamadagni.
PURPORT
Krtavryrjuna had no business going to the residence of Jamadagni, but
because he was puffed-up by his extraordinary power, he went there and
offended Paraurma. This was the prelude to his being killed by Paraurma
for his offensive act.
590
TEXT 24
F F " H l
FF H H ' ll -H ll
tasmai sa naradevya
munir arhaam harat
sasainymtya-vhya
havimaty tapo-dhana
SYNONYMS
tasmaiunto him; sahe (Jamadagni); naradevyaunto King
Krtavryrjuna; munithe great sage; arhaamparaphernalia for worship;
haratoffered; sa-sainyawith his soldiers; amtyahis ministers;
vhyaand the chariots, the elephants, the horses or the men who carried
the palanquins; havimatybecause of possessing a kmadhenu, a cow that
could supply everything; tapa-dhanathe great sage, whose only power was
his austerity, or who was engaged in austerity.
TRANSLATION
The sage Jamadagni, who was engaged in great austerities in the forest,
received the King very well, along with the King's soldiers, ministers and
carriers. He supplied all the necessities to worship these guests, for he possessed
a kmadhenu cow that was able to supply everything.
PURPORT
The Brahma-sahit informs us that the spiritual world, and especially the
planet Goloka Vndvana, where Ka lives, is full of surabhi cows (surabhr
abhiplayantam [Bs. 5.29]). The surabhi cow is also called kmadhenu. Although
591
Jamadagni possessed only one kmadhenu, he was able to get from it everything
desirable. Thus he was able to receive the King, along with the King's great
number of followers, ministers, soldiers, animals and palanquin carriers. When
we speak of a king, we understand that he is accompanied by many followers.
Jamadagni was able to receive all the King's followers properly and feed them
sumptuously with food prepared in ghee. The King was astonished at how
opulent Jamadagni was because of possessing only one cow, and therefore he
became envious of the great sage. This was the beginning of his offense.
Paraurma, the incarnation of the Supreme Personality of Godhead, killed
Krtavryrjuna because Krtavryrjuna was too proud. One may possess
unusual opulence in this material world, but if one becomes puffed up and acts
whimsically he will be punished by the Supreme Personality of Godhead. This
is the lesson to learn from this history, in which Paraurma became angry at
Krtavryrjuna and killed him and rid the entire world of katriyas
twenty-one times.
TEXT 25
F H m " " _ l
" F9 F ll -7 ll
sa vai ratna tu tad dv
tmaivarytiyanam
tan ndriyatgnihotry
sbhila sahaihaya
SYNONYMS
sahe (Krtavryrjuna); vaiindeed; ratnama great source of wealth;
tuindeed; tatthe kmadhenu in the possession of Jamadagni; dvby
observing; tma-aivaryahis own personal opulence; ati-yanamwhich
592
was exceeding; tatthat; nanot; driyataappreciated very much;
agnihotrymin that cow, which was useful for executing the agnihotra
sacrifice; sa-abhilabecame desirous; sa-haihayawith his own men, the
Haihayas.
TRANSLATION
Krtavryrjuna thought that Jamadagni was more powerful and wealthy
than himself because of possessing a jewel in the form of the kmadhenu.
Therefore he and his own men, the Haihayas, were not very much appreciative
of Jamadagni's reception. On the contrary, they wanted to possess that
kmadhenu, which was useful for the execution of the agnihotra sacrifice.
PURPORT
Jamadagni was more powerful than Krtavryrjuna because of performing
the agnihotra-yaja with clarified butter received from the kmadhenu. Not
everyone can be expected to possess such a cow. Nonetheless, an ordinary man
may possess an ordinary cow, give protection to this animal, take sufficient
milk from it, and engage the milk to produce butter and clarified ghee,
especially for performing the agnihotra-yaja. This is possible for everyone.
Thus we find that in Bhagavad-gt Lord Ka advises go-rakya, the
protection of cows. This is essential because if cows are cared for properly they
will surely supply sufficient milk. We have practical experience in America
that in our various ISKCON farms we are giving proper protection to the cows
and receiving more than enough milk. In other farms the cows do not deliver
as much milk as in our farms; because our cows know very well that we are not
going to kill them, they are happy, and they give ample milk. Therefore this
instruction given by Lord Kago-rakyais extremely meaningful. The
whole world must learn from Ka how to live happily without scarcity simply
by producing food grains (annd bhavanti bhtni [Bg. 3.14]) and giving
protection to the cows (go-rakya). Ki-go-rakya-vijya vaiya-karma
593
svabhvajam [Bg. 18.44]. Those who belong to the third level of human society,
namely the mercantile people, must keep land for producing food grains and
giving protection to cows. This is the injunction of Bhagavad-gt. In the
matter of protecting the cows, the meat-eaters will protest, but in answer to
them we may say that since Ka gives stress to cow protection, those who are
inclined to eat meat may eat the flesh of unimportant animals like hogs, dogs,
goats and sheep, but they should not touch the life of the cows, for this is
destructive to the spiritual advancement of human society.
TEXT 26
H'9" =" l
= FHF " N ll - ll
havirdhnm er darpn
narn hartum acodayat
te ca mhimat ninyu
sa-vats krandat balt
SYNONYMS
havi-dhnmthe kmadhenu; eof the great sage Jamadagni;
darptbecause of his being puffed up with material power; narnall his
men (soldiers); hartumto steal or take away; acodayatencouraged; tethe
men of Krtavryrjuna; caalso; mhimatmto the capital of
Krtavryrjuna; ninyubrought; sa-vatsmwith the calf;
krandatmcrying; baltbecause of being taken away by force.
TRANSLATION
Being puffed up by material power, Krtavryrjuna encouraged his men to
594
steal Jamadagni's kmadhenu. Thus the men forcibly took away the crying
kmadhenu, along with her calf, to Mhimat, Krtavryrjuna's capital.
PURPORT
The word havirdhnm is significant in this verse. Havirdhnm refers to a
cow required for supplying havis, or ghee, for the performance of ritualistic
ceremonies in sacrifices. In human life, one should be trained to perform
yajas. As we are informed in Bhagavad-gt (3.9), yajrtht karmao 'nyatra
loko 'ya karma-bandhana: if we do not perform yaja, we shall simply work
very hard for sense gratification like dogs and hogs. This is not civilization. A
human being should be trained to perform yaja. Yajd bhavati parjanya [Bg.
3.14]. If yajas are regularly performed, there will be proper rain from the sky,
and when there is regular rainfall, the land will be fertile and suitable for
producing all the necessities of life. Yaja, therefore, is essential. For
performing yaja, clarified butter is essential, and for clarified butter, cow
protection is essential. Therefore, if we neglect the Vedic way of civilization,
we shall certainly suffer. So-called scholars and philosophers do not know the
secret of success in life, and therefore they suffer in the hands of prakti,
nature (prakte kriyamni guai karmi sarvaa [Bg. 3.27]). Nonetheless,
although they are forced to suffer, they think they are advancing in
civilization (ahakra-vimhtm kartham iti manyate). The Ka
consciousness movement is therefore meant to revive a mode of civilization in
which everyone will be happy. This is the motive of our Ka consciousness
movement. Yaje sukhena bhavantu.
TEXT 27
~ l
H F " = 'H ll -O ll
595
atha rjani niryte
rma rama gata
rutv tat tasya daurtmya
cukrodhhir ivhata
SYNONYMS
athathereafter; rjaniwhen the King; nirytehad gone away;
rmaParaurma, the youngest son of Jamadagni; ramein the cottage;
gatareturned; rutvwhen he heard; tatthat; tasyaof
Krtavryrjuna; daurtmyamnefarious act; cukrodhabecame extremely
angry; ahia snake; ivalike; hatatrampled or injured.
TRANSLATION
Thereafter, Krtavryrjuna having left with the kmadhenu, Paraurma
returned to the rama. When Paraurma, the youngest son of Jamadagni,
heard about Krtavryrjuna's nefarious deed, he became as angry as a trampled
snake.
TEXT 28
" F H d d l
H'H " 9 " $H ~ ll - ll
ghoram dya parau
sata varma krmukam
anvadhvata durmaro
mgendra iva ythapam
SYNONYMS
596
ghoramextremely fierce; dyataking in hand; parauma chopper;
sa-tamalong with a quiver; varmaa shield; krmukama bow;
anvadhvatafollowed; durmaraLord Paraurma, being exceedingly
angry; mgendraa lion; ivalike; ythapam(goes to attack) an elephant.
TRANSLATION
Taking up his fierce chopper, his shield, his bow and a quiver of arrows,
Lord Paraurma, exceedingly angry, chased Krtavryrjuna just as a lion
chases an elephant.
TEXT 29
H F
' ' N' ' l
= Nd '
<" " H ll -\ ll
tam patanta bhgu-varyam ojas
dhanur-dhara ba-paravadhyudham
aieya-carmmbaram arka-dhmabhir
yuta jabhir dade pur vian
SYNONYMS
tamthat Lord Paraurma; patantamcoming after him;
bhgu-varyamthe best of the Bhgu dynasty, Lord Paraurma; ojasvery
fiercely; dhanu-dharamcarrying a bow; baarrows;
paravadhachopper; yudhamhaving all these weapons;
aieya-carmablackish deerskin; ambaramthe covering of his body;
arka-dhmabhiappearing like the sunshine; yutam jabhiwith locks of
597
hair; dadehe saw; purminto the capital; vianentering.
TRANSLATION
As King Krtavryrjuna entered his capital, Mhimat Pur, he saw Lord
Paraurma, the best of the Bhgu dynasty, coming after him, holding a
chopper, shield, bow and arrows. Lord Paraurma was covered with a black
deerskin, and his matted locks of hair appeared like the sunshine.
TEXT 30
= "{F~
"FN8 l
FR"9
F d HF " ll ll
acodayad dhasti-rathva-pattibhir
gadsi-bari-ataghni-aktibhi
akauhi sapta-datibhas
t rma eko bhagavn asdayat
SYNONYMS
acodayathe sent for fighting; hastiwith elephants; rathawith chariots;
avawith horses; pattibhiand with infantry; gadwith clubs; asiwith
swords; bawith arrows; iwith the weapons called is; ataghniwith
weapons called ataghnis; aktibhiwith weapons called aktis;
akauhiwhole groups of akauhis; sapta-daaseventeen;
ati-bhavery fierce; tall of them; rmaLord Paraurma;
ekaalone; bhagavnthe Supreme Personality of Godhead;
598
asdayatkilled.
TRANSLATION
Upon seeing Paraurma, Krtavryrjuna immediately feared him and sent
many elephants, chariots, horses and infantry soldiers equipped with clubs,
swords, arrows, is, ataghnis, aktis, and many similar weapons to fight
against him. Krtavryrjuna sent seventeen full akauhis of soldiers to check
Paraurma. But Lord Paraurma alone killed all of them.
PURPORT
The word akauhi refers to a military phalanx consisting of 21,870 chariots
and elephants, 109,350 infantry soldiers and 65,610 horses. An exact
description is given in the Mahbhrata, di parva, Second Chapter, as
follows:
eko ratho gaja caika
nar paca padtaya
traya ca turags taj-jai
pattir ity abhidhyate
patti tu trigum et
vidu senmukha budh
tri senmukhny eko
gulma ity adhidhyate
trayo gulm gao nma
vhin tu gas traya
ruts tisras tu vhinya
ptaneti vicakaai
599
cams tu ptans tisra
cavas tisras tv ankin
ankin daa-gum
hur akauhi budh
akauhiyas tu sakhyt
rathn dvija-sattam
sakhy-gaita-tattvajai
sahasry eka-viati
atny upari cau ca
bhyas tath ca saptati
gajn tu parma
tvad evtra nirdiet
jeya ata-sahasra tu
sahasri tath nava
narm adhi pacac
chatni tri cnagh
paca-ai-sahasri
tathvn atni ca
daottari a chur
yathvad abhisakhyay
etm akauhi prhu
sakhy-tattva-vido jan
"One chariot, one elephant, five infantry soldiers and three horses are called a
patti by those who are learned in the science. The wise also know that a
senmukha is three times what a patti is. Three senmukhas are known as one
600
gulma, three gulmas are called a gaa, and three gaas are called a vhin.
Three vhins have been referred to by the learned as a ptan, three ptans
equal one cam, and three cams equal one ankin. The wise refer to ten
ankins as one akauhi. The chariots of an akauhi have been calculated at
21,870 by those who know the science of such calculations, O best of the
twice-born, and the number of elephants is the same. The number of infantry
soldiers is 109,350, and the number of horses is 65,610. This is called an
akauhi."
TEXT 31
'F '
' =F " l
F d'
F H ll ! ll
yato yato 'sau praharat-paravadho
mano-'nilauj para-cakra-sdana
tatas tata chinna-bhujoru-kandhar
nipetur urvy hata-sta-vhan
SYNONYMS
yatawherever; yatawherever; asauLord Paraurma;
praharatslashing; paravadhabeing expert in using his weapon, the
parau, or chopper; manalike the mind; anilalike the wind; ojbeing
forceful; para-cakraof the enemies' military strength; sdanakiller;
tatathere; tataand there; chinnascattered and cut off; bhujaarms;
rulegs; kandharshoulders; nipetufell down; urvymon the
ground; hatakilled; stachariot drivers; vhancarrier horses and
601
elephants.
TRANSLATION
Lord Paraurma, being expert in killing the military strength of the enemy,
worked with the speed of the mind and the wind, slicing his enemies with his
chopper [parau]. Wherever he went, the enemies fell, their legs, arms and
shoulders being severed, their chariot drivers killed, and their carriers, the
elephants and horses all annihilated.
PURPORT
In the beginning, when the army of the enemy was full of fighting soldiers,
elephants and horses, Lord Paraurma proceeded into their midst at the speed
of mind to kill them. When somewhat tired, he slowed down to the speed of
wind and continued to kill the enemies vigorously. The speed of mind is
greater than the speed of the wind.
TEXT 32
" _ FHF ' d"
d Fd l
HH H _=H
" 9 ll - ll
dv sva-sainya rudhiraugha-kardame
rajire rma-kuhra-syakai
vivka-varma-dhvaja-cpa-vigraha
niptita haihaya patad ru
602
SYNONYMS
dvby seeing; sva-sainyamhis own soldiers;
rudhira-ogha-kardamewhich had become muddy due to the flow of blood;
raa-ajireon the battlefield; rma-kuhraby the axe of Lord Paraurma;
syakaiand by the arrows; vivkascattered; varmathe shields;
dhvajathe flags; cpabows; vigrahamthe bodies; niptitamfallen;
haihayaKrtavryrjuna; patatforcefully came there; rubeing very
angry.
TRANSLATION
By manipulating his axe and arrows, Lord Paraurma cut to pieces the
shields, flags, bows and bodies of Krtavryrjuna's soldiers, who fell on the
battlefield, muddying the ground with their blood. Seeing these reverses,
Krtavryrjuna, infuriated, rushed to the battlefield.
TEXT 33
~ 9 N
' 9 N F F"' l
'M F
Fd'H9 F ll ll
athrjuna paca-ateu bhubhir
dhanuu bn yugapat sa sandadhe
rmya rmo 'stra-bht samagras
tny eka-dhanveubhir cchinat samam
603
SYNONYMS
athathereafter; arjunaKrtavryrjuna; paca-ateufive hundred;
bhubhiwith his arms; dhanuuon the bows; bnarrows;
yugapatsimultaneously; sahe; sandadhefixed; rmyajust to kill Lord
Paraurma; rmaLord Paraurma; astra-bhtmof all the soldiers who
could use weapons; samagrathe very best; tniall the bows of
Krtavryrjuna; eka-dhanvpossessing one bow; iubhithe arrows;
cchinatcut to pieces; samamwith.
TRANSLATION
Then Krtavryrjuna, with his one thousand arms, simultaneously fixed
arrows on five hundred bows to kill Lord Paraurma. But Lord Paraurma,
the best of fighters, released enough arrows with only one bow to cut to pieces
immediately all the arrows and bows in the hands of Krtavryrjuna.
TEXT 34
FHF = ' 'S
H "'H ' l
d d
= " F H H ll H ll
puna sva-hastair acaln mdhe 'ghripn
utkipya vegd abhidhvato yudhi
bhujn kuhrea kahora-nemin
ciccheda rma prasabha tv aher iva
604
SYNONYMS
punaagain; sva-hastaiby his own hands; acalnhills; mdhein the
battlefield; aghripntrees; utkipyaafter uprooting; vegtwith great
force; abhidhvataof he who was running very forcefully; yudhiin the
battlefield; bhujnall the arms; kuhreaby his axe;
kahora-neminwhich was very sharp; cicchedacut to pieces; rmaLord
Paraurma; prasabhamwith great force; tubut; ahe ivajust like the
hoods of a serpent.
TRANSLATION
When his arrows were cut to pieces, Krtavryrjuna uprooted many trees
and hills with his own hands and again rushed strongly toward Lord Paraurma
to kill him. But Paraurma then used his axe with great force to cut off
Krtavryrjuna's arms, just as one might lop off the hoods of a serpent.
TEXTS 35-36
d N FF lH l
" " H ll 7 ll
H FHF H l
F =l8 F ll ll
ktta-bho iras tasya
gire gam ivharat
hate pitari tat-putr
ayuta dudruvur bhayt
agnihotrm upvartya
605
savats para-vra-h
samupetyrama pitre
parikli samarpayat
SYNONYMS
ktta-bhoof Krtavryrjuna, whose arms were cut off; irathe head;
tasyaof him (Krtavryrjuna); gireof a mountain; gamthe peak;
ivalike; harat(Paraurma) cut from his body; hate pitariwhen their
father was killed; tat-putrhis sons; ayutamten thousand;
dudruvufled; bhaytout of fear; agnihotrmthe kmadhenu;
upvartyabringing near; sa-vatsmwith her calf;
para-vra-hParaurma, who could kill the heroes of the enemies;
samupetyaafter returning; ramamto the residence of his father;
pitreunto his father; pariklimwhich had undergone extreme suffering;
samarpayatdelivered.
TRANSLATION
Thereafter, Paraurma cut off like a mountain peak the head of
Krtavryrjuna, who had already lost his arms. When Krtavryrjuna's ten
thousand sons saw their father killed, they all fled in fear. Then Paraurma,
having killed the enemy, released the kmadhenu, which had undergone great
suffering, and brought it back with its calf to his residence, where he gave it to
his father, Jamadagni.
TEXT 37
FHd d H = l
H F H " 9 ll O ll
606
sva-karma tat kta rma
pitre bhrtbhya eva ca
varaym sa tac chrutv
jamadagnir abhata
SYNONYMS
sva-karmahis own activities; tatall those deeds; ktamwhich had been
performed; rmaParaurma; pitreunto his father; bhrtbhyaunto his
brothers; eva caas well as; varaym sadescribed; tatthat; rutvafter
hearing; jamadagnithe father of Paraurma; abhatasaid as follows.
TRANSLATION
Paraurma described to his father and brothers his activities in killing
Krtavryrjuna. Upon hearing of these deeds, Jamadagni spoke to his son as
follows.
TEXT 38
N H d9 l
H'" H FH " H H ~ ll ll
rma rma mahbho
bhavn ppam akrat
avadhn naradeva yat
sarva-devamaya vth
SYNONYMS
rma rmamy dear son Paraurma; mahbhoO great hero; bhavnyou;
ppamsinful activities; akrathave executed; avadhthave killed;
607
naradevamthe king; yatwho is; sarva-deva-mayamthe embodiment of all
the demigods; vthunnecessarily.
TRANSLATION
O great hero, my dear son Paraurma, you have unnecessarily killed the
king, who is supposed to be the embodiment of all the demigods. Thus you have
committed a sin.
TEXT 39
H N QF l
d " H BH " ll \ ll
vaya hi brhmas tta
kamayrhaat gat
yay loka-gurur deva
pramehyam agt padam
SYNONYMS
vayamwe; hiindeed; brhmaare qualified brhmaas; ttaO my
dear son; kamaywith the quality of forgiveness; arhaatmthe position
of being worshiped; gatwe have achieved; yayby this qualification;
loka-guruthe spiritual master of this universe; devaLord Brahm;
pramehyamthe supreme person within this universe; agtachieved;
padamthe position.
TRANSLATION
My dear son, we are all brhmaas and have become worshipable for the
608
people in general because of our quality of forgiveness. It is because of this
quality that Lord Brahm, the supreme spiritual master of this universe, has
achieved his post.
TEXT 40
= N Q F ~ l
H F ll H ll
kamay rocate lakmr
brhm saur yath prabh
kamim u bhagavs
tuyate harir vara
SYNONYMS
kamaysimply by forgiving; rocatebecomes pleasing; lakmthe
goddess of fortune; brhmin connection with brahminical qualifications;
saurthe sun-god; yathas; prabhthe sunshine; kamimunto the
brhmaas, who are so forgiving; uvery soon; bhagavnthe Supreme
Personality of Godhead; tuyatebecomes pleased; harithe Lord;
varathe supreme controller.
TRANSLATION
The duty of a brhmaa is to culture the quality of forgiveness, which is
illuminating like the sun. The Supreme Personality of Godhead, Hari, is pleased
with those who are forgiving.
PURPORT
Different personalities become beautiful by possessing different qualities.
609
Cakya Paita says that the cuckoo bird, although very black, is beautiful
because of its sweet voice. Similarly, a woman becomes beautiful by her
chastity and faithfulness to her husband, and an ugly person becomes beautiful
when he becomes a learned scholar. In the same way, brhmaas, katriyas,
vaiyas and dras become beautiful by their qualities. Brhmaas are beautiful
when they are forgiving, katriyas when they are heroic and never retreat from
fighting, vaiyas when they enrich cultural activities and protect cows, and
dras when they are faithful in the discharge of duties pleasing to their
masters. Thus everyone becomes beautiful by his special qualities. And the
special quality of the brhmaa, as described here, is forgiveness.
TEXT 41
' 9F H' N QH'" l
~ F F H = Q l = ll H! ll
rjo mrdhbhiiktasya
vadho brahma-vadhd guru
trtha-sasevay cho
jahy agcyuta-cetana
SYNONYMS
rjaof the king; mrdha-abhiiktasyawho is noted as the emperor;
vadhathe killing; brahma-vadhtthan killing a brhmaa; gurumore
severe; trtha-sasevayby worshiping the holy places; caalso; ahathe
sinful act; jahiwash out; agaO my dear son; acyuta-cetanabeing fully
Ka conscious.
TRANSLATION
610
My dear son, killing a king who is an emperor is more severely sinful than
killing a brhmaa. But now, if you become Ka conscious and worship the
holy places, you can atone for this great sin.
PURPORT
One who fully surrenders to the Supreme Personality of Godhead is freed
from all sins (aha tv sarva-ppebhyo mokayiymi [Bg. 18.66]). From the
very day or moment he fully surrenders to r Ka, even the most sinful
person is freed. Nonetheless, as an example, Jamadagni advised his son
Paraurma to worship the holy places. Because an ordinary person cannot
immediately surrender to the Supreme Personality of Godhead, he is advised
to go from one holy place to another to find saintly persons and thus gradually
be released from sinful reactions.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fifteenth Chapter, of
the rmad-Bhgavatam, entitled "Paraurma, the Lord's Warrior Incarnation."
16. Lord Paraurma Destroys the World's Ruling Class
When Jamadagni was killed by the sons of Krtavryrjuna, as described in
this chapter, Paraurma rid the entire world of katriyas twenty-one times.
This chapter also describes the descendants of Vivmitra.
When Jamadagni's wife, Reuk, went to bring water from the Ganges and
saw the King of the Gandharvas enjoying the company of Apsars, she was
captivated, and she slightly desired to associate with him. Because of this sinful
desire, she was punished by her husband. Paraurma killed his mother and
611
brothers, but later, by dint of the austerities of Jamadagni, they were revived.
The sons of Krtavryrjuna, however, remembering the death of their father,
wanted to take revenge against Lord Paraurma, and therefore when
Paraurma was absent from the rama, they killed Jamadagni, who was
meditating on the Supreme Personality of Godhead. When Paraurma
returned to the rama and saw his father killed, he was very sorry, and after
asking his brothers to take care of the dead body, he went out with
determination to kill all the katriyas on the surface of the world. Taking up
his axe, he went to Mhimat-pura, the capital of Krtavryrjuna, and killed
all of Krtavryrjuna's sons, whose blood became a great river. Paraurma,
however, was not satisfied with killing only the sons of Krtavryrjuna; later,
when the katriyas became disturbing, he killed them twenty-one times, so that
there were no katriyas on the surface of the earth. Thereafter, Paraurma
joined the head of his father to the dead body and performed various sacrifices
to please the Supreme Lord. Thus Jamadagni got life again in his body, and
later he was promoted to the higher planetary system known as
Saptari-maala. Paraurma, the son of Jamadagni, still lives in
Mahendra-parvata. In the next manvantara, he will become a preacher of
Vedic knowledge.
In the dynasty of Gdhi, the most powerful Vivmitra took birth. By dint
of his austerity and penance, he became a brhmaa. He had 101 sons, who
were celebrated as the Madhucchands. In the sacrificial arena of Haricandra,
the son of Ajgarta named unaepha was meant to be sacrificed, but by the
mercy of the Prajpatis he was released. Thereafter, he became Devarta in the
dynasty of Gdhi. The fifty elder sons of Vivmitra, however, did not accept
unaepha as their elder brother, and therefore Vivmitra cursed them to
become mlecchas, unfaithful to the Vedic civilization. Vivmitra's fifty-first
son, along with his younger brothers, then accepted unaepha as their eldest
brother, and their father, Vivmitra, being satisfied, blessed them. Thus
Devarta was accepted in the dynasty of Kauika, and consequently there are
different divisions of that dynasty.
612
TEXT 1
d 3H=
F~ d " l
F HF ~ =H H ll ! ll
r-uka uvca
pitropaikito rmas
tatheti kuru-nandana
savatsara trtha-ytr
caritvramam vrajat
SYNONYMS
r-uka uvcar ukadeva Gosvm said; pitrby his father;
upaikitathus advised; rmaLord Paraurma; tath itilet it be so;
kuru-nandanaO son of the Kuru dynasty, Mahrja Parkit;
savatsaramfor one complete year; trtha-ytrmtraveling to all the holy
places; caritvafter executing; ramamto his own residence;
vrajatreturned.
TRANSLATION
ukadeva Gosvm said: My dear Mahrja Parkit, son of the Kuru
dynasty, when Lord Paraurma was given this order by his father, he
immediately agreed, saying, "Let it be so." For one complete year he traveled to
holy places. Then he returned to his father's residence.
TEXT 2
613
d"=" d l l
'H BF ll - ll
kadcid reuk yt
gagy padma-mlinam
gandharva-rja krantam
apsarobhir apayata
SYNONYMS
kadcitonce upon a time; reukJamadagni's wife, the mother of Lord
Paraurma; ytwent; gagymto the bank of the River Ganges;
padma-mlinamdecorated with a garland of lotus flowers;
gandharva-rjamthe King of the Gandharvas; krantamsporting;
apsarobhiwith the Apsars (heavenly society girls); apayatashe saw.
TRANSLATION
Once when Reuk, the wife of Jamadagni, went to the bank of the Ganges
to get water, she saw the King of the Gandharvas, decorated with a garland of
lotuses and sporting in the Ganges with celestial women [Apsars].
TEXT 3
H d B "d~ " l
H FF d~F ll ll
vilokayant krantam
udakrtha nad gat
homa-vel na sasmra
kicic citraratha-sph
614
SYNONYMS
vilokayantwhile looking at; krantamthe King of the Gandharvas,
engaged in such activities; udaka-arthamfor getting some water; nadmto
the river; gatas she went; homa-velmthe time for performing the homa,
fire sacrifice; na sasmradid not remember; kicitvery little;
citrarathaof the King of the Gandharvas, known as Citraratha; sphdid
desire the company.
TRANSLATION
She had gone to bring water from the Ganges, but when she saw Citraratha,
the King of the Gandharvas, sporting with the celestial girls, she was somewhat
inclined toward him and failed to remember that the time for the fire sacrifice
was passing.
TEXT 4
d H H l
d F~ ' d & ll H ll
kltyaya ta vilokya
mune pa-viakit
gatya kalaa tasthau
purodhya ktjali
SYNONYMS
kla-atyayampassing the time; tamthat; vilokyaobserving; muneof
the great sage Jamadagni; pa-viakitbeing afraid of the curse;
gatyareturning; kalaamthe waterpot; tasthaustood;
615
purodhyaputting in front of the sage; kta-ajaliwith folded hands.
TRANSLATION
Later, understanding that the time for offering the sacrifice had passed,
Reuk feared a curse from her husband. Therefore when she returned she
simply put the waterpot before him and stood there with folded hands.
TEXT 5
= H d 'N H l
d F = ll 7 ll
vyabhicra munir jtv
patny prakupito 'bravt
ghnatain putrak ppm
ity ukts te na cakrire
SYNONYMS
vyabhicramadultery; munithe great sage Jamadagni; jtvcould
understand; patnyof his wife; prakupitahe became angry; abravthe
said; ghnatakill; enmher; putrakmy dear sons; ppmsinful; iti
uktbeing thus advised; teall the sons; nadid not; cakrirecarry out
his order.
TRANSLATION
The great sage Jamadagni understood the adultery in the mind of his wife.
Therefore he was very angry and told his sons, "My dear sons, kill this sinful
woman!" But the sons did not carry out his order.
616
TEXT 6
F " FH' l
H Fd F' FF> F ll ll
rma sacodita pitr
bhrtn mtr sahvadht
prabhva-jo mune samyak
samdhes tapasa ca sa
SYNONYMS
rmaLord Paraurma; sacoditabeing encouraged (to kill his mother
and brothers); pitrby his father; bhrtnall his brothers; mtr
sahawith the mother; avadhtkilled immediately; prabhva-jaaware of
the prowess; muneof the great sage; samyakcompletely; samdheby
meditation; tapasaby austerity; caalso; sahe.
TRANSLATION
Jamadagni then ordered his youngest son, Paraurma, to kill his brothers,
who had disobeyed this order, and his mother, who had mentally committed
adultery. Lord Paraurma, knowing the power of his father, who was practiced
in meditation and austerity, killed his mother and brothers immediately.
PURPORT
The word prabhva ja is significant. Paraurma knew the prowess of his
father, and therefore he agreed to carry out his father's order. He thought that
if he refused to carry out the order he would be cursed, but if he carried it out
his father would be pleased, and when his father was pleased, Paraurma
617
would ask the benediction of having his mother and brothers brought back to
life. Paraurma was confident in this regard, and therefore he agreed to kill
his mother and brothers.
TEXT 7
H "F FHF l
HH ' H =F H' ll O ll
varea cchandaym sa
prta satyavat-suta
vavre hatn rmo 'pi
jvita csmti vadhe
SYNONYMS
varea cchandaym saasked to take a benediction as he liked; prtabeing
very pleased (with him); satyavat-sutaJamadagni, the son of Satyavat;
vavresaid; hatnmof my dead mother and brothers; rmaParaurma;
apialso; jvitamlet them be alive; caalso; asmtimno remembrance;
vadheof their having been killed by me.
TRANSLATION
Jamadagni, the son of Satyavat, was very much pleased with Paraurma
and asked him to take any benediction he liked. Lord Paraurma replied, "Let
my mother and brothers live again and not remember having been killed by me.
This is the benediction I ask."
TEXT 8
618
3F~ F d " $H&F l
H F H > F ' ll ll
uttasthus te kualino
nidrpya ivjas
pitur vidvs tapo-vrya
rma cakre suhd-vadham
SYNONYMS
uttasthugot up immediately; teLord Paraurma's mother and brothers;
kualinabeing happily alive; nidr-apyeat the end of sound sleep;
ivalike; ajasvery soon; pituof his father; vidvnbeing aware of;
tapaausterity; vryampower; rmaLord Paraurma; cakreexecuted;
suht-vadhamkilling of his family members.
TRANSLATION
Thereafter, by the benediction of Jamadagni, Lord Paraurma's mother and
brothers immediately came alive and were very happy, as if awakened from
sound sleep. Lord Paraurma had killed his relatives in accordance with his
father's order because he was fully aware of his father's power, austerity and
learning.
TEXT 9
' F F F FH H ' l
H H= ll \ ll
ye 'rjunasya sut rjan
smaranta sva-pitur vadham
619
rma-vrya-parbht
lebhire arma na kvacit
SYNONYMS
yethose who; arjunasyaof Krtavryrjuna; sutsons; rjanO
Mahrja Parkit; smarantaalways remembering; sva-pitu vadhamtheir
father's having been killed (by Paraurma); rma-vrya-parbhtdefeated
by the superior power of Lord Paraurma; lebhireachieved;
armahappiness; nanot; kvacitat any time.
TRANSLATION
My dear King Parkit, the sons of Krtavryrjuna, who were defeated by
the superior strength of Paraurma, never achieved happiness, for they always
remembered the killing of their father.
PURPORT
Jamadagni was certainly very powerful due to his austerities, but because of
a slight offense by his poor wife, Reuk, he ordered that she be killed. This
certainly was a sinful act, and therefore Jamadagni was killed by the sons of
Krtavryrjuna, as described herein. Lord Paraurma was also infected by sin
because of killing Krtavryrjuna, although this was not very offensive.
Therefore, whether one be Krtavryrjuna, Lord Paraurma, Jamadagni or
whoever one may be, one must act very cautiously and sagaciously; otherwise
one must suffer the results of sinful activities. This is the lesson we receive
from Vedic literature.
TEXT 10
d" F H l
620
H F9'9H ='" 3 ll ! ll
ekadramato rme
sabhrtari vana gate
vaira sidhayiavo
labdha-cchidr upgaman
SYNONYMS
ekadonce upon a time; ramatafrom the rama of Jamadagni;
rmewhen Lord Paraurma; sa-bhrtariwith his brothers; vanaminto
the forest; gatehaving gone; vairamrevenge for past enmity;
sidhayiavadesiring to fulfill; labdha-chidrtaking the opportunity;
upgamanthey came near the residence of Jamadagni.
TRANSLATION
Once when Paraurma left the rama for the forest with Vasumn and his
other brothers, the sons of Krtavryrjuna took the opportunity to approach
Jamadagni's residence to seek vengeance for their grudge.
TEXT 11
" _ FH ' l
H \ d F > ll !! ll
dvgny-gra snam
veita-dhiya munim
bhagavaty uttamaloke
jaghnus te ppa-nicay
621
SYNONYMS
dvby seeing; agni-great the place where the fire sacrifice is
performed; snamsitting; veitacompletely absorbed; dhiyamby
intelligence; munimthe great sage Jamadagni; bhagavatiunto the Supreme
Personality of Godhead; uttama-lokewho is praised by the best of selected
prayers; jaghnukilled; tethe sons of Krtavryrjuna;
ppa-nicaydetermined to commit a greatly sinful act, or the personified
sins.
TRANSLATION
The sons of Krtavryrjuna were determined to commit sinful deeds.
Therefore when they saw Jamadagni sitting by the side of the fire to perform
yaja and meditating upon the Supreme Personality of Godhead, who is praised
by the best of selected prayers, they took the opportunity to kill him.
TEXT 12
d " l
FQ 3d F N'H ll !- ll
ycyamn kpaay
rma-mtrtidru
prasahya ira utktya
ninyus te katra-bandhava
SYNONYMS
ycyamnbeing begged for the life of her husband; kpaayby the poor
unprotected woman; rma-mtrby the mother of Lord Paraurma;
622
ati-druvery cruel; prasahyaby force; irathe head of Jamadagni;
utktyahaving separated; ninyutook away; tethe sons of
Krtavryrjuna; katra-bandhavanot katriyas, but the most abominable
sons of katriyas.
TRANSLATION
With pitiable prayers, Reuk, the mother of Paraurma and wife of
Jamadagni, begged for the life of her husband. But the sons of Krtavryrjuna,
being devoid of the qualities of katriyas, were so cruel that despite her prayers
they forcibly cut off his head and took it away.
TEXT 13
d " d l
H= d F ll ! ll
reuk dukha-okrt
nighnanty tmnam tman
rma rmeti tteti
vicukrooccakai sat
SYNONYMS
reukReuk, the wife of Jamadagni; dukha-oka-artbeing very much
aggrieved in lamentation (over her husband's death); nighnantstriking;
tmnamher own body; tmanby herself; rmaO Paraurma;
rmaO Paraurma; itithus; ttaO my dear son; itithus;
vicukroabegan to cry; uccakaivery loudly; satthe most chaste woman.
623
TRANSLATION
Lamenting in grief for the death of her husband, the most chaste Reuk
struck her own body with her hands and cried very loudly, "O Rma, my dear
son Rma!"
TEXT 14
" "F~ HFH l
H FU "" ll !H ll
tad uparutya drasth
h rmety rtavat svanam
tvarayramam sdya
dadu pitara hatam
SYNONYMS
tatthat crying of Reuk; uparutyaupon hearing; dra-sthalthough
staying a long distance away; h rmaO Rma, O Rma; itithus;
rta-vatvery aggrieved; svanamthe sound; tvarayvery hastily;
ramamto the residence of Jamadagni; sdyacoming; dadusaw;
pitaramthe father; hatamkilled.
TRANSLATION
Although the sons of Jamadagni, including Lord Paraurma, were a long
distance from home, as soon as they heard Reuk loudly calling "O Rma, O
my son," they hastily returned to the rama, where they saw their father
already killed.
624
TEXT 15
" 99 dH H l
F' ' B =F FH H ll !7 ll
te dukha-romarrti-
oka-vega-vimohit
h tta sdho dharmiha
tyaktvsmn svar-gato bhavn
SYNONYMS
teall the sons of Jamadagni; dukhaof grief; roaanger;
amaraindignation; rtiaffliction; okaand lamentation; vegawith the
force; vimohitbewildered; h ttaO father; sdhothe great saint;
dharmihathe most religious person; tyaktvleaving; asmnus;
sva-gatahave gone to the heavenly planets; bhavnyou.
TRANSLATION
Virtually bewildered by grief, anger, indignation, affliction and lamentation,
the sons of Jamadagni cried, "O father, most religious, saintly person, you have
left us and gone to the heavenly planets !"
TEXT 16
H H " ' 9 FH l
Q "' ll ! ll
vilapyaiva pitur deha
nidhya bhrtu svayam
625
praghya parau rma
katrntya mano dadhe
SYNONYMS
vilapyalamenting; evamlike this; pituof his father; dehamthe body;
nidhyaentrusting; bhrtuto his brothers; svayampersonally;
praghyataking; paraumthe axe; rmaLord Paraurma;
katra-antyato put an end to all the katriyas; manathe mind;
dadhefixed.
TRANSLATION
Thus lamenting, Lord Paraurma entrusted his father's dead body to his
brothers and personally took up his axe, having decided to put an end to all the
katriyas on the surface of the world.
TEXT 17
H N Q H l
9 F 9 ' = ll !O ll
gatv mhimat rmo
brahma-ghna-vihata-riyam
te sa rabh rjan
madhye cakre mah-girim
SYNONYMS
gatvgoing; mhimatmto the place known as Mhimat; rmaLord
Paraurma; brahma-ghnabecause of the killing of a brhmaa;
vihata-riyamdoomed, bereft of all opulences; temof all of them (the
626
sons of Krtavryrjuna and the other katriya inhabitants); sahe, Lord
Paraurma; rabhiby the heads cut off from their bodies; rjanO
Mahrja Parkit; madhyewithin the jurisdiction of Mhimat;
cakremade; mah-girima great mountain.
TRANSLATION
O King, Lord Paraurma then went to Mhimat, which was already
doomed by the sinful killing of a brhmaa. In the midst of that city he made a
mountain of heads, severed from the bodies of the sons of Krtavryrjuna.
TEXTS 18-19
" " N QH l
d H H' ' ld ll ! ll
FRd H ~H d H l
Fd = " " H ll !\ ll
tad-raktena nad ghorm
abrahmaya-bhayvahm
hetu ktv pit-vadha
katre 'magala-krii
tri-sapta-ktva pthiv
ktv nikatriy prabhu
samanta-pacake cakre
oitodn hradn nava
SYNONYMS
tat-raktenaby the blood of the sons of Krtavryrjuna; nadma river;
627
ghormfierce; abrahmaya-bhaya-vahmcausing fear to the kings who
had no respect for brahminical culture; hetumcause; ktvaccepting;
pit-vadhamthe killing of his father; katrewhen the whole royal class;
amagala-kriiwas acting very inauspiciously;
tri-sapta-ktvatwenty-one times; pthivmthe entire world;
ktvmaking; nikatriymwithout a katriya dynasty; prabhuthe
Supreme Lord, Paraurma; samanta-pacakeat the place known as
Samanta-pacaka; cakrehe made; oita-udnfilled with blood instead of
water; hradnlakes; navanine.
TRANSLATION
With the blood of the bodies of these sons, Lord Paraurma created a
ghastly river, which brought great fear to the kings who had no respect for
brahminical culture. Because the katriyas, the men of power in government,
were performing sinful activities, Lord Paraurma, on the plea of retaliating for
the murder of his father, rid all the katriyas from the face of the earth
twenty-one times. Indeed, in the place known as Samanta-pacaka he created
nine lakes filled with their blood.
PURPORT
Paraurma is the Supreme Personality of Godhead, and his eternal mission
is paritrya sdhn vinya ca duktm [Bg. 4.8]to protect the
devotees and annihilate the miscreants. To kill all the sinful men is one among
the tasks of the incarnation of Godhead. Lord Paraurma killed all the
katriyas twenty-one times consecutively because they were disobedient to the
brahminical culture. That the katriyas had killed his father was only a plea;
the real fact is that because the katriyas, the ruling class, had become polluted,
their position was inauspicious. Brahminical culture is enjoined in the stra,
especially in Bhagavad-gt (ctur-varya may sa
gua-karma-vibhgaa [Bg. 4.13]). According to the laws of nature, whether at
628
the time of Paraurma or at the present, if the government becomes
irresponsible and sinful, not caring for brahminical culture, there will certainly
be an incarnation of God like Paraurma to create a devastation by fire,
famine, pestilence or some other calamity. Whenever the government
disrespects the supremacy of the Personality of Godhead and fails to protect
the institution of varrama-dharma, it will certainly have to face such
catastrophes as formerly brought about by Lord Paraurma.
TEXT 20
d F' " N 9 l
FH " H " H ll - ll
pitu kyena sandhya
ira dya barhii
sarva-deva-maya devam
tmnam ayajan makhai
SYNONYMS
pituof his father; kyenawith the body; sandhyajoining; irathe
head; dyakeeping; barhiiupon kua grass; sarva-deva-mayamthe
all-pervading Supreme Personality of Godhead, the master of all the demigods;
devamLord Vsudeva; tmnamwho is present everywhere as the
Supersoul; ayajathe worshiped; makhaiby offering sacrifices.
TRANSLATION
Thereafter, Paraurma joined his father's head to the dead body and placed
the whole body and head upon kua grass. By offering sacrifices, he began to
worship Lord Vsudeva, who is the all-pervading Supersoul of all the demigods
629
and of every living entity.
TEXTS 21-22
"" = " N Q " " l
_ H = H 39 3 " ll -! ll
'H" d = ' l
H " 8 F"F F ll -- ll
dadau prc dia hotre
brahmae daki diam
adhvaryave pratc vai
udgtre uttar diam
anyebhyo 'vntara-dia
kayapya ca madhyata
ryvartam upadrare
sadasyebhyas tata param
SYNONYMS
dadaugave as a gift; prcmeastern; diamdirection; hotreunto the
priest known as hot; brahmaeunto the priest known as brahm;
dakimsouthern; diamdirection; adhvaryaveunto the priest known as
adhvaryu; pratcmthe western side; vaiindeed; udgtreunto the priest
known as udgt; uttarmnorthern; diamside; anyebhyaunto the
others; avntara-diathe different corners (northeast, southeast, northwest
and southwest); kayapyaunto Kayapa Muni; caalso; madhyatathe
middle portion; ryvartamthe portion known as ryvarta;
upadrareunto the upadra, the priest acting as overseer to hear and check
the mantras; sadasyebhyaunto the sadasyas, the associate priests; tata
630
paramwhatever remained.
TRANSLATION
After completing the sacrifice, Lord Paraurma gave the eastern direction to
the hot as a gift, the south to the brahm, the west to the adhvaryu, the north
to the udgt, and the four cornersnortheast, southeast, northwest and
southwestto the other priests. He gave the middle to Kayapa and the place
known as ryvarta to the upadra. Whatever remained he distributed among
the sadasyas, the associate priests.
PURPORT
The tract of land in India between the Himalaya Mountains and the
Vindhya Hills is called ryvarta.
TEXT 23
>H ~mH' 9dN9 l
FFH U = $H ll - ll
tata cvabhtha-snna-
vidhtea-kilbia
sarasvaty mah-nady
reje vyabbhra ivumn
SYNONYMS
tatathereafter; caalso; avabhtha-snnaby bathing after finishing the
sacrifice; vidhtacleansed; aeaunlimited; kilbiawhose reactions of
sinful activities; sarasvatymon the bank of the great river Sarasvat;
mah-nadymone of the biggest rivers in India; rejeLord Paraurma
631
appeared; vyabbhracloudless; iva aumnlike the sun.
TRANSLATION
Thereafter, having completed the ritualistic sacrificial ceremonies, Lord
Paraurma took the bath known as the avabhtha-snna. Standing on the bank
of the great river Sarasvat, cleared of all sins, Lord Paraurma appeared like
the sun in a clear, cloudless sky.
PURPORT
As stated in Bhagavad-gt (3.9), yajrtht karmao 'nyatra loko 'ya
karma-bandhana: "Work done as a sacrifice for Viu has to be performed,
otherwise work binds one to this material world." Karma-bandhana refers to
the repeated acceptance of one material body after another. The whole
problem of life is this repetition of birth and death. Therefore one is advised to
work to perform yaja meant for satisfying Lord Viu. Although Lord
Paraurma was an incarnation of the Supreme Personality of Godhead, he
had to account for sinful activities. Anyone in this material world, however
careful he may be, must commit some sinful activities, even though he does not
want to. For example, one may trample many small ants and other insects
while walking on the street and kill many living beings unknowingly.
Therefore the Vedic principle of paca-yaja, five kinds of recommended
sacrifice, is compulsory. In this age of Kali, however, there is a great concession
given to people in general. Yajai sakrtana-pryair yajanti hi sumedhasa:
[SB 11.5.32] we may worship Lord Caitanya, the hidden incarnation of Ka.
Ka-vara tvikam: although He is Ka Himself, He always chants
Hare Ka and preaches Ka consciousness. One is recommended to
worship this incarnation by chanting, the sakrtana-yaja. The performance
of sakrtana-yaja is a special concession for human society to save people
from being affected by known or unknown sinful activities. We are surrounded
by unlimited sins, and therefore it is compulsory that one take to Ka
632
consciousness and chant the Hare Ka mah-mantra.
TEXT 24
FH" " F =_ F l
9 B F ' FR ll -H ll
sva-deha jamadagnis tu
labdhv sajna-lakaam
maale so 'bht
saptamo rma-pjita
SYNONYMS
sva-dehamhis own body; jamadagnithe great sage Jamadagni; tubut;
labdhvregaining; sajna-lakaamshowing full symptoms of life,
knowledge and remembrance; mof the great is; maalein the
group of seven stars; sahe, Jamadagni; abhtlater became; saptamathe
seventh; rma-pjitabecause of being worshiped by Lord Paraurma.
TRANSLATION
Thus Jamadagni, being worshiped by Lord Paraurma, was brought back to
life with full remembrance, and he became one of the seven sages in the group
of seven stars.
PURPORT
The seven stars revolving around the polestar at the zenith are called
saptari-maala. On these seven stars, which form the topmost part of our
planetary system, reside seven sages: Kayapa, Atri, Vasiha, Vivmitra,
Gautama, Jamadagni and Bharadvja. These seven stars are seen every night,
633
and they each make a complete orbit around the polestar within twenty-four
hours. Along with these seven stars, all the others stars also orbit from east to
west. The upper portion of the universe is called the north, and the lower
portion is called the south. Even in our ordinary dealings, while studying a
map, we regard the upper portion of the map as north.
TEXT 25
" ' H d = l
H H N ll -7 ll
jmadagnyo 'pi bhagavn
rma kamala-locana
gminy antare rjan
vartayiyati vai bhat
SYNONYMS
jmadagnyathe son of Jamadagni; apialso; bhagavnthe Personality of
Godhead; rmaLord Paraurma; kamala-locanawhose eyes are like
lotus petals; gminicoming; antarein the manvantara, the time of one
Manu; rjanO King Parkit; vartayiyatiwill propound; vaiindeed;
bhatVedic knowledge.
TRANSLATION
My dear King Parkit, in the next manvantara the lotus-eyed Personality of
Godhead Lord Paraurma, the son of Jamadagni, will be a great propounder of
Vedic knowledge. In other words, he will be one of the seven sages.
TEXT 26
634
F 'U " " F"B ' l
3= F{'H = ll - ll
ste 'dypi mahendrdrau
nyasta-daa pranta-dh
upagyamna-carita
siddha-gandharva-craai
SYNONYMS
steis still existing; adya apieven now; mahendra-adrauin the hilly
country known as Mahendra; nyasta-daahaving given up the weapons of
a katriya (the bow, arrows and axe); prantanow fully satisfied as a
brhmaa; dhin such intelligence; upagyamna-caritabeing worshiped
and adored for his exalted character and activities;
siddha-gandharva-craaiby such celestial persons as the inhabitants of
Gandharvaloka, Siddhaloka and Craaloka.
TRANSLATION
Lord Paraurma still lives as an intelligent brhmaa in the mountainous
country known as Mahendra. Completely satisfied, having given up all the
weapons of a katriya, he is always worshiped, adored and offered prayers for
his exalted character and activities by such celestial beings as the Siddhas,
Craas and Gandharvas.
TEXT 27
H 9 H H l
635
H H ' N ll -O ll
eva bhguu vivtm
bhagavn harir vara
avatrya para bhra
bhuvo 'han bahuo npn
SYNONYMS
evamin this way; bhguuin the dynasty of Bhgu; viva-tmthe soul of
the universe, the Supersoul; bhagavnthe Supreme Personality of Godhead;
harithe Lord; varathe supreme controller; avatryaappearing as an
incarnation; paramgreat; bhramthe burden; bhuvaof the world;
ahankilled; bahuamany times; npnkings.
TRANSLATION
In this way the supreme soul, the Supreme Personality of Godhead, the Lord
and the supreme controller, descended as an incarnation in the Bhgu dynasty
and released the universe from the burden of undesirable kings by killing them
many times.
