Professional Documents
Culture Documents
rmad-Bhgavatam
Canto 9 - Liberation
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 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
r-rjovca
manvantari sarvi
tvayoktni rutni me
vryy ananta-vryasya
hares tatra ktni ca
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; vryi
wonderful 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.
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
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
svayambh catur-nana
tasyaof Him (the Supreme Personality of Godhead); nbhefrom the
navel; samabhavatgenerated; padma-koaa lotus; hiramaya
known as Hiramaya, or golden; tasminon that golden lotus; jaje
appeared; mahrjaO King; svayambhone who is self-manifested,
who takes birth without a mother; catu-nanawith four heads.
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
marcir manasas tasya
jaje tasypi kayapa
dkyay tato 'dity
vivasvn abhavat suta
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 of Mahrja Daka; tatathereafter; aditymin the womb of
Aditi; vivasvnVivasvn; abhavattook birth; sutaa son.
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
tato manu rddhadeva
sajym sa bhrata
raddhy janaym sa
daa putrn sa tmavn
ikvku-nga-arytidia-dha-karakn
nariyanta padhra ca
nabhaga ca kavi vibhu
10
11
12
hotus te vyabhicrata
tathpi sdhayiye te
suprajstva sva-tejas
etatthis; sakalpa-vaiamyamdiscrepancy in the objective; hotuof
the priest; teyour; vyabhicratafrom deviating from the prescribed
purpose; tath apistill; sdhayiyeI shall execute; tefor you; suprajstvama very nice son; sva-tejasby my own prowess.
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
eva vyavasito rjan
bhagavn sa mah-ya
astaud di-puruam
ily pustva-kmyay
evamthus; vyavasitadeciding; rjanO King Parkit; bhagavn
the most powerful; saVasiha; mah-yavery famous; astaut
offered prayers; di-puruamunto the Supreme Person, Lord Viu;
ilyof Il; pustva-kmyayfor the transformation into a male.
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
tasmai kma-vara tuo
bhagavn harir vara
dadv ilbhavat tena
sudyumna puruarabha
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
13
14
15
TEXT 28
r-rjovca
katham eva guo dea
kena v bhagavan kta
pranam ena samcakva
para kauthala hi na
r-rj uvcaMahrja Parkit said; kathamhow; evamthis;
guaquality; deathe country; kenawhy; veither; bhagavan
O most powerful; ktait was so done; pranamquestion; enamthis;
samcakvajust deliberate; paramvery much; kauthalameagerness;
hiindeed; naour.
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
r-uka uvca
ekad giria draum
ayas tatra suvrat
dio vitimirbhs
kurvanta samupgaman
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.
ukadeva Gosvm answered: Great saintly persons who strictly
observed the spiritual rules and regulations and whose own effulgence
dissipated all the darkness of all directions once came to see Lord iva
in that forest.
TEXT 30
tn vilokymbik dev
vivs vrit bham
16
17
18
19
TEXT 36
eva strtvam anuprpta
sudyumno mnavo npa
sasmra sa kulcrya
vasiham iti uruma
evamin this way; strtvamfemininity; anuprptahaving achieved in
that way; sudyumnathe male named Sudyumna; mnavathe son of
Manu; npathe king; sasmraremembered; sahe; kula-cryam
the familial spiritual master; vasihamthe most powerful Vasiha; iti
urumaI have heard it (from reliable sources).
I heard from reliable sources that King Sudyumna, the son of Manu,
having thus achieved femininity, remembered his familial spiritual
master, Vasiha.
TEXT 37
sa tasya t da dv
kpay bha-pita
sudyumnasyayan pustvam
updhvata akaram
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.
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
tuas tasmai sa bhagavn
aye priyam vahan
sv ca vcam t kurvann
idam ha vimpate
msa pumn sa bhavit
20
21
22
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.
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.
Thus end the Bhaktivedanta purports of the Ninth Canto, First Chapter, of the
rmad-Bhgavatam, entitled "King Sudyumna Becomes a Woman."
23
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 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,
24
25
26
27
nistrigrhatas tata
nicakrma bha bhto
rakta pathi samutsjan
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.
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
manyamno hata vyghra
padhra para-vra-h
adrkt sva-hat babhru
vyuy nii dukhita
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.
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
ta apa kulcrya
ktgasam akmata
na katra-bandhu dras tva
karma bhavitmun
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-
28
29
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
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-bhtasuht 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; yatcchayby the grace of the Lord; upapannenaby whatever was
available for bodily necessities; kalpayanin this way arranging; vttim
the necessities of the body; tmanafor the benefit of the soul; tmani
within the mind; tmnamthe Supreme Soul, the Personality of
Godhead; dhyakeeping always; jna-tptafully satisfied in
transcendental knowledge; samhitaalways in trance; vicacra
traveled all over; mahmthe earth; etmthis; jaadumb; andha
blind; badhiradeaf; ktiappearing as if.
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
30
31
(5.54):
yas tv indra-gopam athavendram aho sva-karmabandhnurpa-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
kavi kanyn viayeu nispho
visjya rjya saha bandhubhir vanam
niveya citte purua sva-rocia
vivea kaiora-vay para gata
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
bandhubhiaccompanied by friends; vanamthe forest; niveya
keeping always; cittewithin the core of the heart; puruamthe
Supreme Person; sva-rociamself-effulgent; viveaentered; kaioravaya young man not fully in youth; paramthe transcendental
world; gataentered.
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
karn mnavd san
kr katra-jtaya
uttar-patha-goptro
32
brahmay dharma-vatsal
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; dharmavatsalextremely religious.
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
dhd dhram abht katra
brahma-bhya gata kitau
ngasya vaa sumatir
bhtajyotis tato vasu
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; bhtajyoti
of the name Bhtajyoti; tatathereafter; vasuby the name Vasu.
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.
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
33
34
TEXT 20
vtihotras tv indrasent
tasya satyarav abht
ururav sutas tasya
devadattas tato 'bhavat
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.
From Indrasena came Vtihotra, from Vtihotra came Satyarav, from
Satyarav came the son named Ururav, and from Ururav came
Devadatta.
TEXT 21
tato 'gniveyo bhagavn
agni svayam abht suta
knna iti vikhyto
jtkaryo mahn i
tatafrom Devadatta; agniveyaa son named Agniveya; bhagavn
the most powerful; agnithe fire-god; svayampersonally; abht
became; sutathe son; knnaKnna; itithus; vikhytawas
celebrated; jtkaryaJtkarya; mahn ithe great saintly
person.
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.
Agniveya was also known as Knna and Jtkarya.
TEXT 22
tato brahma-kula jtam
gniveyyana npa
nariyantnvaya prokto
dia-vaam ata u
35
36
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 guakarma-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 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
viviate suto rambha
khannetro 'sya dhrmika
karandhamo mahrja
tasysd tmajo npa
viviatefrom Viviati; sutathe son; rambhanamed Rambha;
khannetranamed Khannetra; asyaof Rambha; dhrmikavery
religious; karandhamanamed Karandhama; mahrjaO King;
tasyaof him (Khannetra); stwas; tmajathe son; npaO King.
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
tasyvkit suto yasya
marutta cakravarty abht
savarto 'yjayad ya vai
mah-yogy agira-suta
tasyaof him (Karandhama); avkitnamed Avkit; sutathe son;
37
38
39
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
ta bheje 'lambu dev
bhajanya-gulayam
varpsar yata putr
kany celavilbhavat
tamhim (Tabindu); bhejeaccepted as husband; alambuthe girl
Alambu; devgoddess; bhajanyaworthy of accepting; gualayamthe reservoir of all good qualities; vara-apsarthe best of the
Apsars; yatafrom whom (Tabindu); putrsome sons; kanya
daughter; caand; ilavilnamed Ilavil; abhavatwas born.
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
yasym utpdaym sa
virav dhanada sutam
prdya vidy paramm
ir yogevara pitu
yasymin whom (Ilavil); utpdaym sagave birth; virav
Virav; dhana-damKuvera, or one who gives money; sutamto a son;
prdyaafter receiving; vidymabsolute knowledge; paramm
supreme; ithe great saintly person; yoga-varamaster of mystic
yoga; pitufrom his father.
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
40
vila nyabandhu ca
dhmraketu ca tat-sut
vilo vaa-kd rj
vail nirmame purm
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; nirmame
constructed; purma palace.
Tabindu had three sons, named Vila, nyabandhu and
Dhmraketu. Among these three, Vila created a dynasty and
constructed a palace called Vail.
TEXT 34
hemacandra sutas tasya
dhmrkas tasya ctmaja
tat-putrt sayamd st
kva saha-devaja
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; st
there was; kvaKva; sahaalong with; devajaDevaja.