TEXT 28
' F{ $H Hd l
F F N QH= F ll - ll
gdher abhn mah-tej
samiddha iva pvaka
tapas ktram utsjya
yo lebhe brahma-varcasam
636
SYNONYMS
gdhefrom Mahrja Gdhi; abhtwas born; mah-tejvery powerful;
samiddhainflamed; ivalike; pvakafire; tapasby austerities and
penances; ktramthe position of a katriya; utsjyagiving up; yaone
who (Vivmitra); lebheachieved; brahma-varcasamthe quality of a
brhmaa.
TRANSLATION
Vivmitra, the son of Mahrja Gdhi, was as powerful as the flames of fire.
From the position of a katriya, he achieved the position of a powerful
brhmaa by undergoing penances and austerities.
PURPORT
Now, having narrated the history of Lord Paraurma, ukadeva Gosvm
begins the history of Vivmitra. From the history of Paraurma we can
understand that although Paraurma belonged to the brahminical group, he
circumstantially had to work as a katriya. Later, after finishing his work as a
katriya, he again became a brhmaa and returned to Mahendra-parvata.
Similarly, we can see that although Vivmitra was born in a katriya family,
by austerities and penances he achieved the position of a brhmaa. These
histories confirm the statements in stra that a brhmaa may become a
katriya, a katriya may become a brhmaa or vaiya, and a vaiya may become
a brhmaa, by achieving the required qualities. One's status does not depend
upon birth. As confirmed in rmad-Bhgavatam (7.11.35) by Nrada:
yasya yal lakaa prokta
puso varbhivyajakam
yad anyatrpi dyeta
637
tat tenaiva vinirdiet
"If one shows the symptoms of being a brhmaa, katriya, vaiya or dra, even
if he has appeared in a different class, he should be accepted according to those
symptoms of classification." To know who is a brhmaa and who is a katriya,
one must consider a man's quality and work. If all the unqualified dras
become so-called brhmaas and katriyas, social order will be impossible to
maintain. Thus there will be discrepancies, human society will turn into a
society of animals, and the situation all over the world will be hellish.
TEXT 29
HF = HF d l
'F ' " ' "F H ll -\ ll
vivmitrasya caivsan
putr eka-ata npa
madhyamas tu madhucchand
madhucchandasa eva te
SYNONYMS
vivmitrasyaof Vivmitra; caalso; evaindeed; santhere were;
putrsons; eka-atam101; npaO King Parkit; madhyamathe
middle one; tuindeed; madhucchandknown as Madhucchand;
madhucchandasanamed the Madhucchands; evaindeed; teall of them.
TRANSLATION
O King Parkit, Vivmitra had 101 sons, of whom the middle one was
known as Madhucchand. In relation to him, all the other sons were celebrated
638
as the Madhucchands.
PURPORT
In this connection, rla Vivantha Cakravart hkura quotes this
statement from the Vedas: tasya ha vivmitrasyaika-ata putr su pacad
eva jyyso madhucchandasa pacat kanysa. "Vivmitra had 101 sons.
Fifty were older than Madhucchand and fifty younger."
TEXT 30
dH "H = H l
F B 9 d ll ll
putra ktv unaepha
devarta ca bhrgavam
jgarta sutn ha
jyeha ea prakalpyatm
SYNONYMS
putrama son; ktvaccepting; unaephamwhose name was
unaepha; devartamDevarta, whose life was saved by the demigods;
caalso; bhrgavamborn in the Bhgu dynasty; jgartamthe son of
Ajgarta; sutnto his own sons; haordered; jyehathe eldest;
eaunaepha; prakalpyatmaccept as such.
TRANSLATION
Vivmitra accepted the son of Ajgarta known as unaepha, who was
born in the Bhgu dynasty and was also known as Devarta, as one of his own
sons. Vivmitra ordered his other sons to accept unaepha as their eldest
639
brother.
TEXT 31
H >" H 9 l
FH "H " = N' ll ! ll
yo vai haricandra-makhe
vikrta purua pau
stutv devn prajedn
mumuce pa-bandhant
SYNONYMS
yahe who (unaepha); vaiindeed; haricandra-makhein the sacrifice
performed by King Haricandra; vikrtawas sold; puruaman;
pausacrificial animal; stutvoffering prayers; devnto the demigods;
praj-a-dnheaded by Lord Brahm; mumucewas released;
pa-bandhantfrom being bound with ropes like an animal.
TRANSLATION
unaepha's father sold unaepha to be sacrificed as a man-animal in the
yaja of King Haricandra. When unaepha was brought into the sacrificial
arena, he prayed to the demigods for release and was released by their mercy.
PURPORT
Here is a description of unaepha. When Haricandra was to sacrifice his
son Rohita, Rohita arranged to save his own life by purchasing unaepha
from unaepha's father to be sacrificed in the yaja. unaepha was sold to
Mahrja Haricandra because he was the middle son, between the oldest and
640
the youngest. It appears that the sacrifice of a man as an animal in yaja has
been practiced for a very long time.
TEXT 32
" H " H '9 F l
" H $ F H ll - ll
yo rto deva-yajane
devair gdhiu tpasa
deva-rta iti khyta
unaephas tu bhrgava
SYNONYMS
yahe who (unaepha); rtawas protected; deva-yajanein the arena
for worshiping the demigods; devaiby the same demigods; gdhiuin the
dynasty of Gdhi; tpasaadvanced in executing spiritual life;
deva-rtaprotected by the demigods; itithus; khytacelebrated;
unaepha tuas well as unaepha; bhrgavain the dynasty of Bhgu.
TRANSLATION
Although unaepha was born in the Bhrgava dynasty, he was greatly
advanced in spiritual life, and therefore the demigods involved in the sacrifice
protected him. Consequently he was also celebrated as the descendant of Gdhi
named Devarta.
TEXT 33
' "F B d l
641
{ H " ll ll
ye madhucchandaso jyeh
kuala menire na tat
aapat tn muni kruddho
mlecch bhavata durjan
SYNONYMS
yethose who; madhucchandasasons of Vivmitra, celebrated as the
Madhucchands; jyeheldest; kualamvery good; menireaccepting;
nanot; tatthat (the proposal that he be accepted as the eldest brother);
aapatcursed; tnall the sons; muniVivmitra Muni; kruddhabeing
angry; mlecchdisobedient to the Vedic principles; bhavataall of you
become; durjanvery bad sons.
TRANSLATION
When requested by their father to accept unaepha as the eldest son, the
elder fifty of the Madhucchands, the sons of Vivmitra, did not agree.
Therefore Vivmitra, being angry, cursed them. "May all of you bad sons
become mlecchas," he said, "being opposed to the principles of Vedic culture."
PURPORT
In Vedic literature there are names like mleccha and yavana. The mlecchas
are understood to be those who do not follow the Vedic principles. In former
days, the mlecchas were fewer, and Vivmitra Muni cursed his sons to become
mlecchas. But in the present age, Kali-yuga, there is no need of cursing, for
people are automatically mlecchas. This is only the beginning of Kali-yuga, but
at the end of Kali-yuga the entire population will consist of mlecchas because
no one will follow the Vedic principles. At that time the incarnation Kalki will
642
appear. Mleccha-nivaha-nidhane kalayasi kara-blam. He will kill all the
mlecchas indiscriminately with his sword.
TEXT 34
F H= ' " F' l
H F& F FB H ll H ll
sa hovca madhucchand
srdha pacat tata
yan no bhavn sajnte
tasmis tihmahe vayam
SYNONYMS
sathe middle son of Vivmitra; haindeed; uvcasaid;
madhucchandMadhucchand; srdhamwith; pacatthe second
fifty of the sons known as the Madhucchands; tatathen, after the first half
were thus cursed; yatwhat; naunto us; bhavnO father; sajnteas
you please; tasminin that; tihmaheshall remain; vayamall of us.
TRANSLATION
When the elder Madhucchands were cursed, the younger fifty, along with
Madhucchand himself, approached their father and agreed to accept his
proposal. "Dear father," they said, "we shall abide by whatever arrangement
you like."
TEXT 35
B " = FHH H F l
643
H F HH H~ l
' HHd ll 7 ll
jyeha mantra-da cakrus
tvm anvaco vaya sma hi
vivmitra sutn ha
vravanto bhaviyatha
ye mna me 'nughanto
vravantam akarta mm
SYNONYMS
jyehamthe eldest; mantra-dama seer of mantras; cakruthey
accepted; tvmyou; anvacahave agreed to follow; vayamwe;
smaindeed; hicertainly; vivmitrathe great sage Vivmitra; sutnto
the obedient sons; hasaid; vra-vantafathers of sons;
bhaviyathabecome in the future; yeall of you who; mnamhonor;
memy; anughantaaccepted; vra-vantamthe father of good sons;
akartayou have made; mmme.
TRANSLATION
Thus the younger Madhucchands accepted unaepha as their eldest
brother and told him, "We shall follow your orders." Vivmitra then said to
his obedient sons, "Because you have accepted unaepha as your eldest
brother, I am very satisfied. By accepting my order, you have made me a father
of worthy sons, and therefore I bless all of you to become the fathers of sons
also."
PURPORT
Of the one hundred sons, half disobeyed Vivmitra by not accepting
644
unaepha as their eldest brother, but the other half accepted his order.
Therefore the father blessed the obedient sons to become the fathers of sons.
Otherwise they too would have been cursed to be sonless mlecchas.
TEXT 36
9 H d d H " HFH l
=8d "" ll ll
ea va kuik vro
devartas tam anvita
anye caka-hrta-
jaya-kratumad-daya
SYNONYMS
eathis (unaepha); valike you; kuikO Kuikas; vramy son;
devartahe is known as Devarta; tamhim; anvitajust obey;
anyeothers; caalso; aakaAaka; hrtaHrta; jayaJaya;
kratumatKratumn; dayaand others.
TRANSLATION
Vivmitra said, "O Kuikas [descendants of Kauika], this Devarta is my
son and is one of you. Please obey his orders." O King Parkit, Vivmitra had
many other sons, such as Aaka, Hrta, Jaya and Kratumn.
TEXT 37
H d d H ~H' l
645
H { = H d ll O ll
eva kauika-gotra tu
vivmitrai pthag-vidham
pravarntaram panna
tad dhi caiva prakalpitam
SYNONYMS
evamin this way (some sons having been cursed and some blessed);
kauika-gotramthe dynasty of Kauika; tuindeed; vivmitraiby the
sons of Vivmitra; pthak-vidhamin different varieties;
pravara-antaramdifferences between one another; pannamobtained;
tatthat; hiindeed; caalso; evamthus; prakalpitamascertained.
TRANSLATION
Vivmitra cursed some of his sons and blessed the others, and he also
adopted a son. Thus there were varieties in the Kauika dynasty, but among all
the sons, Devarta was considered the eldest.
Thus end the Bhaktivedanta purports of the Ninth Canto, Sixteenth Chapter, of
the rmad-Bhgavatam, entitled "Lord Paraurma Destroys the World's Ruling
Class."
17. The Dynasties of the Sons of Purrav
646
yu, the eldest son of Purrav, had five sons. This chapter describes the
dynasties of four of them, beginning with Katravddha.
yu, the son of Purrav, had five sons- Nahua, Katravddha, Raj, Rbha
and Anen. The son of Katravddha was Suhotra, who had three sons, named
Kya, Kua and Gtsamada. The son of Gtsamada was unaka, and his son
was aunaka. The son of Kya was Ki. From Ki came the sons and
grandsons known as Rra, Drghatama and then Dhanvantari, who was the
inaugurator of medical science and was a aktyvea incarnation of the
Supreme Personality of Godhead, Vsudeva. The descendants of Dhanvantari
were Ketumn, Bhmaratha, Divodsa and Dyumn, who was also known as
Pratardana, atrujit, Vatsa, tadhvaja and Kuvalayva. The son of Dyumn
was Alarka, who reigned over the kingdom for many, many years. Following in
the dynasty of Alarka were Santati, Suntha, Niketana, Dharmaketu,
Satyaketu, Dhaketu, Sukumra, Vtihotra, Bharga and Bhrgabhmi. All of
them belonged to the dynasty of Ki, the descendant of Katravddha.
The son of Rbha was Rabhasa, and his son was Gambhra. Gambhra's son
was Akriya, and from Akriya came Brahmavit. The son of Anen was uddha,
and his son was uci. The son of uci was Citrakt, whose son was ntaraja.
Raj had five hundred sons, all of extraordinary strength. Raj was personally
very powerful and was given the kingdom of heaven by Lord Indra. Later, after
Raj's death, when the sons of Raj refused to return the kingdom to Indra, by
Bhaspati's arrangement they became unintelligent, and Lord Indra conquered
them.
The grandson of Katravddha named Kua gave birth to a son named Prati.
From Prati came Sajaya; from Sajaya, Jaya; from Jaya, Kta; and from Kta,
Haryabala. The son of Haryabala was Sahadeva; the son of Sahadeva, Hna;
the son of Hna, Jayasena; the son of Jayasena, Sakti; and the son of Sakti,
Jaya.
TEXTS 1-3
647
N"H=
^HF FFH F l
9 H {> > H H ll ! ll
$ " H ' 'H l
H {F FF F FM ll - ll
d d F" $ F"" l
d d F N( = H ll ll
r-bdaryair uvca
ya purravasa putra
yus tasybhavan sut
nahua katravddha ca
raj rbha ca vryavn
anen iti rjendra
u katravdho 'nvayam
katravddha-sutasysan
suhotrasytmajs traya
kya kuo gtsamada
iti gtsamadd abht
unaka aunako yasya
bahvca-pravaro muni
SYNONYMS
r-bdaryai uvcar ukadeva Gosvm said; yaone who;
purravasaof Purrav; putrason; yuhis name was yu; tasyaof
him; abhavanthere were; sutsons; nahuaNahua; katravddha
caand Katravddha; rajRaj; rbhaRbha; caalso; vryavnvery
powerful; anenAnen; itithus; rja-indraO Mahrja Parkit;
648
ujust hear from me; katravdhaof Katravddha; anvayamthe
dynasty; katravddhaof Katravddha; sutasyaof the son; santhere
were; suhotrasyaof Suhotra; tmajsons; trayathree; kyaKya;
kuaKua; gtsamadaGtsamada; itithus; gtsamadtfrom
Gtsamada; abhtthere was; unakaunaka; aunakaaunaka;
yasyaof whom (unaka); bahu-ca-pravarathe best of those conversant
with the g Veda; munia great saintly person.
TRANSLATION
ukadeva Gosvm said: From Purrav came a son named yu, whose very
powerful sons were Nahua, Katravddha, Raj, Rbha and Anen. O Mahrja
Parkit, now hear about the dynasty of Katravddha. Katravddha's son was
Suhotra, who had three sons, named Kya, Kua and Gtsamada. From
Gtsamada came unaka, and from him came aunaka, the great saint, the best
of those conversant with the g Veda.
TEXT 4
dF dF 8 " l
'H" F H " H d l
HF " H F ll H ll
kyasya kis tat-putro
rro drghatama-pit
dhanvantarir drghatamasa
yur-veda-pravartaka
yaja-bhug vsudeva
smta-mtrrti-nana
649
SYNONYMS
kyasyaof Kya; kiKi; tat-putrahis son; rraRra;
drghatama-pithe became the father of Drghatama;
dhanvantariDhanvantari; drghatamasafrom Drghatama;
yu-veda-pravartakathe inaugurator of medical science, yur Veda;
yaja-bhukthe enjoyer of the results of sacrifice;
vsudeva-aaincarnation of Lord Vsudeva; smta-mtraif he is
remembered; rti-nanait immediately vanquishes all kinds of disease.
TRANSLATION
The son of Kya was Ki, and his son was Rra, the father of
Drghatama. Drghatama had a son named Dhanvantari, who was the
inaugurator of the medical science and an incarnation of Lord Vsudeva, the
enjoyer of the results of sacrifices. One who remembers the name of
Dhanvantari can be released from all disease.
TEXT 5
d F ~F l
"H "F U FF " $ F ll 7 ll
tat-putra ketumn asya
jaje bhmarathas tata
divodso dyums tasmt
pratardana iti smta
SYNONYMS
tat-putrahis son (the son of Dhanvantari); ketumnKetumn; asyahis;
650
jajetook birth; bhmarathaa son named Bhmaratha; tatafrom him;
divodsaa son named Divodsa; dyumnDyumn; tasmtfrom him;
pratardanaPratardana; itithus; smtaknown.
TRANSLATION
The son of Dhanvantari was Ketumn, and his son was Bhmaratha. The son
of Bhmaratha was Divodsa, and the son of Divodsa was Dyumn, also known
as Pratardana.
TEXT 6
F H " HF _ $ l
~ d H 'd "F ll ll
sa eva atrujid vatsa
tadhvaja itrita
tath kuvalayveti
prokto 'larkdayas tata
SYNONYMS
sathat Dyumn; evaindeed; atrujitatrujit; vatsaVatsa;
tadhvajatadhvaja; itilike that; ritaknown; tathas well as;
kuvalayvaKuvalayva; itithus; proktawell known;
alarka-dayaAlarka and other sons; tatafrom him.
TRANSLATION
Dyumn was also known as atrujit, Vatsa, tadhvaja and Kuvalayva.
From him were born Alarka and other sons.
651
TEXT 7
98 H9 FM 98 H9 = l
d " N " H ll O ll
ai vara-sahasri
ai vara-atni ca
nlarkd aparo rjan
bubhuje medin yuv
SYNONYMS
aimsixty; vara-sahasrisuch thousands of years; aimsixty;
vara-atnihundreds of years; caalso; nanot; alarktexcept for
Alarka; aparaanyone else; rjanO King Parkit; bubhujeenjoyed;
medinmthe surface of the world; yuvas a young man.
TRANSLATION
Alarka, the son of Dyumn, reigned over the earth for sixty-six thousand
years, my dear King Parkit. No one other than him has reigned over the earth
for so long as a young man.
TEXT 8
d FFF F ~ '~ d l
' d F FF Fd ll ll
alarkt santatis tasmt
suntho 'tha niketana
652
dharmaketu sutas tasmt
satyaketur ajyata
SYNONYMS
alarktfrom Alarka; santatia son known as Santati; tasmtfrom him;
sunthaSuntha; athafrom him; niketanaa son named Niketana;
dharmaketuDharmaketu; sutaa son; tasmtand from Dharmaketu;
satyaketuSatyaketu; ajyatawas born.
TRANSLATION
From Alarka came a son named Santati, and his son was Suntha. The son of
Suntha was Niketana, the son of Niketana was Dharmaketu, and the son of
Dharmaketu was Satyaketu.
TEXT 9
' 8d FFF F d l
H 'F ' ll \ ll
dhaketus tatas tasmt
sukumra kitvara
vtihotro 'sya bhargo 'to
bhrgabhmir abhn npa
SYNONYMS
dhaketuDhaketu; tatathereafter; tasmtfrom Dhaketu;
sukumraa son named Sukumra; kiti-varathe emperor of the entire
world; vtihotraa son named Vtihotra; asyahis son; bhargaBharga;
atafrom him; bhrgabhmia son named Bhrgabhmi;
653
abhtgenerated; npaO King.
TRANSLATION
O King Parkit, from Satyaketu came a son named Dhaketu, and from
Dhaketu came Sukumra, the emperor of the entire world. From Sukumra
came a son named Vtihotra; from Vtihotra, Bharga; and from Bharga,
Bhrgabhmi.
TEXT 10
$ d H {H l
F F >F ll ! ll
itme kayo bhp
katravddhnvayyina
rbhasya rabhasa putro
gambhra ckriyas tata
SYNONYMS
itithus; imeall of them; kayaborn in the dynasty of Ki;
bhpkings; katravddha-anvaya-yinaalso within the dynasty of
Katravddha; rbhasyafrom Rbha; rabhasaRabhasa; putraa son;
gambhraGambhra; caalso; akriyaAkriya; tatafrom him.
TRANSLATION
O Mahrja Parkit, all of these kings were descendants of Ki, and they
could also be called descendants of Katravddha. The son of Rbha was
Rabhasa, from Rabhasa came Gambhra, and from Gambhra came a son named
654
Akriya.
TEXT 11
9 N QH H F l
{F =FFd " ' F~ ll !! ll
tad-gotra brahmavij jaje
u vaam anenasa
uddhas tata ucis tasmc
citrakd dharmasrathi
SYNONYMS
tat-gotramthe descendant of Akriya; brahmavitBrahmavit; jajetook
birth; ujust hear from me; vaamdescendants; anenasaof Anen;
uddhaa son known as uddha; tatafrom him; uciuci;
tasmtfrom him; citraktCitrakt; dharma-srathiDharmasrathi.
TRANSLATION
The son of Akriya was known as Brahmavit, O King. Now hear about the
descendants of Anen. From Anen came a son named uddha, and his son was
uci. The son of uci was Dharmasrathi, also called Citrakt.
TEXT 12
d d F H l
F F ll !- ll
tata ntarajo jaje
655
kta-ktya sa tmavn
raje paca-atny san
putrm amitaujasm
SYNONYMS
tatafrom Citrakt; ntarajaa son named ntaraja; jajewas born;
kta-ktyaperformed all kinds of ritualistic ceremonies; sahe;
tmavna self-realized soul; rajeof Raj; paca-atnifive hundred;
santhere were; putrmsons; amita-ojasmvery, very powerful.
TRANSLATION
From Citrakt was born a son named ntaraja, a self-realized soul who
performed all kinds of Vedic ritualistic ceremonies and therefore did not beget
any progeny. The sons of Raj were five hundred, all very powerful.
TEXT 13
"H~ " H"""" "H l
$" FF " H H = l
F "U ll ! ll
devair abhyarthito daityn
hatvendrydadd divam
indras tasmai punar dattv
ghtv caraau raje
tmnam arpaym sa
prahrddy-ari-akita
SYNONYMS
656
devaiby the demigods; abhyarthitabeing requested; daitynthe
demons; hatvkilling; indryato Indra, the King of heaven;
adadtdelivered; divamthe kingdom of heaven; indrathe King of
heaven; tasmaiunto him, Raj; punaagain; dattvreturning;
ghtvcapturing; caraauthe feet; rajeof Raj; tmnamthe self;
arpaym sasurrendered; prahrda-diPrahlda and others;
ari-akitabeing afraid of such enemies.
TRANSLATION
On the request of the demigods, Raj killed the demons and thus returned
the kingdom of heaven to Lord Indra. But Indra, fearing such demons as
Prahlda, returned the kingdom of heaven to Raj and surrendered himself at
Raj's lotus feet.
TEXT 14
= "" l
H8 " F"" ll !H ll
pitary uparate putr
ycamnya no dadu
triviapa mahendrya
yaja-bhgn samdadu
SYNONYMS
pitariwhen their father; uparatepassed away; putrthe sons;
ycamnyaalthough requesting from them; nonot; dadureturned;
triviapamthe heavenly kingdom; mahendryaunto Mahendra;
yaja-bhgnthe shares of ritualistic ceremonies; samdadugave.
657
TRANSLATION
Upon Raj's death, Indra begged Raj's sons for the return of the heavenly
planet. They did not return it, however, although they agreed to return Indra's
shares in ritualistic ceremonies.
PURPORT
Raj conquered the kingdom of heaven, and therefore when Indra, the
heavenly king, begged Raj's sons to return it, they refused. Because they had
not taken the heavenly kingdom from Indra but had inherited it from their
father, they considered it their paternal property. Why then should they
return it to the demigods?
TEXT 15
' N l
H'" d>"H 9 ll !7 ll
guru hyamne 'gnau
balabhit tanayn raje
avadhd bhraitn mrgn
na kacid avaeita
SYNONYMS
guruby the spiritual master (Bhaspati); hyamne agnauwhile
oblations were being offered in the fire of sacrifice; balabhitIndra;
tanaynthe sons; rajeof Raj; avadhtkilled; bhraitnfallen;
mrgtfrom the moral principles; nanot; kacitanyone;
avaeitaremained alive.
658
TRANSLATION
Thereafter, Bhaspati, the spiritual master of the demigods, offered oblations
in the fire so that the sons of Raj would fall from moral principles. When they
fell, Lord Indra killed them easily because of their degradation. Not a single one
of them remained alive.
TEXT 16
d H { F&FF l
d d F N ll ! ll
kut prati ktravddht
sajayas tat-suto jaya
tata kta ktasypi
jaje haryabalo npa
SYNONYMS
kutfrom Kua; pratia son named Prati; ktravddhtthe grandson of
Katravddha; sajayaa son named Sajaya; tat-sutahis son;
jayaJaya; tatafrom him; ktaKta; ktasyafrom Kta; apias well
as; jajewas born; haryabalaHaryabala; npathe king.
TRANSLATION
From Kua, the grandson of Katravddha, was born a son named Prati. The
son of Prati was Sajaya, and the son of Sajaya was Jaya. From Jaya, Kta was
born, and from Kta, King Haryabala.
659
TEXT 17
F" HF F F F l
FS d FF = ' ~ l
H {H $ H~ 9 ll !O ll
sahadevas tato hno
jayasenas tu tat-suta
saktis tasya ca jaya
katra-dharm mah-ratha
katravddhnvay bhp
ime v atha nhun
SYNONYMS
sahadevaSahadeva; tatafrom Sahadeva; hnaa son named Hna;
jayasenaJayasena; tualso; tat-sutathe son of Hna; saktiSakti;
tasyaof Sakti; caalso; jayaa son named Jaya; katra-dharmexpert
in the duties of a katriya; mah-rathaa greatly powerful fighter;
katravddha-anvayin the dynasty of Katravddha; bhpkings;
imeall these; uhear from me; athanow; nhunthe descendants of
Nahua.
TRANSLATION
From Haryabala came a son named Sahadeva, and from Sahadeva came Hna.
The son of Hna was Jayasena, and the son of Jayasena was Sakti. The son of
Sakti was the powerful and expert fighter named Jaya. These kings were the
members of the Katravddha dynasty. Now let me describe to you the dynasty
of Nahua.
660
Thus end the Bhaktivedanta purports of the Ninth Canto, Seventeenth Chapter, of
the rmad-Bhgavatam, entitled "The Dynasties of the Sons of Purrav."
18. King Yayti Regains His Youth
This chapter gives the history of King Yayti, the son of Nahua. Among
Yayti's five sons, the youngest son, Pru, accepted Yayti's invalidity.
When Nahua, who had six sons, was cursed to become a python, his eldest
son, Yati, took sannysa, and therefore the next son, Yayti, was enthroned as
king. By providence, Yayti married the daughter of ukrcrya. ukrcrya
was a brhmaa and Yayti a katriya, but Yayti married her nonetheless.
ukrcrya's daughter, named Devayn, had a girl friend named armih,
who was the daughter of Vaparv. King Yayti married armih also. The
history of this marriage is as follows. Once armih was sporting in the water
with thousands of her girl friends, and Devayn was also there. When the
young girls saw Lord iva, seated on his bull with Um, they immediately
dressed themselves, but armih mistakenly put on Devayn's clothes.
Devayn, being very angry, rebuked armih, who also became very angry
and responded by rebuking Devayn and throwing her into a well. By chance,
King Yayti came to that well to drink water, and he found Devayn and
rescued her. Thus Devayn accepted Mahrja Yayti as her husband.
Thereafter, Devayn, crying loudly, told her father about armih's
behavior. Upon hearing of this incident, ukrcrya was very angry and
wanted to chastise Vaparv, armih's father. Vaparv, however, satisfied
ukrcrya by offering armih as Devayn's maidservant. Thus armih,
as the maidservant of Devayn, also went to the house of Devayn's husband.
661
When armih found her friend Devayn with a son she also desired to
have a son. Therefore, at the proper time for conception, she also requested
Mahrja Yayti for sex. When armih became pregnant also, Devayn was
very envious. In great anger, she immediately left for her father's house and
told her father everything. ukrcrya again became angry and cursed
Mahrja Yayti to become old, but when Yayti begged ukrcrya to be
merciful to him, ukrcrya gave him the benediction that he could transfer
his old age and invalidity to some young man. Yayti exchanged his old age for
the youth of his youngest son, Pru, and thus he was able to enjoy with young
girls.
TEXT 1
d 3H=
F H d l
9B 9FF" H " ll ! ll
r-uka uvca
yatir yayti saytir
yatir viyati kti
a ime nahuasysann
indriyva dehina
SYNONYMS
r-uka uvcar ukadeva Gosvm said; yatiYati; yaytiYayti;
saytiSayti; yatiyati; viyatiViyati; ktiKti; asix;
imeall of them; nahuasyaof King Nahua; sanwere; indriyithe
(six) senses; ivalike; dehinaof an embodied soul.
662
TRANSLATION
ukadeva Gosvm said: O King Parkit, as the embodied soul has six
senses, King Nahua had six sons, named Yati, Yayti, Sayti, yati, Viyati
and Kti.
TEXT 2
" " H l
H8 9 HN ' ll - ll
rjya naicchad yati pitr
datta tat-parimavit
yatra pravia purua
tmna nvabudhyate
SYNONYMS
rjyamthe kingdom; na aicchatdid not accept; yatithe eldest son, Yati;
pitrby his father; dattamoffered; tat-parima-vitknowing the result of
becoming powerful as a king; yatrawherein; praviahaving entered;
puruasuch a person; tmnamself-realization; nanot;
avabudhyatewill take seriously and understand.
TRANSLATION
When one enters the post of king or head of the government, one cannot
understand the meaning of self-realization. Knowing this, Yati, the eldest son of
Nahua, did not accept the power to rule, although it was offered by his father.
663
PURPORT
Self-realization is the prime objective of human civilization, and it is
regarded seriously by those who are situated in the mode of goodness and have
developed the brahminical qualities. Katriyas are generally endowed with
material qualities conducive to gaining material wealth and enjoying sense
gratification, but those who are spiritually advanced are not interested in
material opulence. Indeed, they accept only the bare necessities for a life of
spiritual advancement in self-realization. It is specifically mentioned here that
if one enters political life, especially in the modern day, one looses the chance
for human perfection. Nonetheless, one can attain the highest perfection if
one hears rmad-Bhgavatam. This hearing is described as nitya
bhgavata-sevay [SB 1.2.18]. Mahrja Parkit was involved in politics, but
because at the end of his life he heard rmad-Bhgavatam from ukadeva
Gosvm, he attained perfection very easily. r Caitanya Mahprabhu has
therefore suggested:
sthne sthit ruti-gat tanu-v-manobhir
ye pryao 'jita jito 'py asi tais tri-lokym
(SB 10.14.3)
Regardless of whether one is in the mode of passion, ignorance or goodness, if
one regularly hears rmad-Bhgavatam from the self-realized soul, one is freed
from the bondage of material involvement.
TEXT 3
F~"" '9 " l
'H H H ll ll
pitari bhraite sthnd
664
indry dharad dvijai
prpite 'jagaratva vai
yaytir abhavan npa
SYNONYMS
pitariwhen his father; bhraitewas caused to fall down; sthntfrom
the heavenly planets; indryof ac, the wife of Indra; dharatfrom
offending; dvijaiby them (upon her lodging a complaint with the
brhmaas); prpitebeing degraded to; ajagaratvamthe life of a snake;
vaiindeed; yaytithe son named Yayti; abhavatbecame; npathe
king.
TRANSLATION
Because Nahua, the father of Yayti, molested Indra's wife, ac, who then
complained to Agastya and other brhmaas, these saintly brhmaas cursed
Nahua to fall from the heavenly planets and be degraded to the status of a
python. Consequently, Yayti became the king.
TEXT 4
=F H"" " HF l
d " H dF H 9H ll H ll
catasv diad diku
bhrtn bhrt yavyasa
kta-dro jugoporv
kvyasya vaparvaa
SYNONYMS
665
catasuover the four; diatallowed to rule; dikudirections;
bhrtnfour brothers; bhrtYayti; yavyasayoung;
kta-dramarried; jugoparuled; rvmthe world; kvyasyathe
daughter of ukrcrya; vaparvaathe daughter of Vaparv.
TRANSLATION
King Yayti had four younger brothers, whom he allowed to rule the four
directions. Yayti himself married Devayn, the daughter of ukrcrya, and
armih, the daughter of Vaparv, and ruled the entire earth.
TEXT 5
H=
N Q9 H d N' > 9 l
H dF" HH d ll 7 ll
r-rjovca
brahmarir bhagavn kvya
katra-bandhu ca nhua
rjanya-viprayo kasmd
vivha pratilomaka
SYNONYMS
r-rj uvcaMahrja Parkit inquired; brahma-ithe best of the
brhmaas; bhagavnvery powerful; kvyaukrcrya;
katra-bandhubelonged to the katriya class; caalso; nhuaKing
Yayti; rjanya-viprayoof a brhmaa and a katriya; kasmthow;
vivhaa marital relationship; pratilomakaagainst the customary
regulative principles.
666
TRANSLATION
Mahrja Parkit said: ukrcrya was a very powerful brhmaa, and
Mahrja Yayti was a katriya. Therefore I am curious to know how there
occurred this pratiloma marriage between a katriya and a brhmaa.
PURPORT
According to the Vedic system, marriages between katriyas and katriyas or
between brhmaas and brhmaas are the general custom. If marriages
sometimes take place between different classes, these marriages are of two
types, namely anuloma and pratiloma. Anuloma, marriage between a brhmaa
and the daughter of a katriya, is permissible, but pratiloma, marriage between
a katriya and the daughter of a brhmaa, is not generally allowed. Therefore
Mahrja Parkit was curious about how ukrcrya, a powerful brhmaa,
could accept the principle of pratiloma. Mahrja Parkit was eager to know
the cause for this uncommon marriage.
TEXTS 6-7
d 3H=
d" "H " F B dd l
FFMF = ll ll
"H U "FSd l
= d 'N ll O ll
r-uka uvca
ekad dnavendrasya
armih nma kanyak
sakh-sahasra-sayukt
667
guru-putry ca bhmin
devayny purodyne
pupita-druma-sakule
vyacarat kala-gtli-
nalin-puline 'bal
SYNONYMS
r-uka uvcar ukadeva Gosvm said; ekadonce upon a time;
dnava-indrasyaof Vaparv; armiharmih; nmaby name;
kanyaka daughter; sakh-sahasra-sayuktaccompanied by thousands of
friends; guru-putrywith the daughter of the guru, ukrcrya; caalso;
bhminvery easily irritated; devaynywith Devayn;
pura-udynewithin the palace garden; pupitafull of flowers; drumawith
nice trees; sakulecongested; vyacaratwas walking; kala-gtawith very
sweet sounds; aliwith bumblebees; nalinwith lotuses; pulinein such a
garden; abalinnocent.
TRANSLATION
ukadeva Gosvm said: One day Vaparv's daughter armih, who was
innocent but angry by nature, was walking with Devayn, the daughter of
ukrcrya, and with thousands of friends, in the palace garden. The garden
was full of lotuses and trees of flowers and fruits and was inhabited by sweetly
singing birds and bumblebees.
TEXT 8
FU d d = l
F " d H F ~ ll ll
668
t jalayam sdya
kany kamala-locan
tre nyasya duklni
vijahru sicatr mitha
SYNONYMS
tthey; jala-ayamto the lakeside; sdyacoming; kanyall the
girls; kamala-locanwith eyes like lotus petals; treon the bank;
nyasyagiving up; duklnitheir dresses; vijahrubegan to sport;
sicatthrowing water; mithaon one another.
TRANSLATION
When the young, lotus-eyed girls came to the bank of a reservoir of water,
they wanted to enjoy by bathing. Thus they left their clothing on the bank and
began sporting, throwing water on one another.
TEXT 9
H H F " H 9F~ l
FF HF F ' H B M ll \ ll
vkya vrajanta giria
saha devy va-sthitam
sahasottrya vssi
paryadhur vrit striya
SYNONYMS
vkyaseeing; vrajantampassing by; giriamLord iva; sahawith;
devyPrvat, the wife of Lord iva; va-sthitamseated upon his bull;
669
sahasquickly; uttryagetting out of the water; vssigarments;
paryadhuput on the body; vritbeing ashamed; striyathe young
girls.
TRANSLATION
While sporting in the water, the girls suddenly saw Lord iva passing by,
seated on the back of his bull with his wife, Prvat. Ashamed because they
were naked, the girls quickly got out of the water and covered themselves with
their garments.
TEXT 10
B HF F l
FH H d " H"N H ll ! ll
armihjnat vso
guru-putry samavyayat
svya matv prakupit
devayndam abravt
SYNONYMS
armihthe daughter of Vaparv; ajnatwithout knowledge;
vsathe dress; guru-putryof Devayn, the daughter of the guru;
samavyayatput on the body; svyamher own; matvthinking;
prakupitirritated and angry; devaynthe daughter of ukrcrya;
idamthis; abravtsaid.
TRANSLATION
670
armih unknowingly put Devayn's dress on her own body, thus
angering Devayn, who then spoke as follows.
TEXT 11
F "F d QF l
F{ 'H H H_ ll !! ll
aho nirkyatm asy
dsy karma hy asmpratam
asmad-dhrya dhtavat
unva havir adhvare
SYNONYMS
ahoalas; nirkyatmjust see; asyof her (armih); dsyjust like
our servant; karmaactivities; hiindeed; asmpratamwithout any
etiquette; asmat-dhryamthe garment meant for me; dhtavatshe has put
on; un ivalike a dog; haviclarified butter; adhvaremeant for offering
in the sacrifice.
TRANSLATION
Oh, just see the activities of this servant-maid armih! Disregarding all
etiquette, she has put on my dress, just like a dog snatching clarified butter
meant for use in a sacrifice.
TEXTS 12-14
" F F 8 F F l
' H ~ " ll !- ll
671
H" B d~ F l
H H H d ll ! ll
H H 'F F l
F{ ' H " H "HF ll !H ll
yair ida tapas sa
mukha pusa parasya ye
dhryate yair iha jyoti
iva panth pradarita
yn vandanty upatihante
loka-nth surevar
bhagavn api vivtm
pvana r-niketana
vaya tatrpi bhgava
iyo 'sy na pitsura
asmad-dhrya dhtavat
dro vedam ivsat
SYNONYMS
yaiby which persons; idamthis entire universe; tapasby austerity;
samwas created; mukhamthe face; pusaof the Supreme Person;
parasyatranscendental; yethose who (are); dhryateis always born;
yaiby which persons; ihahere; jyotithe brahmajyoti, the effulgence of
the Supreme Lord; ivaauspicious; panthway; pradaritais directed;
ynto whom; vandantioffer prayers; upatihantehonor and follow;
loka-nththe directors of the various planets; sura-varthe demigods;
bhagavnthe Supreme Personality of Godhead; apieven; viva-tmthe
Supersoul; pvanathe purifier; r-niketanathe husband of the goddess
of fortune; vayamwe (are); tatra apieven greater than other brhmaas;
672
bhgavadescendants of Bhgu; iyadisciple; asyof her; naour;
pitfather; asurabelong to the demoniac group; asmat-dhryammeant
to be worn by us; dhtavatshe has put on; draa non-brhmaa worker;
vedamthe Vedas; ivalike; asatunchaste.
TRANSLATION
We are among the qualified brhmaas, who are accepted as the face of the
Supreme Personality of Godhead. The brhmaas have created the entire
universe by their austerity, and they always keep the Absolute Truth within
the core of their hearts. They have directed the path of good fortune, the path
of Vedic civilization, and because they are the only worshipable objects within
this world, they are offered prayers and worshiped even by the great demigods,
the directors of the various planets, and even by the Supreme Personality of
Godhead, the Supersoul, the supreme purifier, the husband of the goddess of
fortune. And we are even more respectable because we are in the dynasty of
Bhgu. Yet although this woman's father, being among the demons, is our
disciple, she has put on my dress, exactly like a dra taking charge of Vedic
knowledge.
TEXT 15
H B 9 l
9 F lH '9 "8"" ll !7 ll
eva kipant armih
guru-putrm abhata
ru vasanty uragva
dharit daa-dacchad
673
SYNONYMS
evamthus; kipantmchastising; armihthe daughter of Vaparv;
guru-putrmunto the daughter of the guru, ukrcrya; abhatasaid;
rubeing very angry; vasantbreathing very heavily; urag ivalike a
serpent; dharitoffended, trampled; daa-dat-chadbiting her lip with
her teeth.
TRANSLATION
ukadeva Gosvm said: When thus rebuked in cruel words, armih was
very angry. Breathing heavily like a serpent and biting her lower lip with her
teeth, she spoke to the daughter of ukrcrya as follows.
TEXT 16
H H d~F N d l
d F 'Fd N ~ ll ! ll
tma-vttam avijya
katthase bahu bhikuki
ki na pratkase 'smka
ghn balibhujo yath
SYNONYMS
tma-vttamone's own position; avijyawithout understanding;
katthaseyou are talking madly; bahuso much; bhikukibeggar;
kimwhether; nanot; pratkaseyou wait; asmkamour; ghnat the
house; balibhujacrows; yathlike.
674
TRANSLATION
You beggar, since you don't understand your position, why should you
unnecessarily talk so much? Don't all of you wait at our house, depending on us
for your livelihood like crows?
PURPORT
Crows have no independent life; they fully depend on the remnants of
foodstuffs thrown by householders into the garbage tank. Therefore, because a
brhmaa depends on his disciples, when armih was heavily rebuked by
Devayn she charged Devayn with belonging to a family of crowlike beggars.
It is the nature of women to fight verbally at even a slight provocation. As we
see from this incident, this has been their nature for a long, long time.
TEXT 17
H H' F 9 H= F F l
B d HF>" ll !O ll
eva-vidhai suparuai
kiptvcrya-sut satm
armih prkipat kpe
vsa cdya manyun
SYNONYMS
evam-vidhaisuch; su-paruaiby unkind words; kiptvafter chastising;
crya-sutmthe daughter of ukrcrya; satmDevayn;
armiharmih; prkipatthrew (her); kpeinto a well; vsathe
garments; caand; dyataking away; manyunbecause of anger.
675
TRANSLATION
Using such unkind words, armih rebuked Devayn, the daughter of
ukrcrya. In anger, she took away Devayn's garments and threw Devayn
into a well.
TEXT 18
F FH = l
R " d ~ "" ll ! ll
tasy gaty sva-gha
yaytir mgay caran
prpto yadcchay kpe
jalrth t dadara ha
SYNONYMS
tasymwhen she; gatymwent; sva-ghamto her home; yaytiKing
Yayti; mgaymhunting; caranwandering; prptaarrived;
yadcchayby chance; kpein the well; jala-arthdesiring to drink water;
tmher (Devayn); dadarasaw; haindeed.
TRANSLATION
After throwing Devayn into the well, armih went home. Meanwhile,
King Yayti, while engaged in a hunting excursion, went to the well to drink
water and by chance saw Devayn.
TEXT 19
676
"H FH HFFF HHFF l
H A " ll !\ ll
dattv svam uttara vsas
tasyai rj vivsase
ghtv pin pim
ujjahra day-para
SYNONYMS
dattvgiving; svamhis own; uttaramupper; vsacloth; tasyaiunto
her (Devayn); rjthe King; vivsasebecause she was naked;
ghtvcatching; pinwith his hand; pimher hand;
ujjahradelivered; day-parabeing very kind.
TRANSLATION
Seeing Devayn naked in the well, King Yayti immediately gave her his
upper cloth. Being very kind to her, he caught her hand with his own and lifted
her out.
TEXTS 20-21
H F l
FH & ll - ll
F ' " FH l
9 $ d H FN' 9 ll -! ll
ta vram hauanas
prema-nirbharay gir
rjas tvay ghto me
677
pi para-purajaya
hasta-grho 'paro m bhd
ghtys tvay hi me
ea a-kto vra
sambandho nau na paurua
SYNONYMS
tamunto him; vramYayti; hasaid; auanasthe daughter of Uan
Kavi, ukrcrya; prema-nirbharaysaturated with love and kindness;
girby such words; rjanO King; tvayby you; ghtaaccepted;
memy; pihand; para-purajayathe conqueror of the kingdoms of
others; hasta-grhahe who accepted my hand; aparaanother; mmay
not; bhtbecome; ghtyaccepted; tvayby you; hiindeed; meof
me; eathis; a-ktaarranged by providence; vraO great hero;
sambandharelationship; nauour; nanot; pauruaanything
man-made.
TRANSLATION
With words saturated with love and affection, Devayn said to King Yayti:
O great hero, O King, conqueror of the cities of your enemies, by accepting my
hand you have accepted me as your married wife. Let me not be touched by
others, for our relationship as husband and wife has been made possible by
providence, not by any human being.
PURPORT
While taking Devayn out of the well, King Yayti must certainly have
appreciated her youthful beauty, and therefore he might have asked her which
caste she belonged to. Thus Devayn would have immediately replied, "We are
already married because you have accepted my hand." Uniting the hands of
678
the bride and bridegroom is a system perpetually existing in all societies.
Therefore, as soon as Yayti accepted Devayn's hand, they could be regarded
as married. Because Devayn was enamored with the hero Yayti, she
requested him not to change his mind and let another come to marry her.
TEXT 22
"" d H " l
N Q H F l
d=F N FF " ll -- ll
yad ida kpa-magny
bhavato darana mama
na brhmao me bhavit
hasta-grho mah-bhuja
kacasya brhaspatyasya
pd yam aapa pur
SYNONYMS
yatbecause of; idamthis; kpa-magnyfallen in the well; bhavataof
your good self; daranammeeting; mamawith me; nanot; brhmaaa
qualified brhmaa; memy; bhavitwill become; hasta-grhahusband;
mah-bhujaO great mighty-armed one; kacasyaof Kaca;
brhaspatyasyathe son of the learned brhmaa and celestial priest
Bhaspati; ptbecause of the curse; yamwhom; aapamI cursed;
purin the past.
TRANSLATION
Because of falling in the well, I met you. Indeed, this has been arranged by
679
providence. After I cursed Kaca, the son of the learned scholar Bhaspati, he
cursed me by saying that I would not have a brhmaa for a husband.
Therefore, O mighty-armed one, there is no possibility of my becoming the wife
of a brhmaa.
PURPORT
Kaca, the son of the learned celestial priest Bhaspati, had been a student of
ukrcrya, from whom he had learned the art of reviving a man who has died
untimely. This art, called mta-sajvan, was especially used during wartime.
When there was a war, soldiers would certainly die untimely, but if a soldier's
body was intact, he could be brought to life again by this art of mta-sajvan.
This art was known to ukrcrya and many others, and Kaca, the son of
Bhaspati, became ukrcrya's student to learn it. Devayn desired to have
Kaca as her husband, but Kaca, out of regard for ukrcrya, looked upon the
guru's daughter as a respectable superior and therefore refused to marry her.
Devayn angrily cursed Kaca by saying that although he had learned the art
of mta-sajvan from her father, it would be useless. When cursed in this way,
Kaca retaliated by cursing Devayn never to have a husband who was a
brhmaa. Because Devayn liked Yayti, who was a katriya, she requested
him to accept her as his bona fide wife. Although this would be
pratiloma-vivha, a marriage between the daughter of a high family and the son
of a lower family, she explained that this arrangement was made by
providence.
TEXT 23
" H l
F 9 N " _ = ll - ll
yaytir anabhipreta
680
daivopahtam tmana
manas tu tad-gata buddhv
pratijagrha tad-vaca
SYNONYMS
yaytiKing Yayti; anabhipretamnot liked; daiva-upahtambrought
about by providential arrangements; tmanahis personal interest;
manamind; tuhowever; tat-gatambeing attracted to her; buddhvby
such intelligence; pratijagrhaaccepted; tat-vacathe words of Devayn.
TRANSLATION
ukadeva Gosvm continued: Because such a marriage is not sanctioned by
regular scriptures, King Yayti did not like it, but because it was arranged by
providence and because he was attracted by Devayn's beauty, he accepted her
request.
PURPORT
According to the Vedic system, the parents would consider the horoscopes
of the boy and girl who were to be married. If according to astrological
calculations the boy and girl were compatible in every respect, the match was
called yoaka and the marriage would be accepted. Even fifty years ago, this
system was current in Hindu society. Regardless of the affluence of the boy or
the personal beauty of the girl, without this astrological compatibility the
marriage would not take place. A person is born in one of three categories,
known as deva-gaa, manuya-gaa and rakasa-gaa. In different parts of the
universe there are demigods and demons, and in human society also some
people resemble demigods whereas others resemble demons. If according to
astrological calculations there was conflict between a godly and a demoniac
nature, the marriage would not take place. Similarly, there were calculations of
681
pratiloma and anuloma. The central idea is that if the boy and girl were on an
equal level the marriage would be happy, whereas inequality would lead to
unhappiness. Because care is no longer taken in marriage, we now find many
divorces. Indeed, divorce has now become a common affair, although formerly
one's marriage would continue lifelong, and the affection between husband
and wife was so great that the wife would voluntarily die when her husband
died or would remain a faithful widow throughout her entire life. Now, of
course, this is no longer possible, for human society has fallen to the level of
animal society. Marriage now takes place simply by agreement. Dmpatye
'bhirucir hetu (SB 12.2.3). The word abhiruci means "agreement." If the boy
and girl simply agree to marry, the marriage takes place. But when the Vedic
system is not rigidly observed, marriage frequently ends in divorce.
TEXT 24
F ' F " l
H " FH B d ll -H ll
gate rjani s dhre
tatra sma rudat pitu
nyavedayat tata sarvam
ukta armihay ktam
SYNONYMS
gate rjaniafter the departure of the King; sshe (Devayn);
dhrelearned; tatra smareturning to her home; rudatcrying;
pitubefore her father; nyavedayatsubmitted; tatathereafter;
sarvamall; uktammentioned; armihayby armih; ktamdone.
682
TRANSLATION
Thereafter, when the learned King returned to his palace, Devayn
returned home crying and told her father, ukrcrya, about all that had
happened because of armih. She told how she had been thrown into the well
but was saved by the King.
TEXT 25
" H d H l
F H H = d " F ll -7 ll
durman bhagavn kvya
paurohitya vigarhayan
stuvan vtti ca kpot
duhitr sa yayau purt
SYNONYMS
durmanbeing very unhappy; bhagavnthe most powerful;
kvyaukrcrya; paurohityamthe business of priesthood;
vigarhayancondemning; stuvanpraising; vttimthe profession; caand;
kpotmof collecting grains from the field; duhitrwith his daughter;
sahe (ukrcrya); yayauwent; purtfrom his own residence.
TRANSLATION
As ukrcrya listened to what had happened to Devayn, his mind was
very much aggrieved. Condemning the profession of priesthood and praising the
profession of ucha-vtti [collecting grains from the fields], he left home with
his daughter.
683
PURPORT
When a brhmaa adopts the profession of a kapota, or pigeon, he lives by
collecting grains from the field. This is called ucha-vtti. A brhmaa who
takes to this ucha-vtti profession is called first class because he depends
completely on the mercy of the Supreme Personality of Godhead and does not
beg from anyone. Although the profession of begging is allowed for a brhmaa
or sannys, one does better if he can avoid such a profession and completely
depend on the mercy of the Supreme Personality of Godhead for maintenance.
ukrcrya was certainly very sorry that because of his daughter's complaint he
had to go to his disciple to beg some mercy, which he was obliged to do because
he had accepted the profession of priesthood. In his heart, ukrcrya did not
like his profession, but since he had accepted it, he was obliged to go
unwillingly to his disciple to settle the grievance submitted by his daughter.
TEXT 26
H 9H dHH l
F" ' " ~ ll - ll
vaparv tam jya
pratyanka-vivakitam
guru prasdayan mrdhn
pdayo patita pathi
SYNONYMS
vaparvthe King of the demons; tam jyaunderstanding the motive of
ukrcrya; pratyankasome curse; vivakitamdesiring to speak;
gurumhis spiritual master, ukrcrya; prasdayathe satisfied
immediately; mrdhnwith his head; pdayoat the feet; patitafell
684
down; pathion the road.
TRANSLATION
King Vaparv understood that ukrcrya was coming to chastise or curse
him. Consequently, before ukrcrya came to his house, Vaparv went out
and fell down in the street at the feet of his guru and satisfied him, checking his
wrath.
TEXT 27
' H =8 H l
d 'F F ll -O ll
kardha-manyur bhagavn
iya vycaa bhrgava
kmo 'sy kriyat rjan
nain tyaktum ihotsahe
SYNONYMS
kaa-ardhalasting only a few moments; manyuwhose anger;
bhagavnthe most powerful; iyamunto his disciple, Vaparv;
vycaasaid; bhrgavaukrcrya, the descendant of Bhgu; kmathe
desire; asyof this Devayn; kriyatmplease fulfill; rjanO King;
nanot; enmthis girl; tyaktumto give up; ihain this world; utsaheI
am able.
TRANSLATION
The powerful ukrcrya was angry for a few moments, but upon being
685
satisfied he said to Vaparv: My dear King, kindly fulfill the desire of
Devayn, for she is my daughter and in this world I cannot give her up or
neglect her.
PURPORT
Sometimes a great personality like ukrcrya cannot neglect sons and
daughters, for sons and daughters are by nature dependent on their father and
the father has affection for them. Although ukrcrya knew that the quarrel
between Devayn and armih was childish, as Devayn's father he had to
side with his daughter. He did not like to do this, but he was obliged to because
of affection. He plainly admitted that although he should not have asked the
King for mercy for his daughter, because of affection he could not avoid doing
so.
TEXT 28
~ HF~ " H l
" F F ll - ll
tathety avasthite prha
devayn manogatam
pitr datt yato ysye
snug ytu mm anu
SYNONYMS
tath itiwhen King Vaparv agreed to ukrcrya's proposal;
avasthitethe situation being settled in this way; prhasaid; devaynthe
daughter of ukrcrya; manogatamher desire; pitrby the father;
dattgiven; yatato whomever; ysyeI shall go; sa-anugwith her
686
friends; ytushall go; mm anuas my follower or servant.
TRANSLATION
After hearing ukrcrya's request, Vaparv agreed to fulfill Devayn's
desire, and he awaited her words. Devayn then expressed her desire as
follows: "Whenever I marry by the order of my father, my friend armih
must go with me as my maidservant, along with her friends."
TEXT 29
"" H BF " l
FH F< H "~ F = H l
" H = MFM "FH ll -\ ll
pitr datt devaynyai
armih snug tad
svn tat sakaa vkya
tad-arthasya ca gauravam
devayn paryacarat
str-sahasrea dsavat
SYNONYMS
pitrby the father; dattgiven; devaynyaiunto Devayn, the daughter
of ukrcrya; armihthe daughter of Vaparv; sa-anugwith her
friends; tadat that time; svnmof his own; tatthat;
sakaamdangerous position; vkyaobserving; tatfrom him;
arthasyaof the benefit; caalso; gauravamthe greatness;
devaynmunto Devayn; paryacaratserved; str-sahasreawith
thousands of other women; dsa-vatacting as a slave.
687
TRANSLATION
Vaparv wisely thought that ukrcrya's displeasure would bring danger
and that his pleasure would bring material gain. Therefore he carried out
ukrcrya's order and served him like a slave. He gave his daughter armih
to Devayn, and armih served Devayn like a slave, along with thousands
of other women.
PURPORT
In the beginning of these affairs concerning armih and Devayn, we
saw that armih had many friends. Now these friends became maidservants
of Devayn. When a girl married a katriya king, it was customary for all her
girl friends to go with her to her husband's house. For instance, when
Vasudeva married Devak, the mother of Ka, he married all six of her
sisters, and she also had many friends who accompanied her. A king would
maintain not only his wife but also the many friends and maidservants of his
wife. Some of these maidservants would become pregnant and give birth to
children. Such children were accepted as ds-putra, the sons of the
maidservants, and the king would maintain them. The female population is
always greater than the male, but since a woman needs to be protected by a
man, the king would maintain many girls, who acted either as friends or as
maidservants of the queen. In the history of Ka's household life we find that
Ka married 16,108 wives. These were not maidservants but direct queens,
and Ka expanded Himself into 16,108 forms to maintain different
establishments for each and every wife. This is not possible for ordinary men.
Therefore although the kings had to maintain many, many servants and wives,
not all of them had different establishments.
TEXT 30
688
9 F "H F B l
> B'F d = ll ll
nhuya sut dattv
saha armihayoan
tam ha rja charmihm
dhs talpe na karhicit
SYNONYMS
nhuyaunto King Yayti, the descendant of Nahua; sutmhis daughter;
dattvgiving in marriage; sahawith; armihayarmih, the daughter
of Vaparv and servant of Devayn; uanukrcrya; tamunto him
(King Yayti); hasaid; rjanmy dear King; armihmarmih, the
daughter of Vaparv; dhallow; talpeon your bed; nanot;
karhicitat any time.
TRANSLATION
When ukrcrya gave Devayn in marriage to Yayti, he had armih go
with her, but he warned the King, "My dear King, never allow this girl
armih to lie with you in your bed."
TEXT 31
H F > B F H= l
H HH F F F ll ! ll
vilokyauanas rja
charmih supraj kvacit
tam eva vavre rahasi
689
sakhy patim tau sat
SYNONYMS
vilokyaby seeing; auanasmDevayn, the daughter of ukrcrya;
rjanO King Parkit; armihthe daughter of Vaparv;
su-prajmpossessing nice children; kvacitat some time; tamhim (King
Yayti); evaindeed; vavrerequested; rahasiin a secluded place;
sakhyof her friend; patimthe husband; tauat the appropriate time;
satbeing in that position.
TRANSLATION
O King Parkit, upon seeing Devayn with a nice son, armih once
approached King Yayti at the appropriate time for conception. In a secluded
place, she requested the King, the husband of her friend Devayn, to enable
her to have a son also.
TEXT 32
~ ' ' =H ' H l
F> H= d "8 HU ll - ll
rja-putryrthito 'patye
dharma cvekya dharmavit
smara chukra-vaca kle
diam evbhyapadyata
SYNONYMS
rja-putryby armih, who was the daughter of a king; arthitabeing
requested; apatyefor a son; dharmamreligious principles; caas well as;
690
avekyaconsidering; dharma-vitaware of all religious principles;
smaranremembering; ukra-vacathe warning of ukrcrya; kleat the
time; diamcircumstantially; evaindeed; abhyapadyataaccepted (to
fulfill the desire of armih).
TRANSLATION
When Princess armih begged King Yayti for a son, the King was
certainly aware of the principles of religion, and therefore he agreed to fulfill
her desire. Although he remembered the warning of ukrcrya, he thought of
this union as the desire of the Supreme, and thus he had sex with armih.
PURPORT
King Yayti was completely aware of the duty of a katriya. When a katriya
is approached by a woman, he cannot deny her. This is a religious principle.
Consequently, when Dharmarja, Yudhihira, saw Arjuna unhappy after
Arjuna returned from Dvrak, he asked whether Arjuna had refused a
woman who had begged for a son. Although Mahrja Yayti remembered
ukrcrya's warning, he could not refuse armih. He thought it wise to
give her a son, and thus he had sexual intercourse with her after her menstrual
period. This kind of lust is not against religious principles. As stated in
Bhagavad-gt (7.11), dharmviruddho bhteu kmo 'smi: sex life not contrary
to the principles of religion is sanctioned by Ka. Because armih, the
daughter of a king, had begged Yayti for a son, their combination was not lust
but an act of religion.
TEXT 33
" = HF =H "H l
691
" Q = = = B H9 H ll ll
yadu ca turvasu caiva
devayn vyajyata
druhyu cnu ca pru ca
armih vraparva
SYNONYMS
yadumYadu; caand; turvasumTurvasu; ca evaas well as;
devaynthe daughter of ukrcrya; vyajyatagave birth to;
druhyumDruhyu; caand; anumAnu; caalso; prumPru; caalso;
armiharmih; vraparvathe daughter of Vaparv.
TRANSLATION
Devayn gave birth to Yadu and Turvasu, and armih gave birth to
Druhyu, Anu and Pru.
TEXT 34
FHF H l
" H 'H ll H ll
garbha-sambhavam sury
bhartur vijya mnin
devayn pitur geha
yayau krodha-vimrchit
SYNONYMS
garbha-sambhavampregnancy; suryof armih; bhartumade
692
possible by her husband; vijyaknowing (from the brhmaa astrologers);
mninbeing very proud; devaynthe daughter of ukrcrya; pituof
her father; gehamto the house; yayaudeparted;
krodha-vimrchitfrenzied because of anger.
TRANSLATION
When the proud Devayn understood from outside sources that armih
was pregnant by her husband, she was frenzied with anger. Thus she departed
for her father's house.
TEXT 35
d H= l
F" d "F H" ll 7 ll
priym anugata km
vacobhir upamantrayan
na prasdayitu eke
pda-savhandibhi
SYNONYMS
priymhis beloved wife; anugatafollowing; kmvery, very lusty;
vacobhiby great words; upamantrayanappeasing; nanot;
prasdayitumto appease; ekewas able; pda-savhana-dibhieven by
massaging her feet.
TRANSLATION
King Yayti, who was very lusty, followed his wife, caught her and tried to
693
appease her by speaking pleasing words and massaging her feet, but he could not
satisfy her by any means.
TEXT 36
F d Md 9 l
H H " H^d ll ll
ukras tam ha kupita
str-kmnta-prua
tv jar viat manda
virpa-kara nm
SYNONYMS
ukraukrcrya; tamunto him (King Yayti); hasaid; kupitabeing
very angry at him; str-kmaO you who have lusty desires for women;
anta-pruaO untruthful person; tvmunto you; jarold age, invalidity;
viatmmay enter; mandayou fool; virpa-karawhich disfigures;
nmthe bodies of human beings.
TRANSLATION
ukrcrya was extremely angry. "You untruthful fool, lusting after women!
You have done a great wrong," he said. "I therefore curse you to be attacked
and disfigured by old age and invalidity."
TEXT 37
H=
R 'FU d N Q " F l
694
F ~d HF ''F ll O ll
r-yaytir uvca
atpto 'smy adya kmn
brahman duhitari sma te
vyatyasyat yath-kma
vayas yo 'bhidhsyati
SYNONYMS
r-yayti uvcaKing Yayti said; atptaunsatisfied; asmiI am;
adyatill now; kmnmto satisfy my lusty desires; brahmanO learned
brhmaa; duhitariin connection with the daughter; smain the past;
teyour; vyatyasyatmjust exchange; yath-kmamas long as you are
lusty; vayaswith youth; ya abhidhsyatiof one who agrees to exchange
your old age for his youth.
TRANSLATION
King Yayti said, "O learned, worshipable brhmaa, I have not yet satisfied
my lusty desires with your daughter." ukrcrya then replied, "You may
exchange your old age with someone who will agree to transfer his youth to
you."
PURPORT
When King Yayti said that he had not yet satisfied his lusty desires with
ukrcrya's daughter, ukrcrya saw that it was against the interests of his
own daughter for Yayti to continue in old age and invalidity, for certainly his
lusty daughter would not be satisfied. Therefore ukrcrya blessed his
son-in-law by saying that he could exchange his old age for someone else's
youth. He indicated that if Yayti's son would exchange his youth for Yayti's
695
old age, Yayti could continue to enjoy sex with Devayn.
TEXT 38
$ ='HF~ BH = l
" " H ll ll
iti labdha-vyavasthna
putra jyeham avocata
yado tta pratcchem
jar dehi nija vaya
SYNONYMS
itithus; labdha-vyavasthnagetting the opportunity to exchange his old
age; putramunto his son; jyehamthe eldest; avocatahe requested;
yadoO Yadu; ttayou are my beloved son; pratcchakindly exchange;
immthis; jarminvalidity; dehiand give; nijamyour own;
vayayouth.
TRANSLATION
When Yayti received this benediction from ukrcrya, he requested his
eldest son: My dear son Yadu, please give me your youth in exchange for my old
age and invalidity.
TEXT 39
d HF R H9 H l
HF H" F d F ll \ ll
696
mtmaha-kt vatsa
na tpto viayev aham
vayas bhavadyena
rasye katipay sam
SYNONYMS
mtmaha-ktmgiven by your maternal grandfather, ukrcrya;
vatsamy dear son; nanot; tptasatisfied; viayeuin sex life, sense
gratification; ahamI (am); vayasby age; bhavadyenaof your good self;
rasyeI shall enjoy sex life; katipayfor a few; samyears.
TRANSLATION
My dear son, I am not yet satisfied in my sexual desires. But if you are kind
to me, you can take the old age given by your maternal grandfather, and I may
take your youth so that I may enjoy life for a few years more.
PURPORT
This is the nature of lusty desires. In Bhagavad-gt (7.20) it is said, kmais
tais tair hta jn: when one is too attached to sense gratification, he
actually loses his sense. The word hta jn refers to one who has lost his
sense. Here is an example: the father shamelessly asked his son to exchange
youth for old age. Of course, the entire world is under such illusion. Therefore
it is said that everyone is pramatta, or exclusively mad. Nna pramatta
kurute vikarma: [SB 5.5.4] when one becomes almost like a madman, he
indulges in sex and sense gratification. Sex and sense gratification can be
controlled, however, and one achieves perfection when he has no desires for
sex. This is possible only when one is fully Ka conscious.
yad-avadhi mama ceta ka-pdravinde
nava-nava-rasa-dhmany udyata rantum st
697
tad-avadhi bata nr-sagame smaryamne
bhavati mukha-vikra suhu nihvana ca
"Since I have been engaged in the transcendental loving service of Ka,
realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at
the thought, and my lips curl with distaste." Sexual desire can be stopped only
when one is fully Ka conscious, and not otherwise. As long as one has
desires for sex, one must change his body and transmigrate from one body to
another to enjoy sex in different species or forms. But although the forms may
differ, the business of sex is the same. Therefore it is said, puna puna
carvita-carvanm [SB 7.5.30]. Those who are very much attached to sex
transmigrate from one body to another, with the same business of "chewing the
chewed," tasting sex enjoyment as a dog, sex enjoyment as a hog, sex
enjoyment as a demigod, and so on.
TEXT 40
"H=
F F F~ R H l
H"H F H 9 ll H ll
r-yadur uvca
notsahe jaras sthtum
antar prptay tava
aviditv sukha grmya
vaitya naiti prua
SYNONYMS
r-yadu uvcaYadu, the eldest son to Yayti, replied; na utsaheI am not
enthusiastic; jaraswith your old age and invalidity; sthtumto remain;
698
antarwhile in youth; prptayaccepted; tavayour; aviditvwithout
experiencing; sukhamhappiness; grmyammaterial or bodily;
vaityamindifference to material enjoyment; nadoes not; etiattain;
pruaa person.
TRANSLATION
Yadu replied: My dear father, you have already achieved old age, although
you also were a young man. But I do not welcome your old age and invalidity,
for unless one enjoys material happiness, one cannot attain renunciation.
PURPORT
Renunciation of material enjoyment is the ultimate goal of human life.
Therefore the varrama institution is most scientific. It aims at giving one
the facility to return home, back to Godhead, which one cannot do without
completely renouncing all connections with the material world. r Caitanya
Mahprabhu said, nikicanasya bhagavad-bhajanonmukhasya: one who wants
to go back home, back to Godhead, must be nikicana, free from all affinity
for material enjoyment. Brahmay upaamrayam: unless one is fully
renounced, one cannot engage in devotional service or stay in Brahman.
Devotional service is rendered on the Brahman platform. Therefore, unless
one attains the Brahman platform, or spiritual platform, one cannot engage in
devotional service; or, in other words, a person engaged in devotional service is
already on the Brahman platform.
m ca yo 'vyabhicrea
bhakti-yogena sevate
sa gun samattyaitn
brahma-bhyya kalpate
"One who engages in full devotional service, who does not fall down in any
699
circumstance, at once transcends the modes of material nature and thus comes
to the level of Brahman." (Bg. 14.26) If one attains devotional service,
therefore, he is certainly liberated. Generally, unless one enjoys material
happiness, one cannot attain renunciation. Varrama therefore gives the
opportunity for gradual elevation. Yadu, the son of Mahrja Yayti, explained
that he was unable to give up his youth, for he wanted to use it to attain the
renounced order in the future.
Mahrja Yadu was different from his brothers. As stated in the next verse,
turvasu codita pitr druhyu cnu ca bhrata/ pratycakhyur adharmaj.
Mahrja Yadu's brothers refused to accept their father's proposal because they
were not completely aware of dharma. To accept orders that follow religious
principles, especially the orders of one's father, is very important. Therefore
when the brothers of Mahrja Yadu refused their father's order, this was
certainly irreligious. Mahrja Yadu's refusal, however, was religious. As stated
in the Tenth Canto, yado ca dharma-lya: Mahrja Yadu was completely
aware of the principles of religion. The ultimate principle of religion is to
engage oneself in devotional service to the Lord. Mahrja Yadu was very
eager to engage himself in the Lord's service, but there was an impediment:
during youth the material desire to enjoy the material senses is certainly
present, and unless one fully satisfies these lusty desires in youth, there is a
chance of one's being disturbed in rendering service to the Lord. We have
actually seen that many sannyss who accept sannysa prematurely, not
having satisfied their material desires, fall down because they are disturbed.
Therefore the general process is to go through ghastha life and vnaprastha
life and finally come to sannysa and devote oneself completely to the service
of the Lord. Mahrja Yadu was ready to accept his father's order and
exchange youth for old age because he was confident that the youth taken by
his father would be returned. But because this exchange would delay his
complete engagement in devotional service, he did not want to accept his
father's old age, for he was eager to achieve freedom from disturbances.
Moreover, among the descendants of Yadu would be Lord Ka. Therefore,
700
because Yadu was eager to see the Lord's appearance in his dynasty as soon as
possible, Yadu refused to accept his father's proposal. This was not irreligious,
however, because Yadu's purpose was to serve the Lord. Because Yadu was a
faithful servant of the Lord, Lord Ka appeared in his dynasty. As confirmed
in the prayers of Kunt, yado priyasynvavye. Yadu was very dear to Ka,
who was therefore eager to descend in Yadu's dynasty. In conclusion, Mahrja
Yadu should not be considered adharma ja, ignorant of religious principles, as
the next verse designates his brothers. He was like the four Sanakas
(catu-sana), who refused the order of their father, Brahm, for the sake of a
better cause. Because the four Kumras wanted to engage themselves
completely in the service of the Lord as brahmacrs, their refusal to obey their
father's order was not irreligious.
TEXT 41
H F > " " Q > > l
= ' Q N { ll H! ll
turvasu codita pitr
druhyu cnu ca bhrata
pratycakhyur adharmaj
hy anitye nitya-buddhaya
SYNONYMS
turvasuTurvasu, another son; coditarequested; pitrby the father (to
exchange old age and invalidity for his youth); druhyuDruhyu, another
son; caand; anuAnu, another son; caalso; bhrataO King Parkit;
pratycakhyurefused to accept; adharma-jbecause they did not know
religious principles; hiindeed; a-nityetemporary youth;
nitya-buddhayathinking to be permanent.
701
TRANSLATION
O Mahrja Parkit, Yayti similarly requested his sons Turvasu, Druhyu
and Anu to exchange their youth for his old age, but because they were
unaware of religious principles, they thought that their flickering youth was
eternal, and therefore they refused to carry out their father's order.
TEXT 42
HF 'd l
H H" HF F ll H- ll
apcchat tanaya pru
vayasona gudhikam
na tvam agrajavad vatsa
m pratykhytum arhasi
SYNONYMS
apcchatrequested; tanayamthe son; prumPru; vayasby age;
namalthough younger; gua-adhikambetter than the others by quality;
nanot; tvamyou; agraja-vatlike your older brothers; vatsamy dear son;
mmme; pratykhytumto refuse; arhasiought.
TRANSLATION
King Yayti then requested Pru, who was younger than these three
brothers but more qualified, "My dear son, do not be disobedient like your elder
brothers, for that is not your duty."
702
TEXT 43
H=
d d " d l
d F F"" H" ll H ll
r-prur uvca
ko nu loke manuyendra
pitur tma-kta pumn
pratikartu kamo yasya
prasdd vindate param
SYNONYMS
r-pru uvcaPru said; kawhat; nuindeed; lokein this world;
manuya-indraO Your Majesty, best of human beings; pituthe father;
tma-ktawho has given this body; pumna person; pratikartumto
repay; kamais able; yasyaof whom; prasdtby the mercy;
vindateone enjoys; paramsuperior life.
TRANSLATION
Pru replied: O Your Majesty, who in this world can repay his debt to his
father? By the mercy of one's father, one gets the human form of life, which
can enable one to become an associate of the Supreme Lord.
PURPORT
The father gives the seed of the body, and this seed gradually grows and
develops until one ultimately attains the developed human body, with
consciousness higher than that of the animals. In the human body one can be
elevated to the higher planets, and, furthermore, if one cultivates Ka
703
consciousness, one can return home, back to Godhead. This important human
body is obtained by the grace of the father, and therefore everyone is indebted
to his father. Of course, in other lives one also gets a father and mother; even
cats and dogs have fathers and mothers. But in the human form of life the
father and mother can award their son the greatest benediction by teaching
him to become a devotee. When one becomes a devotee, he achieves the
greatest benediction because he completely averts the repetition of birth and
death. Therefore the father who trains his child in Ka consciousness is the
most benevolent father in this world. It is said:
janame janame sabe pit mt pya
ka guru nahi mile bhaja hari ei
Everyone gets a father and mother, but if one gets the benediction of Ka
and guru, he can conquer material nature and return home, back to Godhead.
TEXT 44
3> d d ' l
' ' { d "d ll HH ll
uttama cintita kuryt
prokta-kr tu madhyama
adhamo 'raddhay kuryd
akartoccarita pitu
SYNONYMS
uttamathe best; cintitamconsidering the father's idea; kurytacts
accordingly; prokta-krone who acts on the order of the father; tuindeed;
madhyamamediocre; adhamalower class; araddhaywithout any
faith; kurytacts; akartunwilling to do; uccaritamlike stool; pituof
704
the father.
TRANSLATION
A son who acts by anticipating what his father wants him to do is first class,
one who acts upon receiving his father's order is second class, and one who
executes his father's order irreverently is third class. But a son who refuses his
father's order is like his father's stool.
PURPORT
Pru, Yayti's last son, immediately accepted his father's proposal, for
although he was the youngest, he was very qualified. Pru thought, "I should
have accepted my father's proposal before he asked, but I did not. Therefore I
am not a first-class son. I am second class. But I do not wish to become the
lowest type of son, who is compared to his father's stool." One Indian poet has
spoken of putra and mtra. putra means "son," and mtra means "urine." Both a
son and urine come from the same genitals. If a son is an obedient devotee of
the Lord he is called putra, or a real son; otherwise, if he is not learned and is
not a devotee, a son is nothing better than urine.
TEXT 45
$ " A l
F ' F d ~HA 9 ll H7 ll
iti pramudita pru
pratyaghj jar pitu
so 'pi tad-vayas kmn
yathvaj jujue npa
705
SYNONYMS
itiin this way; pramuditavery pleased; pruPru;
pratyaghtaccepted; jarmthe old age and invalidity; pituof his
father; sathat father (Yayti); apialso; tat-vayasby the youth of his
son; kmnall desires; yath-vatas required; jujuesatisfied; npaO
Mahrja Parkit.
TRANSLATION
ukadeva Gosvm said: In this way, O Mahrja Parkit, the son named
Pru was very pleased to accept the old age of his father, Yayti, who took the
youth of his son and enjoyed this material world as he required.
TEXT 46
FR Fd H l
~ 9 H9& 9 ' " ll H ll
sapta-dvpa-pati sayak
pitvat playan praj
yathopajoa viay
jujue 'vyhatendriya
SYNONYMS
sapta-dvpa-patithe master of the entire world, consisting of seven islands;
sayakcompletely; pit-vatexactly like a father; playanruling;
prajthe subjects; yath-upajoamas much as he wanted;
viaynmaterial happiness; jujueenjoyed; avyhatawithout being
706
disturbed; indriyahis senses.
TRANSLATION
Thereafter, King Yayti became the ruler of the entire world, consisting of
seven islands, and ruled the citizens exactly like a father. Because he had taken
the youth of his son, his senses were unimpaired, and he enjoyed as much
material happiness as he desired.
TEXT 47
" H " H" HF l
F H F ll HO ll
devayny apy anudina
mano-vg-deha-vastubhi
preyasa param prtim
uvha preyas raha
SYNONYMS
devaynMahrja Yayti's wife, the daughter of ukrcrya; apialso;
anudinamtwenty-four hours, day after day; mana-vkby her mind and
words; dehabody; vastubhiwith all requisite things; preyasaof her
beloved husband; parammtranscendental; prtimbliss; uvhaexecuted;
preyasvery dear to her husband; rahain seclusion, without any
disturbance.
TRANSLATION
In secluded places, engaging her mind, words, body and various
707
paraphernalia, Devayn, the dear wife of Mahrja Yayti, always brought her
husband the greatest possible transcendental bliss.
TEXT 48
" 9 " l
FH " H " H FH H " ll H ll
ayajad yaja-purua
kratubhir bhri-dakiai
sarva-devamaya deva
sarva-vedamaya harim
SYNONYMS
ayajatworshiped; yaja-puruamthe yaja-purua, the Lord; kratubhiby
performing various sacrifices; bhri-dakiaigiving abundant gifts to the
brhmaas; sarva-deva-mayamthe reservoir of all the demigods; devamthe
Supreme Lord; sarva-veda-mayamthe ultimate object of all Vedic knowledge;
harimthe Lord, the Supreme Personality of Godhead.
TRANSLATION
King Yayti performed various sacrifices, in which he offered abundant gifts
to the brhmaas to satisfy the Supreme Lord, Hari, who is the reservoir of all
the demigods and the object of all Vedic knowledge.
TEXT 49
F" H= H "H l
708
H FH ~ ll H\ ll
yasminn ida viracita
vyomnva jaladvali
nneva bhti nbhti
svapna-my-manoratha
SYNONYMS
yasminin whom; idamthis entire cosmic manifestation;
viracitamcreated; vyomniin the sky; ivajust like; jalada-valiclouds;
nn ivaas if in different varieties; bhtiis manifested; na bhtiis
unmanifested; svapna-myillusion, like a dream; mana-rathacreated to
be traversed by the chariot of the mind.
TRANSLATION
The Supreme Lord, Vsudeva, who created the cosmic manifestation,
exhibits Himself as all-pervading, like the sky that holds clouds. And when the
creation is annihilated, everything enters into the Supreme Lord, Viu, and
varieties are no longer manifested.
PURPORT
As stated by the Lord Himself in Bhagavad-gt (7.19):
bahn janmanm ante
jnavn m prapadyate
vsudeva sarvam iti
sa mahtm sudurlabha
"After many births and deaths, he who is actually in knowledge surrenders
unto Me, knowing Me to be the cause of all causes and all that is. Such a great
709
soul is very rare." The Supreme Personality of Godhead, Vsudeva, is one with
the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in
the beginning, and at the end all manifestations enter into Him. He is situated
in everyone's heart (sarvasya cha hdi sannivia [Bg. 15.15]). And from Him
everything has emanated (janmdy asya yata [SB 1.1.1]). All material
manifestations, however, are temporary. The word svapna means "dreams,"
my means "illusion," and manoratha means "mental creations." Dreams,
illusions and mental creations are temporary. Similarly, all material creation is
temporary, but Vsudeva, the Supreme Personality of Godhead, is the eternal
Absolute Truth.
TEXT 50
H " HF HF " H l
F ll 7 ll
tam eva hdi vinyasya
vsudeva guhayam
nryaam aysa
nirr ayajat prabhum
SYNONYMS
tam evaHim only; hdiwithin the heart; vinyasyaplacing;
vsudevamLord Vsudeva; guha-ayamwho exists in everyone's heart;
nryaamwho is Nryaa, or an expansion of Nryaa;
aysaminvisible to material eyes, although existing everywhere;
nirYayti, without any material desires; ayajatworshiped;
prabhumthe Supreme Lord.
710
TRANSLATION
Without material desires, Mahrja Yayti worshiped the Supreme Lord,
who is situated in everyone's heart as Nryaa and is invisible to material
eyes, although existing everywhere.
PURPORT
King Yayti, although externally seeming very fond of material enjoyment,
was internally thinking of becoming an eternal servant of the Lord.
TEXT 51
H H9FM 9BF l
H"' ' FH d"" ll 7! ll
eva vara-sahasri
mana-ahair mana-sukham
vidadhno 'pi ntpyat
srva-bhauma kad-indriyai
SYNONYMS
evamin this way; vara-sahasrifor one thousand years;
mana-ahaiby the mind and five knowledge-acquiring senses;
mana-sukhamtemporary happiness created by the mind;
vidadhnaexecuting; apialthough; na atpyatcould not be satisfied;
srva-bhaumaalthough he was the king of the entire world;
kat-indriyaibecause of possessing impure senses.
711
TRANSLATION
Although Mahrja Yayti was the king of the entire world and he engaged
his mind and five senses in enjoying material possessions for one thousand
years, he was unable to be satisfied.
PURPORT
The kad-indriya, or unpurified senses, can be purified if one engages the
senses and the mind in Ka consciousness. Sarvopdhi-vinirmukta
tat-paratvena nirmalam [Cc. Madhya 19.170]. One must be freed from all
designations. When one identifies himself with the material world, his senses
are impure. But when one achieves spiritual realization and identifies himself
as a servant of the Lord, his senses are purified immediately. Engagement of
the purified senses in the service of the Lord is called bhakti. Hkea
hkea-sevana bhaktir ucyate. One may enjoy the senses for many thousands
of years, but unless one purifies the senses, one cannot be happy.
Thus end the Bhaktivedanta purports of the Ninth Canto, Eighteenth Chapter, of
the rmad-Bhgavatam, entitled "King Yayti Regains His Youth."
19. King Yayti Achieves Liberation
This Nineteenth Chapter describes how Mahrja Yayti achieved
liberation after he recounted the figurative story of the he-goat and she-goat.
After many, many years of sexual relationships and enjoyment in the
712
material world, King Yayti finally became disgusted with such materialistic
happiness. When satiated with material enjoyment, he devised a story of a
he-goat and she-goat, corresponding to his own life, and narrated the story
before his beloved Devayn. The story is as follows. Once upon a time, while a
goat was searching in a forest for different types of vegetables to eat, by chance
he came to a well, in which he saw a she-goat. He became attracted to this
she-goat and somehow or other delivered her from the well, and thus they were
united. One day thereafter, when the she-goat saw the he-goat enjoying sex
with another she-goat, she became angry, abandoned the he-goat, and
returned to her brhmaa owner, to whom she described her husband's
behavior. The brhmaa became very angry and cursed the he-goat to lose his
sexual power. Thereupon, the he-goat begged the brhmaa's pardon and was
given back the power for sex. Then the he-goat enjoyed sex with the she-goat
for many years, but still he was not satisfied. If one is lusty and greedy, even
the total stock of gold in this world cannot satisfy one's lusty desires. These
desires are like a fire. One may pour clarified butter on a blazing fire, but one
cannot expect the fire to be extinguished. To extinguish such a fire, one must
adopt a different process. The stra therefore advises that by intelligence one
renounce the life of enjoyment. Without great endeavor, those with a poor
fund of knowledge cannot give up sense enjoyment, especially in relation to
sex, because a beautiful woman bewilders even the most learned man. King
Yayti, however, renounced worldly life and divided his property among his
sons. He personally adopted the life of a mendicant, or sannys, giving up all
attraction to material enjoyment, and engaged himself fully in devotional
service to the Lord. Thus he attained perfection. Later, when his beloved wife,
Devayn, was freed from her mistaken way of life, she also engaged herself in
the devotional service of the Lord.
TEXT 1
d 3H=
713
F $~= d M 'H l
N " _ H ~ ll ! ll
r-uka uvca
sa ittham caran kmn
straio 'pahnavam tmana
buddhv priyyai nirvio
gthm etm agyata
SYNONYMS
r-uka uvcar ukadeva Gosvm said; saMahrja Yayti;
itthamin this way; caranbehaving; kmnin regard to lusty desires;
straiavery much attached to woman; apahnavamcounteraction;
tmanaof his own welfare; buddhvunderstanding with intelligence;
priyyaiunto his beloved wife, Devayn; nirviadisgusted;
gthmstory; etmthis (as follows); agyatanarrated.
TRANSLATION
ukadeva Gosvm said: O Mahrja Parkit, Yayti was very much
attached to woman. In due course of time, however, when disgusted with sexual
enjoyment and its bad effects, he renounced this way of life and narrated the
following story to his beloved wife.
TEXT 2
~ '= H l
' F = H HF ll - ll
u bhrgavy am gth
714
mad-vidhcarit bhuvi
dhr yasynuocanti
vane grma-nivsina
SYNONYMS
uplease hear; bhrgaviO daughter of ukrcrya; ammthis;
gthmhistory; mat-vidhexactly resembling my behavior;
caritmbehavior; bhuviwithin this world; dhrthose who are sober
and intelligent; yasyaof whom; anuocantilament very much; vanein
the forest; grma-nivsinavery much attached to materialistic enjoyment.
TRANSLATION
My dearly beloved wife, daughter of ukrcrya, in this world there was
someone exactly like me. Please listen as I narrate the history of his life. By
hearing about the life of such a householder, those who have retired from
householder life always lament.
PURPORT
Persons who live in the village or town are called grma-nivs, and those
who live in the forest are called vana-vs or vnaprastha. The vnaprasthas,
who have retired from family life, generally lament about their past family life
because it engaged them in trying to fulfill lusty desires. Prahlda Mahrja
said that one should retire from family life as soon as possible, and he described
family life as the darkest well (hitvtma-pta gham andha-kpam). If one
continuously or permanently concentrates on living with his family, he should
be understood to be killing himself. In the Vedic civilization, therefore, it is
recommended that one retire from family life at the end of his fiftieth year
and go to vana, the forest. When he becomes expert or accustomed to forest
life, or retired life as a vnaprastha, he should accept sannysa. Vana gato yad
715
dharim rayeta [SB 7.5.5]. Sannysa means accepting unalloyed engagement in
the service of the Lord. Vedic civilization therefore recommends four different
stages of life-brahmacarya, ghastha, vnaprastha and sannysa. One should be
very much ashamed of remaining a householder and not promoting oneself to
the two higher stages, namely vnaprastha and sannysa.
TEXT 3
NF d H d>" H=H l
"" d FHd H ll ll
basta eko vane kacid
vicinvan priyam tmana
dadara kpe patit
sva-karma-vaagm ajm
SYNONYMS
bastagoat; ekaone; vanein a forest; kacitsome; vicinvansearching
for food; priyamvery dear; tmanafor himself; dadarasaw by chance;
kpewithin a well; patitmfallen; sva-karma-vaa-gmunder the
influence of the results of fruitive activities; ajma she-goat.
TRANSLATION
While wandering in the forest, eating to satisfy his senses, a he-goat by
chance approached a well, in which he saw a she-goat standing helplessly,
having fallen into it by the influence of the results of fruitive activities.
PURPORT
Here Mahrja Yayti compares himself to a he-goat and Devayn to a
716
she-goat and describes the nature of man and woman. Like a he-goat, a man
searches for sense gratification, wandering here and there, and a woman
without the shelter of a man or husband is like a she-goat that has fallen into a
well. Without being cared for by a man, a woman cannot be happy. Indeed, she
is just like a she-goat that has fallen into a well and is struggling for existence.
Therefore a woman must take shelter of her father, as Devayn did when
under the care of ukrcrya, and then the father must give the daughter in
charity to a suitable man, or a suitable man should help the woman by placing
her under the care of a husband. This is shown vividly by the life of Devayn.
When King Yayti delivered Devayn from the well, she felt great relief and
requested Yayti to accept her as his wife. But when Mahrja Yayti accepted
Devayn, he became too attached and had sex life not only with her but with
others, like armih. Yet still he was dissatisfied. Therefore one should retire
by force from such family life as Yayti's. When one is fully convinced of the
degrading nature of worldly family life, one should completely renounce this
way of life, take sannysa, and engage himself fully in the service of the Lord.
Then one's life will be successful.
TEXT 4
F 3{ NF d H= l
' ~ " ' H9 'F ll H ll
tasy uddharaopya
basta km vicintayan
vyadhatta trtham uddhtya
vigrea rodhas
SYNONYMS
tasyof the she-goat; uddharaa-upyamthe means of deliverance (from
717
the well); bastathe he-goat; kmhaving lusty desires;
vicintayanplanning; vyadhattaexecuted; trthama way to come out;
uddhtyadigging the earth; via-agreaby the point of the horns;
rodhasat the edge of the well.
TRANSLATION
After planning how to get the she-goat out of the well, the lusty he-goat dug
up the earth on the well's edge with the point of his horns in such a way that
she was able to come out very easily.
PURPORT
Attraction for woman is the impetus for economic development, housing
and many other things meant for living comfortably in this material world.
Digging up the earth to make a way out for the she-goat was a laborious task,
but before accepting the she-goat, the he-goat underwent this labor. Ato
gha-ketra-sutpta-vittair janasya moho 'yam aha mameti [SB 5.5.8]. The
union between male and female provides the impetus for gaining a nice
apartment, a good income, children and friends. Thus one becomes entangled
in this material world.
TEXTS 5-6
F d F H =d d l
H F N(H ' dd ll 7 ll
H B [ F d H" l
F d 'H 9FF N( H' l
d F HN ' ll ll
718
sottrya kpt suro
tam eva cakame kila
tay vta samudvkya
bahvyo 'j knta-kmin
pvna marula preha
mhvsa ybha-kovidam
sa eko 'javas ts
bahvn rati-vardhana
reme kma-graha-grasta
tmna nvabudhyata
SYNONYMS
sthe she-goat; uttryagetting out; kptfrom the well;
su-ropossessing very nice hips; tamunto the he-goat; evaindeed;
cakamedesired to get as her husband; kilaindeed; tayby her;
vtamaccepted; samudvkyaseeing; bahvyamany others;
ajshe-goats; knta-kmindesiring to get the he-goat as their husband;
pvnamvery stout and strong; marulamhaving a very nice mustache and
beard; prehamfirst-class; mhvsamexpert in discharging semen;
ybha-kovidamexpert in the art of sexual intercourse; sathat he-goat;
ekaalone; aja-vathe hero of the goats; tsmof all the she-goats;
bahvnma great number; rati-vardhanacould increase the lusty desire;
remehe enjoyed; kma-graha-grastabeing haunted by the ghost of lusty
desire; tmnamhis own self; nanot; avabudhyatacould understand.
TRANSLATION
When the she-goat, who had very nice hips, got out of the well and saw the
very handsome he-goat, she desired to accept him as her husband. When she did
so, many other she-goats also desired him as their husband because he had a
719
very beautiful bodily structure and a nice mustache and beard and was expert in
discharging semen and in the art of sexual intercourse. Therefore, just as a
person haunted by a ghost exhibits madness, the best of the he-goats, attracted
by the many she-goats, engaged in erotic activities and naturally forgot his real
business of self-realization.
PURPORT
Materialists are certainly very much attracted by sexual intercourse. Yan
maithundi-ghamedhi-sukha hi tuccham [SB 7.9.45]. Although one becomes a
ghastha, or householder, to enjoy sex life to his heart's content, one is never
satisfied. Such a lusty materialist is like a goat, for it is said that if goats meant
for slaughter get the opportunity, they enjoy sex before being killed. Human
beings, however, are meant for self-realization.
tapo divya putrak yena sattva
uddhyed yasmd brahma-saukhya tv anantam
[SB 5.5.1]
Human life is meant for realization of the self, the spiritual soul within the
body (dehino 'smin yath dehe [Bg. 2.13]). A materialistic rascal does not know
that he is not the body but a spiritual soul within the body. However, one
should understand his real position and cultivate knowledge by which to get
free from bodily entanglement. Like an unfortunate person who acts madly,
haunted by ghosts, a materialist haunted by the ghost of lust forgets his real
business so that he can enjoy so-called happiness in the bodily concept of life.
TEXT 7
H B l
H d F H " NFd ll O ll
720
tam eva prehatamay
ramamam ajnyay
vilokya kpa-savign
nmyad basta-karma tat
SYNONYMS
tamthe he-goat; evaindeed; prehatamaybeloved;
ramamamengaged in sexual activities; ajthe she-goat; anyaywith
another she-goat; vilokyaby seeing; kpa-savignthe she-goat who had
fallen into the well; nanot; amyattolerated; basta-karmathe business
of the goat; tatthat (sex is accepted here as the business of the goat).
TRANSLATION
When the she-goat who had fallen into the well saw her beloved goat
engaged in sexual affairs with another she-goat, she could not tolerate the goat's
activities.
TEXT 8
" " F " d F " l
$" F FH " ll ll
ta durhda suhd-rpa
kmina kaa-sauhdam
indriyrmam utsjya
svmina dukhit yayau
SYNONYMS
tamhim (the he-goat); durhdamcruel hearted; suht-rpampretending
721
to be a friend; kminamvery lusty; kaa-sauhdamhaving friendship for
the time being; indriya-rmaminterested only in sense gratification or
sensuality; utsjyagiving up; svminamto her present husband, or to the
former maintainer; dukhitbeing very much aggrieved; yayaushe left.
TRANSLATION
Aggrieved by her husband's behavior with another, the she-goat thought
that the he-goat was not actually her friend but was hardhearted and was her
friend only for the time being. Therefore, because her husband was lusty, she
left him and returned to her former maintainer.
PURPORT
The word svminam is significant. Svm means "caretaker" or "master."
Devayn was cared for by ukrcrya before her marriage, and after her
marriage she was cared for by Yayti, but here the word svminam indicates
that Devayn left the protection of her husband, Yayti, and returned to her
former protector, ukrcrya. Vedic civilization recommends that a woman
stay under the protection of a man. During childhood she should be cared for
by her father, in youth by her husband, and in old age by a grown son. In any
stage of life, a woman should not have independence.
TEXT 9
F ' = M d F F" l
d H BHBd ~ F' ll \ ll
so 'pi cnugata straia
kpaas t prasditum
kurvann iavi-kra
722
naknot pathi sandhitum
SYNONYMS
sathat he-goat; apialso; caalso; anugatafollowing the she-goat;
straiahen pecked; kpaavery poor; tmher; prasditumto satisfy;
kurvanmaking; iavi-kraman utterance in the language of the goats;
nanot; aaknotwas able; pathion the road; sandhitumto satisfy.
TRANSLATION
Being very sorry, the he-goat, who was subservient to his wife, followed the
she-goat on the road and tried his best to flatter her, but he could not pacify
her.
TEXT 10
F d>"FH" 9 l
N H 9 F"' '~ H ll ! ll
tasya tatra dvija kacid
aj-svmy acchinad ru
lambanta vaa bhya
sandadhe 'rthya yogavit
SYNONYMS
tasyaof the he-goat; tatrathereupon; dvijabrhmaa; kacitsome;
aj-svmthe maintainer of another she-goat; acchinatcastrated, made
effeminate; ruout of anger; lambantamlong; vaamtesticles;
bhyaagain; sandadhejoined; arthyafor self-interest; yoga-vitexpert
723
in the power of mystic yoga.
TRANSLATION
The she-goat went to the residence of a brhmaa who was the maintainer of
another she-goat, and that brhmaa angrily cut off the he-goat's dangling
testicles. But at the he-goat's request, the brhmaa later rejoined them by the
power of mystic yoga.
PURPORT
Here ukrcrya is figuratively described as the husband of another
she-goat. This indicates that the relationship between husband and wife in any
society, whether higher or lower than human society, is nothing but the same
relationship between he-goat and she-goat, for the material relationship
between man and woman is one of sex. Yan maithundi-ghamedhi-sukha hi
tuccham [SB 7.9.45]. ukrcrya was an crya, or expert, in family affairs,
which involve the transfer of semen from he-goat to she-goat, The words
kacid aj-svm expressly indicate herein that ukrcrya was no better than
Yayti, for both of them were interested in family affairs generated by ukra, or
semen. ukrcrya first cursed Yayti to become old so that he could no longer
indulge in sex, but when ukrcrya saw that Yayti's emasculation would
make his own daughter a victim of punishment, he used his mystic power to
restore Yayti's masculinity. Because he used his power of mystic yoga for
family affairs and not to realize the Supreme Personality of Godhead, this
exercise in the magic of yoga was no better than the affairs of he-goats and
she-goats. Yogic power should properly be used to realize the Supreme
Personality of Godhead. As the Lord Himself recommends in Bhagavad-gt
(6.47):
yoginm api sarve
mad-gatenntartman
724
the highest of all."
TEXT 11
FN{H 9 F ' Q d =' l
d N ~ " d U ll !! ll
sambaddha-vaa so 'pi
hy ajay kpa-labdhay
kla bahu-titha bhadre
kmair ndypi tuyati
SYNONYMS
sambaddha-vaarejoined with his testicles; sahe; apialso;
hiindeed; ajaywith the she-goat; kpa-labdhaywhom he got from the
well; klamfor a time; bahu-tithamof a long, long duration; bhadreO my
dear wife; kmaiwith such lusty desires; nanot; adya apieven until
now; tuyatiis satisfied.
TRANSLATION
My dear wife, when the he-goat had his testicles restored, he enjoyed the
she-goat he had gotten from the well, but although he continued to enjoy for
many, many years, even now he has not been fully satisfied.
725
PURPORT
When one is bound by affection for one's wife, one is attached to sexual
desires that are very difficult to overcome. Therefore, according to Vedic
civilization, one must voluntarily leave his so-called home and go to the forest.
Pacordhva vana vrajet. Human life is meant for such tapasya, or
austerity. By the austerity of voluntarily stopping sex life at home and going to
the forest to engage in spiritual activities in the association of devotees, one
achieves the actual purpose of human life.
TEXT 12
~ d F H l
FH ll !- ll
tathha kpaa subhru
bhavaty prema-yantrita
tmna nbhijnmi
mohitas tava myay
SYNONYMS
tathexactly like the he-goat; ahamI; kpaaa miser with no sense of
the importance of life; su-bhruO my wife, with beautiful eyebrows;
bhavatyin your company; prema-yantritaas if tied in love, although it is
actually lust; tmnamself-realization (what I am and what my duty is); na
abhijnmiI could not realize even until now; mohitabeing bewildered;
tavayour; myayby the materially attractive feature.
TRANSLATION
726
O my dear wife with beautiful eyebrows, I am exactly like that he-goat, for I
am so poor in intelligence that I am captivated by your beauty and have
forgotten the real task of self-realization.
PURPORT
If one remains a victim of the so-called beauty of his wife, his family life is
nothing but a dark well. Hitvtma-pta gham andha-kpam. Existence in
such a dark well is certainly suicidal. If one wants relief from the miserable
condition of material life, one must voluntarily give up his lusty relationship
with his wife; otherwise there is no question of self-realization. Unless one is
extremely advanced in spiritual consciousness, household life is nothing but a
dark well in which one commits suicide. Prahlda Mahrja therefore
recommended that in due time, at least after one's fiftieth year, one must give
up household life and go to the forest. Vana gato yad dharim rayeta [SB
7.5.5]. There one should seek shelter at the lotus feet of Hari.
TEXT 13
~ H H H M l
" Q F dF ll ! ll
yat pthivy vrhi-yava
hiraya paava striya
na duhyanti mana-prti
pusa kma-hatasya te
SYNONYMS
yatwhat; pthivymwithin this world; vrhifood grains, rice;
yavambarley; hirayamgold; paavaanimals; striyawives or other
women; na duhyantido not give; mana-prtimsatisfaction of the mind;
727
pusato a person; kma-hatasyabecause of being victimized by lusty
desires; tethey.
TRANSLATION
A person who is lusty cannot satisfy his mind even if he has enough of
everything in this world, including rice, barley and other food grains, gold,
animals and women. Nothing can satisfy him.
PURPORT
Improvement of one's economic condition is the aim and object of a
materialist, but there is no end to this material advancement, for if one cannot
control his lusty desires, he will never be pleased, even if he gets all the
material wealth of the world. In this age we see much material improvement,
but still people are struggling to get more and more material opulence. Mana
ahnndriyi prakti-sthni karati [Bg. 15.7]. Although every living entity is
a part of the Supreme Being, because of lusty desires one continuously
struggles for so-called betterment of one's economic condition. To have a
satisfied mind, one must give up his heart disease of lusty desires. This can be
done only when one is Ka conscious.
bhakti par bhagavati pratilabhya kma
hd-rogam v apahinoty acirea dhra
(SB 10.33.39)
If one becomes Ka conscious, then he can give up this heart disease;
otherwise this disease of lusty desires will continue, and one cannot have peace
in his mind.
TEXT 14
728
d d l
H9 d H H HH' ll !H ll
na jtu kma kmnm
upabhogena yati
havi ka-vartmeva
bhya evbhivardhate
SYNONYMS
nanot; jtuat any time; kmalusty desires; kmnmof persons who
are very lusty; upabhogenaby enjoyment of lusty desires; yatican be
pacified; haviby supplying butter; ka-vartmfire; ivalike;
bhyaagain and again; evaindeed; abhivardhateincreases more and
more.
TRANSLATION
As supplying butter to a fire does not diminish the fire but instead increases
it more and more, the endeavor to stop lusty desires by continual enjoyment can
never be successful. [In fact, one must voluntarily cease from material desires.]
PURPORT
One may have enough money and enough resources to satisfy the senses but
still not be satisfied, for the endeavor to stop lusty desires by enjoying can
never be successful. The example given here is very appropriate. One cannot
stop a blazing fire by trying to extinguish it with butter.