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
kvt somadatto 'bhd
yo 'vamedhair iaspatim
iv puruam pgry
gati yogevarritm
saumadattis tu sumatis
tat-putro janamejaya
41
ete vaila-bhpls
tabindor yaodhar
kvtfrom Kva; somadattaa son named Somadatta; abht
there 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; sumati
a son named Sumati; tat-putrathe son of him (Sumati); janamejaya
was named Janamejaya; eteall of them; vaila-bhplthe kings in
the dynasty of Vaila; tabindo yaa-dharcontinued the fame of
King Tabindu.
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 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."
42
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 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 Avinkumra 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.
43
TEXT 1
r-uka uvca
arytir mnavo rj
brahmiha sambabhva ha
yo v agiras satre
dvityam ahar civn
r-uka uvcar ukadeva Gosvm said; arytithe king named
aryti; mnavathe son of Manu; rjruler; brahmiha
completely 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; civnnarrated.
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
sukany nma tasyst
kany kamala-locan
tay srdha vana-gato
hy agamac cyavanramam
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.
aryti had a beautiful lotus-eyed daughter named Sukany, with whom
he went to the forest to see the rama of Cyavana Muni.
TEXT 3
s sakhbhi parivt
vicinvanty aghripn vane
valmka-randhre dade
khadyote iva jyoti
44
45
from passing urine and stool. Upon perceiving this, aryti spoke to his
associates in surprise.
TEXT 6
apy abhadra na yumbhir
bhrgavasya viceitam
vyakta kenpi nas tasya
ktam rama-daam
apialas; abhadramsomething mischievous; naamong us;
yumbhiby ourselves; bhrgavasyaof Cyavana Muni; viceitam
has been attempted; vyaktamnow it is clear; kena apiby someone;
naamong ourselves; tasyaof him (Cyavana Muni); ktamhas been
done; rama-daampollution of the rama.
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.
TEXT 7
sukany prha pitara
bht kicit kta may
dve jyoti ajnanty
nirbhinne kaakena vai
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; vai
indeed.
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
duhitus tad vaca rutv
46
arytir jta-sdhvasa
muni prasdaym sa
valmkntarhita anai
duhituof his daughter; tat vacathat statement; rutvafter
hearing; arytiKing aryti; jta-sdhvasabecoming afraid;
munimunto Cyavana Muni; prasdaym satried to appease; valmkaantarhitamwho was sitting within the hole of the earthworm; anai
gradually.
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
tad-abhipryam jya
prdd duhitara mune
kcchrn muktas tam mantrya
pura pryt samhita
tatof
Cyavana
Muni;
abhipryamthe
purpose;
jya
understanding; prdtdelivered; duhitaramhis daughter; mune
unto Cyavana Muni; kcchrtwith great difficulty; muktareleased;
tamthe muni; mantryataking permission; puramto his own place;
prytwent away; samhitabeing very contemplative.
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.
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 (tadabhipryam 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.
47
TEXT 10
sukany cyavana prpya
pati parama-kopanam
praym sa citta-j
apramattnuvttibhi
sukanythe girl named Sukany, the daughter of King aryti;
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.
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.
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
slave mentality for the wife, but factually it is not; it is the tactic by which
48
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
kasyacit tv atha klasya
nsatyv ramgatau
tau pjayitv provca
vayo me dattam varau
kasyacitafter some (time); tubut; athain this way; klasyatime
having passed; nsatyauthe two Avin-kumras; ramathat place of
Cyavana Muni; gataureached; tauunto those two; pjayitv
offering respectful obeisances; provcasaid; vayayouth; meunto
me; dattamplease give; varaubecause you two are able to do so.
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 youthful life, for they were able to do so.
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 rmadBhgavatam, which is understood to be the ripe fruit of the Vedic desire
tree (nigama-kalpa-taror galita phalam [SB 1.1.3]).
49
TEXT 12
graha grahye somasya
yaje vm apy asoma-po
kriyat me vayo-rpa
pramadn yad psitam
grahama full pot; grahyeI shall give; somasyaof soma-rasa;
yajein 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.
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
bham ity catur vipram
abhinandya bhiaktamau
nimajjat bhavn asmin
hrade siddha-vinirmite
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.
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
ity ukto jaray grastadeho dhamani-santata
hrada praveito 'vibhy
50
val-palita-vigraha
iti uktathus being addressed; jarayby old age and invalidity; grastadehathe 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.
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.
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
purus traya uttasthur
apvy vanit-priy
padma-sraja kualinas
tulya-rp suvsasa
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.
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.
TEXT 16
tn nirkya varroh
sarpn srya-varcasa
ajnat pati sdhv
avinau araa yayau
tnunto them; nirkyaafter observing; vara-rohthat beautiful
51
52
53
54
55
man, she was very proud of her chastity, and thus she smiled as she talked
with her father.
TEXT 23
aasa pitre tat sarva
vayo-rpbhilambhanam
vismita parama-prtas
tanay pariasvaje
aasashe described; pitreunto her father; tatthat; sarvam
everything; 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.
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 pleasure he embraced his beloved daughter.
TEXT 24
somena yjayan vra
graha somasya cgraht
asoma-por apy avino
cyavana svena tejas
somenawith the soma; yjayancausing to perform the sacrifice;
vramthe King (aryti); grahamthe full pot; somasyaof the somarasa; caalso; agrahtdelivered; asoma-powho were not allowed to
drink the soma-rasa; apialthough; avinoof the Avin-kumras;
cyavanaCyavana Muni; svenahis own; tejasby prowess.
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 Avinkumras, although they were unfit to drink it.
TEXT 25
hantu tam dade vajra
sadyo manyur amarita
56
savajra stambhaym sa
bhujam indrasya bhrgava
hantumto kill; tamhim (Cyavana); dadeIndra took up; vajramhis
thunderbolt; sadyaimmediately; manyubecause of great anger,
without consideration; amaritabeing very much perturbed; savajramwith the thunderbolt; stambhaym saparalyzed; bhujamthe
arm; indrasyaof Indra; bhrgavaCyavana Muni, the descendant of
Bhgu.
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
anvajnas tata sarve
graha somasya cvino
bhiajv iti yat prva
somhuty bahi-ktau
anvajnanwith their permission; tatathereafter; sarveall the
demigods; grahama full pot; somasyaof soma-rasa; caalso;
avinoof the Avin-kumras; bhiajaualthough only physicians; iti
thus; yatbecause; prvambefore this; soma-hutywith a share in
the soma-yaja; bahi-ktauwho had been disallowed or excluded.
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
uttnabarhir narto
bhriea iti traya
aryter abhavan putr
nartd revato 'bhavat
uttnabarhiUttnabarhi; nartanarta; bhrieaBhriea;
itithus; trayathree; aryteof King aryti; abhavanwere
57
begotten; putrsons;
abhavatwas born.
narttfrom
narta;
revataRevata;
58
59
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
tat putra-pautra-napt
gotri ca na mahe
klo 'bhiytas tri-avacatur-yuga-vikalpita
tatthere; putraof the sons; pautraof the grandsons; naptmand
of the descendants; gotrithe family dynasties; caalso; nanot;
mahewe do hear of; klatime; abhiytahave passed; trithree;
navanine; catur-yugafour yugas (Satya, Tret, Dvpara and Kali);
vikalpitathus measured.
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.
During Lord Brahm's day, fourteen Manus or one thousand mah-yugas
pass away. Brahm informed King Kakudm that twenty-seven mahyugas, 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
tad gaccha deva-devo
baladevo mah-bala
kany-ratnam ida rjan
nara-ratnya dehi bho
tattherefore; gacchayou go; deva-deva-aawhose plenary portion
is Lord Viu; baladevaknown as Baladeva; mah-balathe supreme
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.
60
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
bhuvo bhrvatrya
bhagavn bhta-bhvana
avatro nijena
puya-ravaa-krtana
bhuvaof the world; bhra-avatryato lessen the burden; bhagavn
the Supreme Personality of Godhead; bhta-bhvanaalways the wellwisher of all the living entities; avatranow He has descended; nijaaenawith all the paraphernalia that is part of Him; puya-ravaakrtanaHe is simply worshiped by hearing and chanting, by which one
becomes purified.
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
ity dio 'bhivandyja
npa sva-puram gata
tyakta puya-jana-trsd
bhrtbhir dikv avasthitai
itithus; diabeing ordered by Lord Brahm; abhivandyaafter
offering obeisances; ajamunto Lord Brahm; npathe King; svapuramto his own residence; gatareturned; tyaktamwhich was
vacant; puya-janaof higher living entities; trstbecause of their fear;
bhrtbhiby his brothers; dikuin different directions; avasthitai
who were residing.
Having received this order from Lord Brahm, Kakudm offered
obeisances unto him and returned to his own residence. He then saw
61
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.
TEXT 36
sut dattvnavadyg
balya bala-line
badary-khya gato rj
taptu nryaramam
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.
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."