TEXT 15
729
" d H FH H l l
F" 8 F" F FH F " ll !7 ll
yad na kurute bhva
sarva-bhtev amagalam
sama-des tad pusa
sarv sukhamay dia
SYNONYMS
yadwhen; nanot; kurutedoes; bhvama different attitude of
attachment or envy; sarva-bhteuto all living entities;
amagalaminauspicious; sama-debecause of being equipoised;
tadat that time; pusaof the person; sarvall; sukha-mayin a
happy condition; diadirections.
TRANSLATION
When a man is nonenvious and does not desire ill fortune for anyone, he is
equipoised. For such a person, all directions appear happy.
PURPORT
Prabodhnanda Sarasvat said, viva pra-sukhyate: when one becomes
Ka conscious by the mercy of Lord Caitanya, for him the entire world
appears happy, and he has nothing for which to hanker. On the brahma-bhta
[SB 4.30.20] stage, or the platform of spiritual realization, there is no
lamentation and no material hankering (na ocati na kkati [Bg. 18.54]). As
long as one lives in the material world, actions and reactions will continue, but
when one is unaffected by such material actions and reactions, he is to be
considered free from the danger of being victimized by material desires. The
symptoms of those who are satiated with lusty desires are described in this
730
verse. As explained by rla Vivantha Cakravart hkura, when one is not
envious even of his enemy, does not expect honor from anyone, but instead
desires all well-being even for his enemy, he is understood to be a
paramahasa, one who has fully subdued the lusty desires for sense
gratification.
TEXT 16
" F " l
" H d " ll ! ll
y dustyaj durmatibhir
jryato y na jryate
t t dukha-nivah
arma-kmo druta tyajet
SYNONYMS
ythat which; dustyajextremely difficult to give up; durmatibhiby
persons too attached to material enjoyment; jryataeven by one who is an
invalid because of old age; ythat which; nanot; jryateis vanquished;
tmsuch; tmdesire; dukha-nivahmwhich is the cause of all
tribulations; arma-kmaa person desiring his own happiness;
drutamvery soon; tyajetshould give up.
TRANSLATION
For those who are too attached to material enjoyment, sense gratification is
very difficult to give up. Even when one is an invalid because of old age, one
cannot give up such desires for sense gratification. Therefore, one who actually
desires happiness must give up such unsatisfied desires, which are the cause of
731
all tribulations.
PURPORT
We have actually seen, especially in the Western countries, that men who
have reached more than eighty years of age still go to nightclubs and pay heavy
fees to drink wine and associate with women. Although such men are too old
to enjoy anything, their desires have not ceased. Time deteriorates even the
body itself, which is the medium for all sensual satisfaction, but even when a
man becomes old and invalid, his desires are strong enough to dictate that he
go here and there to satisfy the desires of his senses. Therefore, by the practice
of bhakti-yoga, one should give up his lusty desires. As explained by r
Ymuncrya:
yad-avadhi mama ceta ka-pdravinde
nava-nava-rasa-dhmany udyata rantum st
tad-avadhi bata nr-sagame smaryamne
bhavati mukha-vikra suhu nihvana ca
When one is Ka conscious, he gets more and more happiness by discharging
duties for Ka. Such a person spits on sense gratification, especially that of
sexual enjoyment. An experienced, advanced devotee is no longer interested
in sex life. The strong desire for sex can be subdued only by advancement in
Ka consciousness.
TEXT 17
FHM " H HHF H l
NH" H F d9 ll !O ll
mtr svasr duhitr v
nviviktsano bhavet
732
balavn indriya-grmo
vidvsam api karati
SYNONYMS
mtrwith one's mother; svasrwith one's sister; duhitrwith ones own
daughter; veither; nanot; avivikta-sanaseated closely on one seat;
bhavetone should be; balavnvery strong; indriya-grmathe group of
senses; vidvsamthe very learned and advanced person; apieven;
karatiagitates.
TRANSLATION
One should not allow oneself to sit on the same seat even with one's own
mother, sister or daughter, for the senses are so strong that even though one is
very advanced in knowledge, he may be attracted by sex.
PURPORT
Learning the etiquette of how to deal with women does not free one from
sexual attraction. As specifically mentioned herewith, such attraction is
possible even with one's mother, sister or daughter. Generally, of course, one is
not sexually attracted to his mother, sister or daughter, but if one allows
himself to sit very close to such a woman, one may be attracted. This is a
psychological fact. It may be said that one is liable to be attracted if he is not
very advanced in civilized life; however, as specifically mentioned here,
vidvsam api karati: even if one is highly advanced, materially or spiritually,
he may be attracted by lusty desires. The object of attraction may even be one's
mother, sister or daughter. Therefore, one should be extremely careful in
dealings with women. r Caitanya Mahprabhu was most strict in such
dealings, especially after He accepted the sannysa order. Indeed, no woman
could come near Him to offer Him respect. Again, one is warned herewith that
733
one should be extremely careful in dealings with women. A brahmacr is
forbidden even to see the wife of his spiritual master if she happens to be
young. The wife of the spiritual master may sometimes take some service from
the disciple of her husband, as she would from a son, but if the wife of the
spiritual master is young, a brahmacr is forbidden to render service to her.
TEXT 18
H9FM H9 FH'Fd l
~ = FH 9 ll ! ll
pra vara-sahasra me
viayn sevato 'sakt
tathpi cnusavana
t tepajyate
SYNONYMS
pramcompletely; vara-sahasramone thousand years; memy;
viaynsense gratification; sevataenjoying; asaktwithout cessation,
continuously; tath apistill; caindeed; anusavanammore and more;
tlusty desires; teuin sense gratification; upajyateare increased.
TRANSLATION
I have spent a full one thousand years enjoying sense gratification, yet my
desire to enjoy such pleasure increases daily.
PURPORT
Mahrja Yayti is explaining, in terms of his actual experience, how strong
are sexual desires, even in old age.
734
TEXT 19
F" = N Q' F l
> F ll !\ ll
tasmd etm aha tyaktv
brahmay adhyya mnasam
nirdvandvo nirahakra
cariymi mgai saha
SYNONYMS
tasmttherefore; etmsuch strong desires for lusty affairs; ahamI;
tyaktvgiving up; brahmaiupon the Supreme Absolute Truth;
adhyyafixing; mnasamthe mind; nirdvandvawithout duality;
nirahakrawithout an identity of false prestige; cariymiI shall loiter
or wander in the forest; mgai sahawith the forest animals.
TRANSLATION
Therefore, I shall now give up all these desires and meditate upon the
Supreme Personality of Godhead. Free from the dualities of mental concoction
and free from false prestige, I shall wander in the forest with the animals.
PURPORT
To go to the forest and live there with the animals, meditating upon the
Supreme Personality of Godhead, is the only means by which to give up lusty
desires. Unless one gives up such desires, one's mind cannot be freed from
material contamination. Therefore, if one is at all interested in being freed
from the bondage of repeated birth, death, old age and disease, after a certain
735
age one must go to the forest. pacordhva vana vrajet. After fifty years of
age, one should voluntarily give up family life and go to the forest. The best
forest is Vndvana, where one need not live with the animals but can
associate with the Supreme Personality of Godhead, who never leaves
Vndvana. Cultivating Ka consciousness in Vndvana is the best means
of being liberated from material bondage, for in Vndvana one can
automatically meditate upon Ka. Vndvana has many temples, and in one
or more of these temples one may see the form of the Supreme Lord as
Rdh-Ka or Ka-Balarma and meditate upon this form. As expressed
here by the words brahmay adhyya, one should concentrate one's mind upon
the Supreme Lord, Parabrahman. This Parabrahman is Ka, as confirmed by
Arjuna in Bhagavad-gt (para brahma para dhma pavitra parama
bhavn [Bg. 10.12]). Ka and His abode, Vndvana, are not different. r
Caitanya Mahprabhu said, rdhyo bhagavn vrajea-tanayas tad-dhma
vndvanam. Vndvana is as good as Ka. Therefore, if one somehow or
other gets the opportunity to live in Vndvana, and if one is not a pretender
but simply lives in Vndvana and concentrates his mind upon Ka, one is
liberated from material bondage. One's mind is not purified, however, even in
Vndvana, if one is agitated by lusty desires. One should not live in
Vndvana and commit offenses, for a life of offenses in Vndvana is no
better than the lives of the monkeys and hogs there. Many monkeys and hogs
live in Vndvana, and they are concerned with their sexual desires. Men who
have gone to Vndvana but who still hanker for sex should immediately leave
Vndvana and stop their grievous offenses at the lotus feet of the Lord. There
are many misguided men who live in Vndvana to satisfy their sexual desires,
but they are certainly no better than the monkeys and hogs. Those who are
under the control of my, and specifically under the control of lusty desires,
are called my-mga. Indeed, everyone in the conditional stage of material life
is a my-mga. It is said, my-mga dayitayepsitam anvadhvad: [SB 11.5.34]
r Caitanya Mahprabhu took sannysa to show His causeless mercy to the
my-mgas, the people of this material world, who suffer because of lusty
736
desires. One should follow the principles of r Caitanya Mahprabhu and
always think of Ka in full Ka consciousness. Then one will be eligible to
live in Vndvana, and his life will be successful.
TEXT 20
"8 F" N"_ ' F" l
F F = = H F " d ll - ll
da rutam asad buddhv
nnudhyyen na sandiet
sasti ctma-na ca
tatra vidvn sa tma-dk
SYNONYMS
damthe material enjoyment we experience in our present life;
rutammaterial enjoyment as promised to the fruitive workers for future
happiness (either in this life or in the next, in the heavenly planets and so on);
asatall temporary and bad; buddhvknowing; nanot; anudhyyetone
should even think of; nanor; sandietshould actually enjoy;
sastimprolongation of material existence; caand;
tma-namforgetfulness of one's own constitutional position; caas well
as; tatrain such a subject matter; vidvnone who is completely aware;
sasuch a person; tma-dka self-realized soul.
TRANSLATION
One who knows that material happiness, whether good or bad, in this life or
in the next, on this planet or on the heavenly planets, is temporary and useless,
and that an intelligent person should not try to enjoy or even think of such
737
things, is the knower of the self. Such a self-realized person knows quite well
that material happiness is the very cause of continued material existence and
forgetfulness of one's own constitutional position.
PURPORT
The living entity is a spiritual soul, and the material body is his
encagement. This is the beginning of spiritual understanding.
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth
to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change." (Bg. 2.13) The real
mission of human life is to get free from encagement in the material body.
Therefore Ka descends to teach the conditioned soul about spiritual
realization and how to become free from material bondage. Yad yad hi
dharmasya glnir bhavati bhrata [Bg. 4.7]. The words dharmasya glni mean
"pollution of one's existence." Our existence is now polluted, and it must be
purified (sattva uddhyet). The human life is meant for this purification, not
for thinking of happiness in terms of the external body, which is the cause of
material bondage. Therefore, in this verse, Mahrja Yayti advises that
whatever material happiness we see and whatever is promised for enjoyment is
all merely flickering and temporary. brahma-bhuvanl lok punar vartino
'rjuna [Bg. 8.16]. Even if one is promoted to Brahmaloka, if one is not freed
from material bondage one must return to this planet earth and continue in
the miserable condition of material existence (bhtv bhtv pralyate) [Bg.
8.19]. One should always keep this understanding in mind so as not to be
allured by any kind of sense enjoyment, in this life or in the next. One who is
738
fully aware of this truth is self-realized (sa tma-dk), but aside from him,
everyone suffers in the cycle of birth and death (mtyu-sasra-vartmani [Bg.
9.3]). This understanding is one of true intelligence, and anything contrary to
this is but a cause of unhappiness. Ka-bhakta-nikma, ataeva 'nta.' [Cc.
Madhya 19.149] Only a Ka conscious person, who knows the aim and object
of life, is peaceful. All others, whether karms, jns or yogs, are restless and
cannot enjoy real peace.
TEXT 21
$ = 9 " H H l
"H FHF F""" HF ll -! ll
ity uktv nhuo jy
tadya prave vaya
dattv sva-jarasa tasmd
dade vigata-spha
SYNONYMS
iti uktvsaying this; nhuaMahrja Yayti, the son of King Nahua;
jymunto his wife, Devayn; tadyamhis own; praveunto his son
Pru; vayayouth; dattvdelivering; sva-jarasamhis own invalidity and
old age; tasmtfrom him; dadetook back; vigata-sphabeing freed from
all material lusty desires.
TRANSLATION
ukadeva Gosvm said: After speaking in this way to his wife, Devayn,
King Yayti, who was now free from all material desires, called his youngest
son, Pru, and returned Pru's youth in exchange for his own old age.
739
TEXT 22
" " H F " Q " " l
H F = 3" ll -- ll
dii dakia-prvasy
druhyu dakiato yadum
pratcy turvasu cakra
udcym anum varam
SYNONYMS
diiin the direction; dakia-prvasymsoutheast; druhyumhis son
named Druhyu; dakiatain the southern side of the world; yadumYadu;
pratcymin the western side of the world; turvasumhis son known as
Turvasu; cakrehe made; udcymin the northern side of the world;
anumhis son named Anu; varamthe King.
TRANSLATION
King Yayti gave the southeast to his son Druhyu, the south to his son
Yadu, the west to his son Turvasu, and the north to his son Anu. In this way
he divided the kingdom.
TEXT 23
BF FH F H l
9 FF H F~ H ll - ll
bh-maalasya sarvasya
740
prum arhattama vim
abhiicygrajs tasya
vae sthpya vana yayau
SYNONYMS
bh-maalasyaof the entire planet earth; sarvasyaof all wealth and
riches; prumhis youngest son, Pru; arhat-tamamthe most worshipable
person, the king; vimof the citizens or the subjects of the world;
abhiicyacrowning on the throne of the emperor; agrajnall his elder
brothers, beginning from Yadu; tasyaof Pru; vaeunder the control;
sthpyaestablishing; vanamin the forest; yayauhe went away.
TRANSLATION
Yayti enthroned his youngest son, Pru, as the emperor of the entire world
and the proprietor of all its riches, and he placed all the other sons, who were
older than Pru, under Pru's control.
TEXT 24
F H H9 9_ H9 9 F l
= B $H ll -H ll
sevita vara-pgn
a-varga viayeu sa
kaena mumuce na
jta-paka iva dvija
SYNONYMS
sevitambeing always engaged in; vara-pgnfor many, many years;
741
a-vargamthe six senses, including the mind; viayeuin sense enjoyment;
saKing Yayti; kaenawithin a moment; mumucegave up;
namnest; jta-pakaone that has grown its wings; ivalike; dvijaa
bird.
TRANSLATION
Having enjoyed sense gratification for many, many years, O King Parkit,
Yayti was accustomed to it, but he gave it up entirely in a moment, just as a
bird flies away from the nest as soon as its wings have grown.
PURPORT
That Mahrja Yayti was immediately liberated from the bondage of
conditioned life is certainly astonishing. But the example given herewith is
appropriate. A tiny baby bird, dependent fully on its father and mother even
to eat, suddenly flies away from the nest when its wings have grown. Similarly,
if one fully surrenders to the Supreme Personality of Godhead, one is
immediately liberated from the bondage of conditioned life, as promised by the
Lord Himself (aha tv sarva-ppebhyo mokayiymi [Bg. 18.66]). As stated
in rmad-Bhgavatam (2.4.18):
kirta-hndhra-pulinda-pulka
bhra-umbh yavan khasdaya
ye 'nye ca pp yad-aprayray
udhyanti tasmai prabhaviave nama
"Kirta, Ha, ndhra, Pulinda, Pulkaa, bhra, umbha, Yavana and the
Khasa races and even others addicted to sinful acts can be purified by taking
shelter of the devotees of the Lord, for He is the supreme power. I beg to offer
my respectful obeisances unto Him." Lord Viu is so powerful that He can
deliver anyone at once if He is pleased to do so. And Lord Viu, the Supreme
742
Personality of Godhead, Ka, can be pleased immediately if we accept His
order by surrendering unto Him, as Mahrja Yayti did. Mahrja Yayti was
eager to serve Vsudeva, Ka, and therefore as soon as he wanted to
renounce material life, Lord Vsudeva helped him. We must therefore be very
sincere in surrendering ourselves unto the lotus feet of the Lord. Then we can
immediately be liberated from all the bondage of conditioned life. This is
clearly expressed in the next verse.
TEXT 25
F FFF l
H' l l
' N Q HF " H
H ll -7 ll
sa tatra nirmukta-samasta-saga
tmnubhty vidhuta-triliga
pare 'male brahmai vsudeve
lebhe gati bhgavat pratta
SYNONYMS
saMahrja Yayti; tatraupon doing this; nirmuktawas immediately
liberated from; samasta-sagaall contamination; tma-anubhtysimply
by understanding his constitutional position; vidhutawas cleansed of;
tri-ligathe contamination caused by the three modes of material nature
(sattva-gua, rajo-gua and tamo-gua); pareunto the Transcendence;
amalewithout material contact; brahmaithe Supreme Lord;
vsudeveVsudeva, Ka, the Absolute Truth, Bhagavn; lebheachieved;
gatimthe destination; bhgavatmas an associate of the Supreme
743
Personality of Godhead; prattafamous.
TRANSLATION
Because King Yayti completely surrendered unto the Supreme Personality
of Godhead, Vsudeva, he was freed from all contamination of the material
modes of nature. Because of his self-realization, he was able to fix his mind
upon the Transcendence [Parabrahman, Vsudeva], and thus he ultimately
achieved the position of an associate of the Lord.
PURPORT
The word vidhuta, meaning "cleansed," is very significant. Everyone in this
material world is contaminated (kraa gua-sago 'sya [Bg. 13.22]). Because
we are in a material condition, we are contaminated either by sattva-gua, by
rajo-gua or by tamo-gua. Even if one becomes a qualified brhmaa in the
mode of goodness (sattva-gua), he is still materially contaminated. One must
come to the platform of uddha-sattva, transcending the sattva-gua. Then one
is vidhuta-triliga, cleansed of the contamination caused by the three modes of
material nature. This is possible by the mercy of Ka. As stated in
rmad-Bhgavatam (1.2.17):
vat sva-kath ka
puya-ravaa-krtana
hdy anta-stho hy abhadri
vidhunoti suht-satm
"r Ka, the Personality of Godhead, who is the Paramtm [Supersoul] in
everyone's heart and the benefactor of the truthful devotee, cleanses desire for
material enjoyment from the heart of the devotee who has developed the urge
to hear His messages, which are in themselves virtuous when properly heard
and chanted." A person trying to be perfectly Ka conscious by hearing the
744
words of Ka from rmad-Bhgavatam or Bhagavad-gt certainly has all the
dirty things cleansed from the core of his heart. Caitanya Mahprabhu also
says, ceto-darpaa-mrjanam: [Cc. Antya 20.12] the process of hearing and
chanting the glories of the Supreme Lord washes away the dirty things
accumulated in the core of the heart. As soon as one is freed from all the dirt
of material contamination, as Mahrja Yayti was, one's original position as
an associate of the Lord is revealed. This is called svarpa-siddhi(4), or personal
perfection.
TEXT 26
H ~ " H F l
M F m H =l FH ll - ll
rutv gth devayn
mene prastobham tmana
str-puso sneha-vaiklavyt
parihsam iveritam
SYNONYMS
rutvhearing; gthmthe narration; devaynQueen Devayn, the wife
of Mahrja Yayti; meneunderstood; prastobham tmanawhen
instructed for her self-realization; str-pusobetween the husband and
wife; sneha-vaiklavytfrom an exchange of love and affection; parihsama
funny joke or story; ivalike; ritamspoken (by Mahrja Yayti).
TRANSLATION
When Devayn heard Mahrja Yayti's story of the he-goat and she-goat,
she understood that this story, which was presented as if a funny joke for
745
entertainment between husband and wife, was intended to awaken her to her
constitutional position.
PURPORT
When one actually awakens from material life, one understands his real
position as an eternal servant of Ka. This is called liberation. Muktir
hitvnyath rpa svarpea vyavasthiti (SB 2.10.6). Under the influence of
my, everyone living in this material world thinks that he is the master of
everything (ahakra-vimhtm kartham iti manyate [Bg. 3.27]). One thinks
that there is no God or controller and that one is independent and can do
anything. This is the material condition, and when one awakens from this
ignorance, he is called liberated. Mahrja Yayti had delivered Devayn from
the well, and finally, as a dutiful husband, he instructed her with the story
about the he-goat and she-goat and thus delivered her from the misconception
of material happiness. Devayn was quite competent to understand her
liberated husband, and therefore she decided to follow him as his faithful wife.
TEXTS 27-28
F FHF F " H l
H H= ll -O ll
FH F l F FH H l
d FH ' [ l ll - ll
s sannivsa suhd
prapym iva gacchatm
vijyevara-tantr
my-viracita prabho
sarvatra sagam utsjya
746
svapnaupamyena bhrgav
ke mana samveya
vyadhunol ligam tmana
SYNONYMS
sDevayn; sannivsamliving in the association; suhdmof friends
and relatives; prapymin a place where water is supplied; ivalike;
gacchatmof tourists on a program for going from one place to another;
vijyaunderstanding; vara-tantrmunder the influence of the rigid
laws of nature; my-viracitamthe laws enforced by my, the illusory
energy; prabhoof the Supreme Personality of Godhead;
sarvatraeverywhere in this material world; sagamassociation;
utsjyagiving up; svapna-aupamyenaby the analogy of a dream;
bhrgavDevayn, the daughter of ukrcrya; keunto Lord Ka;
manacomplete attention; samveyafixing; vyadhunotgave up;
ligamthe gross and subtle bodies; tmanaof the soul.
TRANSLATION
Thereafter, Devayn, the daughter of ukrcrya, understood that the
materialistic association of husband, friends and relatives is like the association
in a hotel full of tourists. The relationships of society, friendship and love are
created by the my of the Supreme Personality of Godhead, exactly as in a
dream. By the grace of Ka, Devayn gave up her imaginary position in the
material world. Completely fixing her mind upon Ka, she achieved liberation
from the gross and subtle bodies.
PURPORT
One should be convinced that he is a spirit soul, part and parcel of the
Supreme Brahman, Ka, but has somehow or other been entrapped by the
747
material coverings of the gross and subtle bodies, consisting of earth, water,
fire, air, ether, mind, intelligence and false ego. One should know that the
association of society, friendship, love, nationalism, religion and so on are
nothing but creations of my. One's only business is to become Ka
conscious and render service unto Ka as extensively as possible for a living
being. In this way one is liberated from material bondage. By the grace of
Ka, Devayn attained this state through the instructions of her husband.
TEXT 29
F H HF " H H 'F l
FH 'HF N ll -\ ll
namas tubhya bhagavate
vsudevya vedhase
sarva-bhtdhivsya
ntya bhate nama
SYNONYMS
namaI offer my respectful obeisances; tubhyamunto You; bhagavatethe
Supreme Personality of Godhead; vsudevyaLord Vsudeva; vedhasethe
creator of everything; sarva-bhta-adhivsyapresent everywhere (within
the heart of every living entity and within the atom also); ntyapeaceful,
as if completely inactive; bhatethe greatest of all; namaI offer my
respectful obeisances.
TRANSLATION
O Lord Vsudeva, O Supreme Personality of Godhead, You are the creator
of the entire cosmic manifestation. You live as the Supersoul in everyone's
748
heart and are smaller than the smallest, yet You are greater than the greatest
and are all-pervading. You appear completely silent, having nothing to do, but
this is due to Your all-pervading nature and Your fullness in all opulences. I
therefore offer my respectful obeisances unto You.
PURPORT
How Devayn became self-realized by the grace of her great husband,
Mahrja Yayti, is described here. Describing such realization is another way
of performing the bhakti process.
ravaa krtana vio
smaraa pda-sevanam
arcana vandana dsya
sakhyam tma-nivedanam
"Hearing and chanting about the transcendental holy name, form, qualities,
paraphernalia and pastimes of Lord Viu, remembering them, serving the
lotus feet of the Lord, offering the Lord respectful worship, offering prayers to
the Lord, becoming His servant, considering the Lord one's best friend, and
surrendering everything unto Him-these nine processes are accepted as pure
devotional service." (SB 7.5.23) ravaa krtanam, hearing and chanting, are
especially important. By hearing from her husband about the greatness of Lord
Vsudeva, Devayn certainly became convinced and surrendered herself unto
the lotus feet of the Lord (o namo bhagavate vsudevya). This is knowledge.
Bahn janmanm ante jnavn m prapadyate [Bg. 7.19]. Surrender to
Vsudeva is the result of hearing about Him for many, many births. As soon as
one surrenders unto Vsudeva, one is liberated immediately. Because of her
association with her great husband, Mahrja Yayti, Devayn became
purified, adopted the means of bhakti-yoga, and thus became liberated.
Thus end the Bhaktivedanta purports of the Ninth Canto, Nineteenth Chapter, of
749
the rmad-Bhgavatam, entitled "King Yayti Achieves Liberation."
20. The Dynasty of Pru
This chapter describes the history of Pru and his descendant Dumanta.
The son of Pru was Janamejaya, and his son was Pracinvn. The sons and
grandsons in the line of Pracinvn, one after another, were Pravra, Manusyu,
Crupada, Sudyu, Bahugava, Sayti, Ahayti and Raudrva. Raudrva
had ten sons-teyu, Kakeyu, Sthaileyu, Kteyuka, Jaleyu, Sannateyu,
Dharmeyu, Satyeyu, Vrateyu and Vaneyu. The son of teyu was Rantinva,
who had three sons-Sumati, Dhruva and Apratiratha. The son of Apratiratha
was Kava, and Kava's son was Medhtithi. The sons of Medhtithi, headed
by Praskanna, were all brhmaas. The son of Rantinva named Sumati had a
son named Rebhi, and his son was Dumanta.
While hunting in the forest, Dumanta once approached the rama of
Mahi Kava, where he saw an extremely beautiful woman and became
attracted to her. That woman was the daughter of Vivmitra, and her name
was akuntal. Her mother was Menak, who had left her in the forest, where
Kava Muni found her. Kava Muni brought her to his rama, where he
raised and maintained her. When akuntal accepted Mahrja Dumanta as
her husband, he married her according to the gndharva-vidhi. akuntal later
became pregnant by her husband, who left her in the rama of Kava Muni
and returned to his kingdom.
In due course of time, akuntal gave birth to a Vaiava son, but
Dumanta, having returned to the capital, forgot what had taken place.
Therefore, when akuntal approached him with her newly born child,
Mahrja Dumanta refused to accept them as his wife and son. Later,
750
however, after a mysterious omen, the King accepted them. After Mahrja
Dumanta's death, Bharata, the son of akuntal, was enthroned. He
performed many great sacrifices, in which he gave great riches in charity to
the brhmaas. This chapter ends by describing the birth of Bharadvja and
how Mahrja Bharata accepted Bharadvja as his son.
TEXT 1
N"H=
H H 'F l
9 H N QH > ll ! ll
r-bdaryair uvca
pror vaa pravakymi
yatra jto 'si bhrata
yatra rjarayo vay
brahma-vay ca jajire
SYNONYMS
r-bdaryai uvcar ukadeva Gosvm said; pro vaamthe
dynasty of Mahrja Pru; pravakyminow I shall narrate; yatrain which
dynasty; jta asiyou were born; bhrataO Mahrja Parkit, descendant
of Mahrja Bharata; yatrain which dynasty; rja-ayaall the kings were
saintly; vayone after another; brahma-vaymany brhmaa
dynasties; caalso; jajiregrew up.
TRANSLATION
ukadeva Gosvm said: O Mahrja Parkit, descendant of Mahrja
Bharata, I shall now describe the dynasty of Pru, in which you were born, in
751
which many saintly kings appeared, and from which many dynasties of
brhmaas began.
PURPORT
There are many historical instances by which we can understand that from
katriyas many brhmaas have been born and that from brhmaas many
katriyas have been born. The Lord Himself says in Bhagavad-gt (4.13),
ctur-varya may sa gua-karma-vibhgaa: "According to the three
modes of material nature and the work ascribed to them, the four divisions of
human society were created by Me." Therefore, regardless of the family in
which one takes birth, when one is qualified with the symptoms of a particular
section, he is to be described accordingly. Yal-lakaa proktam. One's place
in the vara divisions of society is determined according to one's symptoms or
qualities. This is maintained everywhere in the stra. Birth is a secondary
consideration; the first consideration is one's qualities and activities.
TEXT 2
Q =H FF F l
H '~ F H F" 'H ll - ll
janamejayo hy abht pro
pracinvs tat-sutas tata
pravro 'tha manusyur vai
tasmc crupado 'bhavat
SYNONYMS
janamejayaKing Janamejaya; hiindeed; abhtappeared; profrom
Pru; pracinvnPracinvn; tathis (Janamejaya's); sutason; tatafrom
him (Pracinvn); pravraPravra; athathereafter; manusyuPravra's
752
son Manusyu; vaiindeed; tasmtfrom him (Manusyu); crupadaKing
Crupada; abhavatappeared.
TRANSLATION
King Janamejaya was born of this dynasty of Pru. Janamejaya's son was
Pracinvn, and his son was Pravra. Thereafter, Pravra's son was Manusyu,
and from Manusyu came the son named Crupada.
TEXT 3
F F U FF" N HF l
F FF " FF F ll ll
tasya sudyur abht putras
tasmd bahugavas tata
saytis tasyhayt
raudrvas tat-suta smta
SYNONYMS
tasyaof him (Crupada); sudyuby the name Sudyu; abhtappeared;
putraa son; tasmtfrom him (Sudyu); bahugavaa son named
Bahugava; tatafrom him; saytia son named Sayti; tasyaand
from him; ahaytia son named Ahayti; raudrvaRaudrva;
tat-sutahis son; smtawell known.
TRANSLATION
The son of Crupada was Sudyu, and the son of Sudyu was Bahugava.
Bahugava's son was Sayti. From Sayti came a son named Ahayti, from
753
whom Raudrva was born.
TEXTS 4-5
FF d F~B d d l
F > ' FH H ll H ll
" 'FF H >H F l
" H F " ll 7 ll
teyus tasya kakeyu
sthaileyu kteyuka
jaleyu sannateyu ca
dharma-satya-vrateyava
daaite 'psarasa putr
vaneyu cvama smta
ghtcym indriyva
mukhyasya jagad-tmana
SYNONYMS
teyuteyu; tasyaof him (Raudrva); kakeyuKakeyu;
sthaileyuSthaileyu; kteyukaKteyuka; jaleyuJaleyu;
sannateyuSannateyu; caalso; dharmaDharmeyu; satyaSatyeyu;
vrateyavaand Vrateyu; daaten; eteall of them; apsarasaborn of an
Apsar; putrsons; vaneyuthe son named Vaneyu; caand;
avamathe youngest; smtaknown; ghtcymGhtc; indriyi
ivaexactly like the ten senses; mukhyasyaof the living force;
jagat-tmanathe living force of the entire universe.
TRANSLATION
754
Raudrva had ten sons, named teyu, Kakeyu, Sthaileyu, Kteyuka,
Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu. Of these ten
sons, Vaneyu was the youngest. As the ten senses, which are products of the
universal life, act under the control of life, these ten sons of Raudrva acted
under Raudrva's full control. All of them were born of the Apsar named
Ghtc.
TEXT 6
H ' FF l
F ' H ' ~ dH ' ~ ll ll
teyo rantinvo 'bht
trayas tasytmaj npa
sumatir dhruvo 'pratiratha
kavo 'pratirathtmaja
SYNONYMS
teyofrom the son named teyu; rantinvathe son named Rantinva;
abhtappeared; trayathree; tasyahis (Rantinva's); tmajsons;
npaO King; sumatiSumati; dhruvaDhruva;
apratirathaApratiratha; kavaKava; apratiratha-tmajathe son of
Apratiratha.
TRANSLATION
teyu had a son named Rantinva, who had three sons, named Sumati,
Dhruva and Apratiratha. Apratiratha had only one son, whose name was
Kava.
755
TEXT 7
F '~FF FdU l
' F " FF ll O ll
tasya medhtithis tasmt
praskanndy dvijtaya
putro 'bht sumate rebhir
dumantas tat-suto mata
SYNONYMS
tasyaof him (Kava); medhtithia son named Medhtithi; tasmtfrom
him (Medhtithi); praskanna-dysons headed by Praskanna;
dvijtayaall brhmaas; putraa son; abhtthere was; sumatefrom
Sumati; rebhiRebhi; dumantaMahrja Dumanta; tat-sutathe son
of Rebhi; matais well-known.
TRANSLATION
The son of Kava was Medhtithi, whose sons, all brhmaas, were headed
by Praskanna. The son of Rantinva named Sumati had a son named Rebhi.
Mahrja Dumanta is well known as the son of Rebhi.
TEXTS 8-9
" dH " l
F FH B H ll ll
H FU " HH M l
N9 H < d H ll \ ll
756
dumanto mgay yta
kavrama-pada gata
tatrsn sva-prabhay
maayant ramm iva
vilokya sadyo mumuhe
deva-mym iva striyam
babhe t varroh
bhaai katipayair vta
SYNONYMS
dumantaMahrja Dumanta; mgaym ytawhen he went hunting;
kava-rama-padamto the residence of Kava; gatahe came;
tatrathere; snma woman sitting; sva-prabhayby her own beauty;
maayantmilluminating; ramm ivaexactly like the goddess of fortune;
vilokyaby observing; sadyaimmediately; mumuhehe became
enchanted; deva-mym ivaexactly like the illusory energy of the Lord;
striyama beautiful woman; babhehe addressed; tmher (the woman);
vara-rohmwho was the best of beautiful women; bhaaiby soldiers;
katipayaia few; vtasurrounded.
TRANSLATION
Once when King Dumanta went to the forest to hunt and was very much
fatigued, he approached the residence of Kava Muni. There he saw a most
beautiful woman who looked exactly like the goddess of fortune and who sat
there illuminating the entire rama by her effulgence. The King was naturally
attracted by her beauty, and therefore he approached her, accompanied by some
of his soldiers, and spoke to her.
TEXT 10
757
" FH l
dFR F>\ ll ! ll
tad-darana-pramudita
sannivtta-parirama
papraccha kma-santapta
prahasa lakay gir
SYNONYMS
tat-darana-pramuditabeing very much enlivened by seeing the beautiful
woman; sannivtta-pariramabeing relieved of the fatigue of the hunting
excursion; papracchahe inquired from her; kma-santaptabeing agitated
by lusty desires; prahasanin a joking mood; lakayvery beautiful and
pleasing; girwith words.
TRANSLATION
Seeing the beautiful woman, the King was very much enlivened, and the
fatigue of his hunting excursion was relieved. He was of course very much
attracted because of lusty desires, and thus he inquired from her as follows, in a
joking mood.
TEXT 11
d H d dFF " l l
d FHd9 H H ll !! ll
k tva kamala-patrki
kasysi hdaya-game
758
ki svic cikrita tatra
bhavaty nirjane vane
SYNONYMS
kwho; tvamare you; kamala-patra-akiO beautiful woman with eyes
like the petals of a lotus; kasya asiwith whom are you related;
hdayam-gameO most beautiful one, pleasing to the heart; kim svitwhat
kind of business; cikritamis being thought of; tatrathere; bhavatyby
you; nirjanesolitary; vanein the forest.
TRANSLATION
O beautiful lotus-eyed woman, who are you? Whose daughter are you? What
purpose do you have in this solitary forest? Why are you staying here?
TEXT 12
H H H F ' l
= H' H= ll !- ll
vyakta rjanya-tanay
vedmy aha tv sumadhyame
na hi ceta pauravm
adharme ramate kvacit
SYNONYMS
vyaktamit appears; rjanya-tanaymthe daughter of a katriya;
vedmican realize; ahamI; tvmyour good self; su-madhyameO most
beautiful; nanot; hiindeed; cetathe mind; pauravmof persons
who have taken birth in the Pru dynasty; adharmein irreligion;
759
ramateenjoys; kvacitat any time.
TRANSLATION
O most beautiful one, it appears to my mind that you must be the daughter
of a katriya. Because I belong to the Pru dynasty, my mind never endeavors
to enjoy anything irreligiously.
PURPORT
Mahrja Dumanta indirectly expressed his desire to marry akuntal, for
she appeared to his mind to be the daughter of some katriya king.
TEXT 13
d H=
H H d H l
H " " H dH H d dH ll ! ll
r-akuntalovca
vivmitrtmajaivha
tyakt menakay vane
vedaitad bhagavn kavo
vra ki karavma te
SYNONYMS
r-akuntal uvcar akuntal replied; vivmitra-tmajthe daughter
of Vivmitra; evaindeed; ahamI (am); tyaktleft; menakayby
Menak; vanein the forest; vedaknows; etatall these incidents;
bhagavnthe most powerful saintly person; kavaKava Muni; vraO
760
hero; kimwhat; karavmacan I do; tefor you.
TRANSLATION
akuntal said: I am the daughter of Vivmitra. My mother, Menak, left
me in the forest. O hero, the most powerful saint Kava Muni knows all about
this. Now let me know, how may I serve you?
PURPORT
akuntal informed Mahrja Dumanta that although she never saw or
knew her father or mother, Kava Muni knew everything about her, and she
had heard from him that she was the daughter of Vivmitra and that her
mother was Menak, who had left her in the forest.
TEXT 14
F QH" Q = l
F H 3 " = ll !H ll
syat hy aravindka
ghyatm arhaa ca na
bhujyat santi nvr
uyat yadi rocate
SYNONYMS
syatmplease come sit here; hiindeed; aravinda-akaO great hero with
eyes like the petals of a lotus; ghyatmplease accept; arhaamhumble
reception; caand; naour; bhujyatmplease eat; santiwhat there is in
stock; nvrnvr rice; uyatmstay here; yadiif; rocateyou so
761
desire.
TRANSLATION
O King with eyes like the petals of a lotus, kindly come sit down and accept
whatever reception we can offer. We have a supply of nvr rice that you may
kindly take. And if you so desire, stay here without hesitation.
TEXT 15
" 3H=
3" F d dH l
FH H dd F" H ll !7 ll
r-dumanta uvca
upapannam ida subhru
jty kuiknvaye
svaya hi vute rj
kanyak sada varam
SYNONYMS
r-dumanta uvcaKing Dumanta replied; upapannamjust befitting
your position; idamthis; su-bhruO akuntal, with beautiful eyebrows;
jtybecause of your birth; kuika-anvayein the family of Vivmitra;
svayampersonally; hiindeed; vuteselect; rjmof a royal family;
kanyakdaughters; sadamon an equal level; varamhusbands.
TRANSLATION
King Dumanta replied: O akuntal, with beautiful eyebrows, you have
762
taken your birth in the family of the great saint Vivmitra, and your reception
is quite worthy of your family. Aside from this, the daughters of a king
generally select their own husbands.
PURPORT
In her reception of Mahrja Dumanta, akuntal clearly said, "Your
Majesty may stay here, and you may accept whatever reception I can offer."
Thus she indicated that she wanted Mahrja Dumanta as her husband. As
far as Mahrja Dumanta was concerned, he desired akuntal as his wife
from the very beginning, as soon as he saw her, so the agreement to unite as
husband and wife was natural. To induce akuntal to accept the marriage,
Mahrja Dumanta reminded her that as the daughter of a king she could
select her husband in an open assembly. In the history of ryan civilization
there have been many instances in which famous princesses have selected
their husbands in open competitions. For example, it was in such a
competition that Stdev accepted Lord Rmacandra as her husband and that
Draupad accepted Arjuna, and there are many other instances. So marriage
by agreement or by selecting one's own husband in an open competition is
allowed. There are eight kinds of marriage, of which marriage by agreement is
called gndharva marriage. Generally the parents select the husband or wife
for their daughter or son, but gndharva marriage takes place by personal
selection. Still, although marriage by personal selection or by agreement took
place in the past, we find no such thing as divorce by disagreement. Of course,
divorce by disagreement took place among low-class men, but marriage by
agreement was found even in the very highest classes, especially in the royal
katriya families. Mahrja Dumanta's acceptance of akuntal as his wife was
sanctioned by Vedic culture. How the marriage took place is described in the
next verse.
TEXT 16
763
~' d l
'H H' " dH'H ll ! ll
om ity ukte yath-dharmam
upayeme akuntalm
gndharva-vidhin rj
dea-kla-vidhnavit
SYNONYMS
om iti ukteby reciting the Vedic praava, invoking the Supreme Personality
of Godhead to witness the marriage; yath-dharmamexactly according to the
principles of religion (because Nryaa becomes the witness in an ordinary
religious marriage also); upayemehe married; akuntalmthe girl
akuntal; gndharva-vidhinby the regulative principle of the Gandharvas,
without deviation from religious principles; rjMahrja Dumanta;
dea-kla-vidhna-vitcompletely aware of duties according to time, position
and objective.
TRANSLATION
When akuntal responded to Mahrja Dumanta's proposal with silence,
the agreement was complete. Then the King, who knew the laws of marriage,
immediately married her by chanting the Vedic praava [okra], in
accordance with the marriage ceremony as performed among the Gandharvas.
PURPORT
The okra, praava, is the Supreme Personality of Godhead represented
by letters. Bhagavad-gt says that the letters a-u-m, combined together as o,
represent the Supreme Lord. Religious principles are meant to invoke the
blessings and mercy of the Supreme Personality of Godhead, Ka, who says
764
in Bhagavad-gt that He is personally present in sexual desires that are not
contrary to religious principles. The word vidhin means, "according to
religious principles." The association of men and women according to religious
principles is allowed in the Vedic culture. In our Ka consciousness
movement we allow marriage on the basis of religious principles, but the sexual
combination of men and women as friends is irreligious and is not allowed.
TEXT 17
H 9 H "' l
FH d F F F ll !O ll
amogha-vryo rjarir
mahiy vryam dadhe
vo-bhte sva-pura yta
klensta s sutam
SYNONYMS
amogha-vryaa person who discharges semen without being baffled, or, in
other words, who must beget a child; rja-ithe saintly King Dumanta;
mahiyminto the Queen, akuntal (after her marriage, akuntal became
the Queen); vryamsemen; dadheplaced; va-bhtein the morning;
sva-puramto his own place; ytareturned; klenain due course of time;
astagave birth; sshe (akuntal); sutamto a son.
TRANSLATION
King Dumanta, who never discharged semen without a result, placed his
semen at night in the womb of his Queen, akuntal, and in the morning he
returned to his palace. Thereafter, in due course of time, akuntal gave birth
765
to a son.
TEXT 18
dH d F H = F = l
N" _ " F B F F Nd ll ! ll
kava kumrasya vane
cakre samucit kriy
baddhv mgendra taras
krati sma sa blaka
SYNONYMS
kavaKava Muni; kumrasyaof the son born of akuntal; vanein
the forest; cakreexecuted; samucitprescribed; kriyritualistic
ceremonies; baddhvcapturing; mga-indrama lion; tarasby force;
kratiplaying; smain the past; sahe; blakathe child.
TRANSLATION
In the forest, Kava Muni performed all the ritualistic ceremonies
concerning the newborn child. Later, the boy became so powerful that he would
capture a lion and play with it.
TEXT 19
" H" " l
F d ll !\ ll
ta duratyaya-vikrntam
766
dya pramadottam
harer aa-sambhta
bhartur antikam gamat
SYNONYMS
tamhim; duratyaya-vikrntamwhose strength was insurmountable;
dyataking with her; pramad-uttamthe best of women, akuntal;
hareof God; aa-aa-sambhtama partial plenary incarnation;
bhartu antikamunto her husband; gamatapproached.
TRANSLATION
akuntal, the best of beautiful women, along with her son, whose strength
was insurmountable and who was a partial expansion of the Supreme Godhead,
approached her husband, Dumanta.
TEXT 20
" H" l
H FH H ll - ll
yad na jaghe rj
bhry-putrv aninditau
vat sarva-bhtn
khe vg harri
SYNONYMS
yadwhen; nanot; jagheaccepted; rjthe King (Dumanta);
bhry-putrauhis real son and real wife; aninditaunot abominable, not
accused by anyone; vatmwhile hearing; sarva-bhtnmall the people;
767
khein the sky; vka sound vibration; hadeclared; aarriwithout a
body.
TRANSLATION
When the King refused to accept his wife and son, who were both
irreproachable, an unembodied voice spoke from the sky as an omen and was
heard by everyone present.
PURPORT
Mahrja Dumanta knew that akuntal and the boy were his own wife
and son, but because they came from outside and were unknown to the
citizens, he at first declined to accept them. akuntal, however, was so chaste
that an omen from the sky declared the truth so that others could hear. When
everyone heard from the omen that akuntal and her child were truly the
King's wife and son, the King gladly accepted them.
TEXT 21
M F H F l
FH " H F~ d ll -! ll
mt bhastr pitu putro
yena jta sa eva sa
bharasva putra dumanta
mvamasth akuntalm
SYNONYMS
mtthe mother; bhastrjust like the skin of a bellows containing air;
pituof the father; putrathe son; yenaby whom; jtaone is born;
768
sathe father; evaindeed; sathe son; bharasvajust maintain;
putramyour son; dumantaO Mahrja Dumanta; mdo not;
avamasthinsult; akuntalmakuntal.
TRANSLATION
The voice said: O Mahrja Dumanta, a son actually belongs to his father,
whereas the mother is only a container, like the skin of a bellows. According to
Vedic injunctions, the father is born as the son. Therefore, maintain your own
son and do not insult akuntal.
PURPORT
According to the Vedic injunction tm vai putra-nmsi, the father
becomes the son. The mother is simply like a storekeeper, because the seed of
the child is placed in her womb, but it is the father who is responsible for
maintaining the son. In Bhagavad-gt the Lord says that He is the seed-giving
father of all living entities (aha bja-prada pit [Bg. 14.4]), and therefore He
is responsible for maintaining them. This is also confirmed in the Vedas. Eko
bahn yo vidadhti kmn: although God is one, He maintains all living
entities with their necessities for life. The living entities in different forms are
sons of the Lord, and therefore the father, the Supreme Lord, supplies them
food according to their different bodies. The small ant is supplied a grain of
sugar, and the elephant is supplied tons of food, but everyone is able to eat.
Therefore there is no question of overpopulation. Because the father, Ka, is
fully opulent, there is no scarcity of food, and because there is no scarcity, the
propaganda of overpopulation is only a myth. Actually one suffers for want of
food when material nature, under the order of the father, refuses to supply him
food. It is the living entity's position that determines whether food will be
supplied or not. When a diseased person is forbidden to eat, this does not mean
that there is a scarcity of food; rather, the diseased person requires the
treatment of not being supplied with food. In Bhagavad-gt (7.10) the Lord
769
also says, bja m sama-bhtnm: "I am the seed of all living entities." A
particular type of seed is sown within the earth, and then a particular type of
tree or plant comes out. The mother resembles the earth, and when a
particular type of seed is sown by the father, a particular type of body takes
birth.
TEXT 22
' " H l
H =F ' F F d ll -- ll
reto-dh putro nayati
naradeva yama-kayt
tva csya dht garbhasya
satyam ha akuntal
SYNONYMS
reta-dha person who discharges semen; putrathe son; nayatisaves;
nara-devaO King (Mahrja Dumanta); yama-kaytfrom punishment by
Yamarja, or from the custody of Yamarja; tvamyour good self; caand;
asyaof this child; dhtthe creator; garbhasyaof the embryo;
satyamtruthfully; hasaid; akuntalyour wife, akuntal.
TRANSLATION
O King Dumanta, he who discharges semen is the actual father, and his son
saves him from the custody of Yamarja. You are the actual procreator of this
child. Indeed, akuntal is speaking the truth.
PURPORT
770
Upon hearing the omen, Mahrja Dumanta accepted his wife and child.
According to Vedic smti:
pun-nmno narakd yasmt
pitara tryate suta
tasmt putra iti prokta
svayam eva svayambhuv
Because a son delivers his father from punishment in the hell called put, the
son is called putra. According to this principle, when there is a disagreement
between the father and mother, it is the father, not the mother, who is
delivered by the son. But if the wife is faithful and firmly adherent to her
husband, when the father is delivered the mother is also delivered.
Consequently, there is no such thing as divorce in the Vedic literature. A wife
is always trained to be chaste and faithful to her husband, for this helps her
achieve deliverance from any abominable material condition. This verse
clearly says, putro nayati naradeva yama-kayt: "The son saves his father from
the custody of Yamarja." It never says, putro nayati mtaram: "The son saves
his mother." The seed-giving father is delivered, not the storekeeper mother.
Consequently, husband and wife should not separate under any condition, for
if they have a child whom they raise to be a Vaiava, he can save both the
father and mother from the custody of Yamarja and punishment in hellish
life.
TEXT 23
F ' =H l
F H H ll - ll
pitary uparate so 'pi
cakravart mah-ya
771
mahim gyate tasya
harer aa-bhuvo bhuvi
SYNONYMS
pitariafter his father; uparatepassed away; sathe King's son; apialso;
cakravartthe emperor; mah-yavery famous; mahimglories;
gyateare glorified; tasyahis; hareof the Supreme Personality of
Godhead; aa-bhuvaa partial representation; bhuviupon this earth.
TRANSLATION
ukadeva Gosvm said: When Mahrja Dumanta passed away from this
earth, his son became the emperor of the world, the proprietor of the seven
islands. He is referred to as a partial representation of the Supreme Personality
of Godhead in this world.
PURPORT
In Bhagavad-gt (10.41) it is said:
yad yad vibhtimat sattva
rmad rjitam eva v
tat tad evvagaccha tva
mama tejo 'a-sambhavam
Anyone extraordinarily powerful must be considered a partial representation
of the opulence of the Supreme Godhead. Therefore when the son of
Mahrja Dumanta became the emperor of the entire world, he was
celebrated in this way.
TEXTS 24-26
772
= "F 'F d 'F " l
$ 9 d F '9 ''B H ll -H ll
' l H l
' = ll -7 ll
8FR ' NN' """ HF
F " F= = l
FM N F N Q H ll - ll
cakra dakia-haste 'sya
padma-koo 'sya pdayo
je mahbhiekea
so 'bhiikto 'dhir vibhu
paca-pacat medhyair
gagym anu vjibhi
mmateya purodhya
yamunm anu ca prabhu
aa-saptati-medhyvn
babandha pradadad vasu
bharatasya hi daumanter
agni sc-gue cita
sahasra badvao yasmin
brhma g vibhejire
SYNONYMS
cakramthe mark of Ka's disc; dakia-hasteon the palm of the right
hand; asyaof him (Bharata); padma-koathe mark of the whorl of a lotus;
asyaof him; pdayoon the soles of the feet; jeworshiped the Supreme
Personality of Godhead; mah-abhiekeaby a grand Vedic ritualistic
773
ceremony; sahe (Mahrja Bharata); abhiiktabeing promoted;
adhirto the topmost position of a ruler; vibhuthe master of everything;
paca-pacatfifty-five; medhyaifit for sacrifices; gagym anufrom
the mouth of the Ganges to the source; vjibhiwith horses;
mmateyamthe great sage Bhgu; purodhyamaking him the great priest;
yamunmon the bank of the Yamun; anuin regular order; caalso;
prabhuthe supreme master, Mahrja Bharata; aa-saptatiseventy-eight;
medhya-avnhorses fit for sacrifice; babandhahe bound; pradadatgave
in charity; vasuriches; bharatasyaof Mahrja Bharata; hiindeed;
daumantethe son of Mahrja Dumanta; agnithe sacrificial fire;
sc-gueon an excellent site; citaestablished; sahasramthousands;
badvaaby the number of one badva (one badva equals 13,084); yasminin
which sacrifices; brhmaall the brhmaas present; gthe cows;
vibhejirereceived their respective share.