62
63
64
65
66
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
ta kacit svkariyanta
purua ka-darana
uvcottarato 'bhyetya
mameda vstuka vasu
tamunto Nbhga; kacitsomeone; svkariyantamwhile accepting
the riches given by the great sages; puruaa person; ka-darana
black-looking; uvcasaid; uttaratafrom the north; abhyetya
coming; mamamy; idamthese; vstukamremnants of the sacrifice;
vasuall the riches.
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
mamedam ibhir dattam
iti tarhi sma mnava
syn nau te pitari prana
pavn pitara yath
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.
Nbhga then said, "These riches belong to me. The great saintly
67
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.
TEXT 8
yaja-vstu-gata sarvam
ucchiam aya kvacit
cakrur hi bhga rudrya
sa deva sarvam arhati
yaja-vstu-gatamthings belonging to the sacrificial arena; sarvam
everything; ucchiamremnants; ayathe great sages; kvacit
sometimes, in the Daka-yaja; cakrudid so; hiindeed; bhgam
share; rudryaunto Lord iva; sathat; devademigod; sarvam
everything; arhatideserves.
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
nbhgas ta praamyha
tavea kila vstukam
ity ha me pit brahma
chiras tv prasdaye
nbhgaNbhga; tamunto him (Lord iva); praamyaoffering
obeisances; hasaid; tavayours; aO lord; kilacertainly;
vstukameverything in the arena of sacrifice; itithus; hasaid; me
my; pitfather; brahmanO brhmaa; irasbowing my head;
tvmunto you; prasdayeI am begging your mercy.
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.
68
TEXT 10
yat te pitvadad dharma
tva ca satya prabhase
dadmi te mantra-do
jna brahma santanam
yatwhatever; teyour; pitfather; avadatexplained; dharmam
truth; tvam cayou also; satyamtruth; prabhaseare speaking;
dadmiI shall give; teunto you; mantra-dawho know the science
of mantra; jnamknowledge; brahmatranscendental; santanam
eternal.
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
gha dravia datta
mat-satra-parieitam
ity uktvntarhito rudro
bhagavn dharma-vatsala
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; dharmavatsalaadherent to the principles of religion.
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
adherent to the religious principles, disappeared from that place.
TEXT 12
ya etat sasmaret prta
sya ca susamhita
kavir bhavati mantra-jo
gati caiva tathtmana
69
70
71
72
73
74
75
76
tatair vasihsita-gautamdibhir
dhanvany abhisrotam asau sarasvatm
jeworshiped; avamedhaiby performing the horse sacrifice yajas;
adhiyajamto satisfy the master of all yajas; varamthe Supreme
Personality of Godhead; mah-vibhtywith great opulence; upacitaaga-dakiaiwith all prescribed paraphernalia and contributions of
daki to the brhmaas; tataiexecuted; vasiha-asita-gautamadibhiby such brhmaas as Vasiha, Asita and Gautama; dhanvani
in the desert; abhisrotaminundated by the water of the river; asau
Mahrja Ambara; sarasvatmon the bank of the Sarasvat.
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 personalities like Vasiha, Asita and
Gautama, representing the king, the performer of the sacrifices.
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 sakrtanapryair 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,
77
78
79
80
81
certainly laborious activities. r-vigrahrdhana-nitya-nn gra-tanmandira-mrjandau **. 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. 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
gheu dreu suteu bandhuu
dvipottama-syandana-vji-vastuu
akayya-ratnbharambardiv
ananta-koev akarod asan-matim
gheuin the homes; dreuin wives; suteuin children; bandhuu
in 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; asatmatimno attachment.
Mahrja Ambara gave up all attachment to household affairs, wives,
children, friends and relatives, to the best of powerful elephants, to
beautiful 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.
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
82
83
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 (pratyankabhayvaham). Therefore although Mahrja Ambara was fully engaged
in devotional service, his kingdom was free of all fear of adversity.
TEXT 29
rirdhayiu ka
mahiy tulya-lay
yukta svatsara vro
dadhra dvda-vratam
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.
To worship Lord Ka, Mahrja Ambara, along with his queen, who
was equally qualified, observed the vow of Ekda and Dvda for one
year.
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 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
84
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
vratnte krtike msi
tri-rtra samupoita
snta kadcit klindy
hari madhuvane 'rcayat
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; madhuvane
in that part of the Vndvana area known as Madhuvana; arcayat
worshiped the Lord.
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
mahbhieka-vidhin
sarvopaskara-sampad
abhiicymbarkalpair
gandha-mlyrhadibhi
tad-gatntara-bhvena
pjaym sa keavam
brhma ca mah-bhgn
siddhrthn api bhaktita
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; arhaa-
85
dibhiand with other paraphernalia to worship the Deity; tat-gataantara-bhvenahis mind saturated with devotional service; pjaym
sahe worshiped; keavamunto Ka; brhman caand the
brhmaas; mah-bhgnwho were greatly fortunate; siddha-arthn
self-satisfied, without waiting for any worship; apieven; bhaktita
with great devotion.
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
gav rukma-vin
rpyghr suvsasm
payala-vayo-rpavatsopaskara-sampadm
prhiot sdhu-viprebhyo
gheu nyarbudni a
bhojayitv dvijn agre
svdv anna guavattamam
labdha-kmair anujta
prayopacakrame
tasya tarhy atithi skd
durvs bhagavn abht
gavmcows; rukma-vinmwhose horns were covered with gold
plate; rpya-aghrmwhose hooves were covered with silver plate; suvsasmvery 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
86
annamvery tasteful eatables; guavat-tamamhighly delicious; labdhakmaiby those brhmaas, being fully satisfied; anujtaby their
permission; prayafor completing the Dvda; upacakramewas just
about to observe the final ceremony; tasyaof him (Ambara); tarhi
immediately; atithiunwanted or uncalled-for guest; sktdirectly;
durvsthe great mystic Durvs; bhagavnvery powerful; abht
appeared on the scene as a guest.
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 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
tam narctithi bhpa
pratyutthnsanrhaai
yayce 'bhyavahrya
pda-mlam upgata
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; pdamlamat the root of his feet; upgatafell down.
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.
TEXT 37
pratinandya sa t yc
87
88
ambhas kevalentha
kariye vrata-praam
hur ab-bhakaa vipr
hy aita nita ca tat
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; atha
therefore; 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.
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.
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.
89
TEXT 41
ity apa prya rjari
cintayan manascyutam
pratyacaa kuru-reha
dvijgamanam eva sa
itithus; apawater; pryaafter drinking; rjarithe great King
Ambara; cintayanmeditating upon; manasby the mind; acyutam
the Supreme Personality of Godhead; pratyacaabegan to wait; kururehaO best of the Kuru kings; dvija-gamanamthe return of
Durvs Muni, the great mystic brhmaa; evaindeed; sathe King.
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
durvs yamun-klt
ktvayaka gata
rjbhinanditas tasya
bubudhe ceita dhiy
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.
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.
TEXT 43
manyun pracalad-gtro
bhru-ku-kuilnana
bubhukita ca sutar
90
ktjalim abhata
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.
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
aho asya n-asasya
riyonmattasya payata
dharma-vyatikrama vior
abhaktasyea-mnina
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; amninaconsidering himself the Supreme Lord, independent of
everything.
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.
rla Vivantha Cakravart hkura has diverted the entire meaning of
this verse as spoken by Durvs Muni. Durvs Muni used the word nasasya 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
91
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 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
yo mm atithim ytam
tithyena nimantrya ca
adattv bhuktavs tasya
sadyas te daraye phalam
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; te
of you; darayeI shall show; phalamthe result.
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.
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. 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
eva bruva utktya
ja roa-pradpita
tay sa nirmame tasmai
kty klnalopamm
evamthus; bruvaspeaking (Durvs Muni); utktyauprooting;
92
93
puruea mahtman
dadha kty t cakra
kruddhhim iva pvaka
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; tm
him; cakramthe disc; kruddhaangry; ahima serpent; ivalike;
pvakafire.
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.
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 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.
94
TEXT 49
tad-abhidravad udvkya
sva-praysa ca niphalam
durvs dudruve bhto
diku pra-parpsay
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.
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
tam anvadhvad bhagavad-rathga
dvgnir uddhta-ikho yathhim
tathnuakta munir kamo
guh viviku prasasra mero
tamunto Durvs; anvadhvatbegan to follow; bhagavat-rathaagamthe disc appearing from the wheel of the Lord's chariot; dvaagnilike a forest fire; uddhtablazing high; ikhahaving flames;
yath ahimas it follows a 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.
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
dio nabha km vivarn samudrn
lokn sapls tridiva gata sa
yato yato dhvati tatra tatra
95
96
bhr-bhaga-mtrea hi sandidhako
kltmano yasya tirobhaviyati
aha bhavo daka-bhgu-pradhn
prajea-bhtea-surea-mukhy
sarve vaya yan-niyama prapann
mrdhnyrpita loka-hita vahma
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-saje
the time known as the end of a dvi-parrdha; bhr-bhaga-mtrea
simply 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; daka
Prajpati 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.
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.
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,
97
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
pratykhyto viricena
viu-cakropatpita
durvs araa yta
arva kailsa-vsinam
pratykhytabeing refused; viricenaby Lord Brahm; viu-cakraupatpitabeing 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.
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
r-akara uvca
vaya na tta prabhavma bhmni
yasmin pare 'nye 'py aja-jva-ko
bhavanti kle na bhavanti hd
sahasrao yatra vaya bhramma
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.
98
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.
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
aha sanat-kumra ca
nrado bhagavn aja
kapilo 'pntaratamo
devalo dharma suri
marci-pramukh cnye
siddhe pra-daran
vidma na vaya sarve
yan-my myayvt
tasya vivevarasyeda
astra durviaha hi na
tam eva araa yhi
haris te a vidhsyati
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; anye
others; siddha-all of them perfect in their knowledge; pradaranthey have seen the end of all knowledge; vidmacan
understand; nanot; vayamall of us; sarvetotally; yat-mymthe
99
100
101
TEXT 63
r-bhagavn uvca
aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
r-bhagavn uvcathe Supreme Personality of Godhead said; ahamI;
bhakta-pardhnaam dependent on the will of My devotees; hi
indeed; asvatantraam not independent; ivaexactly like that; dvija
O brhmaa; sdhubhiby pure devotees, completely free from all
material desires; grasta-hdayaMy heart is controlled; bhaktai
because 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).
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.
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 of His devotee. Why is this? Because the devotee is anybhilitnya; 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 padakamalayor 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,
102
Vysadeva and ukadeva, like the six Gosvms, is still more devoted.
rla Vivantha Cakravart hkura therefore says, yasya prasdd
bhagavat-prasda: ** 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
nham tmnam se
mad-bhaktai sdhubhir vin
riya ctyantik brahman
ye gatir aha par
nanot; ahamI; tmnamtranscendental bliss; sedesire; matbhaktaiwith My devotees; sdhubhiwith the saintly persons; vin
without them; riyamall My six opulences; caalso; tyantikmthe
supreme; brahmanO brhmaa; yemof whom; gatidestination;
ahamI am; parthe ultimate.
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.
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
103
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
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
ye drgra-putrptaprn vittam ima param
hitv m araa yt
katha ts tyaktum utsahe
yethose devotees of Mine who; drawife; agrahouse; putra
children, 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).
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?
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
104
105
106
107
108
109
110
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-adhnatvajpanya ca kevalam
durvs ca svaya rudras
tathpy anyym uktavn
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."
111
112
TEXT 1
r-uka uvca
eva bhagavatdio
durvs cakra-tpita
ambaram upvtya
tat-pdau dukhito 'graht
r-uka uvcar ukadeva Gosvm said; evamin this way;
bhagavat diabeing ordered by the Supreme Personality of
Godhead; durvsthe great mystic yog named Durvs; cakratpitabeing very much harassed by the Sudarana cakra; ambaram
unto Mahrja Ambara; upvtyaapproaching; tat-pdauat his lotus
feet; dukhitabeing very much aggrieved; agrahthe caught.
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
tasya sodyamam vkya
pda-spara-vilajjita
astvt tad dharer astra
kpay pito bham
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 astramweapon of the Supreme Personality of
Godhead; kpaywith mercy; pitaaggrieved; bhamvery much.
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
113
ambara uvca
tvam agnir bhagavn sryas
tva somo jyoti pati
tvam pas tva kitir vyoma
vyur mtrendriyi ca
ambaraMahrja Ambara; uvcasaid; tvamyou (are); agni
the fire; bhagavnthe most powerful; sryathe sun; tvamyou (are);
somathe moon; jyotimof all the luminaries; patithe master;
tvamyou (are); pawater; tvamyou (are); kitiearth; vyoma
sky; vyuthe air; mtrathe objects of the senses; indriyiand the
senses; caalso.
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
sudarana namas tubhya
sahasrrcyuta-priya
sarvstra-ghtin viprya
svasti bhy iaspate
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.
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 unto you. Kindly give shelter and be auspicious to
this brhmaa.
114
TEXT 5
tva dharmas tvam ta satya
tva yajo 'khila-yaja-bhuk
tva loka-pla sarvtm
tva teja paurua param
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.
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.
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
nama sunbhkhila-dharma-setave
hy adharma-lsura-dhma-ketave
trailokya-gopya viuddha-varcase
mano-javydbhuta-karmae ge
namaall respectful obeisances unto you; su-nbhaO you who have
115
116
117
118
119
120
121
TEXT 17
rjann anughto 'ha
tvaytikarutman
mad-agha phata ktv
pr yan me 'bhirakit
rjanO King; anughtavery much favored; ahamI (am); tvayby
you; ati-karua-tmanbecause of your being extremely merciful; mataghammy offenses; phatato the back; ktvdoing so; pr
life; yatthat; memy; abhirakitsaved.
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
rj tam akthra
pratygamana-kkay
carav upasaghya
prasdya samabhojayat
rjthe King; tamunto him, Durvs Muni; akta-hrawho
refrained from taking food; pratygamanareturning; kkay
desiring; caraauthe feet; upasaghyaapproaching; prasdya
pleasing in all respects; samabhojayatfed sumptuously.
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
so 'itvdtam ntam
tithya srva-kmikam
tpttm npati prha
bhujyatm iti sdaram
sahe (Durvs); aitvafter eating sumptuously; dtamwith great
respect; ntamreceived; tithyamoffered different varieties of food;
srva-kmikamfulfilling all kinds of tastes; tpta-tmthus being fully
122
123
124
125
126
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
eva vidhneka-gua sa rj
partmani brahmai vsudeve
kriy-kalpai samuvha bhakti
yayviricyn niray cakra
evamin this way; vidh-aneka-guaendowed with varieties of good
qualities; sahe, Mahrja Ambara; rjthe King; para-tmani
unto 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.
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.
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 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
127
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
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
128
r-uka uvca
athmbaras tanayeu rjya
samna-leu visjya dhra
vana vivetmani vsudeve
mano dadhad dhvasta-gua-pravha
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 is known as Vsudeva; manamind;
dadhatconcentrating; dhvastavanquished; gua-pravhathe waves
of the material modes of nature.
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.
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.
129
TEXT 27
ity etat puyam khynam
ambarasya bhpate
sakrtayann anudhyyan
bhakto bhagavato bhavet
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.
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.
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, 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 vaikuhagunuvarane [SB 9.4.18]). Mahrja Ambara was self-satisfied because
all of his senses were engaged in devotional service (sarvopdhivinirmukta 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.
130
TEXT 28
ambarasya carita
ye vanti mahtmana
mukti praynti te sarve
bhakty vio prasdata
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.
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."
131
132
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.
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
r-uka uvca
virpa ketum chambhur
ambara-suts traya
virpt padavo 'bht
tat-putras tu rathtara
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.
ukadeva Gosvm said: O Mahrja Parkit, Ambara had three sons,
133
named Virpa, Ketumn and ambhu. From Virpa came a son named
Padava, and from Padava came a son named Rathtara.
TEXT 2
rathtarasyprajasya
bhryy tantave 'rthita
agir janaym sa
brahma-varcasvina sutn
rathtarasyaof Rathtara; aprajasyawho had no sons; bhryym
unto his wife; tantavefor increasing offspring; arthitabeing
requested; agirthe great sage Agir; janaym sacaused to take
birth; brahma-varcasvinawho had brahminical qualities; sutnsons.
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.
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, 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
ete ketra-prast vai
punas tv giras smt
rathtar pravar
ketropet dvi-jtaya
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
134
135
136
aa cdad apasmti
tathaccording to the direction; itithus; saVikuki; vanamto the
forest; gatvgoing; mgnanimals; hatvkilling; kriy-arhan
suitable 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).
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.
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:
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
137
138
139
virutacelebrated.
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
purajayas tasya suta
indravha itrita
kakutstha iti cpy ukta
u nmni karmabhi
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.
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 for different activities.
TEXT 13
ktnta st samaro
devn saha dnavai
prigrho vto vro
devair daitya-parjitai
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.
Formerly, there was a devastating war between the demigods and the
demons. The demigods, having been defeated, accepted Purajaya as
140
their assistant and then conquered the demons. Therefore this hero is
known as Purajaya, "he who conquered the residence of the demons."
TEXT 14
vacand deva-devasya
vior vivtmana prabho
vhanatve vtas tasya
babhvendro mah-va
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.
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
sa sannaddho dhanur divyam
dya viikh chitn
styamnas tam ruhya
yuyutsu kakudi sthita
tejaspyyito vio
puruasya mahtmana
pratcy dii daityn
nyaruat tridaai puram
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
141
142
143
144
145
the forest.