TRANSLATION
Mahrja Bharata, the son of Dumanta, had the mark of Lord Ka's disc
on the palm of his right hand, and he had the mark of a lotus whorl on the soles
of his feet. By worshiping the Supreme Personality of Godhead with a grand
ritualistic ceremony, he became the emperor and master of the entire world.
Then, under the priesthood of Mmateya, Bhgu Muni, he performed fifty-five
horse sacrifices on the bank of the Ganges, beginning from its mouth and
ending at its source, and seventy-eight horse sacrifices on the bank of the
Yamun, beginning from the confluence at Prayga and ending at the source.
He established the sacrificial fire on an excellent site, and he distributed great
wealth to the brhmaas. Indeed, he distributed so many cows that each of
thousands of brhmaas had one badva [13,084] as his share.
PURPORT
As indicated here by the words daumanter agni sc-gue cita, Bharata,
774
the son of Mahrja Dumanta, arranged for many ritualistic ceremonies all
over the world, especially all over India on the banks of the Ganges and
Yamun, from the mouth to the source, and all such sacrifices were performed
in very distinguished places. As stated in Bhagavad-gt (3.9), yajrtht
karmao 'nyatra loko 'ya karma-bandhana: "Work done as a sacrifice for
Viu has to be performed, otherwise work binds one to this material world."
Everyone should engage in the performance of yaja, and the sacrificial fire
should be ignited everywhere, the entire purpose being to make people happy,
prosperous and progressive in spiritual life. Of course, these things were
possible before the beginning of Kali-yuga because there were qualified
brhmaas who could perform such yajas. For the present, however, the
Brahma-vaivarta Pura enjoins:
avamedha gavlambha
devarea sutotpatti
[Cc. di 17.164]
"In this age of Kali, five acts are forbidden: offering a horse in sacrifice,
offering a cow in sacrifice, accepting the order of sannysa, offering oblations
of flesh to the forefathers, and begetting children in the wife of one's brother."
In this age, such yajas as the avamedha-yaja and gomedha-yaja are
impossible to perform because there are neither sufficient riches nor qualified
brhmaas. This verse says, mmateya purodhya: Mahrja Bharata engaged
the son of Mamat, Bhgu Muni, to take charge of performing this yaja. Now,
however, such brhmaas are impossible to find. Therefore the stras
recommend, yajai sakrtana-pryair yajanti hi sumedhasa: those who are
intelligent should perform the sakrtana-yaja inaugurated by Lord r
Caitanya Mahprabhu.
ka-vara tvika
775
sagopgstra-pradam
yajai sakrtana-pryair
yajanti hi sumedhasa
"In this age of Kali, people endowed with sufficient intelligence will worship
the Lord, who is accompanied by His associates, by performance of
sakrtana-yaja." (SB 11.5.32) Yaja must be performed, for otherwise people
will be entangled in sinful activities and will suffer immensely. Therefore the
Ka consciousness movement has taken charge of introducing the chanting
of Hare Ka all over the world. This Hare Ka movement is also yaja, but
without the difficulties involved in securing paraphernalia and qualified
brhmaas. This congregational chanting can be performed anywhere and
everywhere. If people somehow or other assemble together and are induced to
chant Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare
Rma, Rma Rma, Hare Hare, all the purposes of yaja will be fulfilled. The
first purpose is that there must be sufficient rain, for without rain there cannot
be any produce (annd bhavanti bhtni parjanyd anna-sambhava [Bg. 3.14]).
All our necessities can be produced simply by rainfall (kma vavara
parjanya [SB 1.10.4]), and the earth is the original source of all necessities
(sarva-kma-dugh mah). In conclusion, therefore, in this age of Kali people
all over the world should refrain from the four principles of sinful life-illicit
sex, meat-eating, intoxication and gambling-and in a pure state of existence
should perform the simple yaja of chanting the Hare Ka mah-mantra.
Then the earth will certainly produce all the necessities for life, and people
will be happy economically, politically, socially, religiously and culturally.
Everything will be in proper order.
TEXT 27
M Q N" _ HF l
776
" " H ll -O ll
trayas-triac-chata hy avn
baddhv vismpayan npn
daumantir atyagn my
devn gurum yayau
SYNONYMS
trayathree; triatthirty; atamhundred; hiindeed; avnhorses;
baddhvarresting in the yaja; vismpayanastonishing; npnall other
kings; daumantithe son of Mahrja Dumanta; atyagtsurpassed;
mymmaterial opulences; devnmof the demigods; gurumthe supreme
spiritual master; yayauachieved.
TRANSLATION
Bharata, the son of Mahrja Dumanta, bound thirty-three hundred horses
for those sacrifices, and thus he astonished all other kings. He surpassed even
the opulence of the demigods, for he achieved the supreme spiritual master,
Hari.
PURPORT
One who achieves the lotus feet of the Supreme Personality of Godhead
certainly surpasses all material wealth, even that of the demigods in the
heavenly planets. Ya labdhv cpara lbha manyate ndhika tata. The
achievement of the lotus feet of the Supreme Personality of Godhead is the
most exalted achievement in life.
TEXT 28
777
> =l" d H l
" d = " ll - ll
mg chukla-data kn
hirayena parvtn
adt karmai mare
niyutni caturdaa
SYNONYMS
mgnfirst-class elephants; ukla-datawith very white tusks;
knwith black bodies; hirayenawith gold ornaments;
parvtncompletely covered; adtgive in charity; karmaiin the
sacrifice; mareby the name Mara, or in the place known as Mara;
niyutnilakhs (one lakh equals one hundred thousand); caturdaafourteen.
TRANSLATION
When Mahrja Bharata performed the sacrifice known as Mara [or a
sacrifice in the place known as Mara], he gave in charity fourteen lakhs of
excellent elephants with white tusks and black bodies, completely covered with
golden ornaments.
TEXT 29
F d H l
H H F N "H ~ ll -\ ll
bharatasya mahat karma
na prve npare np
naivpur naiva prpsyanti
778
bhubhy tridiva yath
SYNONYMS
bharatasyaof Mahrja Bharata, the son of Mahrja Dumanta;
mahatvery great, exalted; karmaactivities; naneither;
prvepreviously; nanor; apareafter his time; npkings as a class;
naneither; evacertainly; puattained; nanor; evacertainly;
prpsyantiwill get; bhubhymby the strength of his arms; tri-divamthe
heavenly planets; yathas.
TRANSLATION
As one cannot approach the heavenly planets simply by the strength of his
arms (for who can touch the heavenly planets with his hands?), one cannot
imitate the wonderful activities of Mahrja Bharata. No one could perform
such activities in the past, nor will anyone be able to do so in the future.
TEXT 30
d H B d >d l
N Q > "H ' ll ll
kirta-hn yavann
paurn kakn kha chakn
abrahmaya-np chan
mlecchn dig-vijaye 'khiln
SYNONYMS
kirtathe black people called Kirtas (mostly the Africans); hnthe
Huns, the tribes from the far north; yavannthe meat-eaters; paurnthe
779
Pauras; kaknthe Kakas; khanthe Mongolians; aknthe akas;
abrahmayaagainst the brahminical culture; npnkings; caand;
ahanhe killed; mlecchnsuch atheists, who had no respect for Vedic
civilization; dik-vijayewhile conquering all directions; akhilnall of them.
TRANSLATION
When Mahrja Bharata was on tour, he defeated or killed all the Kirtas,
Has, Yavanas, Pauras, Kakas, Khaas, akas and the kings who were
opposed to the Vedic principles of brahminical culture.
TEXT 31
H F " H F d F l
" HM F ll ! ll
jitv pursur devn
ye rasauksi bhejire
deva-striyo ras nt
pribhi punar harat
SYNONYMS
jitvconquering; purformerly; asurthe demons; devnthe
demigods; yeall who; rasa-oksiin the lower planetary system known as
Rastala; bhejiretook shelter; deva-striyathe wives and daughters of the
demigods; rasmin the lower planetary system; ntwere brought;
pribhiwith their own dear associates; punaagain; haratbrought
back to their original places.
780
TRANSLATION
Formerly, after conquering the demigods, all the demons had taken shelter in
the lower planetary system known as Rastala and had brought all the wives and
daughters of the demigods there also. Mahrja Bharata, however, rescued all
those women, along with their associates, from the clutches of the demons, and
he returned them to the demigods.
TEXT 32
FH d " " F "F l
FMHFM" =H ll - ll
sarvn kmn duduhatu
prajn tasya rodas
sams tri-ava-shasrr
diku cakram avartayat
SYNONYMS
sarvn kmnall necessities or desirable things; duduhatufulfilled;
prajnmof the subjects; tasyahis; rodasthis earth and the heavenly
planets; samyears; tri-nava-shasrthree times nine thousand (that is,
twenty-seven thousand); dikuin all directions; cakramsoldiers or orders;
avartayatcirculated.
TRANSLATION
Mahrja Bharata provided all necessities for his subjects, both on this earth
and in the heavenly planets, for twenty-seven thousand years. He circulated his
orders and distributed his soldiers in all directions.
781
TEXT 33
F F B d '< l
= =F 9 ll ll
sa sar loka-plkhyam
aivaryam adhir riyam
cakra cskhalita prn
mety upararma ha
SYNONYMS
sahe (Mahrja Bharata); sarthe emperor;
loka-pla-khyamknown as the ruler of all the lokas, or planets;
aivaryamsuch opulences; adhirthoroughly in power; riyamkingdom;
cakramsoldiers or orders; caand; askhalitamwithout failure;
prnlife or sons and family; mall false; itithus; upararmaceased
to enjoy; hain the past.
TRANSLATION
As the ruler of the entire universe, Emperor Bharata had the opulences of a
great kingdom and unconquerable soldiers. His sons and family had seemed to
him to be his entire life. But finally he thought of all this as an impediment to
spiritual advancement, and therefore he ceased from enjoying it.
PURPORT
Mahrja Bharata had incomparable opulence in sovereignty, soldiers, sons,
daughters and everything for material enjoyment, but when he realized that all
such material opulences were useless for spiritual advancement, he retired
782
from material enjoyment. The Vedic civilization enjoins that after a certain
age, following in the footsteps of Mahrja Bharata, one should cease to enjoy
material opulences and should take the order of vnaprastha.
TEXT 34
FF H " FM F F l
F ^ $ ll H ll
tasysan npa vaidarbhya
patnyas tisra susammat
jaghnus tyga-bhayt putrn
nnurp itrite
SYNONYMS
tasyaof him (Mahrja Bharata); santhere were; npaO King
(Mahrja Parkit); vaidarbhyadaughters of Vidarbha; patnyawives;
tisrathree; su-sammatvery pleasing and suitable; jaghnukilled;
tyga-bhaytfearing rejection; putrntheir sons; na anurpnot
exactly like the father; itilike this; riteconsidering.
TRANSLATION
O King Parkit, Mahrja Bharata had three pleasing wives, who were
daughters of the King of Vidarbha. When all three of them bore children who
did not resemble the King, these wives thought that he would consider them
unfaithful queens and reject them, and therefore they killed their own sons.
TEXT 35
783
F H H~ H "~ F l
F "" ll 7 ll
tasyaiva vitathe vae
tad-artha yajata sutam
marut-stomena maruto
bharadvjam updadu
SYNONYMS
tasyahis (Mahrja Bharata's); evamthus; vitathebeing baffled;
vaein generating progeny; tat-arthamto get sons; yajataperforming
sacrifices; sutama son; marut-stomenaby performing a marut-stoma
sacrifice; marutathe demigods named the Maruts;
bharadvjamBharadvja; updadupresented.
TRANSLATION
The King, his attempt for progeny frustrated in this way, performed a
sacrifice named marut-stoma to get a son. The demigods known as the Maruts,
being fully satisfied with him, then presented him a son named Bharadvja.
TEXT 36
H ~ N F l
H H H H F ll ll
antarvatny bhrt-patny
maithunya bhaspati
pravtto vrito garbha
aptv vryam upsjat
784
SYNONYMS
anta-vatnympregnant; bhrt-patnymwith the brother's wife;
maithunyadesiring sexual enjoyment; bhaspatithe demigod named
Bhaspati; pravttaso inclined; vritawhen forbidden to do so;
garbhamthe son within the abdomen; aptvby cursing; vryamsemen;
upsjatdischarged.
TRANSLATION
When the demigod named Bhaspati was attracted by his brother's wife,
Mamat, who at that time was pregnant, he desired to have sexual relations
with her. The son within her womb forbade this, but Bhaspati cursed him and
forcibly discharged semen into the womb of Mamat.
PURPORT
The sex impulse is so strong in this material world that even Bhaspati, who
is supposed to be the priest of the demigods and a very learned scholar, wanted
to have a sexual relationship with his brother's pregnant wife. This can happen
even in the society of the higher demigods, so what to speak of human society?
The sex impulse is so strong that it can agitate even a learned personality like
Bhaspati.
TEXT 37
d FH l
H = F \ d F ll O ll
ta tyaktu-km mamat
bhartus tyga-viakitm
785
nma-nirvcana tasya
lokam ena sur jagu
SYNONYMS
tamthat newly born baby; tyaktu-kmmwho was trying to avoid;
mamatmunto Mamat; bhartu tyga-viakitmvery much afraid of
being forsaken by her husband because of giving birth to an illegitimate son;
nma-nirvcanama name-giving ceremony, or nma-karaa; tasyato the
child; lokamverse; enamthis; surthe demigods; jaguenunciated.
TRANSLATION
Mamat very much feared being forsaken by her husband for giving birth to
an illegitimate son, and therefore she considered giving up the child. But then
the demigods solved the problem by enunciating a name for the child.
PURPORT
According to Vedic scripture, whenever a child is born there are some
ceremonies known as jta-karma and nma-karaa, in which learned
brhmaas, immediately after the birth of the child, make a horoscope
according to astrological calculations. But the child to which Mamat gave
birth was begotten by Bhaspati irreligiously, for although Mamat was the
wife of Utathya, Bhaspati made her pregnant by force. Therefore Bhaspati
became bhart. According to Vedic culture, a wife is considered the property of
her husband, and a son born by illicit sex is called dvja. The common word
still current in Hindu society for such a son is dogl, which refers to a son not
begotten by the husband of his mother. In such a situation, it is difficult to give
the child a name according to proper regulative principles. Mamat, therefore,
was perplexed, but the demigods gave the child the appropriate name
Bharadvja, which indicated that the child born illegitimately should be
786
maintained by both Mamat and Bhaspati.
TEXT 38
" NF l
" = FFH ll ll
mhe bhara dvjam ima
bhara dvja bhaspate
ytau yad uktv pitarau
bharadvjas tatas tv ayam
SYNONYMS
mheO foolish woman; bharajust maintain; dvjamalthough born by
an illicit connection between two; imamthis child; bharamaintain;
dvjamalthough born by an illicit connection between two; bhaspateO
Bhaspati; ytauleft; yatbecause; uktvhaving said; pitarauboth the
father and mother; bharadvjaby the name Bharadvja; tatathereafter;
tuindeed; ayamthis child.
TRANSLATION
Bhaspati said to Mamat, "You foolish woman, although this child was born
from the wife of one man through the semen discharged by another, you should
maintain him." Upon hearing this, Mamat replied, "O Bhaspati, you maintain
him!" After speaking in this way, Bhaspati and Mamat both left. Thus the
child was known as Bharadvja.
TEXT 39
787
=U FH H H~ l
F 'N " ' H~ 'H ll \ ll
codyamn surair eva
matv vitatham tmajam
vyasjan maruto 'bibhran
datto 'ya vitathe 'nvaye
SYNONYMS
codyamnalthough Mamat was encouraged (to maintain the child);
suraiby the demigods; evamin this way; matvconsidering;
vitathampurposeless; tmajamher own child; vyasjatrejected;
marutathe demigods known as the Maruts; abibhranmaintained (the
child); dattathe same child was given; ayamthis; vitathewas
disappointed; anvayewhen the dynasty of Mahrja Bharata.
TRANSLATION
Although encouraged by the demigods to maintain the child, Mamat
considered him useless because of his illicit birth, and therefore she left him.
Consequently, the demigods known as the Maruts maintained the child, and
when Mahrja Bharata was disappointed for want of a child, this child was
given to him as his son.
PURPORT
From this verse it is understood that those who are rejected from the higher
planetary system are given a chance to take birth in the most exalted families
on this planet earth.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twentieth Chapter, of
788
the rmad-Bhgavatam, entitled "The Dynasty of Pru."
21. The Dynasty of Bharata
This Twenty-first Chapter describes the dynasty born from Mahrja
Bharata, the son of Mahrja Dumanta, and it also describes the glories of
Rantideva, Ajamha and others.
The son of Bharadvja was Manyu, and Manyu's sons were Bhatkatra,
Jaya, Mahvrya, Nara and Garga. Of these five, Nara had a son named
Sakti, who had two sons, named Guru and Rantideva. As an exalted
devotee, Rantideva saw every living entity in relationship with the Supreme
Personality of Godhead, and therefore he completely engaged his mind, his
words and his very self in the service of the Supreme Lord and His devotees.
Rantideva was so exalted that he would sometimes give away his own food in
charity, and he and his family would fast. Once, after Rantideva spent
forty-eight days fasting, not even drinking water, excellent food made with
ghee was brought to him, but when he was about to eat it a brhmaa guest
appeared. Rantideva, therefore, did not eat the food, but instead immediately
offered a portion of it to the brhmaa. When the brhmaa left and
Rantideva was just about to eat the remnants of the food, a dra appeared.
Rantideva therefore divided the remnants between the dra and himself.
Again, when he was just about to eat the remnants of the food, another guest
appeared. Rantideva therefore gave the rest of the food to the new guest and
was about to content himself with drinking the water to quench his thirst, but
this also was precluded, for a thirsty guest came and Rantideva gave him the
water. This was all ordained by the Supreme Personality of Godhead just to
glorify His devotee and show how tolerant a devotee is in rendering service to
789
the Lord. The Supreme Personality of Godhead, being extremely pleased with
Rantideva, entrusted him with very confidential service. The special power to
render the most confidential service is entrusted by the Supreme Personality
of Godhead to a pure devotee, not to ordinary devotees.
Garga, the son of Bharadvja, had a son named ini, and ini's son was
Grgya. Although Grgya was a katriya by birth, his sons became brhmaas.
The son of Mahvrya was Duritakaya, whose sons were of a katriya king,
they also achieved the position of brhmaas. The son of Bhatkatra
constructed the city of Hastinpura and was known as Hast. His sons were
Ajamha, Dvimha and Purumha.
From Ajamha came Priyamedha and other brhmaas and also a son
named Bhadiu. The sons, grandsons and further descendants of Bhadiu
were Bhaddhanu, Bhatkya, Jayadratha, Viada and Syenajit. From Syenajit
came four sons-Rucirva, Dhahanu, Kya and Vatsa. From Rucirva came
a son named Pra, whose sons were Pthusena and Npa, and from Npa came
one hundred sons. Another son of Npa was Brahmadatta. From Brahmadatta
came Vivaksena; from Vivaksena, Udaksena; and from Udaksena, Bhalla.
The son of Dvimha was Yavnara, and from Yavnara came many sons
and grandsons, such as Ktimn, Satyadhti, Dhanemi, Suprva, Sumati,
Sannatimn, Kt, Npa, Udgryudha, Kemya, Suvra, Ripujaya and
Bahuratha. Purumha had no sons, but Ajamha, in addition to his other
sons, had a son named Nla, whose son was nti. The descendants of nti
were Sunti, Puruja, Arka and Bharmyva. Bharmyva had five sons, one of
whom, Mudgala, begot a dynasty of brhmaas. Mudgala had twins-a son,
Divodsa, and a daughter, Ahaly. From Ahaly, by her husband, Gautama,
atnanda was born. The son of atnanda was Satyadhti, and his son was
aradvn. aradvn's son was known as Kpa, and aradvn's daughter, known
as Kp, became the wife of Drocrya.
TEXT 1
790
d 3H=
H~F F N F l
H FS d F ll ! ll
r-uka uvca
vitathasya sutn manyor
bhatkatro jayas tata
mahvryo naro garga
saktis tu nartmaja
SYNONYMS
r-uka uvcar ukadeva Gosvm said; vitathasyaof Vitatha
(Bharadvja), who was accepted in the family of Mahrja Bharata under
special circumstances of disappointment; suttfrom the son;
manyonamed Manyu; bhatkatraBhatkatra; jayaJaya; tatafrom
him; mahvryaMahvrya; naraNara; gargaGarga;
saktiSakti; tucertainly; nara-tmajathe son of Nara.
TRANSLATION
ukadeva Gosvm said: Because Bharadvja was delivered by the Marut
demigods, he was known as Vitatha. The son of Vitatha was Manyu, and from
Manyu came five sons-Bhatkatra, Jaya, Mahvrya, Nara and Garga. Of these
five, the one known as Nara had a son named Sakti.
TEXT 2
> " H> FS d B " l
" HF $ = ll - ll
791
guru ca rantideva ca
sakte pu-nandana
rantidevasya mahim
ihmutra ca gyate
SYNONYMS
gurua son named Guru; caand; rantideva caand a son named
Rantideva; saktefrom Sakti; pu-nandanaO Mahrja Parkit,
descendant of Pu; rantidevasyaof Rantideva; mahimthe glories;
ihain this world; amutraand in the next world; caalso; gyateare
glorified.
TRANSLATION
O Mahrja Parkit, descendant of Pu, Sakti had two sons, named
Guru and Rantideva. Rantideva is famous in both this world and the next, for
he is glorified not only in human society but also in the society of the demigods.
TEXTS 3-5
HF "" =' =' N l
dF 'F Fd < NF F" ll ll
8=H "N d l
FF H F~ ll H ll
d Rd < NF _H H ~ l
~N Q d dF = ll 7 ll
viyad-vittasya dadato
labdha labdha bubhukata
792
nikicanasya dhrasya
sakuumbasya sdata
vyatyur aa-catvriad
ahny apibata kila
ghta-pyasa-sayva
toya prtar upasthitam
kcchra-prpta-kuumbasya
kut-tbhy jta-vepatho
atithir brhmaa kle
bhoktu-kmasya cgamat
SYNONYMS
viyat-vittasyaof Rantideva, who received things sent by providence, just as
the ctaka bird receives water from the sky; dadatawho distributed to
others; labdhamwhatever he got; labdhamsuch gains; bubhukatahe
enjoyed; nikicanasyaalways penniless; dhrasyayet very sober;
sa-kuumbasyaeven with his family members; sdatasuffering very much;
vyatyupassed by; aa-catvriatforty-eight; ahnidays;
apibatawithout even drinking water; kilaindeed; ghta-pyasafood
prepared with ghee and milk; sayvamvarieties of food grains;
toyamwater; prtain the morning; upasthitamarrived by chance;
kcchra-prptaundergoing suffering; kuumbasyawhose family members;
kut-tbhymby thirst and hunger; jtabecame; vepathotrembling;
atithia guest; brhmaaa brhmaa; klejust at that time;
bhoktu-kmasyaof Rantideva, who desired to eat something; caalso;
gamatarrived there.
TRANSLATION
Rantideva never endeavored to earn anything. He would enjoy whatever he
793
got by the arrangement of providence, but when guests came he would give
them everything. Thus he underwent considerable suffering, along with the
members of his family. Indeed, he and his family members shivered for want of
food and water, yet Rantideva always remained sober. Once, after fasting for
forty-eight days, in the morning Rantideva received some water and some
foodstuffs made with milk and ghee, but when he and his family were about to
eat, a brhmaa guest arrived.
TEXT 6
F F F '" {H l
FH F F = ll ll
tasmai savyabhajat so 'nnam
dtya raddhaynvita
hari sarvatra sampayan
sa bhuktv prayayau dvija
SYNONYMS
tasmaiunto him (the brhmaa); savyabhajatafter dividing, gave his
share; sahe (Rantideva); annamthe food; dtyawith great respect;
raddhay anvitaand with faith; harimthe Supreme Lord;
sarvatraeverywhere, or in the heart of every living being;
sampayanconceiving; sahe; bhuktvafter eating the food;
prayayauleft that place; dvijathe brhmaa.
TRANSLATION
Because Rantideva perceived the presence of the Supreme Godhead
everywhere, and in every living entity, he received the guest with faith and
794
respect and gave him a share of the food. The brhmaa guest ate his share and
then went away.
PURPORT
Rantideva perceived the presence of the Supreme Personality of Godhead
in every living being, but he never thought that because the Supreme Lord is
present in every living being, every living being must be God. Nor did he
distinguish between one living being and another. He perceived the presence
of the Lord both in the brhmaa and in the cala. This is the true vision of
equality, as confirmed by the Lord Himself in Bhagavad-gt (5.18):
vidy-vinaya-sampanne
brhmae gavi hastini
uni caiva va-pke ca
pait sama-darina
"The humble sage, by virtue of true knowledge, sees with equal vision a learned
and gentle brhmaa, a cow, an elephant, a dog and a dog-eater [outcaste]." A
paita, or learned person, perceives the presence of the Supreme Personality
of Godhead in every living being. Therefore, although it has now become
fashionable to give preference to the so-called daridra-nryaa, or "poor
Nryaa," Rantideva had no reason to give preference to any one person. The
idea that because Nryaa is present in the heart of one who is daridra, or
poor, the poor man should be called daridra-nryaa is a wrong conception.
By such logic, because the Lord is present within the hearts of the dogs and
hogs, the dogs and hogs would also be Nryaa. One should not mistakenly
think that Rantideva subscribed to this view. Rather, he saw everyone as part
of the Supreme Personality of Godhead (hari-sambandhi-vastuna). It is not
that everyone is the Supreme Godhead. Such a theory, which is propounded by
the Myvda philosophy, is always misleading, and Rantideva would never
have accepted it.
795
TEXT 7
~ F HF l
H F H 9 F ll O ll
athnyo bhokyamasya
vibhaktasya mahpate
vibhakta vyabhajat tasmai
valya hari smaran
SYNONYMS
athathereafter; anyaanother guest; bhokyamasyawho was just about
to eat; vibhaktasyaafter setting aside the share for the family; mahpateof
the King; vibhaktamthe food allotted for the family; vyabhajathe divided
and distributed; tasmaiunto him; valyaunto a dra; harimthe
Supreme Personality of Godhead; smaranremembering.
TRANSLATION
Thereafter, having divided the remaining food with his relatives, Rantideva
was just about to eat his own share when a dra guest arrived. Seeing the dra
in relationship with the Supreme Personality of Godhead, King Rantideva gave
him also a share of the food.
PURPORT
Because King Rantideva saw everyone as part of the Supreme Personality of
Godhead, he never distinguished between the brhmaa and the dra, the
poor and the rich. Such equal vision is called sama-darina (pait
sama-darina [Bg. 5.18]). One who has actually realized that the Supreme
796
Personality of Godhead is situated in everyone's heart and that every living
being is part of the Lord does not make any distinction between the brhmaa
and the dra, the poor (daridra) and the rich (dhan). Such a person sees all
living beings equally and treats them equally, without discrimination.
TEXT 8
" '"~ H l
" F N ll ll
yte dre tam anyo 'gd
atithi vabhir vta
rjan me dyatm anna
sagaya bubhukate
SYNONYMS
ytewhen he went away; drethe dra guest; tamunto the King;
anyaanother; agtarrived there; atithiguest; vabhi
vtaaccompanied by dogs; rjanO King; meunto me;
dyatmdeliver; annameatables; sa-gayawith my company of dogs;
bubhukatehankering for food.
TRANSLATION
When the dra went away, another guest arrived, surrounded by dogs, and
said, "O King, I and my company of dogs are very hungry. Please give us
something to eat."
TEXT 9
797
F " H8 " N Fd l
"H > H ll \ ll
sa dtyvaia yad
bahu-mna-purasktam
tac ca dattv namacakre
vabhya va-pataye vibhu
SYNONYMS
sahe (King Rantideva); dtyaafter honoring them; avaiamthe food
that remained after the brhmaa and dra were fed; yatwhatever there
was; bahu-mna-purasktamoffering him much respect; tatthat; caalso;
dattvgiving away; nama-cakreoffered obeisances; vabhyaunto the
dogs; va-patayeunto the master of the dogs; vibhuthe all-powerful King.
TRANSLATION
With great respect, King Rantideva offered the balance of the food to the
dogs and the master of the dogs, who had come as guests. The King offered
them all respects and obeisances.
TEXT 10
9 d l
F dF '" " Q ll ! ll
pnya-mtram ucchea
tac caika-paritarpaam
psyata pulkaso 'bhygd
apo dehy aubhya me
798
SYNONYMS
pnya-mtramonly the drinking water; uccheamwhat remained of the
food; tat cathat also; ekafor one; paritarpaamsatisfying;
psyatawhen the King was about to drink; pulkasaa cala;
abhygtcame there; apawater; dehiplease give; aubhyaalthough I
am a lowborn cala; meto me.
TRANSLATION
Thereafter, only the drinking water remained, and there was only enough to
satisfy one person, but when the King was just about to drink it, a cala
appeared and said, "O King, although I am lowborn, kindly give me some
drinking water."
TEXT 11
F d H= H l
d FR $" H= ll !! ll
tasya t karu vca
niamya vipula-ramm
kpay bha-santapta
idam hmta vaca
SYNONYMS
tasyaof him (the cala); tmthose; karumpitiable; vcamwords;
niamyahearing; vipulavery much; rammfatigued; kpayout of
compassion; bha-santaptavery much aggrieved; idamthese; haspoke;
799
amtamvery sweet; vacawords.
TRANSLATION
Aggrieved at hearing the pitiable words of the poor fatigued cala,
Mahrja Rantideva spoke the following nectarean words.
PURPORT
Mahrja Rantideva's words were like amta, or nectar, and therefore, aside
from rendering bodily service to an aggrieved person, by his words alone the
King could save the life of anyone who might hear him.
TEXT 12
d '
8{ H H l
U '"
F~ H" ll !- ll
na kmaye 'ha gatim vart parm
aarddhi-yuktm apunar-bhava v
rti prapadye 'khila-deha-bhjm
anta-sthito yena bhavanty adukh
SYNONYMS
nanot; kmayedesire; ahamI; gatimdestination; vartfrom the
Supreme Personality of Godhead; parmgreat;
aa-ddhi-yuktmcomposed of the eight kinds of mystic perfection;
apuna-bhavamcessation of repeated birth (liberation, salvation);
800
veither; rtimsufferings; prapadyeI accept; akhila-deha-bhjmof all
living entities; anta-sthitastaying among them; yenaby which;
bhavantithey become; adukhwithout distress.
TRANSLATION
I do not pray to the Supreme Personality of Godhead for the eight
perfections of mystic yoga, nor for salvation from repeated birth and death. I
want only to stay among all the living entities and suffer all distresses on their
behalf, so that they may be freed from suffering.
PURPORT
Vsudeva Datta made a similar statement to r Caitanya Mahprabhu,
requesting the Lord to liberate all living entities in His presence. Vsudeva
Datta submitted that if they were unfit to be liberated, he himself would take
all their sinful reactions and suffer personally so that the Lord might deliver
them. A Vaiava is therefore described as being para-dukha-dukh, very
much aggrieved by the sufferings of others. As such, a Vaiava engages in
activities for the real welfare of human society.
TEXT 13
< >
" =l dH9" l
FH H d F
H9 H ll ! ll
kut-t-ramo gtra-paribhrama ca
dainya klama oka-vida-moh
sarve nivtt kpaasya jantor
801
jijvior jva-jalrpan me
SYNONYMS
kutfrom hunger; tand thirst; ramafatigue;
gtra-paribhramatrembling of the body; caalso; dainyampoverty;
klamadistress; okalamentation; vidamoroseness; mohand
bewilderment; sarveall of them; nivttfinished; kpaasyaof the poor;
jantoliving entity (the cala); jijviodesiring to live;
jvamaintaining life; jalawater; arpatby delivering; memine.
TRANSLATION
By offering my water to maintain the life of this poor cala, who is
struggling to live, I have been freed from all hunger, thirst, fatigue, trembling of
the body, moroseness, distress, lamentation and illusion.
TEXT 14
$ F l
dF""{ F d ll !H ll
iti prabhya pnya
mriyama pipsay
pulkasydadd dhro
nisarga-karuo npa
SYNONYMS
itithus; prabhyagiving his statement; pnyamdrinking water;
mriyamaalthough on the verge of death; pipsaybecause of thirst;
pulkasyaunto the low-class cala; adadtdelivered; dhrasober;
802
nisarga-karuaby nature very kind; npathe King.
TRANSLATION
Having spoken thus, King Rantideva, although on the verge of death because
of thirst, gave his own portion of water to the cala without hesitation, for
the King was naturally very kind and sober.
TEXT 15
F H' " l
" = H H ll !7 ll
tasya tribhuvandh
phalad phalam icchatm
tmna daray cakrur
my viu-vinirmit
SYNONYMS
tasyabefore him (King Rantideva); tri-bhuvana-adhthe controllers of
the three worlds (demigods like Brahm and iva); phaladwho can bestow
all fruitive results; phalam icchatmof persons who desire material benefit;
tmnamtheir own identities; daraym cakrumanifested; mythe
illusory energy; viuby Lord Viu; vinirmitcreated.
TRANSLATION
Demigods like Lord Brahm and Lord iva, who can satisfy all materially
ambitious men by giving them the rewards they desire, then manifested their
own identities before King Rantideva, for it was they who had presented
803
themselves as the brhmaa, dra, cala and so on.
TEXT 16
F H Fd F l HF l
HF " H H H = ll ! ll
sa vai tebhyo namasktya
nisago vigata-spha
vsudeve bhagavati
bhakty cakre mana param
SYNONYMS
sahe (King Rantideva); vaiindeed; tebhyaunto Lord Brahm, Lord
iva and the other demigods; nama-ktyaoffering obeisances;
nisagawith no ambition to take any benefit from them;
vigata-sphacompletely free from desires for material possessions;
vsudeveunto Lord Vsudeva; bhagavatithe Supreme Lord; bhaktyby
devotional service; cakrefixed; manathe mind; paramas the ultimate
goal of life.
TRANSLATION
King Rantideva had no ambition to enjoy material benefits from the
demigods. He offered them obeisances, but because he was factually attached to
Lord Viu, Vsudeva, the Supreme Personality of Godhead, he fixed his mind
at Lord Viu's lotus feet.
PURPORT
rla Narottama dsa hkura has sung:
804
anya devraya ni, tomre kahinu bhi,
ei bhakti parama karaa
If one wants to become a pure devotee of the Supreme Lord, one should not
hanker to take benedictions from the demigods. As stated in Bhagavad-gt
(7.20), kmais tais tair hta jn prapadyante 'nya-devat: those befooled by
the illusion of the material energy worship gods other than the Supreme
Personality of Godhead. Therefore, although Rantideva was personally able to
see Lord Brahm and Lord iva, he did not hanker to take material benefits
from them. Rather, he fixed his mind upon Lord Vsudeva and rendered
devotional service unto Him. This is the sign of a pure devotee, whose heart is
not adulterated by material desires.
anybhilit-nya
jna-karmdy-anvtam
nuklyena knu-
lana bhaktir uttam
[Cc. Madhya 19.167]
"One should render transcendental loving service to the Supreme Lord Ka
favorably and without desire for material profit or gain through fruitive
activities or philosophical speculation. That is called pure devotional service."
TEXT 17
$ N = d H ''F l
FH H ll !O ll
varlambana citta
kurvato 'nanya-rdhasa
my gua-may rjan
svapnavat pratyalyata
805
SYNONYMS
vara-lambanamcompletely taking shelter at the lotus feet of the Supreme
Lord; cittamhis consciousness; kurvatafixing; ananya-rdhasafor
Rantideva, who was undeviating and desired nothing other than to serve the
Supreme Lord; mythe illusory energy; gua-mayconsisting of the three
modes of nature; rjanO Mahrja Parkit; svapna-vatlike a dream;
pratyalyatamerged.
TRANSLATION
O Mahrja Parkit, because King Rantideva was a pure devotee, always
Ka conscious and free from all material desires, the Lord's illusory energy,
my, could not exhibit herself before him. On the contrary, for him my
entirely vanished, exactly like a dream.
PURPORT
As it is said:
kasrya-sama; my haya andhakra
yh ka, th nhi myra adhikra
Just as there is no chance that darkness can exist in the sunshine, in a pure
Ka conscious person there can be no existence of my. The Lord Himself
says in Bhagavad-gt (7.14):
daiv hy e gua-may
mama my duratyay
mm eva ye prapadyante
mym et taranti te
806
"This divine energy of Mine, consisting of the three modes of material nature,
is difficult to overcome. But those who have surrendered unto Me can easily
cross beyond it." If one wants to be free from the influence of my, the
illusory energy, one must become Ka conscious and always keep Ka
prominent within the core of his heart. In Bhagavad-gt (9.34) the Lord
advises that one always think of Him (man-man bhava mad-bhakto mad-yj
m namaskuru [Bg. 18.65]). In this way, by always being Ka-minded or
Ka conscious, one can surpass the influence of my (mym et taranti te
[Bg. 7.14]). Because Rantideva was Ka conscious, he was not under the
influence of the illusory energy. The word svapnavat is significant in this
connection. Because in the material world the mind is absorbed in
materialistic activities, when one is asleep many contradictory activities
appear in one's dreams. When one awakens, however, these activities
automatically merge into the mind. Similarly, as long as one is under the
influence of the material energy he makes many plans and schemes, but when
one is Ka conscious such dreamlike plans automatically disappear.
TEXT 18
FlH "HH l
H FH ll ! ll
tat-prasagnubhvena
rantidevnuvartina
abhavan yogina sarve
nryaa-parya
SYNONYMS
tat-prasaga-anubhvenabecause of associating with King Rantideva (when
talking with him about bhakti-yoga); rantideva-anuvartinathe followers of
807
King Rantideva (that is, his servants, his family members, his friends and
others); abhavanbecame; yoginafirst-class mystic yogs, or bhakti-yogs;
sarveall of them; nryaa-paryadevotees of the Supreme Personality
of Godhead, Nryaa.
TRANSLATION
All those who followed the principles of King Rantideva were totally favored
by his mercy and became pure devotees, attached to the Supreme Personality of
Godhead, Nryaa. Thus they all became the best of yogis.
PURPORT
The best yogs or mystics are the devotees, as confirmed by the Lord Himself
in Bhagavad-gt (6.47):
yoginm api sarve
mad-gatenntartman
the highest of all." The best yog is he who constantly thinks of the Supreme
Personality of Godhead within the core of the heart. Because Rantideva was
the king, the chief executive in the state, all the residents of the state became
devotees of the Supreme Personality of Godhead, Nryaa, by the king's
transcendental association. This is the influence of a pure devotee. If there is
one pure devotee, his association can create hundreds and thousands of pure
devotees. rla Bhaktivinoda hkura has said that a Vaiava is meritorious
in proportion to the number of devotees he has created. A Vaiava becomes
superior not simply by jugglery of words but by the number of devotees he has
808
created for the Lord. Here the word rantidevnuvartina indicates that
Rantideva's officers, friends, relatives and subjects all became first-class
Vaiavas by his association. In other words, Rantideva is confirmed herein to
be a first-class devotee, or mah-bhgavata. Mahat-sev dvram hur
vimukte: [SB 5.5.2] one should render service to such mahtms, for then one
will automatically achieve the goal of liberation. rla Narottama dsa hkura
has also said, chiy vaiava-sev nistra pyeche keb: one cannot be
liberated by his own effort, but if one becomes subordinate to a pure Vaiava,
the door to liberation is open.
TEXTS 19-20
F " N Q QH l
" H F dH ll !\ ll
d N Q l
N F ' {F {F ll - ll
gargc chinis tato grgya
katrd brahma hy avartata
duritakayo mahvryt
tasya trayyrui kavi
pukarruir ity atra
ye brhmaa-gati gat
bhatkatrasya putro 'bhd
dhast yad-dhastinpuram
SYNONYMS
gargtfrom Garga (another grandson of Bharadvja); inia son named
ini; tatafrom him (ini); grgyaa son named Grgya;
809
katrtalthough he was a katriya; brahmathe brhmaas; hiin deed;
avartatabecame possible; duritakayaa son named Duritakaya;
mahvrytfrom Mahvrya (another grandson of Bharadvja); tasyahis;
trayyruithe son named Trayyrui; kavia son named Kavi;
pukarruia son named Pukarrui; itithus; atratherein; yeall of
them; brhmaa-gatimthe position of brhmaas; gatachieved;
bhatkatrasyaof the grandson of Bharadvja named Bhatkatra;
putrathe son; abhtbecame; hastHast; yatfrom whom;
hastinpuramthe city of Hastinpura (New Delhi) was established.
TRANSLATION
From Garga came a son named ini, and his son was Grgya. Although
Grgya was a katriya, there came from him a generation of brahmaas. From
Mahvrya came a son named Duritakaya, whose sons were Trayyrui, Kavi
and Pukarrui. Although these sons of Duritakaya took birth in a dynasty of
katriyas, they too attained the position of brhmaas. Bhatkatra had a son
named Hast, who established the city of Hastinpura [now New Delhi].
TEXT 21
" "> "> F l
"F H F '" ll -! ll
ajamho dvimha ca
purumha ca hastina
ajamhasya vay syu
priyamedhdayo dvij
SYNONYMS
810
ajamhaAjamha; dvimhaDvimha; caalso;
purumhaPurumha; caalso; hastinabecame the sons of Hast;
ajamhasyaof Ajamha; vaydescendants; syuare;
priyamedha-dayaheaded by Priyamedha; dvijbrhmaas.
TRANSLATION
From King Hast came three sons, named Ajamha, Dvimha and
Purumha. The descendants of Ajamha, headed by Priyamedha, all achieved
the position of brhmaas.
PURPORT
This verse gives evidence confirming the statement of Bhagavad-gt that
the orders of societybrhmaa, katriya, vaiya and draare calculated in
terms of qualities and activities (gua-karma-vibhgaa [Bg. 4.13]). All the
descendants of Ajamha, who was a katriya, became brhmaas. This was
certainly because of their qualities and activities. Similarly, sometimes the sons
of brhmaas or katriyas become vaiyas (brhmaa-vaiyat gat). When a
katriya or brhmaa adopts the occupation or duty of a vaiya
(ki-go-rakya-vijyam [Bg. 18.44]), he is certainly counted as a vaiya. On the
other hand, if one is born a vaiya, by his activities he can become a brhmaa.
This is confirmed by Nrada Muni. Yasya yal-lakaa proktam. The members
of the varas, or social orders-brhmaa, katriya, vaiya and dra-must be
ascertained by their symptoms, not by birth. Birth is immaterial; quality is
essential.
TEXT 22
"" N "9 FF N { l
811
N dFFF FA" ~ ll -- ll
ajamhd bhadius
tasya putro bhaddhanu
bhatkyas tatas tasya
putra sj jayadratha
SYNONYMS
ajamhtfrom Ajamha; bhadiua son named Bhadiu; tasyahis;
putrason; bhaddhanuBhaddhanu; bhatkyaBhatkya;
tatathereafter; tasyahis; putrason; stwas;
jayadrathaJayadratha.
TRANSLATION
From Ajamha came a son named Bhadiu, from Bhadiu came a son
named Bhaddhanu, from Bhaddhanu a son named Bhatkya, and from
Bhatkya a son named Jayadratha.
TEXT 23
F H"FF F F l
= " " d HF> F ll - ll
tat-suto viadas tasya
syenajit samajyata
rucirvo dhahanu
kyo vatsa ca tat-sut
SYNONYMS
812
tat-sutathe son of Jayadratha; viadaViada; tasyathe son of Viada;
syenajitSyenajit; samajyatawas born; rucirvaRucirva;
dhahanuDhahanu; kyaKya; vatsaVatsa; caalso;
tat-sutsons of Syenajit.
TRANSLATION
The son of Jayadratha was Viada, and his son was Syenajit. The sons of
Syenajit were Rucirva, Dhahanu, Kya and Vatsa.
TEXT 24
=F ~ F F" l
F FF H ll -H ll
rucirva-suta pra
pthusenas tad-tmaja
prasya tanayo npas
tasya putra-ata tv abht
SYNONYMS
rucirva-sutathe son of Rucirva; praPra; pthusenaPthusena;
tathis; tmajason; prasyafrom Pra; tanayaa son; npaNpa;
tasyahis; putra-atamone hundred sons; tuindeed; abhtgenerated.
TRANSLATION
The son of Rucirva was Pra, and the sons of Pra were Pthusena and
Npa. Npa had one hundred sons.
813
TEXT 25
F d dd N Q" l
F H HHF ' F ll -7 ll
sa ktvy uka-kanyy
brahmadattam ajjanat
yog sa gavi bhryy
vivaksenam adht sutam
SYNONYMS
sahe (King Npa); ktvymin his wife, Ktv; uka-kanyymwho was
the daughter of uka; brahmadattama son named Brahmadatta;
ajjanatbegot; yoga mystic yog; sathat Brahmadatta; gaviby the
name Gau or Sarasvat; bhryymin the womb of his wife;
vivaksenamVivaksena; adhtbegot; sutama son.
TRANSLATION
King Npa begot a son named Brahmadatta through the womb of his wife,
Ktv, who was the daughter of uka. And Brahmadatta, who was a great yogi,
begot a son named Vivaksena through the womb of his wife, Sarasvat.
PURPORT
The uka mentioned here is different from the ukadeva Gosvm who
spoke rmad-Bhgavatam. ukadeva Gosvm, the son of Vysadeva, is
described in great detail in the Brahma-vaivarta Pura. There it is said that
Vysadeva maintained the daughter of Jbli as his wife and that after they
performed penances together for many years, he placed his seed in her womb.
The child remained in the womb of his mother for twelve years, and when the
814
father asked the son to come out, the son replied that he would not come out
unless he were completely liberated from the influence of my. Vysadeva
then assured the child that he would not be influenced by my, but the child
did not believe his father, for the father was still attached to his wife and
children. Vysadeva then went to Dvrak and informed the Personality of
Godhead about his problem, and the Personality of Godhead, at Vysadeva's
request, went to Vysadeva's cottage, where He assured the child in the womb
that he would not be influenced by my. Thus assured, the child came out,
but he immediately went away as a parivrjakcrya. When the father, very
much aggrieved, began to follow his saintly boy, ukadeva Gosvm, the boy
created a duplicate ukadeva, who later entered family life. Therefore, the
uka-kany, or daughter of ukadeva, mentioned in this verse is the daughter
of the duplicate or imitation ukadeva. The original ukadeva was a lifelong
brahmacr.
TEXT 26
9 " =d l
3"F FFF" [< N "9H ll - ll
jaigavyopadeena
yoga-tantra cakra ha
udaksenas tatas tasmd
bhallo brhadav
SYNONYMS
jaigavyaof the great i named Jaigavya; upadeenaby the instruction;
yoga-tantraman elaborate description of the mystic yoga system;
cakracompiled; hain the past; udaksenaUdaksena; tatafrom him
(Vivaksena); tasmtfrom him (Udaksena); bhallaa son named
815
Bhalla; brhadav(all of these are known as) descendants of Bhadiu.
TRANSLATION
Following the instructions of the great sage Jaigavya, Vivaksena compiled
an elaborate description of the mystic yoga system. From Vivaksena, Udaksena
was born, and from Udaksena, Bhalla. All these sons are known as
descendants of Bhadiu.
TEXT 27
H "F d FF F l
F' FF " " F d ll -O ll
yavnaro dvimhasya
ktims tat-suta smta
nmn satyadhtis tasya
dhanemi suprvakt
SYNONYMS
yavnaraYavnara; dvimhasyathe son of Dvimha; ktimnKtimn;
tat-sutathe son of Yavnara; smtais well known; nmnby name;
satyadhtiSatyadhti; tasyaof him (Satyadhti);
dhanemiDhanemi; suprva-ktthe father of Suprva.
TRANSLATION
The son of Dvimha was Yavnara, whose son was Ktimn. The son of
Ktimn was well known as Satyadhti. From Satyadhti came a son named
Dhanemi, who became the father of Suprva.
816
TEXTS 28-29
F F FF F F l
d " F 9< ll - ll
F F H Q " 'F l
F F H '~ F HF & ll -\ ll
suprvt sumatis tasya
putra sannatims tata
kt hirayanbhd yo
yoga prpya jagau sma a
sahit prcyasmn vai
npo hy udgryudhas tata
tasya kemya suvro 'tha
suvrasya ripujaya
SYNONYMS
suprvtfrom Suprva; sumatia son named Sumati; tasya putrahis
son (Sumati's son); sannatimnSannatimn; tatafrom him; kta son
named Kt; hirayanbhtfrom Lord Brahm; yahe who; yogammystic
power; prpyagetting; jagautaught; smain the past; asix;
sahitdescriptions; prcyasmnmof the Prcyasma verses of the Sma
Veda; vaiindeed; npaNpa; hiindeed; udgryudhaUdgryudha;
tatafrom him; tasyahis; kemyaKemya; suvraSuvra;
athathereafter; suvrasyaof Suvra; ripujayaa son named Ripujaya.
TRANSLATION
From Suprva came a son named Sumati, from Sumati came Sannatimn,
817
and from Sannatimn came Kt, who achieved mystic power from Brahm and
taught six sahits of the Prcyasma verses of the Sma Veda. The son of Kt
was Npa; the son of Npa, Udgryudha; the son of Udgryudha, Kemya; the
son of Kemya, Suvra; and the son of Suvra, Ripujaya.
TEXT 30
N ~ " ' 'H l
"F F F ll ll
tato bahuratho nma
purumho 'prajo 'bhavat
nalinym ajamhasya
nla ntis tu tat-suta
SYNONYMS
tatafrom him (Ripujaya); bahurathaBahuratha; nmanamed;
purumhaPurumha, the younger brother of Dvimha; aprajasonless;
abhavatbecame; nalinymthrough Nalin; ajamhasyaof Ajamha;
nlaNla; ntinti; tuthen; tat-sutathe son of Nla.