TEXT 26
bhry-atena nirvia
ayo 'sya kplava
ii sma vartay cakrur
aindr te susamhit
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 careful and attentive.
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.
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
rj tad-yaja-sadana
pravio nii tarita
dv aynn viprs tn
papau mantra-jala svayam
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; svayam
personally.
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.
146
147
the Lord.
TEXT 30
tata kla upvtte
kuki nirbhidya dakiam
yuvanvasya tanaya
cakravart jajna ha
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.
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
ka dhsyati kumro 'ya
stanye roryate bham
m dht vatsa m rodr
itndro deinm adt
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.
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
na mamra pit tasya
148
vipra-deva-prasdata
yuvanvo 'tha tatraiva
tapas siddhim anvagt
nanot; mamradied; pitthe father; tasyaof the baby; vipra-devaprasdatabecause of the mercy and blessings of the brhmaas;
yuvanvaKing Yuvanva; athathereafter; tatra evain that very
place; tapasby executing austerity; siddhimperfection; anvagt
achieved.
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
trasaddasyur itndro 'ga
vidadhe nma yasya vai
yasmt trasanti hy udvign
dasyavo rvadaya
yauvanvo 'tha mndht
cakravarty avan prabhu
sapta-dvpavatm eka
ascyuta-tejas
trasat-dasyuof the name Trasaddasyu ("one who threatens thieves and
rogues"); itithus; indrathe King of heaven; agamy dear King;
vidadhegave; nmathe name; yasyawhom; vaiindeed; yasmt
from 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-dvpavatmconsisting of seven islands; ekaone alone; asaruled;
acyuta-tejasbeing powerful by the favor of the Supreme Personality of
Godhead.
Mndht, the son of Yuvanva, was the cause of fear for Rvaa and
other thieves and rogues who caused anxiety. O King Parkit, because
149
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
je ca yaja kratubhir
tma-vid bhri-dakiai
sarva-devamaya deva
sarvtmakam atndriyam
dravya mantro vidhir yajo
yajamnas tathartvija
dharmo dea ca kla ca
sarvam etad yad tmakam
jehe worshiped; caalso; yajamthe Lord of sacrifices; kratubhi
by great ritualistic performances; tma-vitfully conscious by selfrealization; bhri-dakiaiby giving large contributions to the
brhmaas; sarva-deva-mayamconsisting of all the demigods; devam
the Lord; sarva-tmakamthe Supersoul of everyone; ati-indriyam
transcendentally situated; dravyamingredients; mantrachanting of
the Vedic hymns; vidhiregulative principles; yajaworshiping;
yajamnathe performer; tathwith; tvijathe priests; dharma
religious principles; deathe country; caand; klathe time; ca
also; sarvameverything; etatall these; yatthat which is; tmakam
favorable for self-realization.
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.
150
TEXT 37
yvat srya udeti sma
yvac ca pratitihati
tat sarva yauvanvasya
mndhtu ketram ucyate
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.
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
aabindor duhitari
bindumatym adhn npa
purukutsam ambara
mucukunda ca yoginam
te svasra pacat
saubhari vavrire patim
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.
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
yamunntar-jale magnas
151
152
sura-strm abhpsitam
ki punar manujendrm
iti vyavasita prabhu
sahe, Saubhari Muni; vicintyathinking to himself; apriyamnot
liked; strmby the women; jarahabeing infirm because of old age;
ahamI; asat-matanot desired by them; valwrinkled; palita
grey-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.
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
muni praveita katr
kanyntapuram ddhimat
vta sa rja-kanybhir
eka pacat vara
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.
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 him as their husband, although he was only
one man.
153
TEXT 44
ts kalir abhd bhys
tad-arthe 'pohya sauhdam
mamnurpo nya va
iti tad-gata-cetasm
tsmof all the princesses; kalidisagreement and quarrel; abht
there 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.
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
sa bahv-cas tbhir aprayatapa-riynarghya-paricchadeu
gheu nnopavanmalmbhasarasu saugandhika-knaneu
mahrha-ayysana-vastra-bhaasnnnulepbhyavahra-mlyakai
svalakta-str-purueu nityad
reme 'nugyad-dvija-bhga-vandiu
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; sana
sitting places; vastraclothing; bhaaornaments; snnabathing
places;
anulepasandalwood;
abhyavahrapalatable
dishes;
mlyakaiand with garlands; su-alaktaproperly dressed and
decorated; strwomen; purueuwith men also; nityadconstantly;
154
155
156
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
sa kadcid upsna
tmpahnavam tmana
dadara bahv-ccryo
mna-saga-samutthitam
sahe, Saubhari Muni; kadcitone day; upsnasitting down; tmaapahnavamdegrading oneself from the platform of tapasya; tmana
self-caused; dadaraobserved; bahu-ca-cryaSaubhari Muni, who
was expert in chanting mantras; mna-sagathe sexual affairs of fish;
samutthitamcaused by this incident.
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.
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.
157
TEXT 50
aho ima payata me vina
tapasvina sac-carita-vratasya
antarjale vri-cara-prasagt
pracyvita brahma cira dhta yat
ahoalas; imamthis; payatajust see; meof me; vinamfalldown;
tapasvinawho was such a great mystic performing austerity; satcaritaof 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; yat
which.
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
saga tyajeta mithuna-vratn mumuku
sarvtman na visjed bahir-indriyi
eka caran rahasi cittam ananta e
yujta tad-vratiu sdhuu cet prasaga
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; visjet
employ; 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.
A person desiring liberation from material bondage must give up the
association of persons interested in sex life and should not employ his
158
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.
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
[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
159
160
161
anvyus tat-prabhvea
agni ntam ivrcia
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.
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.
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 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."
162
163
164
165
166
down; even today he can still be seen hanging in the sky, head
downward.
TEXT 7
traiakavo haricandro
vivmitra-vasihayo
yan-nimittam abhd yuddha
pakior bahu-vrikam
traiakavathe son of Triaku; haricandraby the name
Haricandra; vivmitra-vasihayobetween Vivmitra and Vasiha;
yat-nimittambecause of Haricandra; abhtthere was; yuddhama
great fight; pakioboth of whom had been converted into birds; bahuvrikamfor many years.
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.
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
167
168
TEXT 10
jta suto hy anenga
m yajasveti so 'bravt
yad paur nirdaa syd
atha medhyo bhaved iti
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).
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
nirdae ca sa gatya
yajasvety ha so 'bravt
dant paor yaj jyerann
atha medhyo bhaved iti
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;
bhavetwill become; itithus.
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
dant jt yajasveti
sa pratyhtha so 'bravt
yad patanty asya dant
169
170
171
equipped himself with bow and arrows and went to the forest.
TEXT 17
pitara varua-grasta
rutv jta-mahodaram
rohito grmam eyya
tam indra pratyaedhata
pitaramabout his father; varua-grastamhaving been attacked with
dropsy by Varua; rutvafter hearing; jtahad grown; mahudaraminflated abdomen; rohitahis son Rohita; grmam eyya
wanted to come back to the capital; tamunto him (Rohita); indra
King Indra; pratyaedhataforbade to go there.
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
bhme paryaana puya
trtha-ketra-nievaai
rohitydiac chakra
so 'py araye 'vasat samm
bhmeof the surface of the world; paryaanamtraveling; puyam
holy places; trtha-ketraplaces of pilgrimage; nievaaiby serving or
going to and coming from such places; rohityaunto Rohita; diat
ordered; akraKing Indra; sahe, Rohita; apialso; arayein the
forest; avasatlived; sammfor one year.
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
eva dvitye ttye
caturthe pacame tath
172
abhyetybhyetya sthaviro
vipro bhtvha vtra-h
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.
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
aha savatsara tatra
caritv rohita purm
upavrajann ajgartd
akrn madhyama sutam
unaepha pau pitre
pradya samavandata
ahamthe sixth; savatsaramyear; tatrain the forest; caritv
wandering; 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.
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.
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
173
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
tata purua-medhena
haricandro mah-ya
muktodaro 'yajad devn
varudn mahat-katha
tatathereafter; purua-medhenaby sacrificing a man in the yaja;
haricandraKing Haricandra; mah-yavery famous; muktaudarabecame free from dropsy; ayajatoffered sacrifices; devnunto
the demigods; varua-dnheaded by Varua and others; mahatkathafamous in history with other exalted personalities.
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
vivmitro 'bhavat tasmin
hot cdhvaryur tmavn
jamadagnir abhd brahm
vasiho 'ysya sma-ga
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
brhmaa; vasihathe great sage; aysyaanother great sage; smagaengaged as the reciter of the Sma Veda mantras.
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.
174
TEXT 23
tasmai tuo dadv indra
takaumbhamaya ratham
unaephasya mhtmyam
uparit pracakyate
tasmaiunto him, King Haricandra; tuabeing very pleased; dadau
delivered; 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.