TRANSLATION
From Ripujaya came a son named Bahuratha. Purumha was sonless.
Ajamha had a son named Nla by his wife known as Nalin, and the son of
Nla was nti.
TEXTS 31-33
F F 'd F 'H l
818
FFF F 9" ll ! ll
H N d[ F& F l
ll - ll
H9 $ F l
9" N Q H 9F ll ll
nte suntis tat-putra
purujo 'rkas tato 'bhavat
bharmyvas tanayas tasya
pacsan mudgaldaya
yavnaro bhadviva
kmpilla sajaya sut
bharmyva prha putr me
pacn rakaya hi
viaym alam ime
iti pacla-sajit
mudgald brahma-nirvtta
gotra maudgalya-sajitam
SYNONYMS
nteof nti; suntiSunti; tat-putrahis son; purujaPuruja;
arkaArka; tatafrom him; abhavatgenerated;
bharmyvaBharmyva; tanayason; tasyaof him; pacafive sons;
sanwere; mudgala-dayaheaded by Mudgala; yavnaraYavnara;
bhadvivaBhadviva; kmpillaKmpilla; sajayaSajaya;
sutsons; bharmyvaBharmyva; prhasaid; putrsons; memy;
pacnmof five; rakayafor protection; hiindeed; viaymof
different states; alamcompetent; imeall of them; itithus;
paclaPacla; sajitdesignated; mudgaltfrom Mudgala;
819
brahma-nirvttamconsisting of brhmaas; gotrama dynasty;
maudgalyaMaudgalya; sajitamso designated.
TRANSLATION
The son of nti was Sunti, the son of Sunti was Puruja, and the son of
Puruja was Arka. From Arka came Bharmyva, and from Bharmyva came
five sonsMudgala, Yavnara, Bhadviva, Kmpilla and Sajaya. Bharmyva
prayed to his sons, "O my sons, please take charge of my five states, for you are
quite competent to do so." Thus his five sons were known as the Paclas.
From Mudgala came a dynasty of brhmaas known as Maudgalya.
TEXT 34
~ 9" " "H "F l
dd F "F ll H ll
mithuna mudgald bhrmyd
divodsa pumn abht
ahaly kanyak yasy
atnandas tu gautamt
SYNONYMS
mithunamtwins, one male and one female; mudgaltfrom Mudgala;
bhrmytthe son of Bharmyva; divodsaDivodsa; pumnthe male
one; abhtgenerated; ahalyAhaly; kanyakthe female;
yasymthrough whom; atnandaatnanda; tuindeed;
gautamtgenerated by her husband, Gautama.
820
TRANSLATION
Mudgala, the son of Bharmyva, had twin children, one male and the other
female. The male child was named Divodsa, and the female child was named
Ahaly. From the womb of Ahaly by the semen of her husband, Gautama,
came a son named atnanda.
TEXT 35
F F' ' H "H" l
FF F" H " d l
FN '" ~ " ll 7 ll
tasya satyadhti putro
dhanur-veda-virada
aradvs tat-suto yasmd
urva-darant kila
ara-stambe 'patad reto
mithuna tad abhc chubham
SYNONYMS
tasyaof him (atnanda); satyadhtiSatyadhti; putraa son;
dhanu-veda-viradavery expert in the art of archery;
aradvnaradvn; tat-sutathe son of Satyadhti; yasmtfrom whom;
urva-darantsimply by seeing the celestial Urva; kilaindeed;
ara-stambeon a clump of ara grass; apatatfell; retasemen;
mithunama male and female; tat abhtthere were born;
ubhamall-auspicious.
821
TRANSLATION
The son of atnanda was Satyadhti, who was expert in archery, and the
son of Satyadhti was aradvn. When aradvn met Urva, he discharged
semen, which fell on a clump of ara grass. From this semen were born two
all-auspicious babies, one male and the other female.
TEXT 36
" " _ d = l
d d d = " H d ll ll
tad dv kpayghc
chntanur mgay caran
kpa kumra kany ca
droa-patny abhavat kp
SYNONYMS
tatthose twin male and female babies; dvseeing; kpayout of
compassion; aghttook; ntanuKing ntanu; mgaymwhile
hunting in the forest; caranwandering in that way; kpaKpa;
kumrathe male child; kanythe female child; caalso;
droa-patnthe wife of Drocrya; abhavatbecame; kpnamed Kp.
TRANSLATION
While Mahrja ntanu was on a hunting excursion, he saw the male and
female children lying in the forest, and out of compassion he took them home.
Consequently, the male child was known as Kpa, and the female child was
named Kp. Kp later became the wife of Drocrya.
822
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-first Chapter,
of the rmad-Bhgavatam, entitled "The Dynasty of Bharata."
22. The Descendants of Ajamha
This chapter describes the descendants of Divodsa. It also describes
Jarsandha, who belonged to the ka dynasty, as well as Duryodhana, Arjuna
and others.
The son of Divodsa was Mitryu, who had four sons, one after
another-Cyavana, Sudsa, Sahadeva and Somaka. Somaka had one hundred
sons, of whom the youngest was Pata, from whom Drupada was born.
Drupada's daughter was Draupad, and his sons were headed by Dhadyumna.
Dhadyumna's son was Dhaketu.
Another son of Ajamha was named ka. From ka came a son named
Savaraa, and from Savaraa came Kuru, the king of Kuruketra. Kuru
had four sons-Parki, Sudhanu, Jahnu and Niadha. Among the descendants
in the dynasty from Sudhanu were Suhotra, Cyavana, Kt and Uparicara
Vasu. The sons of Uparicara Vasu, including Bhadratha, Kumba, Matsya,
Pratyagra and Cedipa, became kings of the Cedi state. In the dynasty from
Bhadratha came Kugra, abha, Satyahita, Pupavn and Jahu, and from
Bhadratha through the womb of another wife came Jarsandha, who was
followed by Sahadeva, Sompi and rutarav. Parki, the son of Kuru, had no
sons. Among the descendants of Jahnu were Suratha, Vidratha,
Srvabhauma, Jayasena, Rdhika, Ayutyu, Akrodhana, Devtithi, ka,
Dilpa and Pratpa.
823
The sons of Pratpa were Devpi, ntanu and Bhlka. When Devpi
retired to the forest, his younger brother ntanu became the king. Although
ntanu, being younger, was not eligible to occupy the throne, he disregarded
his elder brother. Consequently, there was no rainfall for twelve years.
Following the advice of the brhmaas, ntanu was ready to return the
kingdom to Devpi, but by the intrigue of ntanu's minister, Devpi became
unfit to be king. Therefore ntanu resumed charge of the kingdom, and rain
fell properly during his regime. By mystic power, Devpi still lives in the
village known as Kalpa-grma. In this Kali-yuga, when the descendants of
Soma known as the candra-vaa (the lunar dynasty) die out, Devpi, at the
beginning of Satya-yuga, will reestablish the dynasty of the moon. The wife of
ntanu named Gag gave birth to Bhma, one of the twelve authorities.
Two sons named Citrgada and Vicitravrya were also born from the womb of
Satyavat by the semen of ntanu, and Vysadeva was born from Satyavat by
the semen of Parara, Vysadeva instructed the history of the Bhgavatam to
his son ukadeva. Through the womb of the two wives and the maidservant of
Vicitravrya, Vysadeva begot Dhtarra, Pu and Vidura.
Dhtarra had one hundred sons, headed by Duryodhana, and one
daughter named Dual. Pu had five sons, headed by Yudhihira, and
each of these five sons had one son from Draupad. The names of these sons of
Draupad were Prativindhya, rutasena, rutakrti, atnka and rutakarm.
Besides these five sons, by other wives the Pavas had many other sons, such
as Devaka, Ghaotkaca, Sarvagata, Suhotra, Naramitra, Irvn, Babhruvhana
and Abhimanyu. From Abhimanyu, Mahrja Parkit was born, and Mahrja
Parkit had four sons-Janamejaya, rutasena, Bhmasena and Ugrasena.
Next ukadeva Gosvm described the future sons of the Pu family.
From Janamejaya, he said, would come a son named atnka, and following in
the dynasty would be Sahasrnka, Avamedhaja, Asmaka, Nemicakra,
Citraratha, uciratha, Vimn, Suea, Suntha, Ncaku, Sukhnala,
Pariplava, Sunaya, Medhv, Npajaya, Drva, Timi, Bhadratha, Sudsa,
atnka, Durdamana, Mahnara, Daapi, Nimi and Kemaka.
824
ukadeva Gosvm then predicted the kings of the mgadha-vaa, or
Mgadha dynasty. Sahadeva, the son of Jarsandha, would beget Mrjri, and
from him would come rutarav. Subsequently taking birth in the dynasty
will be Yutyu, Niramitra, Sunakatra, Bhatsena, Karmajit, Sutajaya, Vipra,
uci, Kema, Suvrata, Dharmastra, Sama, Dyumatsena, Sumati, Subala,
Suntha, Satyajit, Vivajit and Ripujaya.
TEXT 1
d 3H=
> "H "FHFF l
F "F F" H '~ F d d ll ! ll
r-uka uvca
mitryu ca divodsc
cyavanas tat-suto npa
sudsa sahadevo 'tha
somako jantu-janmakt
SYNONYMS
r-uka uvcar ukadeva Gosvm said; mitryuMitryu; caand;
divodstwas born from Divodsa; cyavanaCyavana; tat-sutathe son
of Mitryu; npaO King; sudsaSudsa; sahadevaSahadeva;
athathereafter; somakaSomaka; jantu-janma-ktthe father of Jantu.
TRANSLATION
ukadeva Gosvm said: O King, the son of Divodsa was Mitryu, and from
Mitryu came four sons, named Cyavana, Sudsa, Sahadeva and Somaka.
Somaka was the father of Jantu.
825
TEXT 2
F 9 H 9 F l
F F" " " FH FFH ll - ll
tasya putra-ata te
yavyn pata suta
sa tasmd drupado jaje
sarva-sampat-samanvita
SYNONYMS
tasyaof him (Somaka); putra-atamone hundred sons; temof all of
them; yavynthe youngest; pataPata; sutathe son; sahe;
tasmtfrom him (Pata); drupadaDrupada; jajewas born;
sarva-sampatwith all opulences; samanvitadecorated.
TRANSLATION
Somaka had one hundred sons, of whom the youngest was Pata. From
Pata was born King Drupada, who was opulent in all supremacy.
TEXT 3
" "" " " F ' 8U " F l
' 8U " ' 8d d $ ll ll
drupadd draupad tasya
dhadyumndaya sut
dhadyumnd dhaketur
826
bhrmy pclak ime
SYNONYMS
drupadtfrom Drupada; draupadDraupad, the famous wife of the
Pavas; tasyaof him (Drupada); dhadyumna-dayaheaded by
Dhadyumna; sutsons; dhadyumntfrom Dhadyumna;
dhaketuthe son named Dhaketu; bhrmyall descendants of
Bharmyva; pclakthey are known as the Pclakas; imeall of
these.
TRANSLATION
From Mahrja Drupada, Draupad was born. Mahrja Drupada also had
many sons, headed by Dhadyumna. From Dhadyumna came a son named
Dhaketu. All these personalities are known as descendants of Bharmyva or
as the dynasty of Pcla.
TEXTS 4-5
'"F Q F HF l
F d d d ll H ll
F ' 9'> d F l
F ' F ' 9H '~ d ll 7 ll
yo 'jamha-suto hy anya
ka savaraas tata
tapaty srya-kanyy
kuruketra-pati kuru
parki sudhanur jahnur
827
niadha ca kuro sut
suhotro 'bht sudhanua
cyavano 'tha tata kt
SYNONYMS
yawho; ajamha-sutawas a son born from Ajamha; hiindeed;
anyaanother; kaka; savaraaSavaraa; tatafrom him
(ka); tapatymTapat; srya-kanyymin the womb of the daughter of
the sun-god; kuruketra-patithe King of Kuruketra; kuruKuru was
born; parki sudhanu jahnu niadha caParki, Sudhanu, Jahnu and
Niadha; kuroof Kuru; sutthe sons; suhotraSuhotra; abhtwas
born; sudhanuafrom Sudhanu; cyavanaCyavana; athafrom Suhotra;
tatafrom him (Cyavana); kta son named Kt.
TRANSLATION
Another son of Ajamha was known as ka. From ka came a son named
Savaraa, and from Savaraa through the womb of his wife, Tapat, the
daughter of the sun-god, came Kuru, the King of Kuruketra. Kuru had four
sons-Parki, Sudhanu, Jahnu and Niadha. From Sudhanu, Suhotra was born,
and from Suhotra, Cyavana. From Cyavana, Kt was born.
TEXT 6
HF FF = N " ~ F l
d NF = "U> = " ll ll
vasus tasyoparicaro
bhadratha-mukhs tata
kumba-matsya-pratyagra-
828
cedipdy ca cedip
SYNONYMS
vasua son named Vasu; tasyaof him (Kt); uparicarathe surname of
Vasu; bhadratha-mukhheaded by Bhadratha; tatafrom him (Vasu);
kumbaKumba; matsyaMatsya; pratyagraPratyagra;
cedipa-dyCedipa and others; caalso; cedi-pall of them became
rulers of the Cedi state.
TRANSLATION
The son of Kt was Uparicara Vasu, and among his sons, headed by
Bhadratha, were Kumba, Matsya, Pratyagra and Cedipa. All the sons of
Uparicara Vasu became rulers of the Cedi state.
TEXT 7
N " ~ d ' " 9FF F l
F ' H FF ll O ll
bhadratht kugro 'bhd
abhas tasya tat-suta
jaje satyahito 'patya
pupavs tat-suto jahu
SYNONYMS
bhadrathtfrom Bhadratha; kugraKugra; abhta son was born;
abhaabha; tasyaof him (Kugra); tat-sutahis (abha's) son;
jajewas born; satyahitaSatyahita; apatyamoffspring;
829
pupavnPupavn; tat-sutahis (Pupavn's) son; jahuJahu.
TRANSLATION
From Bhadratha, Kugra was born; from Kugra, abha; and from
abha, Satyahita. The son of Satyahita was Pupavn, and the son of Pupavn
was Jahu.
TEXT 8
F d N " ~ l
NF 8 =F' l
H H B F' 'H F ll ll
anyasym api bhryy
akale dve bhadratht
ye mtr bahir utse
jaray cbhisandhite
jva jveti kranty
jarsandho 'bhavat suta
SYNONYMS
anyasymin another; apialso; bhryymwife; akaleparts; dvetwo;
bhadrathtfrom Bhadratha; yewhich two parts; mtrby the mother;
bahi utsebecause of rejection; jarayby the demoness named Jar;
caand; abhisandhitewhen they were joined together; jva jva itiO living
entity, be alive; krantyplaying like that; jarsandhaJarsandha;
abhavatwas generated; sutaa son.
830
TRANSLATION
Through the womb of another wife, Bhadratha begot two halves of a son.
When the mother saw those two halves she rejected them, but later a
she-demon named Jar playfully joined them and said, "Come to life, come to
life!" Thus the son named Jarsandha was born.
TEXT 9
> F" H ' F H l
' F ~ H ll \ ll
tata ca sahadevo 'bht
sompir yac chrutarav
parkir anapatyo 'bht
suratho nma jhnava
SYNONYMS
tata caand from him (Jarsandha); sahadevaSahadeva; abhtwas
born; sompiSompi; yatof him (Sompi); rutarava son named
rutarav; parkithe son of Kuru named Parki; anapatyawithout any
son; abhtbecame; surathaSuratha; nmanamed; jhnavawas the
son of Jahnu.
TRANSLATION
From Jarsandha came a son named Sahadeva; from Sahadeva, Sompi; and
from Sompi, rutarav. The son of Kuru called Parki had no sons, but the
son of Kuru called Jahnu had a son named Suratha.
831
TEXT 10
H" ~FF FH F 'H l
F F 'd ' ' H ll ! ll
tato vidrathas tasmt
srvabhaumas tato 'bhavat
jayasenas tat-tanayo
rdhiko 'to 'yutyv abht
SYNONYMS
tatafrom him (Suratha); vidrathaa son named Vidratha;
tasmtfrom him (Vidratha); srvabhaumaa son named Srvabhauma;
tatafrom him (Srvabhauma); abhavatwas born; jayasenaJayasena;
tat-tanayathe son of Jayasena; rdhikaRdhika; ataand from him
(Rdhika); ayutyuAyutyu; abhtwas born.
TRANSLATION
From Suratha came a son named Vidratha, from whom Srvabhauma was
born. From Srvabhauma came Jayasena; from Jayasena, Rdhika; and from
Rdhika, Ayutyu.
TEXT 11
> 'FF" " H~ = l
FF " ' FF = ll !! ll
tata ckrodhanas tasmd
devtithir amuya ca
832
kas tasya dilpo 'bht
pratpas tasya ctmaja
SYNONYMS
tatafrom him (Ayutyu); caand; akrodhanaa son named Akrodhana;
tasmtfrom him (Akrodhana); devtithia son named Devtithi;
amuyaof him (Devtithi); caalso; kaka; tasyaof him (ka);
dilpaa son named Dilpa; abhtwas born; pratpaPratpa; tasyaof
him (Dilpa); caand; tma-jathe son.
TRANSLATION
From Ayutyu came a son named Akrodhana, and his son was Devtithi.
The son of Devtithi was ka, the son of ka was Dilpa, and the son of
Dilpa was Pratpa.
TEXTS 12-13
" H FF Nd $ = l
" HF H ll !- ll
H S 9F l
d F H F ll ! ll
devpi ntanus tasya
bhlka iti ctmaj
pit-rjya parityajya
devpis tu vana gata
abhavac chntan rj
pr mahbhia-sajita
833
ya ya karbhy spati
jra yauvanam eti sa
SYNONYMS
devpiDevpi; ntanuntanu; tasyaof him (Pratpa);
bhlkaBhlka; itithus; caalso; tma-jthe sons; pit-rjyamthe
father's property, the kingdom; parityajyarejecting; devpiDevpi, the
eldest; tuindeed; vanamto the forest; gataleft; abhavatwas;
ntanuntanu; rjthe king; prkbefore; mahbhiaMahbhia;
sajitamost celebrated; yam yamwhomever; karbhymwith his
hands; spatitouched; jramalthough very old; yauvanamyouth;
etiattained; sahe.
TRANSLATION
The sons of Pratpa were Devpi, ntanu and Bhlka. Devpi left the
kingdom of his father and went to the forest, and therefore ntanu became the
king. ntanu, who in his previous birth was known as Mahbhia, had the
ability to transform anyone from old age to youth simply by touching that
person with his hands.
TEXTS 14-15
= H d l
F " " HH9 " H ll !H ll
N Q H d l
" Q 8 HH { ll !7 ll
ntim pnoti caivgry
karma tena ntanu
834
sam dvdaa tad-rjye
na vavara yad vibhu
ntanur brhmaair ukta
parivettyam agrabhuk
rjya dehy agrajyu
pura-rra-vivddhaye
SYNONYMS
ntimyouthfulness for sense gratification; pnotione gets; caalso;
evaindeed; agrymprincipally; karmaby the touch of his hand;
tenabecause of this; ntanuknown as ntanu; samyears;
dvdaatwelve; tat-rjyein his kingdom; nanot; vavarasent rain;
yadwhen; vibhuthe controller of the rain, namely the King of heaven,
Indra; ntanuntanu; brhmaaiby the learned brhmaas;
uktawhen advised; parivettfaulty because of being a usurper;
ayamthis; agra-bhukenjoying in spite of your elder brother's being
present; rjyamthe kingdom; dehigive; agrajyato your elder brother;
uimmediately; pura-rraof your home and the kingdom;
vivddhayefor elevation.
TRANSLATION
Because the King was able to make everyone happy for sense gratification,
primarily by the touch of his hand, his name was ntanu. Once, when there
was no rainfall in the kingdom for twelve years and the King consulted his
learned brahminical advisors, they said, "You are faulty for enjoying the
property of your elder brother. For the elevation of your kingdom and home,
you should return the kingdom to him."
PURPORT
835
One cannot enjoy sovereignty or perform an agnihotra-yaja in the
presence of one's elder brother, or else one becomes a usurper, known as
parivett.
TEXTS 16-17
H B "F F 'N H l
H H "" H ll ! ll
H"H"H" H " "H HH9 l
" H F~ d ll !O ll
evam ukto dvijair jyeha
chandaym sa so 'bravt
tan-mantri-prahitair viprair
vedd vibhraito gir
veda-vdtivdn vai
tad devo vavara ha
devpir yogam sthya
kalpa-grmam rita
SYNONYMS
evamthus (as above mentioned); uktabeing advised; dvijaiby the
brhmaas; jyehamunto his eldest brother, Devpi; chandaym
sarequested to take charge of the kingdom; sahe (Devpi);
abravtsaid; tat-mantriby ntanu's minister; prahitaiinstigated;
vipraiby the brhmaas; vedtfrom the principles of the Vedas;
vibhraitafallen; girby such words; veda-vda-ativdnwords
blaspheming the Vedic injunctions; vaiindeed; tadat that time;
devathe demigod; vavarashowered rains; hain the past;
836
devpiDevpi; yogam sthyaaccepting the process of mystic yoga;
kalpa-grmamthe village known as Kalpa; ritatook shelter of (and is
living in even now).
TRANSLATION
When the brhmaas said this, Mahrja ntanu went to the forest and
requested his elder brother Devpi to take charge of the kingdom, for it is the
duty of a king to maintain his subjects. Previously, however, ntanu's minister
Avavra had instigated some brhmaas to induce Devpi to transgress the
injunctions of the Vedas and thus make himself unfit for the post of ruler. The
brhmaas deviated Devpi from the path of the Vedic principles, and therefore
when asked by ntanu he did not agree to accept the post of ruler. On the
contrary, he blasphemed the Vedic principles and therefore became fallen.
Under the circumstances, ntanu again became the king, and Indra, being
pleased, showered rains. Devpi later took to the path of mystic yoga to control
his mind and senses and went to the village named Kalpagrma, where he is
still living.
TEXTS 18-19
F H d 8 d " F~ l
Nd F " ' " HF ll ! ll
> F" l H l
FH ' H" B H dH ll !\ ll
soma-vae kalau nae
ktdau sthpayiyati
bhlkt somadatto 'bhd
bhrir bhriravs tata
837
ala ca ntanor sd
gagy bhma tmavn
sarva-dharma-vid reho
mah-bhgavata kavi
SYNONYMS
soma-vaewhen the dynasty of the moon-god; kalauin this age of Kali;
naebeing lost; kta-dauat the beginning of the next Satya-yuga;
sthpayiyatiwill reestablish; bhlktfrom Bhlka;
somadattaSomadatta; abhtgenerated; bhriBhri;
bhri-ravBhrirav; tatathereafter; ala caa son named ala;
ntanofrom ntanu; stgenerated; gagymin the womb of Gag,
the wife of ntanu; bhmaa son named Bhma; tmavnself-realized;
sarva-dharma-vidmof all religious persons; rehathe best;
mah-bhgavataan exalted devotee; kaviand a learned scholar.
TRANSLATION
After the dynasty of the moon-god comes to an end in this age of Kali,
Devpi, in the beginning of the next Satya-yuga, will reestablish the Soma
dynasty in this world. From Bhlka [the brother of ntanu] came a son named
Somadatta, who had three sons, named Bhri, Bhrirav and ala. From
ntanu, through the womb of his wife named Gag, came Bhma, the
exalted, self-realized devotee and learned scholar.
TEXT 20
H ~ ' ' 9 l
" Fd = l" F ll - ll
838
vra-ythgrar yena
rmo 'pi yudhi toita
ntanor dsa-kanyy
jaje citrgada suta
SYNONYMS
vra-ytha-agraBhmadeva, the foremost of all warriors; yenaby whom;
rma apieven Paraurma, the incarnation of God; yudhiin a fight;
toitawas satisfied (when defeated by Bhmadeva); ntanoby ntanu;
dsa-kanyymin the womb of Satyavat, who was known as the daughter of
a dra; jajewas born; citrgadaCitrgada; sutaa son.
TRANSLATION
Bhmadeva was the foremost of all warriors. When he defeated Lord
Paraurma in a fight, Lord Paraurma was very satisfied with him. By the
semen of ntanu in the womb of Satyavat, the daughter of a fisherman,
Citrgada took birth.
PURPORT
Satyavat was actually the daughter of Uparicara Vasu by the womb of a
fisherwoman known as Matsyagarbh. Later, Satyavat was raised by a
fisherman.
The fight between Paraurma and Bhmadeva concerns three daughters of
KrjaAmbik, Amblik and Ambwho were forcibly abducted by
Bhmadeva, acting on behalf of his brother Vicitravrya. Amb thought that
Bhmadeva would marry her and became attached to him, but Bhmadeva
refused to marry her, for he had taken the vow of brahmacarya. Amb
therefore approached Bhmadeva's military spiritual master, Paraurma, who
instructed Bhma to marry her. Bhmadeva refused, and therefore
839
Paraurma fought with him to force him to accept the marriage. But
Paraurma was defeated, and he was pleased with Bhma.
TEXTS 21-24
H=H >H = l" l
F F"H d ll -! ll
H " R d '"' l
H FH " H N" ll -- ll
Q Q" l
H=H '~ H dF N ll - ll
FH H" NdNd 3 l
F" ll -H ll
vicitravrya cvarajo
nmn citrgado hata
yasy parart skd
avatro hare kal
veda-gupto muni ko
yato 'ham idam adhyagm
hitv sva-iyn paildn
bhagavn bdaryaa
mahya putrya ntya
para guhyam ida jagau
vicitravryo 'thovha
krja-sute balt
svayavard upnte
ambikmblike ubhe
840
tayor sakta-hdayo
ghto yakma mta
SYNONYMS
vicitravryaVicitravrya, the son of ntanu; caand; avarajathe
younger brother; nmnby a Gandharva named Citrgada;
citrgadaCitrgada; hatawas killed; yasymin the womb of
Satyavat previous to her marriage to ntanu; parartby the semen of
Parara Muni; sktdirectly; avatraincarnated; hareof the
Supreme Personality of Godhead; kalexpansion; veda-guptathe
protector of the Vedas; munithe great sage; kaKa Dvaipyana;
yatafrom whom; ahamI (ukadeva Gosvm); idamthis
(rmad-Bhgavatam); adhyagmstudied thoroughly; hitvrejecting;
sva-iynhis disciples; paila-dnheaded by Paila; bhagavnthe
incarnation of the Lord; bdaryaaVysadeva; mahyamunto me;
putryaa son; ntyawho was truly controlled from sense gratification;
paramthe supreme; guhyamthe most confidential; idamthis Vedic
literature (rmad-Bhgavatam); jagauinstructed;
vicitravryaVicitravrya; athathereafter; uvhamarried;
krja-sutetwo daughters of Krja; baltby force; svayavartfrom
the arena of the svayavara; upntebeing brought;
ambik-amblikeAmbik and Amblik; ubheboth of them; tayounto
them; saktabeing too attached; hdayahis heart; ghtabeing
contaminated; yakmaby tuberculosis; mtahe died.
TRANSLATION
Citrgada, of whom Vicitravrya was the younger brother, was killed by a
Gandharva who was also named Citrgada. Satyavat, before her marriage to
ntanu, gave birth to the master authority of the Vedas, Vysadeva, known as
Ka Dvaipyana, who was begotten by Parara Muni. From Vysadeva, I
841
[ukadeva Gosvm] was born, and from him I studied this great work of
literature, rmad-Bhgavatam. The incarnation of Godhead Vedavysa,
rejecting his disciples, headed by Paila, instructed rmad-Bhgavatam to me
because I was free from all material desires. After Ambik and Amblik, the
two daughters of Krja, were taken away by force, Vicitravrya married
them, but because he was too attached to these two wives, he had a heart attack
and died of tuberculosis.
TEXT 25
' F H N" l
' 8 = B = H" = ll -7 ll
ketre 'prajasya vai bhrtur
mtrokto bdaryaa
dhtarra ca pu ca
vidura cpy ajjanat
SYNONYMS
ketrein the wives and maidservant; aprajasyaof Vicitravrya, who had no
progeny; vaiindeed; bhrtuof the brother; mtr uktabeing ordered
by the mother; bdaryaaVedavysa; dhtarrama son named
Dhtarra; caand; puma son named Pu; caalso; vidurama
son named Vidura; caalso; apiindeed; ajjanatbegot.
TRANSLATION
Bdaryaa, r Vysadeva, following the order of his mother, Satyavat,
begot three sons, two by the womb of Ambik and Amblik, the two wives of
his brother Vicitravrya, and the third by Vicitravrya's maidservant. These
842
sons were Dhtarra, Pu and Vidura.
PURPORT
Vicitravrya died of tuberculosis, and his wives, Ambik and Amblik, had
no issue. Therefore, after Vicitravrya's death, his mother, Satyavat, who was
also the mother of Vysadeva, asked Vysadeva to beget children through the
wives of Vicitravrya. In those days, the brother of the husband could beget
children through the womb of his sister-in-law. This was known as devarea
sutotpatti. If the husband was somehow unable to beget children, his brother
could do so through the womb of his sister-in-law. This devarea sutotpatti and
the sacrifices of avamedha and gomedha are forbidden in the age of Kali.
avamedha gavlambha
devarea sutotpatti
[Cc. di 17.164]
"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice,
the offering of a cow in sacrifice, the acceptance of the order of sannysa, the
offering of oblations of flesh to the forefathers, and a man's begetting children
in his brother's wife." (Brahma-vaivarta Pura).
TEXT 26
' ' 8 F l
" ' B " = dd ll - ll
gndhry dhtarrasya
jaje putra-ata npa
tatra duryodhano jyeho
843
dual cpi kanyak
SYNONYMS
gndhrymin the womb of Gndhr; dhtarrasyaof Dhtarra;
jajewere born; putra-atamone hundred sons; npaO King Parkit;
tatraamong the sons; duryodhanathe son named Duryodhana;
jyehathe eldest; dualDual; ca apialso; kanyakone daughter.
TRANSLATION
Dhtarra's wife, Gndhr, gave birth to one hundred sons and one
daughter, O King. The oldest of the sons was Duryodhana, and the daughter's
name was Dual.
TEXTS 27-28
~ {F B d ~ l
' " 'B M ll -O ll
d F" H> " H F"M l
" U F 'H ll - ll
pn maithuna-ruddhasya
po kunty mah-rath
jt dharmnilendrebhyo
yudhihira-mukhs traya
nakula sahadeva ca
mdry nsatya-dasrayo
draupady paca pacabhya
putrs te pitaro 'bhavan
844
SYNONYMS
ptdue to being cursed; maithuna-ruddhasyawho had to restrain sexual
life; poof Pu; kuntymin the womb of Kunt; mah-rathgreat
heroes; jttook birth; dharmaby Mahrja Dharma, or Dharmarja;
anilaby the demigod controlling the wind; indrebhyaand by the demigod
Indra, the controller of rain; yudhihiraYudhihira; mukhheaded by;
trayathree sons (Yudhihira, Bhma and Arjuna); nakulaNakula;
sahadevaSahadeva; caalso; mdrymin the womb of Mdr;
nsatya-dasrayoby Nsatya and Dasra, the Avin-kumras;
draupadymin the womb of Draupad; pacafive; pacabhyafrom the
five brothers (Yudhihira, Bhma, Arjuna, Nakula and Sahadeva);
putrsons; tethey; pitarauncles; abhavanbecame.
TRANSLATION
Pu was restrained from sexual life because of having been cursed by a
sage, and therefore his three sons Yudhihira, Bhma and Arjuna were
begotten through the womb of his wife, Kunt, by Dharmarja, by the demigod
controlling the wind, and by the demigod controlling the rain. Pu's second
wife, Mdr, gave birth to Nakula and Sahadeva, who were begotten by the two
Avin-kumras. The five brothers, headed by Yudhihira, begot five sons
through the womb of Draupad. These five sons were your uncles.
TEXT 29
'B H' F H d " l
d F dF d ll -\ ll
yudhihirt prativindhya
845
rutaseno vkodart
arjunc chrutakrtis tu
atnkas tu nkuli
SYNONYMS
yudhihirtfrom Mahrja Yudhihira; prativindhyaa son named
Prativindhya; rutasenarutasena; vkodartbegotten by Bhma;
arjuntfrom Arjuna; rutakrtia son named rutakrti; tuindeed;
atnkaa son named atnka; tuindeed; nkuliof Nakula.
TRANSLATION
From Yudhihira came a son named Prativindhya, from Bhma a son named
rutasena, from Arjuna a son named rutakrti, and from Nakula a son named
atnka.
TEXTS 30-31
F" HF > d ~ l
'B " Hd '~ < d= ll ll
F {BN d FH F l
F" H F HF H ll ! ll
sahadeva-suto rja
chrutakarm tathpare
yudhihirt tu pauravy
devako 'tha ghaotkaca
bhmasend dhiimby
kly sarvagatas tata
846
sahadevt suhotra tu
vijaysta prvat
SYNONYMS
sahadeva-sutathe son of Sahadeva; rjanO King;
rutakarmrutakarm; tathas well as; apareothers; yudhihirtfrom
Yudhihira; tuindeed; pauravymin the womb of Paurav; devakaa son
named Devaka; athaas well as; ghaotkacaGhaotkaca; bhmasentfrom
Bhmasena; hiimbymin the womb of Hiimb; klymin the womb of
Kl; sarvagataSarvagata; tatathereafter; sahadevtfrom Sahadeva;
suhotramSuhotra; tuindeed; vijayVijay; astagave birth to;
prvatthe daughter of the Himalayan king.
TRANSLATION
O King, the son of Sahadeva was rutakarm. Furthermore, Yudhihira and
his brothers begot other sons in other wives. Yudhihira begot a son named
Devaka through the womb of Paurav, and Bhmasena begot a son named
Ghaotkaca through his wife Hiimb and a son named Sarvagata through his
wife Kl. Similarly, Sahadeva had a son named Suhotra through his wife named
Vijay, who was the daughter of the king of the mountains.
TEXT 32
d d ~ l
$H H F N H l
F ' dF ll - ll
kareumaty nakulo
naramitra tathrjuna
847
irvantam ulupy vai
suty babhruvhanam
maipura-pate so 'pi
tat-putra putrik-suta
SYNONYMS
kareumatymin the wife named Kareumat; nakulaNakula;
naramitrama son named Naramitra; tathalso; arjunaArjuna;
irvantamIrvn; ulupymin the womb of the Nga-kany named Ulup;
vaiindeed; sutymin the daughter; babhruvhanama son named
Babhruvhana; maipura-pateof the king of Maipura; sahe;
apialthough; tat-putrathe son of Arjuna; putrik-sutathe son of his
maternal grandfather.
TRANSLATION
Nakula begot a son named Naramitra through his wife named Kareumat.
Similarly, Arjuna begot a son named Irvn through his wife known as Ulup,
the daughter of the Ngas, and a son named Babhruvhana by the womb of the
princess of Maipura. Babhruvhana became the adopted son of the king of
Maipura.
PURPORT
It is to be understood that Prvat is the daughter of the king of the very,
very old mountainous country known as the Maipura state. Five thousand
years ago, therefore, when the Pavas ruled, Maipura existed, as did its
king. Therefore this kingdom is a very old, aristocratic Vaiava kingdom. If
this kingdom is organized as a Vaiava state, this revitalization will be a great
success because for five thousand years this state has maintained its identity. If
the Vaiava spirit is revived there, it will be a wonderful place, renowned
848
throughout the entire world. Maipuri Vaiavas are very famous in Vaiava
society. In Vndvana and Navadvpa there are many temples constructed by
the king of Maipura. Some of our devotees belong to the Maipura state. The
Ka consciousness movement, therefore, can be well spread in the state of
Maipura by the cooperative efforts of the Ka conscious devotees.
TEXT 33
H F " l
FH ~" H 3 H ll ll
tava tta subhadrym
abhimanyur ajyata
sarvtirathajid vra
uttary tato bhavn
SYNONYMS
tavayour; ttafather; subhadrymin the womb of Subhadr;
abhimanyuAbhimanyu; ajyatawas born; sarva-atiratha-jita great
fighter who could defeat the atirathas; vraa great hero; uttarymin the
womb of Uttar; tatafrom Abhimanyu; bhavnyour good self.
TRANSLATION
My dear King Parkit, your father, Abhimanyu, was born from the womb of
Subhadr as the son of Arjuna. He was the conqueror of all atirathas [those
who could fight with one thousand charioteers]. From him, by the womb of
Uttar, the daughter of Virrja, you were born.
TEXT 34
849
9 d 9 " N QM F l
H = d H FH = 'd ll H ll
parikeu kuruu
drauer brahmstra-tejas
tva ca knubhvena
sajvo mocito 'ntakt
SYNONYMS
parikeubecause of being annihilated in the Kuruketra war; kuruuthe
members of the Kuru dynasty, such as Duryodhana; draueAvatthm,
the son of Drocrya; brahmstra-tejasbecause of the heat of the
brahmstra nuclear weapon; tvam cayour good self also;
ka-anubhvenabecause of the mercy of Lord Ka; sajvawith your
life; mocitareleased; antaktfrom death.
TRANSLATION
After the Kuru dynasty was annihilated in the Battle of Kuruketra, you
also were about to be destroyed by the brahmstra atomic weapon released by
the son of Drocrya, but by the mercy of the Supreme Personality of
Godhead, Ka, you were saved from death.
TEXT 35
H F H d l
F F 3 F > H H ll 7 ll
taveme tanays tta
850
janamejaya-prvak
rutaseno bhmasena
ugrasena ca vryavn
SYNONYMS
tavayour; imeall these; tanaysons; ttamy dear King Parkit;
janamejayaJanamejaya; prvakheaded by; rutasenarutasena;
bhmasenaBhmasena; ugrasenaUgrasena; caalso; vryavnall very
powerful.
TRANSLATION
My dear King, your four sonsJanamejaya, rutasena, Bhmasena and
Ugrasenaare very powerful. Janamejaya is the eldest.
TEXT 36
FH H"H d' l
F H F F 9H ll ll
janamejayas tv viditv
takakn nidhana gatam
sarpn vai sarpa-yggnau
sa hoyati runvita
SYNONYMS
janamejayathe eldest son; tvmabout you; viditvknowing;
takaktby the Takaka serpent; nidhanamdeath; gatamundergone;
sarpnthe snakes; vaiindeed; sarpa-yga-agnauin the fire of the
sacrifice for killing all the snakes; sahe (Janamejaya); hoyatiwill offer as
851
a sacrifice; ru-anvitabecause of being very angry.
TRANSLATION
Because of your death by the Takaka snake, your son Janamejaya will be
very angry and will perform a sacrifice to kill all the snakes in the world.
TEXT 37
d9 ' '9< l
F ~H FH H =_ ll O ll
klaeya purodhya
tura turaga-medha
samantt pthiv sarv
jitv yakyati cdhvarai
SYNONYMS
klaeyamthe son of Kalaa; purodhyaaccepting as the priest;
turamTura; turaga-medhahe will be known as Turaga-medha (a
performer of many horse sacrifices); samanttincluding all parts;
pthivmthe world; sarvmeverywhere; jitvconquering; yakyatiwill
execute sacrifices; caand; adhvaraiby performing avamedha-yajas.
TRANSLATION
After conquering throughout the world and after accepting Tura, the son of
Kalaa, as his priest, Janamejaya will perform avamedha-yajas, for which he
will be known as Turaga-medha.
852
TEXT 38
F d H l
M d ll ll
tasya putra atnko
yjavalkyt tray pahan
astra-jna kriy-jna
aunakt param eyati
SYNONYMS
tasyaof Janamejaya; putrathe son; atnkaatnka;
yjavalkytfrom the great sage known as Yjavalkya; traymthe three
Vedas (Sma, Yajur and g); pahanstudying thoroughly; astra-jnamthe
art of military administration; kriy-jnamthe art of performing ritualistic
ceremonies; aunaktfrom aunaka i; paramtranscendental knowledge;
eyatiwill achieve.
TRANSLATION
The son of Janamejaya known as atnka will learn from Yjavalkya the
three Vedas and the art of performing ritualistic ceremonies. He will also learn
the military art from Kpcrya and the transcendental science from the sage
aunaka.
TEXT 39
FMdF F> H ' l
Fd FF =F F ll \ ll
853
sahasrnkas tat-putras
tata caivvamedhaja
asmakas tasypi
nemicakras tu tat-suta
SYNONYMS
sahasrnkaSahasrnka; tat-putrathe son of atnka; tatafrom him
(Sahasrnka); caalso; evaindeed; avamedhajaAvamedhaja;
asmakaAsmaka; tasyafrom him (Avamedhaja); apialso;
nemicakraNemicakra; tuindeed; tat-sutahis son.
TRANSLATION
The son of atnka will be Sahasrnka, and from him will come the son
named Avamedhaja. From Avamedhaja will come Asmaka, and his son
will be Nemicakra.
TEXT 40
( U d = F' HF l
3F>~FF =~ F ll H ll
gajhvaye hte nady
kaumby sdhu vatsyati
uktas tata citrarathas
tasmc chuciratha suta
SYNONYMS
gajhvayeon the town of Hastinpura (New Delhi); htebeing inundated;
nadyby the river; kaumbymin the place known as Kaumb;
854
sdhuduly; vatsyatiwill live there; uktacelebrated; tatathereafter;
citrarathaCitraratha; tasmtfrom him; ucirathauciratha;
sutathe son.
TRANSLATION
When the town of Hastinpura [New Delhi] is inundated by the river,
Nemicakra will live in the place known as Kaumb. His son will be celebrated
as Citraratha, and the son of Citraratha will be uciratha.
TEXT 41
F H 8 FF F 9 '~ l
F ~FF H = F ll H! ll
tasmc ca vims tasya
sueo 'tha mahpati
sunthas tasya bhavit
ncakur yat sukhnala
SYNONYMS
tasmtfrom him (uciratha); caalso; vimnthe son known as
Vimn; tasyahis (son); sueaSuea; athathereafter;
mah-patithe emperor of the whole world; sunthaSuntha; tasyahis;
bhavitwill be; ncakuhis son, Ncaku; yatfrom him;
sukhnalaSukhnala.
TRANSLATION
From uciratha will come the son named Vimn, and his son, Suea, will
855
be the emperor of the entire world. The son of Suea will be Suntha, his son
will be Ncaku, and from Ncaku will come a son named Sukhnala.
TEXT 42
H F FF 'H F l
&F " H FFFA ll H- ll
pariplava sutas tasmn
medhv sunaytmaja
npajayas tato drvas
timis tasmj janiyati
SYNONYMS
pariplavaPariplava; sutathe son; tasmtfrom him (Pariplava);
medhvMedhv; sunaya-tmajathe son of Sunaya;
npajayaNpajaya; tatafrom him; drvaDrva; timiTimi;
tasmtfrom him; janiyatiwill take birth.
TRANSLATION
The son of Sukhnala will be Pariplava, and his son will be Sunaya. From
Sunaya will come a son named Medhv; from Medhv, Npajaya; from
Npajaya, Drva; and from Drva, Timi.
TEXT 43
N " ~FFd F "F l
d" " " FF ll H ll
856
timer bhadrathas tasmc
chatnka sudsaja
atnkd durdamanas
tasypatya mahnara
SYNONYMS
timeof Timi; bhadrathaBhadratha; tasmtfrom him (Bhadratha);
atnkaatnka; sudsa-jathe son of Sudsa; atnktfrom
atnka; durdamanaa son named Durdamana; tasya apatyamhis son;
mahnaraMahnara.
TRANSLATION
From Timi will come Bhadratha; from Bhadratha, Sudsa; and from
Sudsa, atnka. From atnka will come Durdamana, and from him will
come a son named Mahnara.
TEXTS 44-45
"B FF d H l
N QF H H " H9 Fd ll HH ll
d F F~ F H d l
~ ' H H" ll H7 ll
daapir nimis tasya
kemako bhavit yata
brahma-katrasya vai yonir
vao devari-satkta
kemaka prpya rjna
857
sasth prpsyati vai kalau
atha mgadha-rjno
bhvino ye vadmi te
SYNONYMS
daapiDaapi; nimiNimi; tasyafrom him (Mahnara);
kemakaa son named Kemaka; bhavitwill take birth; yatafrom
whom (Nimi); brahma-katrasyaof brhmaas and katriyas; vaiindeed;
yonithe source; vaathe dynasty; deva-i-satktarespected by great
saintly persons and demigods; kemakamKing Kemaka; prpyaup to this
point; rjnamthe monarch; sasthman end to them; prpsyatithere
will be; vaiindeed; kalauin this Kali-yuga; athathereafter;
mgadha-rjnathe kings in the Mgadha dynasty; bhvinathe future;
yeall those who; vadmiI shall explain; teunto you.
TRANSLATION
The son of Mahnara will be Daapi, and his son will be Nimi, from
whom King Kemaka will be born. I have now described to you the moon-god's
dynasty, which is the source of brhmaas and katriyas and is worshiped by
demigods and great saints. In this Kali-yuga, Kemaka will be the last monarch.
Now I shall describe to you the future of the Mgadha dynasty. Please listen.
TEXTS 46-48
H F" HF H l
FF '~ F ll H ll
F F " N F '~ d l
F &" H =FF H ll HO ll
'~ F H FF" ' F FF l
858
U F '~ F F N ll H ll
bhavit sahadevasya
mrjrir yac chrutarav
tato yutyus tasypi
niramitro 'tha tat-suta
sunakatra sunakatrd
bhatseno 'tha karmajit
tata sutajayd vipra
ucis tasya bhaviyati
kemo 'tha suvratas tasmd
dharmastra samas tata
dyumatseno 'tha sumati
subalo janit tata
SYNONYMS
bhavitwill take birth; sahadevasyathe son of Sahadeva;
mrjriMrjri; yathis son; rutaravrutarav; tatafrom him;
yutyuYutyu; tasyahis son; apialso; niramitraNiramitra;
athathereafter; tat-sutahis son; sunakatraSunakatra;
sunakatrtfrom Sunakatra; bhatsenaBhatsena; athafrom him;
karmajitKarmajit; tatafrom him; sutajaytfrom Sutajaya;
vipraVipra; ucia son named uci; tasyafrom him; bhaviyatiwill
take birth; kemaa son named Kema; athathereafter; suvrataa son
named Suvrata; tasmtfrom him; dharmastraDharmastra;
samaSama; tatafrom him; dyumatsenaDyumatsena;
athathereafter; sumatiSumati; subalaSubala; janitwill take birth;
tatathereafter.
859
TRANSLATION
Sahadeva, the son of Jarsandha, will have a son named Mrjri. From
Mrjri will come rutarav; from rutarav, Yutyu; and from Yutyu,
Niramitra. The son of Niramitra will be Sunakatra, from Sunakatra will come
Bhatsena, and from Bhatsena, Karmajit. The son of Karmajit will be
Sutajaya, the son of Sutajaya will be Vipra, and his son will be uci. The son
of uci will be Kema, the son of Kema will be Suvrata, and the son of Suvrata
will be Dharmastra. From Dharmastra will come Sama; from Sama,
Dyumatsena; from Dyumatsena, Sumati; and from Sumati, Subala.
TEXT 49
F ~ F"~ H" " & l
N " ~> FMHF ll H\ ll
suntha satyajid atha
vivajid yad ripujaya
brhadrath ca bhpl
bhvy shasra-vatsaram
SYNONYMS
sunthafrom Subala will come Suntha; satyajitSatyajit; athafrom him;
vivajitfrom Vivajit; yatfrom whom; ripujayaRipujaya;
brhadrathall in the line of Bhadratha; caalso; bhplall those
kings; bhvywill take birth; shasra-vatsaramcontinuously for one
thousand years.
TRANSLATION
860
From Subala will come Suntha; from Suntha, Satyajit; from Satyajit,
Vivajit; and from Vivajit, Ripujaya. All of these personalities will belong to
the dynasty of Bhadratha, which will rule the world for one thousand years.
PURPORT
This is the history of a monarchy that began with Jarsandha and continues
for one thousand years as the above-mentioned kings appear on the surface of
the globe.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-second
Chapter, of the rmad-Bhgavatam, entitled "The Descendants of Ajamha."
23. The Dynasties of the Sons of Yayti
In this Twenty-third Chapter the dynasties of Anu, Druhyu, Turvasu and
Yadu, as well as the story of Jymagha, are described.
The sons of Yayti's fourth son, Anu, were Sabhnara, Caku and Pareu.
Of these three, the sons and grandsons of Sabhnara were, in succession,
Klanara, Sjaya, Janamejaya, Mahla and Mahman. The sons of
Mahman were Unara and Titiku. Unara had four sons, namely ibi,
Vara, Kmi and Daka. ibi also had four sons-Vdarbha, Sudhra, Madra
and Kekaya. The son of Titiku was Ruadratha, who begot a son named
Homa. From Homa came Sutap and from Sutap, Bali. In this way the dynasty
continued. Begotten by Drghatam in the womb of the wife of Bali were
Aga, Vaga, Kaliga, Suhma, Pura and Ora, all of whom became kings.
From Aga came Khalapna, whose dynasty included Diviratha,
861
Dharmaratha and Citraratha, also called Romapda, one after another.
Mahrja Daaratha gave in charity one of his daughters, by the name nt,
to his friend Romapda because Romapda had no sons. Romapda accepted
nt as his daughter, and the great sage yaga married her. By the mercy
of yaga, Romapda had a son named Caturaga. The son of Caturaga
was Pthulka, who had three sons-Bhadratha, Bhatkarm and Bhadbhnu.
From Bhadratha came a son named Bhadman, whose sons and grandsons in
succession were Jayadratha, Vijaya, Dhti, Dhtavrata, Satkarm and
Adhiratha. Adhiratha accepted the son rejected by Kunt, namely Kara, and
Kara's son was Vasena.
The son of Yayti's third son, Druhyu, was Babhru, whose son and
grandsons were Setu, rabdha, Gndhra, Dharma, Dhta, Durmada and
Pracet.
The son of Yayti's second son, Turvasu, was Vahni, whose seminal dynasty
included Bharga, Bhnumn, Tribhnu, Karandhama and Maruta. The
childless Maruta accepted Dumanta, who belonged to the Pru dynasty, as his
adopted son. Mahrja Dumanta was anxious to have his kingdom returned,
and so he went back to the Pru-vaa.
Of the four sons of Yadu, Sahasrajit was the eldest. The son of Sahasrajit
was named atajit. He had three sons, of whom one was Haihaya. The sons and
grandsons in the dynasty of Haihaya were Dharma, Netra, Kunti, Sohaji,
Mahimn, Bhadrasenaka, Dhanaka, Ktavrya, Arjuna, Jayadhvaja,
Tlajagha and Vtihotra.