King Indra, being very pleased with Haricandra, offered him a gift of a
golden chariot. unaepha's glories will be presented along with the
description of the son of Vivmitra.
TEXT 24
satya sra dhti dv
sabhryasya ca bhpate
vivmitro bha prto
dadv avihat gatim
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.
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
mana pthivy tm adbhis
tejaspo 'nilena tat
khe vyu dhrayas tac ca
bhtdau ta mahtmani
175
176
177
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
r-uka uvca
harito rohita-suta
campas tasmd vinirmit
camppur sudevo 'to
vijayo yasya ctmaja
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-pur
the township known as Camppur; sudevaby the name Sudeva; ata
thereafter (from Campa); vijayaby the name Vijaya; yasyaof whom
(Sudeva); caalso; tma-jathe son.
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
bharukas tat-sutas tasmd
vkas tasypi bhuka
so 'ribhir hta-bh rj
sabhryo vanam viat
bharukaby the name Bharuka; tat-sutathe son of Vijaya; tasmt
from 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.
The son of Vijaya was Bharuka, Bharuka's son was Vka, and Vka's son
178
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
vddha ta pacat prpta
mahiy anumariyat
aurvea jnattmna
prajvanta nivrit
vddhamwhen he was old; tamhim; pacatmdeath; prptamwho
had obtained; mahithe queen; anumariyatwho wanted to die with
him and become sat; aurveaby the great sage Aurva; jnat
understanding that; tmnamthe body of the queen; praj-vantam
bore a son within the womb; nivritwas forbidden.
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
jysyai sapatnbhir
garo datto 'ndhas saha
saha tenaiva sajta
sagarkhyo mah-ya
sagara cakravarty st
sgaro yat-sutai kta
jyaknowing (this); asyaiunto that pregnant queen; sapatnbhi
by 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-ya
having a great reputation; sagaraKing Sagara; cakravartthe
emperor; stbecame; sgarathe place known as Gagsgara; yatsutaiby the sons of whom; ktawas excavated.
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,
179
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
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
yaMahrja Sagara who; tlajaghnthe uncivilized clan named
Tlajagha; yavannpersons averse to the Vedic literature; akn
another 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; kcit
some of them; mukta-kealoose hair; ardha-muitnhalf-shaven;
ananta-vsasawithout underwear; kcitsome of them; abahivsasawithout covering garments; aparnothers.
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
so 'vamedhair ayajata
sarva-veda-surtmakam
aurvopadia-yogena
180
181
TEXTS 9-10
prg-udcy dii haya
dadu kapilntike
ea vji-hara caura
ste mlita-locana
hanyat hanyat ppa
iti ai-sahasria
udyudh abhiyayur
unmimea tad muni
prk-udcymin the northeastern; diidirection; hayamthe horse;
daduthey saw; kapila-antikenear the rama of Kapila; eahere
is; vji-harathe horse thief; caurathe thief; steexisting; mlitalocanawith 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.
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
sva-arrgnin tvan
mahendra-hta-cetasa
mahad-vyatikrama-hat
bhasmasd abhavan kat
sva-arra-agninby the fire emanating from their own bodies; tvat
immediately; mahendraby the tricks of Indra, the King of heaven; htacetasatheir consciousness having been taken away; mahata great
personality; vyatikrama-hatdefeated by the fault of insulting;
bhasmastturned to ashes; abhavanbecame; katimmediately.
182
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.
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
na sdhu-vdo muni-kopa-bharjit
npendra-putr iti sattva-dhmani
katha tamo roamaya vibhvyate
jagat-pavitrtmani khe rajo bhuva
nanot; sdhu-vdathe opinion of learned persons; muni-kopaby
the anger of Kapila Muni; bharjitwere burned to ashes; npendraputrall the sons of Sagara Mahrja; itithus; sattva-dhmaniin
Kapila Muni, in whom the mode of goodness was predominant; katham
how; 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.
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
yasyerit skhyamay dheha naur
183
184
185
sporting in the River Saray by throwing them into the depths of the
water.
TEXT 17
eva vtta parityakta
pitr sneham apohya vai
yogaivaryea bls tn
darayitv tato yayau
evam vttathus engaged (in abominable activities); parityakta
condemned; 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.
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. After this, Asamajasa left Ayodhy.
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
ayodhy-vsina sarve
blakn punar gatn
dv visismire rjan
rj cpy anvatapyata
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).
O King Parkit, when all the inhabitants of Ayodhy saw that their
186
boys had come back to life, they were astounded, and King Sagara
greatly lamented the absence of his son.
TEXT 19
aum codito rj
turagnveae yayau
pitvya-khtnupatha
bhasmnti dade hayam
aumnthe son of Asamajasa; coditabeing ordered; rjby the
King; turagathe horse; anveaeto search for; yayauwent out;
pitvya-khtaas described by his father's brothers; anupatham
following that path; bhasma-antinear the stack of ashes; dadehe saw;
hayamthe horse.
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
tatrsna muni vkya
kapilkhyam adhokajam
astaut samhita-man
prjali praato mahn
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.
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.
187
TEXT 21
aumn uvca
na payati tv param tmano 'jano
na budhyate 'dypi samdhi-yuktibhi
kuto 'pare tasya mana-arra-dhvisarga-s vayam aprak
aumn uvcaAumn said; nanot; payatican see; tvmYour
Lordship; paramtranscendental; tmanaof us living beings; ajana
Lord Brahm; nanot; budhyatecan understand; adya apieven today;
samdhiby meditation; yuktibhior by mental speculation; kuta
how; 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.
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?
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 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
188
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-dvayaprasda-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
ye deha-bhjas tri-gua-pradhn
gun vipayanty uta v tama ca
yan-myay mohita-cetasas tv
vidu sva-sastha na bahi-prak
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; tvm
Your Lordship; viduknow; sva-sasthamsituated in one's own body;
nanot; bahi-prakthose who can see only the products of
external energy.
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, rajogua and tamo-gua, they can see only the actions and reactions of
189
190
191
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.
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-nandavigraha [Bs. 5.1]).
TEXT 25
tvan-my-racite loke
vastu-buddhy ghdiu
bhramanti kma-lobherymoha-vibhrnta-cetasa
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
192
193
O King Parkit, when Aumn had glorified the Lord in this way, the
great sage Kapila, the powerful incarnation of Viu, being very
merciful to him, explained to him the path of knowledge.
TEXT 28
r-bhagavn uvca
avo 'ya nyat vatsa
pitmaha-paus tava
ime ca pitaro dagdh
gagmbho 'rhanti netarat
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-ambha
the water of the Ganges; arhantican be saved; nanot; itaratany
other means.
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
ta parikramya iras
prasdya hayam nayat
sagaras tena paun
yaja-ea sampayat
tamthat great sage; parikramyaafter circumambulating; iras(by
bowing down) with his head; prasdyamaking Him fully satisfied;
hayamthe horse; nayatbrought back; sagaraKing Sagara; tena
by that; paunanimal; yaja-eamthe last ritualistic ceremony of the
sacrifice; sampayatexecuted.
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
194
Thus end the Bhaktivedanta purports of the Ninth Canto, Eighth Chapter, of
the rmad-Bhgavatam, entitled "The Sons of Sagara Meet Lord
Kapiladeva."
195
196
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 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
r-uka uvca
aum ca tapas tepe
gagnayana-kmyay
kla mahnta naknot
tata klena sasthita
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.
197
198
199
uvcaBhagratha
said;
sdhavasaintly
persons;
200
201
202
"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
ity uktv sa npo deva
tapastoayac chivam
klenlpyas rjas
tasyea cv atuyata
iti uktvafter saying this; sahe; npathe King (Bhagratha);
devamunto Lord iva; tapasby executing austerities; atoayat
pleased; ivamLord iva, the all-auspicious; klenaby time; alpyas
which was not very long; rjanO King; tasyaupon him (Bhagratha);
aLord iva; caindeed; uvery soon; atuyatabecame satisfied.
After saying this, Bhagratha satisfied Lord iva by performing
austerities. O King Parkit, Lord iva was very quickly satisfied with
Bhagratha.
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
203
204
205
the 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?
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
bhasmbhtga-sagena
svar yt sagartmaj
ki puna raddhay dev
sevante ye dhta-vrat
bhasmbhta-agaby the body which had been burnt to ashes;
sagenaby 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-vrat
with vows of determination.
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
na hy etat param carya
206
207
situated, acquiring the spiritual quality of the Lord. This is the glory of
the Supreme Personality of Godhead.