The son of Vtihotra was Madhu, whose eldest son was Vi. Because of
Yadu, Madhu and Vi, their dynasties are known as Ydava, Mdhava and
Vi. Another son of Yadu was Kro, and from him came Vjinavn,
Svhita, Viadgu, Citraratha, aabindu, Pthurav, Dharma, Uan and
Rucaka. Rucaka had five sons, one of whom was known as Jymagha. Jymagha
was sonless, but by the mercy of the demigods his childless wife gave birth to a
son named Vidarbha.
862
TEXT 1
d 3H=
F> > F l
F d F &FF F ll ! ll
r-uka uvca
ano sabhnara caku
pareu ca traya sut
sabhnart klanara
sjayas tat-sutas tata
SYNONYMS
r-uka uvcar ukadeva Gosvm said; anoof Anu, the fourth of the
four sons of Yayti; sabhnaraSabhnara; cakuCaku;
pareuPareu; caalso; trayathree; sutsons; sabhnartfrom
Sabhnara; klanaraKlanara; sjayaSjaya; tat-sutason of
Klanara; tatathereafter.
TRANSLATION
ukadeva Gosvm said: Anu, the fourth son of Yayti, had three sons,
named Sabhnara, Caku and Pareu. O King, from Sabhnara came a son
named Klanara, and from Klanara came a son named Sjaya.
TEXT 2
FF l
863
3F > F ll - ll
janamejayas tasya putro
mahlo mahman
unaras titiku ca
mahmanasa tmajau
SYNONYMS
janamejayaJanamejaya; tasyaof him (Janamejaya); putraa son;
mahlaMahla; mahman(from Mahla) a son named
Mahman; unaraUnara; titikuTitiku; caand;
mahmanasafrom Mahman; tmajautwo sons.
TRANSLATION
From Sjaya came a son named Janamejaya. From Janamejaya came
Mahla; from Mahla, Mahman; and from Mahman two sons, named
Unara and Titiku.
TEXTS 3-4
NH d " >H l
H 9" F '> " d d H ll ll
N >H HF F > 9" ~ l
'~ F N F F 'H ll H ll
ibir vara kmir daka
catvronartmaj
vdarbha sudhra ca
madra kekaya tmavn
864
ibe catvra evsas
titiko ca ruadratha
tato homo 'tha sutap
bali sutapaso 'bhavat
SYNONYMS
ibiibi; varaVara; kmiKmi; dakaDaka; catvrafour;
unara-tmajthe sons of Unara; vdarbhaVdarbha; sudhra
caas well as Sudhra; madraMadra; kekayaKekaya;
tmavnself-realized; ibeof ibi; catvrafour; evaindeed;
santhere were; titikoof Titiku; caalso; ruadrathaa son named
Ruadratha; tatafrom him (Ruadratha); homaHoma; athafrom him
(Homa); sutapSutap; baliBali; sutapasaof Sutap; abhavatthere
was.
TRANSLATION
The four sons of Unara were ibi, Vara, Kmi and Daka, and from ibi
again came four sons, named Vdarbha, Sudhra, Madra and Kekaya. The son
of Titiku was Ruadratha. From Ruadratha came Homa; from Homa, Sutap;
and from Sutap, Bali.
TEXT 5
lH ld lU F Q B B F l
" F N ll 7 ll
aga-vaga-kaligdy
suhma-puraura-sajit
jajire drghatamaso
865
bale ketre mahkita
SYNONYMS
agaAga; vagaVaga; kaligaKaliga; dyheaded by;
suhmaSuhma; puraPura; oraOra; sajitknown as such;
jajirewere born; drghatamasaby the semen of Drghatama; baleof
Bali; ketrein the wife; mah-kitaof the king of the world.
TRANSLATION
By the semen of Drghatama in the wife of Bali, the emperor of the world,
six sons took birth, namely Aga, Vaga, Kaliga, Suhma, Pura and Ora.
TEXT 6
= FH H9 9B d > l
' l F" "H~F ll ll
cakru sva-nmn viayn
a imn prcyak ca te
khalapno 'gato jaje
tasmd divirathas tata
SYNONYMS
cakruthey created; sva-nmnby their own names; viayndifferent
states; asix; imnall these; prcyakn caon the eastern side (of India);
tethose (six kings); khalapnaKhalapna; agatafrom King Aga;
jajetook birth; tasmtfrom him (Khalapna); divirathaDiviratha;
tatathereafter.
866
TRANSLATION
These six sons, headed by Aga, later became kings of six states in the
eastern side of India. These states were known according to the names of their
respective kings. From Aga came a son named Khalapna, and from Khalapna
came Diviratha.
TEXTS 7-10
F ' ~ F =~ ' l
" $ FF "~ F ll O ll
FHd " l 3H l
" H 'H9 F ll ll
<HF lH" H l l
F 'F ^ 8 H ll \ ll
"" "~ ' l
= l " ~ F F ll ! ll
suto dharmaratho yasya
jaje citraratho 'praj
romapda iti khytas
tasmai daaratha sakh
nt sva-kany pryacchad
yaga uvha ym
deve 'varati ya rm
ninyur hari-sutam
nya-sagta-vditrair
vibhramliganrhaai
867
sa tu rjo 'napatyasya
nirpyei marutvate
prajm add daaratho
yena lebhe 'praj praj
caturago romapdt
pthulkas tu tat-suta
SYNONYMS
sutaa son; dharmarathaDharmaratha; yasyaof whom (Diviratha);
jajewas born; citrarathaCitraratha; aprajwithout any sons;
romapdaRomapda; itithus; khytacelebrated; tasmaiunto him;
daarathaDaaratha; sakhfriend; ntmnt;
sva-kanymDaaratha's own daughter; pryacchatdelivered;
yagayaga; uvhamarried; ymunto her (nt); devethe
demigod in charge of rainfall; avaratidid not shower any rain; yamunto
whom (yaga); rmprostitutes; ninyubrought;
hari-sutamthat yaga, who was the son of a doe;
nya-sagta-vditraiby dancing, by singing and by a musical display;
vibhramabewildering; liganaby embracing; arhaaiby worshiping;
sahe (yaga); tuindeed; rjafrom Mahrja Daaratha;
anapatyasyawho was without issue; nirpyaafter establishing; iima
sacrifice; marutvateof the demigod named Marutvn; prajmissue;
adtdelivered; daarathaDaaratha; yenaby which (as a result of the
yaja); lebheachieved; aprajalthough he had no sons; prajsons;
caturagaCaturaga; romapdtfrom Citraratha;
pthulkaPthulka; tuindeed; tat-sutathe son of Caturaga.
TRANSLATION
From Diviratha came a son named Dharmaratha, and his son was Citraratha,
868
who was celebrated as Romapda. Romapda, however, was without issue, and
therefore his friend Mahrja Daaratha gave him his own daughter, named
nt. Romapda accepted her as his daughter, and thereafter she married
yaga. When the demigods from the heavenly planets failed to shower rain,
yaga was appointed the priest for performing a sacrifice, after being
brought from the forest by the allurement of prostitutes, who danced, staged
theatrical performances accompanied by music, and embraced and worshiped
him. After yaga came, the rain fell. Thereafter, yaga performed a
son-giving sacrifice on behalf of Mahrja Daaratha, who had no issue, and
then Mahrja Daaratha had sons. From Romapda, by the mercy of
yaga, Caturaga was born, and from Caturaga came Pthulka.
TEXT 11
N " ~ N d N > F l
U" N FFA" ~ 3" ll !! ll
bhadratho bhatkarm
bhadbhnu ca tat-sut
dyd bhanmans tasmj
jayadratha udhta
SYNONYMS
bhadrathaBhadratha; bhatkarmBhatkarm;
bhadbhnuBhadbhnu; caalso; tat-sutthe sons of Pthulka;
dytfrom the eldest (Bhadratha); bhanmanBhanman was born;
tasmtfrom him (Bhanman); jayadrathaa son named Jayadratha;
udhtacelebrated as his son.
869
TRANSLATION
The sons of Pthulka were Bhadratha, Bhatkarm and Bhadbhnu.
From the eldest, Bhadratha, came a son named Bhanman, and from
Bhanman came a son named Jayadratha.
TEXT 12
HFF F ' l
' H FF Fd '~F ll !- ll
vijayas tasya sambhty
tato dhtir ajyata
tato dhtavratas tasya
satkarmdhirathas tata
SYNONYMS
vijayaVijaya; tasyaof him (Jayadratha); sambhtymin the womb of
the wife; tatathereafter (from Vijaya); dhtiDhti; ajyatatook birth;
tatafrom him (Dhti); dhtavrataa son named Dhtavrata; tasyaof
him (Dhtavrata); satkarmSatkarm; adhirathaAdhiratha; tatafrom
him (Satkarm).
TRANSLATION
The son of Jayadratha, by the womb of his wife Sambhti, was Vijaya, and
from Vijaya, Dhti was born. From Dhti came Dhtavrata; from Dhtavrata,
Satkarm; and from Satkarm, Adhiratha.
870
TEXT 13
'F l< B & 9 l
d H{ d 'd F ll ! ll
yo 'sau gag-tae kran
majntargata ium
kuntypaviddha knnam
anapatyo 'karot sutam
SYNONYMS
ya asauone who (Adhiratha); gag-taeon the bank of the Ganges;
kranwhile playing; maja-antagatampacked in a basket; iuma
baby was found; kunty apaviddhamthis baby had been abandoned by Kunt;
knnambecause the baby was born during her maiden state, before her
marriage; anapatyathis Adhiratha, being sonless; akarotaccepted the
baby; sutamas his son.
TRANSLATION
While playing on the bank of the Ganges, Adhiratha found a baby wrapped
up in a basket. The baby had been left by Kunt because he was born before she
was married. Because Adhiratha had no sons, he raised this baby as his own.
[This son was later known as Kara.]
TEXT 14
H 9F F FF d F l
" Q > N F FFF ll !H ll
871
vasena sutas tasya
karasya jagatpate
druhyo ca tanayo babhru
setus tasytmajas tata
SYNONYMS
vasenaVasena; sutaa son; tasya karasyaof that same Kara; jagat
pateO Mahrja Parkit; druhyo caof Druhyu, the third son of Yayti;
tanayaa son; babhruBabhru; setuSetu; tasyaof him (Babhru);
tmaja tataa son thereafter.
TRANSLATION
O King, the only son of Kara was Vasena. Druhyu, the third son of
Yayti, had a son named Babhru, and the son of Babhru was known as Setu.
TEXT 15
='FF 'FF ' F ' l
' F " "FF = = F ll !7 ll
rabdhas tasya gndhras
tasya dharmas tato dhta
dhtasya durmadas tasmt
pracet prcetasa atam
SYNONYMS
rabdharabdha (was the son of Setu); tasyaof him (rabdha);
gndhraa son named Gndhra; tasyaof him (Gndhra); dharmaa
son known as Dharma; tatafrom him (Dharma); dhtaa son named
872
Dhta; dhtasyaof Dhta; durmadaa son named Durmada; tasmtfrom
him (Durmada); praceta son named Pracet; prcetasaof Pracet;
atamthere were one hundred sons.
TRANSLATION
The son of Setu was rabdha, rabdha's son was Gndhra, and Gndhra's
son was Dharma. Dharma's son was Dhta, Dhta's son was Durmada, and
Durmada's son was Pracet, who had one hundred sons.
TEXT 16
' ' H "= " l
H F > F HH '~ ll ! ll
mlecchdhipatayo 'bhvann
udc diam rit
turvaso ca suto vahnir
vahner bhargo 'tha bhnumn
SYNONYMS
mlecchaof the lands known as Mlecchadea (where Vedic civilization was
not present); adhipatayathe kings; abhvanbecame; udcmon the
northern side of India; diamthe direction; ritaccepting as the
jurisdiction; turvaso caof Turvasu, the second son of Mahrja Yayti;
sutathe son; vahniVahni; vahneof Vahni; bhargathe son named
Bharga; athathereafter, his son; bhnumnBhnumn.
TRANSLATION
873
The Pracets [the sons of Pracet] occupied the northern side of India,
which was devoid of Vedic civilization, and became kings there. Yayti's second
son was Turvasu. The son of Turvasu was Vahni; the son of Vahni, Bharga;
the son of Bharga, Bhnumn.
TEXT 17
FF 'F d' 3"' l
FF ' HH ll !O ll
tribhnus tat-suto 'sypi
karandhama udra-dh
marutas tat-suto 'putra
putra pauravam anvabht
SYNONYMS
tribhnuTribhnu; tat-sutathe son of Bhnumn; asyaof him
(Tribhnu); apialso; karandhamaKarandhama; udra-dhwho was
very magnanimous; marutaMaruta; tat-sutathe son of Karandhama;
aputrabeing without issue; putramas his son; pauravama son of the
Pru dynasty, Mahrja Dumanta; anvabhtadopted.
TRANSLATION
The son of Bhnumn was Tribhnu, and his son was the magnanimous
Karandhama. Karandhama's son was Maruta, who had no sons and who
therefore adopted a son of the Pru dynasty [Mahrja Dumanta] as his own.
TEXTS 18-19
874
" F FHH d d l
B F " H 9 ll ! ll
H FH l
" H H FH ll !\ ll
dumanta sa punar bheje
sva-vaa rjya-kmuka
yayter jyeha-putrasya
yador vaa nararabha
varaymi mah-puya
sarva-ppa-hara nm
yador vaa nara rutv
sarva-ppai pramucyate
SYNONYMS
dumantaMahrja Dumanta; sahe; puna bhejeagain accepted;
sva-vaamhis original dynasty (the Pru dynasty);
rjya-kmukabecause of desiring the royal throne; yayteof Mahrja
Yayti; jyeha-putrasyaof the first son, Yadu; yado vaamthe dynasty of
Yadu; nara-abhaO best of human beings, Mahrja Parkit; varaymiI
shall describe; mah-puyamsupremely pious;
sarva-ppa-haramvanquishes the reactions of sinful activities; nmof
human society; yado vaamthe description of the dynasty of Yadu;
naraany person; rutvsimply by hearing; sarva-ppaifrom all
reactions of sinful activities; pramucyateis freed.
TRANSLATION
Mahrja Dumanta, desiring to occupy the throne, returned to his original
dynasty [the Pru dynasty], even though he had accepted Maruta as his father.
875
O Mahrja Parkit, let me now describe the dynasty of Yadu, the eldest son of
Mahrja Yayti. This description is supremely pious, and it vanquishes the
reactions of sinful activities in human society. Simply by hearing this
description, one is freed from all sinful reactions.
TEXTS 20-21
H H d l
" FM 8 ll - ll
=H F HF ~ l
> F ll -! ll
yatrvatro bhagavn
paramtm narkti
yado sahasrajit kro
nalo ripur iti rut
catvra snavas tatra
atajit prathamtmaja
mahhayo reuhayo
haihaya ceti tat-sut
SYNONYMS
yatrawherein, in which dynasty; avatradescended; bhagavnthe
Supreme Personality of Godhead, Ka; paramtmwho is the Supersoul of
all living entities; nara-ktia person, exactly resembling a human being;
yadoof Yadu; sahasrajitSahasrajit; kroKro; nalaNala;
ripuRipu; iti rutthus they are celebrated; catvrafour;
snavasons; tatratherein; atajitatajit; prathama-tmajaof the
first sons; mahhayaMahhaya; reuhayaReuhaya;
876
haihayaHaihaya; caand; itithus; tat-suthis sons (the sons of
atajit).
TRANSLATION
The Supreme Personality of Godhead, Ka, the Supersoul in the hearts of
all living entities, descended in His original form as a human being in the
dynasty or family of Yadu. Yadu had four sons, named Sahasrajit, Kro, Nala
and Ripu. Of these four, the eldest, Sahasrajit, had a son named atajit, who
had three sons, named Mahhaya, Reuhaya and Haihaya.
PURPORT
As confirmed in rmad-Bhgavatam (1.2.11):
vadanti tat tattva-vidas
tattva yaj jnam advayam
brahmeti paramtmeti
bhagavn iti abdyate
"Learned transcendentalists who know the Absolute Truth call this nondual
substance Brahman, Paramtm or Bhagavn." The majority of
transcendentalists understand only the impersonal Brahman or localized
Paramtm, for the Personality of Godhead is very difficult to understand. As
the Lord says in Bhagavad-gt (7.3):
manuy sahasreu
kacid yatati siddhaye
yatatm api siddhn
kacin m vetti tattvata
"Out of many thousands among men, one may endeavor for perfection, and of
those who have achieved perfection, hardly one knows Me in truth." The yogs
877
and jnsthat is, the mystic yogs and the impersonalistscan understand
the Absolute Truth as impersonal or localized, but although such realized souls
are above ordinary human beings, they cannot understand how the Supreme
Absolute Truth can be a person. Therefore it is said that out of many siddhas,
the souls who have already realized the Absolute Truth, one may understand
Ka, who exactly resembles a human being (narkti). This human form was
explained by Ka Himself after He manifested the vir-rpa. The vir-rpa
is not the original form of the Lord; the Lord's original form is
Dvibhuja-ymasundara, Muraldhara, the Lord with two hands, playing a flute
(ya ymasundaram acintya-gua-svarpam). The Lord's forms are proof of
His inconceivable qualities. Although the Lord maintains innumerable
universes within the period of His breath, He is dressed with a form exactly
like that of a human being. That does not mean, however, that He is a human
being. This is His original form, but because He looks like a human being,
those with a poor fund of knowledge consider Him an ordinary man. The Lord
says:
avajnanti m mh
mnu tanum ritam
para bhvam ajnanto
mama bhta-mahevaram
"Fools deride Me when I descend in the human form. They do not know My
transcendental nature and My supreme dominion over all that be." (Bg. 9.11)
By the Lord's para bhvam, or transcendental nature, He is the all-pervading
Paramtm living in the core of the hearts of all living entities, yet He looks
like a human being. Myvda philosophy says that the Lord is originally
impersonal but assumes a human form and many other forms when He
descends. Actually, however, He is originally like a human being, and the
impersonal Brahman consists of the rays of His body (yasya prabh prabhavato
jagad-aa-koi [Bs. 5.40]).
878
TEXT 22
' F F d l
F &H d " F d ll -- ll
dharmas tu haihaya-suto
netra kunte pit tata
sohajir abhavat kunter
mahimn bhadrasenaka
SYNONYMS
dharma tuDharma, however; haihaya-sutabecame the son of Haihaya;
netraNetra; kunteof Kunti; pitthe father; tatafrom him
(Dharma); sohajiSohaji; abhavatbecame; kuntethe son of Kunti;
mahimnMahimn; bhadrasenakaBhadrasenaka.
TRANSLATION
The son of Haihaya was Dharma, and the son of Dharma was Netra, the
father of Kunti. From Kunti came a son named Sohaji, from Sohaji came
Mahimn, and from Mahimn, Bhadrasenaka.
TEXT 23
" " " F F 'd d H F l
d d H = d 'd ll - ll
durmado bhadrasenasya
dhanaka ktavryas
ktgni ktavarm ca
879
ktauj dhanaktmaj
SYNONYMS
durmadaDurmada; bhadrasenasyaof Bhadrasena; dhanakaDhanaka;
ktavrya-sgiving birth to Ktavrya; ktgniby the name Ktgni;
ktavarmKtavarm; caalso; ktaujKtauj; dhanaka-tmajsons
of Dhanaka.
TRANSLATION
The sons of Bhadrasena were known as Durmada and Dhanaka. Dhanaka
was the father of Ktavrya and also of Ktgni, Ktavarm and Ktauj.
TEXT 24
d H F FR 'H l
" { R ll -H ll
arjuna ktavryasya
sapta-dvpevaro 'bhavat
datttreyd dharer at
prpta-yoga-mahgua
SYNONYMS
arjunaArjuna; ktavryasyaof Ktavrya; sapta-dvpaof the seven
islands (the whole world); vara abhavatbecame the emperor;
datttreytfrom Datttreya; hare atfrom he who was the incarnation
of the Supreme Personality of Godhead; prptaobtained;
yoga-mahguathe quality of mystic power.
880
TRANSLATION
The son of Ktavrya was Arjuna. He [Krtavryrjuna] became the emperor
of the entire world, consisting of seven islands, and received mystic power from
Datttreya, the incarnation of the Supreme Personality of Godhead. Thus he
obtained the mystic perfections known as aa-siddhi.
TEXT 25
d H F F ~ H l
" H "" ll -7 ll
na nna krtavryasya
gati ysyanti prthiv
yaja-dna-tapo-yogai
ruta-vrya-daydibhi
SYNONYMS
nanot; nnamindeed; krtavryasyaof Emperor Krtavrya; gatimthe
activities; ysyanticould understand or achieve; prthiveveryone on the
earth; yajasacrifices; dnacharity; tapaausterities; yogaimystic
powers; rutaeducation; vryastrength; daymercy; dibhiby all these
qualities.
TRANSLATION
No other king in this world could equal Krtavryrjuna in sacrifices,
charity, austerity, mystic power, education, strength or mercy.
881
TEXT 26
FM QN F l
8HF N '9_F ll - ll
pacti sahasri
hy avyhata-bala sam
anaa-vitta-smarao
bubhuje 'kayya-a-vasu
SYNONYMS
pactieighty-five; sahasrithousands; hiindeed;
avyhatainexhaustible; balathe strength of whom; samyears;
anaawithout deterioration; vittamaterial opulences; smaraaand
memory; bubhujeenjoyed; akayyawithout deterioration; a-vasusix
kinds of enjoyable material opulence.
TRANSLATION
For eighty-five thousand years, Krtavryrjuna continuously enjoyed
material opulences with full bodily strength and unimpaired memory. In other
words, he enjoyed inexhaustible material opulences with his six senses.
TEXT 27
F FM 9 H H ' l
_ F H 9 ' ^ ll -O ll
tasya putra-sahasreu
pacaivorvarit mdhe
882
jayadhvaja raseno
vabho madhur rjita
SYNONYMS
tasyaof him (Krtavryrjuna); putra-sahasreuamong the one thousand
sons; pacafive; evaonly; urvaritremained alive; mdhein a fight
(with Paraurma); jayadhvajaJayadhvaja; rasenarasena;
vabhaVabha; madhuMadhu; rjitaand rjita.
TRANSLATION
Of the one thousand sons of Krtavryrjuna, only five remained alive after
the fight with Paraurma. Their names were Jayadhvaja, rasena, Vabha,
Madhu and rjita.
TEXT 28
_ ]FF H l
] H F ll - ll
jayadhvajt tlajaghas
tasya putra-ata tv abht
katra yat tlajaghkhyam
aurva-tejopasahtam
SYNONYMS
jayadhvajtof Jayadhvaja; tlajaghaa son named Tlajagha; tasyaof
him (Tlajagha); putra-atamone hundred sons; tuindeed; abhtwere
born; katrama dynasty of katriyas; yatwhich; tlajagha-khyamwere
known as the Tlajaghas; aurva-tejabeing very powerful;
883
upasahtamwere killed by Mahrja Sagara.
TRANSLATION
Jayadhvaja had a son named Tlajagha, who had one hundred sons. All the
katriyas in that dynasty, known as Tlajagha, were annihilated by the great
power received by Mahrja Sagara from Aurva i.
TEXT 29
9 B H H ' F l
F HF" H B d ll -\ ll
te jyeho vtihotro
vi putro madho smta
tasya putra-ata tv sd
vi-jyeha yata kulam
SYNONYMS
temof all of them; jyehathe eldest son; vtihotraa son named
Vtihotra; viVi; putrathe son; madhoof Madhu; smtawas
well known; tasyaof him (Vi); putra-atamone hundred sons;
tuindeed; stthere were; viVi; jyehamthe eldest; yatafrom
him; kulamthe dynasty.
TRANSLATION
Of the sons of Tlajagha, Vtihotra was the eldest. The son of Vtihotra
named Madhu had a celebrated son named Vi. Madhu had one hundred sons,
of whom Vi was the eldest. The dynasties known as Ydava, Mdhava and
884
Vi had their origin from Yadu, Madhu and Vi.
TEXTS 30-31
'H H "H> F l
" F = 8 H H F ll ll
FH ' H9" H F =~F l
N" l
= " m>H ll ! ll
mdhav vayo rjan
ydav ceti sajit
yadu-putrasya ca kroo
putro vjinavs tata
svhito 'to viadgur vai
tasya citrarathas tata
aabindur mah-yog
mah-bhgo mahn abht
caturdaa-mahratna
cakravarty aparjita
SYNONYMS
mdhavthe dynasty beginning from Madhu; vayathe dynasty
beginning from Vi; rjanO King (Mahrja Parkit); ydavthe
dynasty beginning from Yadu; caand; itithus; sajitare so-called
because of those different persons; yadu-putrasyaof the son of Yadu;
caalso; krooof Kro; putrathe son; vjinavnhis name was
Vjinavn; tatafrom him (Vjinavn); svhitaSvhita; atathereafter;
viadgua son named Viadgu; vaiindeed; tasyaof him;
885
citrarathaCitraratha; tatafrom him; aabinduaabindu;
mah-yoga great mystic; mah-bhgamost fortunate; mahna great
personality; abhthe became; caturdaa-mahratnafourteen kinds of
great opulences; cakravarthe possessed as the emperor; aparjitanot
defeated by anyone else.
TRANSLATION
O Mahrja Parkit, because Yadu, Madhu and Vi each inaugurated a
dynasty, their dynasties are known as Ydava, Mdhava and Vi. The son of
Yadu named Kro had a son named Vjinavn. The son of Vjinavn was
Svhita; the son of Svhita, Viadgu; the son of Viadgu, Citraratha; and the
son of Citraratha, aabindu. The greatly fortunate aabindu, who was a great
mystic, possessed fourteen opulences and was the owner of fourteen great
jewels. Thus he became the emperor of the world.
PURPORT
In the Mrkaeya Pura the fourteen kinds of great jewels are described
as follows: (1) an elephant, (2) a horse, (3) a chariot, (4) a wife, (5) arrows, (6)
a reservoir of wealth, (7) a garland, (8) valuable costumes, (9) trees, (10) a
spear, (11) a noose, (12) jewels, (13) an umbrella, and (14) regulative principles.
To be the emperor, one must possess all fourteen of these opulences. aabindu
possessed them all.
TEXT 32
F mFM " F l
"FM FH ll - ll
tasya patn-sahasr
886
dan sumah-ya
daa-laka-sahasri
putr tsv ajjanat
SYNONYMS
tasyaof aabindu; patnwives; sahasrmof thousands; danmten;
su-mah-yagreatly famous; daaten; lakalakhs (one lakh equals one
hundred thousand); sahasrithousands; putrmof sons; tsuin them;
ajjanathe begot.
TRANSLATION
The famous aabindu had ten thousand wives, and by each he begot a lakh
of sons. Therefore the number of his sons was ten thousand lakhs.
TEXT 33
9 9< ' ~ HF l
' F 'F < ll ll
te tu a pradhnn
pthuravasa tmaja
dharmo nmoan tasya
hayamedha-atasya y
SYNONYMS
temout of so many sons; tubut; a pradhnnmof whom there were
six foremost sons; pthuravasaof Pthurav; tmajathe son;
dharmaDharma; nmaby the name; uanUan; tasyahis;
hayamedha-atasyaof one hundred avamedha sacrifices; yhe was the
887
performer.
TRANSLATION
Among these many sons, six were the foremost, such as Pthurav and
Pthukrti. The son of Pthurav was known as Dharma, and his son was
known as Uan. Uan was the performer of one hundred horse sacrifices.
TEXT 34
F =dFF F l
" 9 ~ F ll H ll
tat-suto rucakas tasya
pacsann tmaj u
purujid-rukma-rukmeu-
pthu-jymagha-sajit
SYNONYMS
tat-sutathe son of Uan; rucakaRucaka; tasyaof him; pacafive;
santhere were; tmajsons; uplease hear (their names);
purujitPurujit; rukmaRukma; rukmeuRukmeu; pthuPthu;
jymaghaJymagha; sajitthese five sons were named.
TRANSLATION
The son of Uan was Rucaka, who had five sonsPurujit, Rukma,
Rukmeu, Pthu and Jymagha. Please hear of these sons from me.
TEXTS 35-36
888
FH ' = l
H"H" d9 l
~F~ = 9 ll 7 ll
d d d F~ ~ H l
m 9 H F N H ll ll
jymaghas tv aprajo 'py any
bhry aiby-patir bhayt
nvindac chatru-bhavand
bhojy kanym ahrat
ratha-sth t nirkyha
aiby patim amarit
keya kuhaka mat-sthna
ratham ropiteti vai
snu tavety abhihite
smayant patim abravt
SYNONYMS
jymaghaKing Jymagha; tuindeed; apraja apialthough issueless;
anymanother; bhrymwife; aiby-patibecause he was the husband
of aiby; bhaytout of fear; na avindatdid not accept;
atru-bhavantfrom the enemy's camp; bhojyma prostitute used for sense
gratification; kanymgirl; ahratbrought; ratha-sthmwho was seated
on the chariot; tmher; nirkyaseeing; hasaid; aibyaiby, the
wife of Jymagha; patimunto her husband; amaritbeing very angry; k
iyamwho is this; kuhakayou cheater; mat-sthnammy place;
rathamon the chariot; ropithas been allowed to sit; itithus;
vaiindeed; snudaughter-in-law; tavayour; itithus; abhihitebeing
889
informed; smayantsmilingly; patimunto her husband; abravtsaid.
TRANSLATION
Jymagha had no sons, but because he was fearful of his wife, aiby, he
could not accept another wife. Jymagha once took from the house of some
royal enemy a girl who was a prostitute, but upon seeing her aiby was very
angry and said to her husband, "My husband, you cheater, who is this girl
sitting upon my seat on the chariot?" Jymagha then replied, "This girl will be
your daughter-in-law." Upon hearing these joking words, aiby smilingly
replied.
TEXT 37
N'Fm = m 9 d~ l
F F ll O ll
aha bandhysapatn ca
snu me yujyate katham
janayiyasi ya rji
tasyeyam upayujyate
SYNONYMS
ahamI am; bandhysterile; asa-patnI have no co-wife; caalso;
snudaughter-in-law; memy; yujyatecould be; kathamhow;
janayiyasiyou will give birth to; yamwhich son; rjiO my dear Queen;
tasyafor him; iyamthis girl; upayujyatewill be very suitable.
TRANSLATION
890
aiby said, "I am sterile and have no co-wife. How can this girl be my
daughter-in-law? Please tell me." Jymagha replied, "My dear Queen, I shall see
that you indeed have a son and that this girl will be your daughter-in-law."
TEXT 38
H " " H H = l
= ' d d F 9 H l
F H" $ 3 m 9 F ll ll
anvamodanta tad vive-
dev pitara eva ca
aiby garbham adht kle
kumra suuve ubham
sa vidarbha iti prokta
upayeme snu satm
SYNONYMS
anvamodantaaccepted; tatthat statement predicting the birth of a son;
vivedevthe Vivedeva demigods; pitarathe Pits or forefathers;
evaindeed; caalso; aibythe wife of Jymagha; garbhampregnancy;
adhtconceived; klein due course of time; kumrama son;
suuvegave birth to; ubhamvery auspicious; sathat son;
vidarbhaVidarbha; itithus; proktawas well known; upayemelater
married; snumwho was accepted as daughter-in-law; satmvery chaste
girl.
TRANSLATION
Long, long ago, Jymagha had satisfied the demigods and Pits by worshiping
891
them. Now, by their mercy, Jymagha's words came true. Although aiby was
barren, by the grace of the demigods she became pregnant and in due course of
time gave birth to a child named Vidarbha. Before the child's birth, the girl had
been accepted as a daughter-in-law, and therefore Vidarbha actually married
her when he grew up.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-third Chapter,
of the rmad-Bhgavatam, entitled "The Dynasties of the Sons of Yayti."
24. Ka, the Supreme Personality of Godhead
Vidarbha had three sons, named Kua, Kratha and Romapda. Of these
three, Romapda expanded his dynasty by the sons and grandsons named
Babhru, Kti, Uika, Cedi and Caidya, all of whom later became kings. From
the son of Vidarbha named Kratha came a son named Kunti, from whose
dynasty came the descendants named Vi, Nirvti, Darha, Vyoma, Jmta,
Vikti, Bhmaratha, Navaratha, Daaratha, akuni, Karambhi, Devarta,
Devakatra, Madhu, Kuruvaa, Anu, Puruhotra, Ayu and Stvata. Stvata had
seven sons. One of them was Devvdha, whose son was Babhru. Another son
of Stvata was Mahbhoja, by whom the Bhoja dynasty was inaugurated.
Another was Vi, who had a son named Yudhjit. From Yudhjit came
Anamitra and ini, and from Anamitra came Nighna and another ini. The
descendants in succession from ini were Satyaka, Yuyudhna, Jaya, Kui and
Yugandhara. Another son of Anamitra was Vi. From Vi came
vaphalka, by whom Akrra and twelve other sons were generated. From
Akrra came two sons, named Devavn and Upadeva. The son of Andhaka
named Kukura was the origin of the descendants known as Vahni, Vilom,
892
Kapotarom, Anu, Andhaka, Dundubhi, Avidyota, Punarvasu and huka.
huka had two sons, named Devaka and Ugrasena. The four sons of Devaka
were known as Devavn, Upadeva, Sudeva and Devavardhana, and his seven
daughters were Dhtadev, ntidev, Upadev, rdev, Devarakit,
Sahadev and Devak. Vasudeva married all seven daughters of Devaka.
Ugrasena had nine sons named Kasa, Sunm, Nyagrodha, Kaka, aku,
Suh, Rrapla, Dhi and Tuimn, and he had five daughters named
Kas, Kasavat, Kak, rabh and Rraplik. The younger brothers of
Vasudeva married all the daughters of Ugrasena.
Vidratha, the son of Citraratha, had a son named ra, who had ten other
sons, of whom Vasudeva was the chief. ra gave one of his five daughters,
Pth, to his friend Kunti, and therefore she was also named Kunt. In her
maiden state she gave birth to a child named Kara, and later she married
Mahrja Pu.
Vddhaarm married the daughter of ra named rutadev, from whose
womb Dantavakra was born. Dhaketu married ra's daughter named
rutakrti, who had five sons. Jayasena married ra's daughter named
Rjdhidev. The king of Cedi-dea, Damaghoa, married the daughter of ra
named rutarav, from whom iupla was born.
Devabhga, through the womb of Kas, begot Citraketu and Bhadbala;
and Devarav, through the womb of Kasavat, begot Suvra and Iumn.
From Kaka, through the womb of Kak, came Baka, Satyajit and Purujit,
and from Sjaya, through the womb of Rraplik, came Va and
Durmaraa. ymaka, through the womb of rabhmi, begot Harikea and
Hirayka. Vatsaka, through the womb of Mirake, begot Vka, who begot
the sons named Taka, Pukara and la. From Samka came Sumitra and
Arjunapla, and from naka came tadhm and Jaya.
Vasudeva had many wives, of whom Devak and Rohi were the most
important. From the womb of Rohi, Baladeva was born, along with Gada,
Sraa, Durmada, Vipula, Dhruva, Kta and others. Vasudeva had many other
sons by his other wives, and the eighth son to appear from the womb of Devak
893
was the Supreme Personality of Godhead, who delivered the entire world from
the burden of demons. This chapter ends by glorifying the Supreme
Personality of Godhead Vsudeva.
TEXT 1
d 3H=
F H" ' d ~ l
" = H" d " ll ! ll
r-uka uvca
tasy vidarbho 'janayat
putrau nmn kua-krathau
ttya romapda ca
vidarbha-kula-nandanam
SYNONYMS
r-uka uvcar ukadeva Gosvm said; tasymin that girl;
vidarbhathe son born of aiby named Vidarbha; ajanayatgave birth;
putrauto two sons; nmnby the name; kua-krathauKua and Kratha;
ttyamand a third son; romapdam caRomapda also;
vidarbha-kula-nandanamthe favorite in the dynasty of Vidarbha.
TRANSLATION
ukadeva Gosvm said: By the womb of the girl brought by his father,
Vidarbha begot three sons, named Kua, Kratha and Romapda. Romapda was
the favorite in the dynasty of Vidarbha.
TEXT 2
894
"F N N d l
3dFF FF "> U" ll - ll
romapda-suto babhrur
babhro ktir ajyata
uikas tat-sutas tasmc
cedi caidydayo np
SYNONYMS
romapda-sutathe son of Romapda; babhruBabhru; babhrofrom
Babhru; ktiKti; ajyatawas born; uikaUika; tat-sutathe son of
Kti; tasmtfrom him (Uika); cediCedi; caidyaCaidya (Damaghoa);
dayaand others; npkings.
TRANSLATION
The son of Romapda was Babhru, from whom there came a son named Kti.
The son of Kti was Uika, and the son of Uika was Cedi. From Cedi was born
the king known as Caidya and others.
TEXTS 3-4
~F d ' " H FF~ H l
" F F F ll ll
Hd FF F ~ F l
H~ "~F ll H ll
krathasya kunti putro 'bhd
vis tasytha nirvti
895
tato darho nmnbht
tasya vyoma sutas tata
jmto viktis tasya
yasya bhmaratha suta
tato navaratha putro
jto daarathas tata
SYNONYMS
krathasyaof Kratha; kuntiKunti; putraa son; abhtwas born;
viVi; tasyahis; athathen; nirvtiNirvti; tatafrom him;
darhaDarha; nmnby name; abhtwas born; tasyaof him;
vyomaVyoma; sutaa son; tatafrom him; jmtaJmta;
viktiVikti; tasyahis (Jmta's son); yasyaof whom (Vikti);
bhmarathaBhmaratha; sutaa son; tatafrom him (Bhmaratha);
navarathaNavaratha; putraa son; jtawas born;
daarathaDaaratha; tatafrom him.
TRANSLATION
The son of Kratha was Kunti; the son of Kunti, Vi; the son of Vi,
Nirvti; and the son of Nirvti, Darha. From Darha came Vyoma; from
Vyoma came Jmta; from Jmta, Vikti; from Vikti, Bhmaratha; from
Bhmaratha, Navaratha; and from Navaratha, Daaratha.
TEXT 5
d d " HF" l
" HFFF ' d H" ll 7 ll
karambhi akune putro
896
devartas tad-tmaja
devakatras tatas tasya
madhu kuruvad anu
SYNONYMS
karambhiKarambhi; akunefrom akuni; putraa son;
devartaDevarta; tat-tmajathe son of him (Karambhi);
devakatraDevakatra; tatathereafter; tasyafrom him (Devakatra);
madhuMadhu; kuruvatfrom Kuruvaa, the son of Madhu; anuAnu.
TRANSLATION
From Daaratha came a son named akuni and from akuni a son named
Karambhi. The son of Karambhi was Devarta, and his son was Devakatra.
The son of Devakatra was Madhu, and his son was Kuruvaa, from whom
there came a son named Anu.
TEXTS 6-8
FH FF FHF l
" H " HH ' ''d ll ll
FHF F FR > 9 l
F = d ' 8 H = ll O ll
dF F = F l
FM" " ll ll
puruhotras tv ano putras
tasyyu stvatas tata
bhajamno bhajir divyo
897
vir devvdho 'ndhaka
stvatasya sut sapta
mahbhoja ca mria
bhajamnasya nimloci
kikao dhir eva ca
ekasym tmaj patnym
anyasy ca traya sut
atjic ca sahasrjid
ayutjid iti prabho
SYNONYMS
puruhotraPuruhotra; tuindeed; anoof Anu; putrathe son;
tasyaof him (Puruhotra); ayuAyu; stvataStvata; tatafrom him
(Ayu); bhajamnaBhajamna; bhajiBhaji; divyaDivya;
viVi; devvdhaDevvdha; andhakaAndhaka; stvatasyaof
Stvata; sutson s; saptaseven; mahbhoja caas well as Mahbhoja;
mriaO great King; bhajamnasyaof Bhajamna; nimlociNimloci;
kikaaKikaa; dhiDhi; evaindeed; caalso; ekasymborn
from one wife; tmajsons; patnymby a wife; anyasymanother;
caalso; trayathree; sutsons; atjitatjit; caalso;
sahasrjitSahasrjit; ayutjitAyutjit; itithus; prabhoO King.
TRANSLATION
The son of Anu was Puruhotra, the son of Puruhotra was Ayu, and the son
of Ayu was Stvata. O great ryan King, Stvata had seven sons, named
Bhajamna, Bhaji, Divya, Vi, Devvdha, Andhaka and Mahbhoja. From
Bhajamna by one wife came three sonsNimloci, Kikaa and Dhi. And
from his other wife came three other sonsatjit, Sahasrjit and Ayutjit.
898
TEXT 9
N"HH'FF \d l
~ H " FF~d ll \ ll
babhrur devvdha-sutas
tayo lokau pahanty am
yathaiva umo drt
sampaymas tathntikt
SYNONYMS
babhruBabhru; devvdhaof Devvdha; sutathe son; tayoof them;
lokautwo verses; pahantiall the members of the old generation recite;
amthose; yathas; evaindeed; umawe have heard; drtfrom a
distance; sampaymaare actually seeing; tathsimilarly;
antiktpresently also.
TRANSLATION
The son of Devvdha was Babhru. Concerning Devvdha and Babhru
there are two famous songs of prayer, which were sung by our predecessors and
which we have heard from a distance. Even now I hear the same prayers about
their qualities [because that which was heard before is still sung continuously].
TEXTS 10-11
N B " H " HH ' F l
9 98> 9< FM =8 = ll ! ll
' H R N " HH '" l
899
'' F F"H ll !! ll
babhru reho manuy
devair devvdha sama
puru paca-ai ca
a-sahasri ca ca
ye 'mtatvam anuprpt
babhror devvdhd api
mahbhojo 'tidharmtm
bhoj sas tad-anvaye
SYNONYMS
babhruKing Babhru; rehathe best of all kings; manuymof all
human beings; devaiwith the demigods; devvdhaKing Devvdha;
samaequally situated; purupersons; paca-aisixty-five; caalso;
a-sahasrisix thousand; caalso; aaeight thousand; caalso; yeall
of them who; amtatvamliberation from material bondage;
anuprptachieved; babhrobecause of association with Babhru;
devvdhtand because of association with Devvdha; apiindeed;
mahbhojaKing Mahbhoja; ati-dharma-tmexceedingly religious;
bhojthe kings known as Bhoja; sanexisted; tat-anvayein the dynasty
of him (Mahbhoja).
TRANSLATION
"It has been decided that among human beings Babhru is the best and that
Devvdha is equal to the demigods. Because of the association of Babhru and
Devvdha, all of their descendants, numbering 14,065, achieved liberation." In
the dynasty of King Mahbhoja, who was exceedingly religious, there appeared
the Bhoja kings.
900
TEXT 12
H F ' " ' l
FF> ' " ll !- ll
ve sumitra putro 'bhd
yudhjic ca parantapa
inis tasynamitra ca
nighno 'bhd anamitrata
SYNONYMS
veof Vi, the son of Stvata; sumitraSumitra; putraa son;
abhtappeared; yudhjitYudhjit; caalso; param-tapaO king who can
suppress enemies; iniini; tasyahis; anamitraAnamitra; caand;
nighnaNighna; abhtappeared; anamitratafrom Anamitra.
TRANSLATION
O King, Mahrja Parkit, who can suppress your enemies, the sons of
Vi were Sumitra and Yudhjit. From Yudhjit came ini and Anamitra, and
from Anamitra came a son named Nighna.
TEXT 13
F F > F~F F l
F ' FF = Fd ll ! ll
satrjita prasena ca
nighnasythsatu sutau
901
anamitra-suto yo 'nya
inis tasya ca satyaka
SYNONYMS
satrjitaSatrjita; prasena caPrasena also; nighnasyathe sons of
Nighna; athathus; asatuexisted; sutautwo sons; anamitra-sutathe
son of Anamitra; yaone who; anyaanother; iniini; tasyahis;
caalso; satyakathe son named Satyaka.
TRANSLATION
The two sons of Nighna were Satrjita and Prasena. Another son of
Anamitra was another ini, and his son was Satyaka.
TEXT 14
' FdH FF d F l
' 'F H 'F ll !H ll
yuyudhna styakir vai
jayas tasya kuis tata
yugandharo 'namitrasya
vi putro 'paras tata
SYNONYMS
yuyudhnaYuyudhna; styakithe son of Satyaka; vaiindeed;
jayaJaya; tasyaof him (Yuyudhna); kuiKui; tatafrom him
(Jaya); yugandharaYugandhara; anamitrasyaa son of Anamitra;
viVi; putraa son; aparaother; tatafrom him.
902
TRANSLATION
The son of Satyaka was Yuyudhna, whose son was Jaya. From Jaya came a
son named Kui and from Kui a son named Yugandhara. Another son of
Anamitra was Vi.
TEXT 15
d>~> " = d l
F " H ll !7 ll
vaphalka citraratha ca
gndiny ca vaphalkata
akrra-pramukh san
putr dvdaa virut
SYNONYMS
vaphalkavaphalka; citraratha caand Citraratha; gndinymthrough
the wife named Gndin; caand; vaphalkatafrom vaphalka;
akrraAkrra; pramukhheaded by; santhere were; putrsons;
dvdaatwelve; virutmost celebrated.
TRANSLATION
From Vi came the sons named vaphalka and Citraratha. From vaphalka
by his wife Gndin came Akrra. Akrra was the eldest, but there were twelve
other sons, all of whom were most celebrated.
TEXTS 16-18
903
F l F > " " H" l
' H { F d = '" ll ! ll
'"> N > " l
9 FHF F = H F H ll !O ll
" HH " H> ~ =~ l
~ H " ~U> NH H " ll ! ll
saga srameya ca
mduro mduvid giri
dharmavddha sukarm ca
ketropeko 'rimardana
atrughno gandhamda ca
pratibhu ca dvdaa
te svas sucrkhy
dvv akrra-sutv api
devavn upadeva ca
tath citrarathtmaj
pthur vidrathdy ca
bahavo vi-nandan
SYNONYMS
sagasaga; srameyaSrameya; caalso; mduraMdura;
mduvitMduvit; giriGiri; dharmavddhaDharmavddha;
sukarmSukarm; caalso; ketropekaKetropeka;
arimardanaArimardana; atrughnaatrughna;
gandhamdaGandhamda; caand; pratibhuPratibhu; caand;
dvdaatwelve; temof them; svassister; sucrSucr; khywell
known; dvautwo; akrraof Akrra; sutausons; apialso;
devavnDevavn; upadeva caand Upadeva; taththereafter;
904
citraratha-tmajthe sons of Citraratha; pthu vidrathaPthu and
Vidratha; dybeginning with; caalso; bahavamany;
vi-nandanthe sons of Vi.
TRANSLATION
The names of these twelve were saga, Srameya, Mdura, Mduvit, Giri,
Dharmavddha, Sukarm, Ketropeka, Arimardana, atrughna, Gandhamda
and Pratibhu. These brothers also had a sister named Sucr. From Akrra
came two sons, named Devavn and Upadeva. Citraratha had many sons,
headed by Pthu and Vidratha, all of whom were known as belonging to the
dynasty of Vi.
TEXT 19
d d > = dNN 9 l
d d F F HH F ll !\ ll
kukuro bhajamna ca
uci kambalabarhia
kukurasya suto vahnir
vilom tanayas tata
SYNONYMS
kukuraKukura; bhajamnaBhajamna; caalso; uciuci;
kambalabarhiaKambalabarhia; kukurasyaof Kukura; sutaa son;
vahniVahni; vilomVilom; tanayason; tatafrom him (Vahni).
TRANSLATION
905
Kukura, Bhajamna, uci and Kambalabarhia were the four sons of
Andhaka. The son of Kukura was Vahni, and his son was Vilom.
TEXT 20
d F F F = N l
'd" " " FF"HU H F ll - ll
kapotarom tasynu
sakh yasya ca tumburu
andhakd dundubhis tasmd
avidyota punarvasu
SYNONYMS
kapotaromKapotarom; tasyahis (son); anuAnu; sakhfriend;
yasyawhose; caalso; tumburuTumburu; andhaktof Andhaka, the
son of Anu; dundubhia son named Dundubhi; tasmtfrom him
(Dundubhi); avidyotaa son named Avidyota; punarvasua son named
Punarvasu.
TRANSLATION
The son of Vilom was Kapotarom, and his son was Anu, whose friend was
Tumburu. From Anu came Andhaka; from Andhaka, Dundubhi; and from
Dundubhi, Avidyota. From Avidyota came a son named Punarvasu.
TEXTS 21-23
F d> d = d = H d l
" Hd> F > =H " Hd ll -! ll
906
"HH"H> F"H "HH' l
9 FHF FRF ' " H" ll -- ll
"H"H = "H "H l
F"H "Hd = HF"H 3H ll - ll
tasyhuka chuk ca
kany caivhuktmajau
devaka cograsena ca
catvro devaktmaj
devavn upadeva ca
sudevo devavardhana
te svasra saptsan
dhtadevdayo npa
ntidevopadev ca
rdev devarakit
sahadev devak ca
vasudeva uvha t
SYNONYMS
tasyafrom him (Punarvasu); hukahuka; caand; hukhuk;
caalso; kanya daughter; caalso; evaindeed; hukaof huka;
tmajautwo sons; devakaDevaka; caand; ugrasenaUgrasena;
caalso; catvrafour; devaka-tmajsons of Devaka;
devavnDevavn; upadevaUpadeva; caand; sudevaSudeva;
devavardhanaDevavardhana; temof all of them; svasrasisters;
saptaseven; sanexisted; dhtadev-dayaheaded by Dhtadev;
npaO King (Mahrja Parkit); ntidevntidev; upadevUpadev;
caalso; rdevrdev; devarakitDevarakit; sahadevSahadev;
devakDevak; caand; vasudevar Vasudeva, the father of Ka;
907
uvhamarried; tthem.
TRANSLATION
Punarvasu had a son and a daughter, named huka and huk respectively,
and huka had two sons, named Devaka and Ugrasena. Devaka had four sons,
named Devavn, Upadeva, Sudeva and Devavardhana, and he also had seven
daughters, named ntidev, Upadev, rdev, Devarakit, Sahadev, Devak
and Dhtadev. Dhtadev was the eldest. Vasudeva, the father of Ka,
married all these sisters.
TEXT 24
d F F ' d S d F F~ l
8 '~ ' 8> 8 F ll -H ll
kasa sunm nyagrodha
kaka aku suhs tath
rraplo 'tha dhi ca
tuimn augrasenaya
SYNONYMS
kasaKasa; sunmSunm; nyagrodhaNyagrodha;
kakaKaka; akuaku; suhSuh; tathas well as;
rraplaRrapla; athathereafter; dhiDhi; caalso;
tuimnTuimn; augrasenayathe sons of Ugrasena.