TEXTS 16-17
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
rutaa son named ruta; bhagrathtfrom Bhagratha; jajewas
born; tasyaof ruta; nbhaby the name Nbha; aparadifferent
from the Nbha previously described; abhavatwas born; sindhudvpa
by the name Sindhudvpa; tatafrom Nbha; tasmtfrom
Sindhudvpa; ayutyua son named Ayutyu; tatathereafter;
abhavatwas born; tparaa son named tpara; nala-sakha
who 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; tatsutamhis son (the son of tpara).
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.
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
208
209
210
211
saw that the ten directions, the sky and the surface of the globe were
full of living entities everywhere.
TEXT 25
rkasa bhvam panna
pde kalmat gata
vyavya-kle dade
vanauko-dampat dvijau
rkasamman-eating; bhvampropensity; pannahaving gotten;
pdeon the leg; kalmatma black spot; gataobtained; vyavyakleat the time of sexual intercourse; dadehe saw; vana-oka
living in the forest; dam-pata husband and wife; dvijauwho were
brhmaas.
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
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
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; dehi
212
please deliver; memy; apatya-kmydesiring to get a son; aktaarthamwhose desire has not been fulfilled; patimhusband; dvijam
who is a brhmaa.
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 maneater; rather, you are among the descendants of Mahrja Ikvku.
Indeed, you are a great fighter, the 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
deho 'ya mnuo rjan
puruasykhilrthada
tasmd asya vadho vra
sarvrtha-vadha ucyate
dehabody; ayamthis; mnuahuman; rjanO King; puruasya
of the living being; akhilauniversal; artha-dabeneficial; tasmt
therefore; asyaof the body of my husband; vadhathe killing; vraO
hero; sarva-artha-vadhakilling all beneficial opportunities; ucyateit
is said.
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.
rla Narottama dsa hkura has sung:
hari hari viphale janama goinu
manuya-janama piy, rdh-ka n bhajiy,
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
213
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
ea hi brhmao vidvs
tapa-la-gunvita
rirdhayiur brahma
mah-purua-sajitam
sarva-bhttma-bhvena
bhtev antarhita guai
eathis; hiindeed; brhmaaa qualified brhmaa; vidvn
learned in Vedic knowledge; tapaausterity; lagood behavior; guaanvitaendowed with all good qualities; rirdhayiudesiring to be
engaged in worshiping; brahmathe Supreme Brahman; mah-purua
the 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.
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.
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
214
215
sinful act.
TEXT 31
tasya sdhor appasya
bhrasya brahma-vdina
katha vadha yath babhror
manyate san-mato bhavn
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; satmatawell recognized by higher circles; bhavnyour good self.
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.
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
yady aya kriyate bhakyas
tarhi m khda prvata
na jviye vin yena
216
217
218
219
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
ata rdhva sa tatyja
str-sukha karmapraj
vasihas tad-anujto
madayanty prajm adht
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; prajm
a child; adhtbegot.
After being thus instructed, the King gave up the future happiness of
sexual 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
s vai sapta sam garbham
abibhran na vyajyata
jaghne 'manodara tasy
so 'makas tena kathyate
sshe, Queen Madayant; vaiindeed; saptaseven; samyears;
garbhamthe child within the womb; abibhratcontinued to bear; na
not; vyajyatagave delivery; jaghnestruck; amanby a stone;
udaramabdomen; tasyof her; saa son; amakaby the name
Amaka; tenabecause of this; kathyatewas called.
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
220
221
TEXT 42
yo devair arthito daityn
avadhd yudhi durjaya
muhrtam yur jtvaitya
sva-pura sandadhe mana
yaKing Khavga who; devaiby the demigods; arthitabeing
requested; daitynthe demons; avadhtkilled; yudhiin a fight;
durjayavery fierce; muhrtamfor a second only; yuduration of
life; jtvknowing; etyaapproached; sva-puramhis own abode;
sandadhefixed; manathe mind.
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.
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:
222
223
224
225
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).
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.
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 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
226
ye vikiptendriya-dhiyo
devs te sva-hdi sthitam
na vindanti priya avad
tmna kim utpare
yewhich personalities; vikipta-indriya-dhiyawhose senses, mind and
intelligence are always agitated because of material conditions; dev
like 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; apare
others (like human beings).
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?
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
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
227
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
1
228
229
hitvnya-bhvam ajna
tata sva bhvam sthita
itithus; vyavasitahaving firmly decided; buddhyby proper
intelligence; nryaa-ghtaycompletely controlled by the mercy of
Nryaa, the Supreme Personality of Godhead; hitvgiving up; anyabhvamconsciousness other than Ka consciousness; ajnam
which is nothing but constant ignorance and darkness; tatathereafter;
svamhis original position as an eternal servant of Ka; bhvam
devotional service; sthitasituated.
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.
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 'nityadsa.' [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
yat tad brahma para skmam
anya nya-kalpitam
bhagavn vsudeveti
ya ganti hi stvat
yatthat which; tatsuch; brahma paramParabrahman, the Supreme
Personality of Godhead, Ka; skmamspiritual, beyond all material
conceptions; anyamnot impersonal or void; nya-kalpitam
imagined to be void by less intelligent men; bhagavnthe Supreme
Personality of Godhead; vsudevaKa; itithus; yamwhom;
gantising about; hiindeed; stvatpure devotees.
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
230
231
232
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
Rmacandra's rule in Ayodhy.
TEXT 1
r-uka uvca
khavgd drghabhu ca
raghus tasmt pthu-rav
ajas tato mah-rjas
tasmd daaratho 'bhavat
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.
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.
233
TEXT 2
tasypi bhagavn ea
skd brahmamayo hari
aena caturdhgt
putratva prrthita surai
rma-lakmaa-bharataatrughn iti sajay
tasyaof him, Mahrja Daaratha; apialso; bhagavnthe Supreme
Personality of Godhead; eaall of them; sktdirectly; brahmamayathe 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.
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.
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
tasynucarita rjann
234
ibhis tattva-daribhi
ruta hi varita bhri
tvay st-pater muhu
tasyaof Him, the Supreme Personality of Godhead Lord Rmacandra
and His brothers; anucaritamtranscendental activities; rjanO King
(Mahrja Parkit); ibhiby great sages or saintly persons; tattvadaribhiby persons who know the Absolute Truth; rutamhave all
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.
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.
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 them are not actually authoritative. Sometimes Lord
Rmacandra's activities are described in terms of one's own imaginations,
235
236
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
vivmitrdhvare yena
mrcdy ni-car
payato lakmaasyaiva
hat nairta-pugav
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.
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
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
237
238
239
240
raka-adhamenaby the most wicked among Rkasas, Rvaa; vkavatlike a tiger; vipinein the forest; asamakamunprotected; vaideharja-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.
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.
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
241
242
243
244
come, the Lord exhibited His pastimes of anger, and simply by His
glancing over the ocean, all 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
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
nanot; tvmYour Lordship; vayamwe; jaa-dhiyadull-minded,
possessing blunt intelligence; nuindeed; vidmacan know; bhman
O 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.
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.
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.
245
246
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):
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." 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.
247
TEXT 16
baddhvodadhau raghu-patir vividhdri-kai
setu kapndra-kara-kampita-bhruhgai
sugrva-nla-hanumat-pramukhair ankair
lak vibhaa-dviad agra-dagdhm
baddhvafter constructing; udadhauin the water of the ocean; raghupatiLord 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 soldier Hanumn).
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.
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
govindam di-purua tam aha bhajmi
248
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 wonderful; it is wonderful only in the sense that
it has kept the name and fame of Lord Rmacandra eternally celebrated.
TEXT 17
s vnarendra-bala-ruddha-vihra-kohar-dvra-gopura-sado-valabh-viak
nirbhajyamna-dhiaa-dhvaja-hema-kumbhagak gaja-kulair hradinva ghr
sthe place known as Lak; vnara-indraof the great chiefs of the
monkeys; balaby the strength; ruddhastopped, encircled; vihra
pleasure houses; kohathe places where food grains were stocked; r
the 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; hemakumbhagolden waterpots on the domes; gakand the crossroads;
gaja-kulaiby herds of elephants; hradina river; ivalike; ghr
agitated.
After entering Lak, the monkey soldiers, led by chiefs like Sugrva,
Nla and Hanumn, occupied all the sporting houses, granaries,
treasuries, palace 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
raka-patis tad avalokya nikumbha-kumbhadhmrka-durmukha-surntaka-narntakdn
putra prahastam atikya-vikampandn
sarvnugn samahinod atha kumbhakaram
249
250
TEXT 20
te 'nkap raghupater abhipatya sarve
dvandva vartham ibha-patti-rathva-yodhai
jaghnur drumair giri-gadeubhir agaddy
stbhimara-hata-magala-rvaen
teall of them; anka-pthe commanders of the soldiers; raghupate
of 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; hata
had been condemned; magalawhose auspiciousness; rvaa-nthe
followers or dependents of Rvaa.
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.
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
251
of our ability, but for victory we must depend on the mercy of the
Supreme Personality of Godhead.