TRANSLATION
Kasa, Sunm, Nyagrodha, Kaka, aku, Suh, Rrapla, Dhi and
908
Tuimn were the sons of Ugrasena.
TEXT 25
d F d FH d 8 d l
3 F " HF " H M ll -7 ll
kas kasavat kak
rabh rraplik
ugrasena-duhitaro
vasudevnuja-striya
SYNONYMS
kasKas; kasavatKasavat; kakKak; rabhrabh;
rraplikRraplik; ugrasena-duhitarathe daughters of Ugrasena;
vasudeva-anujaof the younger brothers of Vasudeva; striyathe wives.
TRANSLATION
Kas, Kasavat, Kak, rabh and Rraplik were the daughters of
Ugrasena. They became the wives of Vasudeva's younger brothers.
TEXT 26
H" ~"F" F F l
FF FH "dFF ll - ll
ro vidrathd sd
bhajamnas tu tat-suta
inis tasmt svaya bhojo
909
hdikas tat-suto mata
SYNONYMS
rara; vidrathtfrom Vidratha, the son of Citraratha; stwas
born; bhajamnaBhajamna; tuand; tat-sutathe son of him (ra);
iniini; tasmtfrom him; svayampersonally; bhojathe famous King
Bhoja; hdikaHdika; tat-sutathe son of him (Bhoja); matais
celebrated.
TRANSLATION
The son of Citraratha was Vidratha, the son of Vidratha was ra, and
his son was Bhajamna. The son of Bhajamna was ini, the son of ini was
Bhoja, and the son of Bhoja was Hdika.
TEXT 27
" H" ' d H F l
" H"F F 9 ll -O ll
devamha atadhanu
ktavarmeti tat-sut
devamhasya rasya
mri nma patny abht
SYNONYMS
devamhaDevamha; atadhanuatadhanu; ktavarmKtavarm;
itithus; tat-sutthe sons of him (Hdika); devamhasyaof Devamha;
rasyaof ra; mriMri; nmanamed; patnwife; abhtthere
910
was.
TRANSLATION
The three sons of Hdika were Devamha, atadhanu and Ktavarm. The
son of Devamha was ra, whose wife was named Mri.
TEXTS 28-31
F F F " d9 l
HF " H " H " H HFd ll - ll
F & d d d HFd H d l
" H" " " d F ll -\ ll
HF"H F~ H"d"" l
~ = " H = d H ll ll
'" H = 9 dd l
d F Q F ~" ll ! ll
tasy sa janaym sa
daa putrn akalman
vasudeva devabhga
devaravasam nakam
sjaya ymaka kaka
amka vatsaka vkam
deva-dundubhayo nedur
nak yasya janmani
vasudeva hare sthna
vadanty nakadundubhim
pth ca rutadev ca
911
rutakrti rutarav
rjdhidev caite
bhaginya paca kanyak
kunte sakhyu pit ro
hy aputrasya pthm adt
SYNONYMS
tasymin her (Mri); sahe (ra); janaym sabegot; daaten;
putrnsons; akalmanspotless; vasudevamVasudeva;
devabhgamDevabhga; devaravasamDevarav; nakamnaka;
sjayamSjaya; ymakamymaka; kakamKak;
amkamamka; vatsakamVatsaka; vkamVka;
deva-dundubhayakettledrums sounded by the demigods; neduwere
beaten; naka kind of kettledrum; yasyawhose; janmaniat the time of
birth; vasudevamunto Vasudeva; hareof the Supreme Personality of
Godhead; sthnamthat place; vadantithey call;
nakadundubhimnakadundubhi; pthPth; caand;
rutadevrutadev; caalso; rutakrtirutakrti;
rutaravrutarav; rjdhidevRjdhidev; caalso; etemof all
these; bhaginyasisters; pacafive; kanyakdaughters (of ra);
kunteof Kunti; sakhyua friend; pitfather; rara; hiindeed;
aputrasya(of Kunti) who was sonless; pthmPth; adtdelivered.
TRANSLATION
Through Mri, King ra begot Vasudeva, Devabhga, Devarav, naka,
Sjaya, ymaka, Kaka, amka, Vatsaka and Vka. These ten sons were
spotlessly pious personalities. When Vasudeva was born, the demigods from the
heavenly kingdom sounded kettledrums. Therefore Vasudeva, who provided the
proper place for the appearance of the Supreme Personality of Godhead, Ka,
912
was also known as nakadundubhi. The five daughters of King ra, named
Pth, rutadev, rutakrti, rutarav and Rjdhidev, were Vasudeva's
sisters. ra gave Pth to his friend Kunti, who had no issue, and therefore
another name of Pth was Kunt.
TEXT 32
F "HFF HU "H 9 l
F H ~ H H = ll - ll
spa durvsaso vidy
deva-ht pratoitt
tasy vrya-parkrtham
juhva ravi uci
SYNONYMS
sshe (Kunt, or Pth); paachieved; durvsasafrom the great sage
Durvs; vidymmystic power; deva-htmcalling any demigod;
pratoittwho was satisfied; tasywith that (particular mystic power);
vryapotency; parka-arthamjust to examine; juhvacalled for;
ravimthe sun-god; ucithe pious (Pth).
TRANSLATION
Once when Durvs was a guest at the house of Pth's father, Kunti, Pth
satisfied Durvs by rendering service. Therefore she received a mystic power
by which she could call any demigod. To examine the potency of this mystic
power, the pious Kunt immediately called for the sun-god.
TEXT 33
913
" H " H H HFF l
~ " H FH ll ll
tadaivopgata deva
vkya vismita-mnas
pratyayrtha prayukt me
yhi deva kamasva me
SYNONYMS
tadat that time; evaindeed; upgatamappeared (before her);
devamthe sun-god; vkyaseeing; vismita-mnasvery much surprised;
pratyaya-arthamjust to see the potency of the mystic power; prayuktI
have used it; meme; yhiplease return; devaO demigod;
kamasvaforgive; meme.
TRANSLATION
As soon as Kunt called for the demigod of the sun, he immediately appeared
before her, and she was very much surprised. She told the sun-god, "I was
simply examining the effectiveness of this mystic power. I am sorry I have
called you unnecessarily. Please return and excuse me."
TEXT 34
" HF" "' H = l
~ " d F ' ll H ll
amogha deva-sandaram
dadhe tvayi ctmajam
914
yonir yath na duyeta
kartha te sumadhyame
SYNONYMS
amoghamwithout failure; deva-sandarammeeting with the demigods;
dadheI shall give (my semen); tvayiunto you; caalso; tmajama son;
yonithe source of birth; yathas; nanot; duyetabecomes polluted;
kartshall arrange; ahamI; teunto you; sumadhyameO beautiful girl.
TRANSLATION
The sun-god said: O beautiful Pth, your meeting with the demigods cannot
be fruitless. Therefore, let me place my seed in your womb so that you may bear
a son. I shall arrange to keep your virginity intact, since you are still an
unmarried girl.
PURPORT
According to Vedic civilization, if a girl gives birth to a child before she is
married, no one will marry her. Therefore although the sun-god, after
appearing before Pth, wanted to give her a child, Pth hesitated because she
was still unmarried. To keep her virginity undisturbed, the sun-god arranged to
give her a child that came from her ear, and therefore the child was known as
Kara. The custom is that a girl should be married akata-yoni, that is, with
her virginity undisturbed. A girl should never bear a child before her marriage.
TEXT 35
$ F F ' F "H l
FU d F& $H Fd ll 7 ll
915
iti tasy sa dhya
garbha sryo diva gata
sadya kumra sajaje
dvitya iva bhskara
SYNONYMS
itiin this way; tasymunto her (Pth); sahe (the sun-god);
dhyadischarging semen; garbhampregnancy; sryathe sun-god;
divamin the celestial planets; gatareturned; sadyaimmediately;
kumraa child; sajajewas born; dvityasecond; ivalike;
bhskarathe sun-god.
TRANSLATION
After saying this, the sun-god discharged his semen into the womb of Pth
and then returned to the celestial kingdom. Immediately thereafter, from Kunt
a child was born, who was like a second sun-god.
TEXT 36
F" d [ dF N l
F H B H FH ll ll
ta styajan nad-toye
kcchrl lokasya bibhyat
prapitmahas tm uvha
pur vai satya-vikrama
SYNONYMS
tamthat child; sshe (Kunt); atyajatgave up; nad-toyein the water of
916
the river; kcchrtwith great repentance; lokasyaof the people in general;
bibhyatfearing; prapitmaha(your) great-grandfather; tmher (Kunt);
uvhamarried; puthe king known as Pu; vaiindeed;
satya-vikramavery pious and chivalrous.
TRANSLATION
Because Kunt feared people's criticisms, with great difficulty she had to give
up her affection for her child. Unwillingly, she packed the child in a basket and
let it float down the waters of the river. O Mahrja Parkit, your
great-grandfather the pious and chivalrous King Pu later married Kunt.
TEXT 37
"H d^9 H{ F l
F " "H 9R " F ll O ll
rutadev tu kro
vddhaarm samagraht
yasym abhd dantavakra
i-apto dite suta
SYNONYMS
rutadevmunto rutadev, a sister of Kunt's; tubut; krathe King
of Kara; vddhaarmVddhaarm; samagrahtmarried;
yasymthrough whom; abhtwas born; dantavakraDantavakra;
i-aptawas formerly cursed by the sages Sanaka and Santana; diteof
Diti; sutason.
917
TRANSLATION
Vddhaarm, the King of Kara, married Kunt's sister rutadev, and
from her womb Dantavakra was born. Having been cursed by the sages headed
by Sanaka, Dantavakra had formerly been born as the son of Diti named
Hirayka.
TEXT 38
d d ' 8d > d H" l
F" "FF F d d F ll ll
kaikeyo dhaketu ca
rutakrtim avindata
santardandayas tasy
pacsan kaikay sut
SYNONYMS
kaikeyathe King of Kekaya; dhaketuDhaketu; caalso;
rutakrtima sister of Kunt's named rutakrti; avindatamarried;
santardana-dayaheaded by Santardana; tasymthrough her (rutakrti);
pacafive; santhere were; kaikaythe sons of the King of Kekaya;
sutsons.
TRANSLATION
King Dhaketu, the King of Kekaya, married rutakrti, another sister of
Kunt's. rutakrti had five sons, headed by Santardana.
918
TEXT 39
'" H F '8 l
" 9> " HF ll \ ll
rjdhidevym vantyau
jayaseno 'jania ha
damaghoa cedi-rja
rutaravasam agraht
SYNONYMS
rjdhidevymthrough Rjdhidev, another sister of Kunt's; vantyauthe
sons (named Vinda and Anuvinda); jayasenaKing Jayasena; ajaniagave
birth to; hain the past; damaghoaDamaghoa; cedi-rjathe king of
the state of Cedi; rutaravasamrutarav, another sister; agrahtmarried.
TRANSLATION
Through the womb of Rjdhidev, another sister of Kunt's, Jayasena begot
two sons, named Vinda and Anuvinda. Similarly, the king of the Cedi state
married rutarav. This king's name was Damaghoa.
TEXT 40
F FF d~FF FH l
" HF d F =d N ll H ll
iupla sutas tasy
kathitas tasya sambhava
devabhgasya kasy
919
citraketu-bhadbalau
SYNONYMS
iuplaiupla; sutathe son; tasyof her (rutarav);
kathitaalready described (in the Seventh Canto); tasyahis;
sambhavabirth; devabhgasyafrom Devabhga, a brother of Vasudeva's;
kasymin the womb of Kas, his wife; citraketuCitraketu;
bhadbalauand Bhadbala.
TRANSLATION
The son of rutarav was iupla, whose birth has already been described
[in the Seventh Canto of rmad-Bhgavatam]. Vasudeva's brother named
Devabhga had two sons born of his wife, Kas. These two sons were
Citraketu and Bhadbala.
TEXT 41
d FH " H HF F H $9 F~ l
Nd d d F ~ ll H! ll
kasavaty devaravasa
suvra iums tath
baka kakt tu kaky
satyajit purujit tath
SYNONYMS
kasavatymin the womb of Kasavat; devaravasafrom Devarav, a
brother of Vasudeva's; suvraSuvra; iumnIumn; tathas well as;
bakaBaka; kaktfrom Kaka; tuindeed; kakymin his wife,
920
named Kak; satyajitSatyajit; purujitPurujit; tathas well as.
TRANSLATION
Vasudeva's brother named Devarav married Kasavat, by whom he begot
two sons, named Suvra and Iumn. Kaka, by his wife Kak, begot three
sons, named Baka, Satyajit and Purujit.
TEXT 42
F & 8 = H 9" 9 "d l
d = d ll H- ll
sjayo rraply ca
va-durmaradikn
harikea-hiraykau
rabhmy ca ymaka
SYNONYMS
sjayaSjaya; rraplymthrough his wife, Rraplik; caand;
va-durmaraa-diknbegot sons headed by Va and Durmaraa;
harikeaHarikea; hiraykauand Hirayka; rabhmymin the
womb of rabhmi; caand; ymakaKing ymaka.
TRANSLATION
King Sjaya, by his wife, Rraplik, begot sons headed by Va and
Durmaraa. King ymaka, by his wife, rabhmi, begot two sons, named
Harikea and Hirayka.
921
TEXT 43
d FF H d" HFdF~ l
d" " H H d "' ll H ll
mirakeym apsarasi
vkdn vatsakas tath
taka-pukara-ldn
durvky vka dadhe
SYNONYMS
mirakeymin the womb of Mirake; apsarasiwho belonged to the
Apsar group; vka-dnVka and other sons; vatsakaVatsaka; tathas
well; taka-pukara-la-dnsons headed by Taka, Pukara and la;
durvkymin the womb of his wife, Durvk; vkaVka; dadhebegot.
TRANSLATION
Thereafter, King Vatsaka, by the womb of his wife, Mirake, who was an
Apsar, begot sons headed by Vka. Vka, by his wife, Durvk, begot Taka,
Pukara, la and so on.
TEXT 44
F " Fd F " l
d d d H 'H ll HH ll
sumitrrjunapldn
samkt tu sudman
naka kariky vai
922
tadhm-jayv api
SYNONYMS
sumitraSumitra; arjunaplaArjunapla; dnheaded by; samktfrom
King amka; tuindeed; sudmanin the womb of Sudman, his wife;
nakaKing naka; karikymin the womb of his wife Karik;
vaiindeed; tadhmtadhm; jayauand Jaya; apiindeed.
TRANSLATION
From amka, by the womb of his wife, Sudman, came Sumitra,
Arjunapla and other sons. King naka, by his wife, Karik, begot two sons,
namely tadhm and Jaya.
TEXT 45
H " " = $ l
" Hd >F d" " ll H7 ll
paurav rohi bhadr
madir rocan il
devak-pramukh csan
patnya nakadundubhe
SYNONYMS
pauravPaurav; rohiRohi; bhadrBhadr; madirMadir;
rocanRocan; ilIl; devakDevak; pramukhheaded by; caand;
sanexisted; patnyawives; nakadundubheof Vasudeva, who was
known as nakadundubhi.
923
TRANSLATION
Devak, Paurav, Rohi, Bhadr, Madir, Rocan, Il and others were all
wives of nakadundubhi [Vasudeva]. Among them all, Devak was the chief.
TEXT 46
N " F = "" H 'H l
HF " HF d " "" ll H ll
bala gada sraa ca
durmada vipula dhruvam
vasudevas tu rohiy
ktdn udapdayat
SYNONYMS
balamBala; gadamGada; sraamSraa; caalso;
durmadamDurmada; vipulamVipula; dhruvamDhruva;
vasudevaVasudeva (the father of Ka); tuindeed; rohiymin the
wife named Rohi; kta-dnthe sons headed by Kta; udapdayatbegot.
TRANSLATION
Vasudeva, by the womb of his wife Rohi, begot sons such as Bala, Gada,
Sraa, Durmada, Vipula, Dhruva, Kta and others.
TEXTS 47-48
F " " N > " " " H = l
924
F Q U "H ll HO ll
""ddU " l
d d H dF d " ll H ll
subhadro bhadrabhu ca
durmado bhadra eva ca
pauravys tanay hy ete
bhtdy dvdabhavan
nandopananda-ktaka-
rdy madirtmaj
kaualy keina tv ekam
asta kula-nandanam
SYNONYMS
subhadraSubhadra; bhadrabhuBhadrabhu; caand;
durmadaDurmada; bhadraBhadra; evaindeed; caalso;
pauravyof the wife named Paurav; tanaysons; hiindeed; eteall of
them; bhta-dyheaded by Bhta; dvdaatwelve; abhavanwere born;
nanda-upananda-ktaka-ra-dyNanda, Upananda, Ktaka, ra and
others; madir-tmajthe sons of Madir; kaualyKaualy; keinama
son named Ke; tu ekamonly one; astagave birth to; kula-nandanama
son.
TRANSLATION
From the womb of Paurav came twelve sons, including Bhta, Subhadra,
Bhadrabhu, Durmada and Bhadra. Nanda, Upananda, Ktaka, ra and others
were born from the womb of Madir. Bhadr [Kaualy] gave birth to only one
son, named Ke.
925
TEXT 49
= F l"" l
$ Hd" " ll H\ ll
rocanym ato jt
hasta-hemgaddaya
ilym uruvalkdn
yadu-mukhyn ajjanat
SYNONYMS
rocanymin another wife, whose name was Rocan; atathereafter;
jtwere born; hastaHasta; hemgadaHemgada; dayaand
others; ilymin another wife, named Il; uruvalka-dnsons headed by
Uruvalka; yadu-mukhynprincipal personalities in the Yadu dynasty;
ajjanathe begot.
TRANSLATION
Vasudeva, by another of his wives, whose name was Rocan, begot Hasta,
Hemgada and other sons. And by his wife named Il he begot sons headed by
Uruvalka, all of whom were chief personalities in the dynasty of Yadu.
TEXT 50
H B ' " H d d" " l
" H F" ll 7 ll
vipho dhtadevym
eka nakadundubhe
926
ntidevtmaj rjan
praama-prasitdaya
SYNONYMS
viphaVipha; dhtadevymin the womb of the wife named
Dhtadev; ekaone son; nakadundubheof nakadundubhi, Vasudeva;
ntidev-tmajthe sons of another wife, named ntidev; rjanO
Mahrja Parkit; praama-prasita-dayaPraama, Prasita and other sons.
TRANSLATION
From the womb of Dhtadev, one of the wives of nakadundubhi
[Vasudeva], came a son named Vipha. The sons of ntidev, another wife of
Vasudeva, were Praama, Prasita and others.
TEXT 51
dH9 U 3" HF " l
HF FF H U " HF 9< F ll 7! ll
rjanya-kalpa-vardy
upadev-sut daa
vasu-hasa-suvady
rdevys tu a sut
SYNONYMS
rjanyaRjanya; kalpaKalpa; vara-dyVara and others;
upadev-sutsons of Upadev, another wife of Vasudeva's; daaten;
vasuVasu; hasaHasa; suvaaSuvaa; dyand others;
rdevyborn of another wife, named rdev; tubut; asix;
927
sutsons.
TRANSLATION
Vasudeva also had a wife named Upadev, from whom came ten sons,
headed by Rjanya, Kalpa and Vara. From rdev, another wife, came six
sons, such as Vasu, Hasa and Suvaa.
TEXT 52
" H =' H = "" l
HF " H F 8H"' F" H ll 7- ll
devarakitay labdh
nava ctra gaddaya
vasudeva sutn av
dadhe sahadevay
SYNONYMS
devarakitayby the wife named Devarakit; labdhachieved;
navanine; caalso; atrahere; gad-dayasons headed by Gad;
vasudevarla Vasudeva; sutnsons; aaueight; dadhebegot;
sahadevayin the wife named Sahadev.
TRANSLATION
By the semen of Vasudeva in the womb of Devarakit, nine sons were born,
headed by Gad. Vasudeva, who was religion personified, also had a wife named
Sahadev, by whose womb he begot eight sons, headed by ruta and Pravara.
928
TEXTS 53-55
H > F" ' HF H l
HF " HF " H8 ll 7 ll
d F 9 = " F "' l
F" " F9 ll 7H ll
8F F FH H d l
F " = H ll 77 ll
pravara-ruta-mukhy ca
skd dharmo vasn iva
vasudevas tu devakym
aa putrn ajjanat
krtimanta suea ca
bhadrasenam udra-dh
ju sammardana bhadra
sakaraam ahvaram
aamas tu tayor st
svayam eva hari kila
subhadr ca mahbhg
tava rjan pitmah
SYNONYMS
pravaraPravara (in some readings, Pauvara); rutaruta;
mukhynheaded by; caand; sktdirectly; dharmareligion
personified; vasn ivaexactly like the chief Vasus in the heavenly planets;
vasudevarla Vasudeva, the father of Ka; tuindeed; devakymin
the womb of Devak; aaeight; putrnsons; ajjanatbegot;
krtimantamKrtimn; sueam caand Suea; bhadrasenamBhadrasena;
929
udra-dhall fully qualified; jumju; sammardanamSammardana;
bhadramBhadra; sakaraamSakaraa; ahi-varamthe supreme
controller and serpent incarnation; aamathe eighth one; tubut;
tayoof both (Devak and Vasudeva); stappeared; svayam evadirectly,
personally; harithe Supreme Personality of Godhead; kilawhat to speak
of; subhadra sister, Subhadr; caand; mahbhghighly fortunate;
tavayour; rjanO Mahrja Parkit; pitmahgrandmother.
TRANSLATION
The eight sons born of Sahadev such as Pravara and ruta, were exact
incarnations of the eight Vasus in the heavenly planets. Vasudeva also begot
eight highly qualified sons through the womb of Devak. These included
Krtimn, Suea, Bhadrasena, ju, Sammardana, Bhadra and Sakaraa, the
controller and serpent incarnation. The eighth son was the Supreme Personality
of Godhead HimselfKa. The highly fortunate Subhadr, the one daughter,
was your grandmother.
PURPORT
The fifty-fifth verse says, svayam eva hari kila, indicating that Ka, the
eighth son of Devak, is the Supreme Personality of Godhead. Ka is not an
incarnation. Although there is no difference between the Supreme Personality
of Godhead Hari and His incarnation, Ka is the original Supreme Person,
the complete Godhead. Incarnations exhibit only a certain percentage of the
potencies of Godhead; the complete Godhead is Ka Himself, who appeared
as the eighth son of Devak.
TEXT 56
" " ' F H {> l
930
" H F ll 7 ll
yad yad hi dharmasya
kayo vddhi ca ppmana
tad tu bhagavn a
tmna sjate hari
SYNONYMS
yadwhenever; yadwhen ever; hiindeed; dharmasyaof the principles
of religion; kayadeterioration; vddhiincreasing; caand;
ppmanaof sinful activities; tadat that time; tuindeed;
bhagavnthe Supreme Personality of Godhead; athe supreme
controller; tmnampersonally; sjatedescends; harithe Supreme
TRANSLATION
Whenever the principles of religion deteriorate and the principles of
irreligion increase, the supreme controller, the Personality of Godhead r Hari,
appears by His own will.
PURPORT
The principles by which an incarnation of the Supreme Personality of
Godhead descends upon earth are explained in this verse. The same principles
are also explained in Bhagavad-gt (4.7) by the Lord Himself:
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
931
"Whenever and wherever there is a decline in religious practice, O descendant
of Bharata, and a predominant rise of irreligionat that time I descend
Myself."
In the present age, the Supreme Personality of Godhead has appeared as r
Caitanya Mahprabhu to inaugurate the Hare Ka movement. At the
present time, in Kali-yuga, people are extremely sinful and bad (manda). They
have no idea of spiritual life and are misusing the benefits of the human form
to live like cats and dogs. Under these circumstances r Caitanya
Mahprabhu has inaugurated the Hare Ka movement, which is not
different from Ka, the Supreme Personality of Godhead. If one associates
with this movement, he directly associates with the Supreme Personality of
Godhead. People should take advantage of the chanting of the Hare Ka
mantra and thus gain relief from all the problems created in this age of Kali.
TEXT 57
QF d H l
H F F " 8 ll 7O ll
na hy asya janmano hetu
karmao v mahpate
tma-my vineasya
parasya draur tmana
SYNONYMS
nanot; hiindeed; asyaof Him (the Supreme Personality of Godhead);
janmanaof the appearance, or taking birth; hetuthere is any cause;
karmaaor for acting; veither; mahpateO King (Mahrja Parkit);
tma-mymHis supreme compassion for the fallen souls; vinwithout;
asyaof the supreme controller; parasyaof the Personality of Godhead,
932
who is beyond the material world; drauof the Supersoul, who witnesses
everyone's activities; tmanaof the Supersoul of everyone.
TRANSLATION
O King, Mahrja Parkit, but for the Lord's personal desire, there is no
cause for His appearance, disappearance or activities. As the Supersoul, He
knows everything. Consequently there is no cause that affects Him, not even
the results of fruitive activities.
PURPORT
This verse points out the difference between the Supreme Personality of
Godhead and an ordinary living being. An ordinary living being receives a
particular type of body according to his past activities (karma daiva-netrea
jantur dehopapattaye [SB 3.31.1]). A living being is never independent and can
never appear independently. Rather, one is forced to accept a body imposed
upon him by my according to his past karma. As explained in Bhagavad-gt
(18.61), yantrrhni myay. The body is a kind of machine created and
offered to the living entity by the material energy under the direction of the
Supreme Personality of Godhead. Therefore the living entity must accept a
particular type of body awarded to him by my, the material energy,
according to his karma. One cannot independently say, "Give me a body like
this" or "Give me a body like that." One must accept whatever body is offered
by the material energy. This is the position of the ordinary living being.
When Ka descends, however, He does so out of His merciful compassion
for the fallen souls. As the Lord says in Bhagavad-gt (4.8):
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
933
sambhavmi yuge yuge
"To deliver the pious and to annihilate the miscreants, as well as to reestablish
the principles of religion, I advent Myself millennium after millennium." The
Supreme Lord is not forced to appear. Indeed, no one can subject Him to force,
for He is the Supreme Personality of Godhead. Everyone is under His control,
and He is not under the control of anyone else. Foolish people who because of
a poor fund of knowledge think that one can equal Ka or become Ka are
condemned in every way. No one can equal or surpass Ka, who is therefore
described as asamaurdhva. According to the Viva-koa dictionary, the word
my is used in the sense of "false pride" and also in the sense of "compassion."
For an ordinary living being, the body in which he appears is his punishment.
As the Lord says in Bhagavad-gt (7.14), daiv hy e gua-may mama my
duratyay: "This divine energy of Mine, consisting of the three modes of
material nature, is difficult to overcome." But when Ka comes the word
my refers to His compassion or mercy upon the devotees and fallen souls. By
His potency, the Lord can deliver everyone, whether sinful or pious.
TEXT 58
= 8 F F~ l
FH = ll 7 ll
yan my-ceita pusa
sthity-utpatty-apyayya hi
anugrahas tan-nivtter
tma-lbhya ceyate
SYNONYMS
yatwhatever; my-ceitamthe laws of material nature enacted by the
Supreme Personality of Godhead; pusaof the living entities;
934
sthitiduration of life; utpattibirth; apyayyaannihilation; hiindeed;
anugrahacompassion; tat-nivttethe creation and manifestation of
cosmic energy to stop the repetition of birth and death; tma-lbhyathus
going home, back to Godhead; caindeed; iyatefor this purpose the
creation is there.
TRANSLATION
The Supreme Personality of Godhead acts through His material energy in
the creation, maintenance and annihilation of this cosmic manifestation just to
deliver the living entity by His compassion and stop the living entity's birth,
death and duration of materialistic life. Thus He enables the living being to
return home, back to Godhead.
PURPORT
Materialistic men sometimes ask why God has created the material world
for the suffering of the living entities. The material creation is certainly meant
for the suffering of the conditioned souls, who are part of the Supreme
Personality of Godhead, as confirmed by the Lord Himself in Bhagavad-gt
(15.7):
mamaivo jva-loke
jva-bhta santana
mana ahnndriyi
prakti-sthni karati
"The living entities in this conditioned world are My eternal, fragmental parts.
Due to conditioned life, they are struggling very hard with the six senses,
which include the mind." All the living entities are part and parcel of the
Supreme Personality of Godhead and are as good as the Lord qualitatively, but
quantitatively there is a great difference between them, for the Lord is
935
unlimited whereas the living entities are limited. Thus the Lord possesses
unlimited potency for pleasure, and the living entities have a limited pleasure
potency. nandamayo 'bhyst (Vednta-stra 1.1.12). Both the Lord and the
living entity, being qualitatively spirit soul, have the tendency for peaceful
enjoyment, but when the part of the Supreme Personality of Godhead
unfortunately wants to enjoy independently, without Ka, he is put into the
material world, where he begins his life as Brahm and is gradually degraded to
the status of an ant or a worm in stool. This is called mana ahnndriyi
prakti-sthni karati. There is a great struggle for existence because the living
entity conditioned by material nature is under nature's full control (prakte
kriyamni guai karmi sarvaa [Bg. 3.27]). Because of his limited
knowledge, however, the living entity thinks he is enjoying in this material
world. Mana ahnndriyi prakti-sthni karati. He is actually under the
full control of material nature, but still he thinks himself independent
(ahakra-vimhtm kartham iti manyate). Even when he is elevated by
speculative knowledge and tries to merge into the existence of Brahman, the
same disease continues.
ruhya kcchrea para pada tata patanty adha (SB 10.2.32). Even
having attained that para padam, having merged into the impersonal
Brahman, he falls again to the material world.
In this way, the conditioned soul undergoes a great struggle for existence in
this material world, and therefore the Lord, out of compassion for him, appears
in this world and instructs him. Thus the Lord says in Bhagavad-gt (4.7):
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
"Whenever and wherever there is a decline in religious practice, O descendant
of Bharata, and a predominant rise of irreligionat that time I descend
Myself." The real dharma is to surrender unto Ka, but the rebellious living
936
entity, instead of surrendering to Ka, engages in adharma, in a struggle for
existence to become like Ka. Therefore out of compassion Ka creates
this material world to give the living entity a chance to understand his real
position. Bhagavad-gt and similar Vedic literatures are presented so that the
living being may understand his relationship with Ka. Vedai ca sarvair
aham eva vedya (Bg. 15.15). All these Vedic literatures are meant to enable the
human being to understand what he is, what his actual position is, and what
his relationship is with the Supreme Personality of Godhead. This is called
brahma-jijs. Every conditioned soul is struggling, but human life provides
the best chance for him to understand his position. Therefore this verse says,
anugrahas tan-nivtte, indicating that the false life of repeated birth and
death must be stopped and the conditioned soul should be educated. This is the
purpose of the creation.
The creation does not arise whimsically, as atheistic men think.
asatyam apratiha te
jagad hur anvaram
aparaspara-sambhta
kim anyat kma-haitukam
"They say that this world is unreal, that there is no foundation and that there
is no God in control. It is produced of sex desire and has no cause other than
lust." (Bg. 16.8) Atheistic rascals think that there is no God and that the
creation has taken place by chance, just as a man and woman meet by chance
and the woman becomes pregnant and gives birth to a child. Actually,
however, this is not the fact. The fact is that there is a purpose for this
creation: to give the conditioned soul a chance to return to his original
consciousness, Ka consciousness, and then return home, back to Godhead,
and be completely happy in the spiritual world. In the material world the
conditioned soul is given a chance to satisfy his senses, but at the same time he
is informed by Vedic knowledge that this material world is not his actual place
for happiness. Janma-mtyu-jar-vydhi-dukha-donudaranam (Bg. 13.9).
937
One must stop the repetition of birth and death. Every human being,
therefore, should take advantage of this creation by understanding Ka and
his relationship with Ka and in this way return home, back to Godhead.
TEXT 59
F > l
H d U ll 7\ ll
akauhin patibhir
asurair npa-lchanai
bhuva kramyamy
abhrya ktodyama
SYNONYMS
akauhinmof kings possessing great military power; patibhiby such
kings or government; asuraiactually demons (because they do not need
such military power but create it unnecessarily); npa-lchanaiwho are
actually unfit to be kings (although they have somehow taken possession of the
government); bhuvaon the surface of the earth; kramyamyaiming
at attacking one another; abhryapaving the way for diminishing the
number of demons on the surface of the earth; kta-udyamaenthusiastic
(they spend all the revenue of the state to increase military power).
TRANSLATION
Although the demons who take possession of the government are dressed
like men of government, they do not know the duty of the government.
Consequently, by the arrangement of God, such demons, who possess great
military strength, fight with one another, and thus the great burden of demons
938
on the surface of the earth is reduced. The demons increase their military
power by the will of the Supreme, so that their numbers will be diminished and
the devotees will have a chance to advance in Ka consciousness.
PURPORT
As stated in Bhagavad-gt (4.8), paritrya sdhn vinya ca
duktm. The sdhus, the devotees of the Lord, are always eager to advance
the cause of Ka consciousness so that the conditioned souls may be released
from the bondage of birth and death. But the asuras, the demons, impede the
advancement of the Ka consciousness movement, and therefore Ka
arranges occasional fights between different asuras who are very much
interested in increasing their military power. The duty of the government or
king is not to increase military power unnecessarily; the real duty of the
government is to see that the people of the state advance in Ka
consciousness. For this purpose, Ka says in Bhagavad-gt (4.13),
ctur-varya may sa gua-karma-vibhgaa: "According to the three
modes of material nature and the work ascribed to them, the four divisions of
human society were created by Me." There should be an ideal class of men who
are bona fide brhmaas, and they should be given all protection. Namo
brahmaya-devya go-brhmaa-hitya ca. Ka is very fond of brhmaas and
cows, The brhmaas promulgate the cause of advancement in Ka
consciousness, and the cows give enough milk to maintain the body in the
mode of goodness. The katriyas and the government should be advised by the
brhmaas. Next, the vaiyas should produce enough foodstuffs, and the
dras, who cannot do anything beneficial on their own, should serve the
three higher classes (the brhmaas, katriyas and vaiyas). This is the
arrangement of the Supreme Personality of Godhead so that the conditioned
souls will be released from the material condition and return home, back to
Godhead. This is the purpose of Ka's descent on the surface of the earth
(paritrya sdhn vinya ca duktm).
Everyone must understand Ka's activities (janma karma ca me divyam
939
[Bg. 4.9]). If one understands the purpose of Ka's coming to this earth and
performing His activities, one is immediately liberated. This liberation is the
purpose of the creation and Ka's descent upon the surface of the earth.
Demons are very much interested in advancing a plan by which people will
labor hard like cats, dogs and hogs, but Ka's devotees want to teach Ka
consciousness so that people will be satisfied with plain living and Ka
conscious advancement. Although demons have created many plans for
industry and hard labor so that people will work day and night like animals,
this is not the purpose of civilization. Such endeavors are jagato'hita; that is,
they are meant for the misfortune of the people in general. Kayya: such
activities lead to annihilation. One who understands the purpose of Ka, the
Supreme Personality of Godhead, should seriously understand the importance
of the Ka consciousness movement and seriously take part in it. One should
not endeavor for ugra-karma, or unnecessary work for sense gratification.
Nna pramatta kurute vikarma yad indriya-prtaya poti (SB 5.5.4). Simply
for sense gratification, people make plans for material happiness.
My-sukhya bharam udvahato vimhn (SB 7.9.43). They do this because
they are all vimhas, rascals. For flickering happiness, people waste their
human energy, not understanding the importance of the Ka consciousness
movement but instead accusing the simple devotees of brainwashing. Demons
may falsely accuse the preachers of the Ka consciousness movement, but
Ka will arrange a fight between the demons in which all their military
power will be engaged and both parties of demons will be annihilated.
TEXT 60
d F F l
FF9 > H ' F " ll ll
karmy aparimeyi
manaspi surevarai
940
saha-sakaraa cakre
bhagavn madhusdana
SYNONYMS
karmiactivities; aparimeyiimmeasurable, unlimited; manas
apieven by such plans perceived within the mind; sura-varaiby the
controllers of the universe like Brahm and iva; saha-sakaraaalong
with Sakaraa (Baladeva); cakreperformed; bhagavnthe Supreme
Personality of Godhead; madhu-sdanathe killer of the Madhu demon.
TRANSLATION
The Supreme Personality of Godhead, Ka, with the cooperation of
Sakaraa, Balarma, performed activities beyond the mental comprehension
of even such personalities as Lord Brahm and Lord iva. [For instance, Ka
arranged the Battle of Kuruketra to kill many demons for the relief of the
entire world.]
TEXT 61
d " d " l
F " ll ! ll
kalau janiyamn
dukha-oka-tamo-nudam
anugrahya bhaktn
supuya vyatanod yaa
SYNONYMS
kalauin this age of Kali; janiyamnmof the conditioned souls who will
941
take birth in the future; dukha-oka-tama-nudamto minimize their
unlimited unhappiness and lamentation, which are caused by ignorance;
anugrahyajust to show mercy; bhaktnmto the devotees;
su-puyamvery pious, transcendental activities; vyatanotexpanded;
yaaHis glories or reputation.
TRANSLATION
To show causeless mercy to the devotees who would take birth in the future
in this age of Kali, the Supreme Personality of Godhead, Ka, acted in such a
way that simply by remembering Him one will be freed from all the lamentation
and unhappiness of material existence. [In other words, He acted so that all
future devotees, by accepting the instructions of Ka consciousness stated in
Bhagavad-gt, could be relieved from the pangs of material existence.]
PURPORT
The Lord's activities of saving the devotees and killing the demons
(paritrya sdhn vinya ca duktm [Bg. 4.8]) take place side by side.
Ka actually appears for the deliverance of the sdhus, or bhaktas, but by
killing the demons He shows them mercy also, for anyone killed by Ka is
liberated. Whether the Lord kills or gives protection, He is kind to both the
demons and the devotees.
TEXT 62
F Fd 9 F~ H Fd l
&F ' d HF ll - ll
yasmin sat-kara-pyue
yaas-trtha-vare sakt
942
rotrjalir upaspya
dhunute karma-vsanm
SYNONYMS
yasminin the history of the transcendental activities of Ka upon the
surface of the earth; sat-kara-pyuewho pleases the demands of the
transcendental, purified ears; yaa-trtha-varekeeping oneself in the best of
holy places by hearing the transcendental activities of the Lord; saktonce
only, immediately; rotra-ajaliin the form of hearing the transcendental
message; upaspyatouching (exactly like the water of the Ganges);
dhunutedestroys; karma-vsanmthe strong desire for fruitive activities.
TRANSLATION
Simply by receiving the glories of the Lord through purified transcendental
ears, the devotees of the Lord are immediately freed from strong material
desires and engagement in fruitive activities.
PURPORT
When the devotees aurally receive the activities of the Supreme Personality
of Godhead as enacted in Bhagavad-gt and rmad-Bhgavatam, they
immediately achieve a transcendental vision in which they are no longer
interested in materialistic activities. Thus they achieve freedom from the
material world. For sense gratification practically everyone is engaged in
materialistic activities, which prolong the process of janma-mtyu jar-vydhi
[Bg. 13.9]birth, death, old age and diseasebut the devotee, simply by
hearing the message of Bhagavad-gt and further relishing the narrations of
rmad-Bhgavatam, becomes so pure that he no longer takes interest in
materialistic activities. At the moment, devotees in the Western countries are
being attracted by Ka consciousness and becoming uninterested in
943
materialistic activities, and therefore people are trying to oppose this
movement. But they cannot possibly check this movement or stop the
activities of the devotees in Europe and America by their artificial impositions.
Here the words rotrjalir upaspya indicate that simply by hearing the
transcendental activities of the Lord the devotees become so pure that they are
immediately immune to the contamination of materialistic fruitive activities.
Anybhilit-nyam [Bhakti-rasmta-sindhu 1.1.11(5)] Materialistic activities
are unnecessary for the soul, and therefore the devotees are freed from such
activities. The devotees are situated in liberation (brahma-bhyya kalpate [Bg.
14.26]), and therefore they cannot be called back to their material homes and
materialistic activities.
TEXTS 63-64
H 'd' F " d l
\ d F &B ll ll
m'F " H H l
d F FH l ll H ll
bhoja-vy-andhaka-madhu-
rasena-darhakai
lghanyehita avat
kuru-sjaya-pubhi
snigdha-smitekitodrair
vkyair vikrama-llay
nloka ramaym sa
mrty sarvga-ramyay
SYNONYMS
944
bhojaassisted by the Bhoja dynasty; viand by the Vis; andhakaand
by the Andhakas; madhuand by the Madhus; rasenaand by the
rasenas; darhakaiand by the Darhakas; lghanyaby the
praiseworthy; hitaendeavoring; avatalways;
kuru-sjaya-pubhiassisted by the Pavas, Kurus and Sjayas;
snigdhaaffectionate; smitasmiling; kitabeing regarded as;
udraimagnanimous; vkyaithe instructions; vikrama-llaythe
pastimes of heroism; n-lokamhuman society; ramaym sapleased;
mrtyby His personal form; sarva-aga-ramyaythe form that pleases
everyone by all parts of the body.
TRANSLATION
Assisted by the descendants of Bhoja, Vi, Andhaka, Madhu, rasena,
Darha, Kuru, Sjaya and Pu, Lord Ka performed various activities.
By His pleasing smiles, His affectionate behavior, His instructions and His
uncommon pastimes like raising Govardhana Hill, the Lord, appearing in His
transcendental body, pleased all of human society.
PURPORT
The words nloka ramaym sa mrty sarvga-ramyay are significant.
Ka is the original form. Bhagavn, the Supreme Personality of Godhead, is
therefore described here by the word mrty. The word mrti means "form."
Ka, or God, is never impersonal; the impersonal feature is but a
manifestation of His transcendental body (yasya prabh prabhavato
jagad-aa-koi [Bs. 5.40]). The Lord is narkti, exactly resembling the form of
a human being, but His form is different from ours. Therefore the word
sarvga-ramyay informs us that every part of His body is pleasing for
everyone to see. Apart from His smiling face, every part of His bodyHis
hands, His legs, His chestis pleasing to the devotees, who cannot at any time
stop seeing the beautiful form of the Lord.
945
TEXT 65
F dd B=d
d F FHFF l
FH " N
> " d > ll 7 ll
yasynana makara-kuala-cru-kara-
bhrjat-kapola-subhaga savilsa-hsam
nityotsava na tatpur dibhi pibantyo
nryo nar ca mudit kupit nime ca
SYNONYMS
yasyawhose; nanamface; makara-kuala-cru-karadecorated by
earrings resembling sharks and by beautiful ears; bhrjatbrilliantly
decorated; kapolaforehead; subhagamdeclaring all opulences;
sa-vilsa-hsamwith smiles of enjoyment; nitya-utsavamwhenever one
sees Him, one feels festive; na tatputhey could not be satisfied;
dibhiby seeing the form of the Lord; pibantyaas if drinking through
the eyes; nryaall the women of Vndvana; narall the male devotees;
caalso; muditfully satisfied; kupitangry; nimethe moment they
are disturbed by the blinking of the eyes; caalso.
TRANSLATION
Ka's face is decorated with ornaments, such as earrings resembling
sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to
everyone. Whoever sees Lord Ka sees a festival. His face and body are fully
satisfying for everyone to see, but the devotees are angry at the creator for the
946
disturbance caused by the momentary blinking of their eyes.
PURPORT
As stated by the Lord Himself in the Bhagavad-gt (7.3):
manuy sahasreu
kacid yatati siddhaye
yatatm api siddhn
kacin m vetti tattvata
"Out of many thousands among men, one may endeavor for perfection, and of
those who have achieved perfection, hardly one knows Me in truth." Unless
one is qualified to understand Ka, one cannot appreciate the presence of
Ka on earth. Among the Bhojas, Vis, Andhakas, Pavas and many
other kings intimately related with Ka, the intimate relationship between
Ka and the inhabitants of Vndvana is especially to be noted. That
relationship is described in this verse by the words nityotsava na tatpur
dibhi pibantya. The inhabitants of Vndvana especially, such as the
cowherd boys, the cows, the calves, the gops and Ka's father and mother,
were never fully satisfied, although they saw Ka's beautiful features
constantly. Seeing Ka is described here as nitya-utsava, a daily festival. The
inhabitants of Vndvana saw Ka almost every moment, but when Ka
left the village for the pasturing grounds, where He tended the cows and
calves, the gops were very much afflicted because they saw Ka walking on
the sand and thought that Ka's lotus feet, which they dared not place on
their breasts because they thought their breasts not soft enough, were being
pierced by broken chips of stone. By even thinking of this, the gops were
affected, and they cried at home. These gops, who were therefore the exalted
friends of Ka, saw Ka constantly, but because their eyelids disturbed
their vision of Ka, the gops condemned the creator, Lord Brahm.
Therefore the beauty of Ka, especially the beauty of His face, is described
947
here. At the end of the Ninth Canto, in the Twenty-fourth Chapter, we find a
hint of Ka's beauty. Now we are proceeding to the Tenth Canto, which is
considered Ka's head. The entire rmad-Bhgavata Pura is the
embodiment of Ka's form, and the Tenth Canto is His face. This verse gives
a hint of how beautiful His face is. Ka's smiling face, with His cheeks, His
lips, the ornaments in His ears, His chewing of betel nutsall this was
minutely observed by the gops, who thus enjoyed transcendental bliss, so
much so that they were never fully satisfied to see Ka's face, but instead
condemned the creator of the body for making eyelids that obstructed their
vision. The beauty of Ka's face was therefore much more appreciated by the
gops than by His friends the cowherd boys or even by Yaod Mt, who was
also interested in decorating the face of Ka.
TEXT 66
" H '~
H F d " l
3U 9 9 F
~& 9 ll ll
jto gata pit-ghd vrajam edhitrtho
hatv ripn suta-atni ktorudra
utpdya teu purua kratubhi samje
tmnam tma-nigama prathaya janeu
SYNONYMS
jtaafter taking birth as the son of Vasudeva; gatawent away;
pit-ghtfrom the houses of His father; vrajamto Vndvana;
edhita-arthato exalt the position (of Vndvana); hatvkilling there;
ripnmany demons; suta-atnihundreds of sons;
948
kta-urudraaccepting many thousands of wives, the best of women;
utpdyabegot; teuin them; puruathe Supreme Person, who exactly
resembles a human being; kratubhiby many sacrifices; samjeworshiped;
tmnamHimself (because He is the person worshiped by all sacrifices);
tma-nigamamexactly according to the ritualistic ceremonies of the Vedas;
prathayanexpanding the Vedic principles; janeuamong the people in
general.
TRANSLATION
The Supreme Personality of Godhead, r Ka, known as ll-puruottama,
appeared as the son of Vasudeva but immediately left His father's home and
went to Vndvana to expand His loving relationship with His confidential
devotees. In Vndvana the Lord killed many demons, and afterwards He
returned to Dvrak, where according to Vedic principles He married many
wives who were the best of women, begot through them hundreds of sons, and
performed sacrifices for His own worship to establish the principles of
householder life.
PURPORT
As stated in Bhagavad-gt (15.15), vedai ca sarvair aham eva vedya: by all
the Vedas, it is Ka who is to be known. Lord r Ka, setting an example
by His own behavior, performed many ritualistic ceremonies described in the
Vedas and established the principles of ghastha life by marrying many wives
and begetting many children just to show people in general how to be happy by
living according to Vedic principles. The center of Vedic sacrifice is Ka
(vedai ca sarvair aham eva vedya). To advance in human life, human society
must follow the Vedic principles personally demonstrated by Lord Ka in His
householder life. The real purpose of Ka's appearance, however, was to
manifest how one can take part in loving affairs with the Supreme Personality
of Godhead. Reciprocations of loving affairs in ecstasy are possible only in
949
Vndvana. Therefore just after His appearance as the son of Vasudeva, the
Lord immediately left for Vndvana. In Vndvana, the Lord not only took
part in loving affairs with His father and mother, the gops and the cowherd
boys, but also gave liberation to many demons by killing them. As stated in
Bhagavad-gt (4.8), paritrya sdhn vinya ca duktm: the Lord
appears in order to protect the devotees and kill the demons. This was fully
exhibited by His personal behavior. In Bhagavad-gt the Lord is understood by
Arjuna to be purua vata divyamthe eternal, transcendental Supreme
Person. Here also we find the words utpdya teu purua. Therefore it is to be
concluded that the Absolute Truth is purua, a person. The impersonal feature
is but one of the features of His personality. Ultimately, He is a person; He is
not impersonal. And not only is He purua, a person, but He is the
ll-puruottama, the best of all persons.
TEXT 67
~ F H d ^
F ~d ' =H l
" 8H H' H
{H = F FH' ll O ll
pthvy sa vai guru-bhara kapayan kurm
anta-samuttha-kalin yudhi bhpa-camva
dy vidhya vijaye jayam udvighoya
procyoddhavya ca para samagt sva-dhma
SYNONYMS
pthvyon the earth; saHe (Lord Ka); vaiindeed; guru-bharama
great burden; kapayancompletely finishing; kurmof the personalities
born in the Kuru dynasty; anta-samuttha-kalinby creating enmity
950
between the brothers by disagreement; yudhiin the Battle of Kuruketra;
bhpa-camvaall the demoniac kings; dyby His glance;
vidhyacleansing their sinful activities; vijayein victory; jayamvictory;
udvighoyadeclaring (the victory for Arjuna); procyagiving instructions;
uddhavyaunto Uddhava; caalso; paramtranscendental;
samagtreturned; sva-dhmato His own place.
TRANSLATION
Thereafter, Lord r Ka created a misunderstanding between family
members just to diminish the burden of the world. Simply by His glance, He
annihilated all the demoniac kings on the Battlefield of Kuruketra and declared
victory for Arjuna. Finally, He instructed Uddhava about transcendental life
and devotion and then returned to His abode in His original form.
PURPORT
Paritrya sdhn vinya ca duktm [Bg. 4.8]. The mission of Lord
Ka was performed on the Battlefield of Kuruketra, for by the Lord's mercy
Arjuna was victorious due to being a great devotee whereas the others were
killed simply by the Lord's glance, which cleansed them of all sinful activities
and enabled them to attain srpya. Finally, Lord Ka instructed Uddhava
about the transcendental life of devotional service, and then, in due course of
time, He returned to His abode. The Lord's instructions in the form of
Bhagavad-gt are full of jna and vairgya, knowledge and renunciation. In
the human form of life, one must learn these two thingshow to become
detached from the material world and how to acquire full knowledge in
spiritual life. This is the Lord's mission (paritrya sdhn vinya ca
duktm). After executing His complete mission, the Lord returned to His
home, Goloka Vndvana.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-fourth Chapter,
951
of the rmad-Bhgavatam, entitled "Ka, the Supreme Personality of
Godhead"
END OF THE NINTH CANTO
Srimad Bhagavatam
Ninth Canto
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