TEXT 21
raka-pati sva-bala-naim avekya rua
ruhya ynakam athbhisasra rmam
sva-syandane dyumati mtalinopante
vibhrjamnam ahanan niitai kuraprai
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; rmam
Lord 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.
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
rmas tam ha puruda-pura yan na
kntsamakam asatpaht vavat te
tyakta-trapasya phalam adya jugupsitasya
yacchmi kla iva kartur alaghya-vrya
rmaLord Rmacandra; tamunto him, Rvaa; hasaid; puruaada-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; te
of you; tyakta-trapasyabecause you are shameless; phalam adyaI shall
give you the result today; jugupsitasyaof you, the most abominable;
252
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.
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.
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
eva kipan dhanui sandhitam utsasarja
ba sa vajram iva tad-dhdaya bibheda
so 'sg vaman daa-mukhair nyapatad vimnd
dhheti jalpati jane suktva rikta
evamin this way; kipanchastising (Rvaa); dhanuion the bow;
sandhitamfixed an arrow; utsasarjareleased (toward him); bam
the arrow; sathat arrow; vajram ivalike a thunderbolt; tathdayamthe heart of Rvaa; bibhedapierced; sahe, Rvaa; ask
blood; vamanvomiting; daa-mukhaithrough the ten mouths;
253
254
255
256
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.
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 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
ktai vidhav lak
vaya ca kula-nandana
deha kto 'nna gdhrm
tm naraka-hetave
ktmade by you; eall of this; vidhavwithout a protector;
lakthe state of Lak; vayam caand us; kula-nandanaO pleasure
257
258
259
260
261
TEXTS 35-38
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
payny uccvacni ca
pdayor nyapatat prem
praklinna-hdayekaa
bharataLord Bharata; prptamcoming back home; karya
hearing; 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; brahmavdibhiby 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, welldressed prostitutes; bhtyaiby servants; caalso; evaindeed; pada-
262
263
264
st trtha-kamaalum
abibhrad agada khaga
haima carmarka-r npa
pdukethe two wooden shoes; bharataLord Bharata; aght
carried;
cmarawhisk;
vyajanafan;
uttamevery
opulent;
vibhaathe brother of Rvaa; sa-sugrvawith Sugrva; vetachatrama white umbrella; marut-sutaHanumn, the son of the windgod; dhanuthe bow; niagnwith two quivers; atrughnaone of
the brothers of Lord Rmacandra; stmother St; trtha-kamaalum
the 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.
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
pupaka-stho nuta strbhi
styamna ca vandibhi
vireje bhagavn rjan
grahai candra ivodita
pupaka-sthaseated on the airplane made of flowers; nuta
worshiped; 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.
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.
265
TEXTS 45-46
bhrtrbhinandita so 'tha
sotsav prviat purm
praviya rja-bhavana
guru-patn sva-mtaram
gurn vayasyvarajn
pjita pratyapjayat
vaideh lakmaa caiva
yathvat samupeyatu
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-patn
Kaikey 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.
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
putrn sva-mtaras ts tu
prs tanva ivotthit
ropyke 'bhiicantyo
bpaughair vijahu uca
266
267
268
269
270
271
272
273
her love and service she completely attracted the mind of the Lord.
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."
274
275
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
r-uka uvca
bhagavn tmantmna
rma uttama-kalpakai
sarva-devamaya devam
je 'thcryavn makhai
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.
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.
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 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,
276
277
278
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.
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):
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
279
280
namo brahmaya-devya
rmykuha-medhase
uttamaloka-dhuryya
nyasta-darpitghraye
namawe offer our respectful obeisances; brahmaya-devyaunto the
Supreme Personality of Godhead, who accepts the brhmaas as His
worshipable deity; rmyaunto Lord Rmacandra; akuha-medhase
whose memory and knowledge are never disturbed by anxiety;
uttamaloka-dhuryyathe best of very famous persons; nyasta-daaarpita-aghrayewhose lotus feet are worshiped by sages beyond the
jurisdiction of punishment.
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
kadcil loka-jijsur
gho rtrym alakita
caran vco 'od rmo
bhrym uddiya kasyacit
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; bhrym
unto His wife; uddiyaindicating; kasyacitof someone.
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.
TEXT 9
281
282
283
284
285
286
287
288
289
290
291
292
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
r-bdaryair uvca
athdiad dig-vijaye
bhrts tri-bhuvanevara
tmna darayan svn
purm aikata snuga
r-bdaryai uvcar ukadeva Gosvm said; athahereafter
(when the Lord accepted the throne on the request of Bharata); diat
ordered; dik-vijayeto conquer all the world; bhrtnHis younger
brothers; tri-bhuvana-varathe Lord of the universe; tmnam
personally, Himself; darayangiving audience; svnmto the family
members and the citizens; purmthe city; aikatasupervised; saanugawith other assistants.
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.
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 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
293
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.
TEXT 26
sikta-mrg gandhodai
kari mada-karai
svmina prptam lokya
matt v sutarm iva
sikta-mrgmthe streets were sprinkled; gandha-udaiwith perfumed
water; karimof elephants; mada-karaiwith particles of perfumed
294
295
TEXT 27
prsda-gopura-sabhcaitya-deva-ghdiu
vinyasta-hema-kalaai
patkbhi ca maitm
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.
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
pgai savntai rambhbhi
paikbhi suvsasm
darair aukai sragbhi
kta-kautuka-toram
pgaiby trees of betel nut; sa-vntaiwith bunches of flowers and
fruits; rambhbhiwith banana trees; paikbhiwith flags; suvsasmdecorated with colorful cloth; daraiwith mirrors;
aukaiwith cloths; sragbhiwith garlands; kta-kautukamade
auspicious; torampossessing reception gates.
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
tam upeyus tatra tatra
paur arhaa-paya
io yuyujur deva
phm prk tvayoddhtm
296
297
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
str-pumbhi sura-sakair
jua bhaa-bhaai
athathereafter; praviaHe entered; sva-ghamHis own palace;
juamoccupied; svaiby His own family members; prva-rjabhi
by the previous members of the royal family; anantaunlimited; akhila
everywhere; koatreasury; hyamprosperous; anarghyapriceless;
uruhigh; paricchadamparaphernalia; vidrumaof coral; udumbaradvraiwith 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; citrasragbhiwith 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.
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
298
299
300
This chapter describes the dynasty of Kua, the son of Lord Rmacandra.
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
r-uka uvca
kuasya ctithis tasmn
niadhas tat-suto nabha
puarko 'tha tat-putra
kemadhanvbhavat tata
301
302
303
304
305
TEXT 10
rukriya sutas tasya
vatsavddho bhaviyati
prativyomas tato bhnur
divko vhin-pati
rukriyarukriya; sutason; tasyaof rukriya; vatsavddha
Vatsavddha; 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.
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
sahadevas tato vro
bhadavo 'tha bhnumn
pratkvo bhnumata
supratko 'tha tat-suta
sahadevaSahadeva; tatafrom Divka; vraa great hero;
bhadavaBhadava; athafrom him; bhnumnBhnumn;
pratkvaPratkva; bhnumatafrom Bhnumn; supratka
Supratka; athathereafter; tat-sutathe son of Pratkva.
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
bhavit marudevo 'tha
sunakatro 'tha pukara
tasyntarikas tat-putra
sutaps tad amitrajit
306
307
from uddhoda will come Lgala. From Lgala will come Prasenajit,
and from Prasenajit, Kudraka.
TEXT 15
raako bhavit tasmt
surathas tanayas tata
sumitro nma nihnta
ete brhadbalnvay
raakaRaaka; bhavitwill take birth; tasmtfrom Kudraka;
surathaSuratha; tanayathe son; tatathereafter; sumitra
Sumitra, 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.
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
ikvkm aya vaa
sumitrnto bhaviyati
yatas ta prpya rjna
sasth prpsyati vai kalau
ikvkmof the dynasty of King Ikvku; ayamthis (what has been
described); vaadescendants; sumitra-antaSumitra being the last
king of this dynasty; bhaviyatiwill appear in the future, while the Kaliyuga still continues; yatabecause; tamhim, Mahrja Sumitra;
prpyagetting; rjnamas a king in that dynasty; sasthm
culmination; prpsyatigets; vaiindeed; kalauat the end of Kali-yuga.
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
308
309
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 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
310
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
r-uka uvca
nimir ikvku-tanayo
vasiham avtartvijam
rabhya satra so 'py ha
akrea prg vto 'smi bho
r-uka uvcar ukadeva Gosvm said; nimiKing Nimi; ikvkutanayathe 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.
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
ta nirvartygamiymi
tvan m pratiplaya
tm sd gha-pati
so 'pndrasykaron makham
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.
311
"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
nimi calam ida vidvn
satram rabhattmavn
tvigbhir aparais tvan
ngamad yvat guru
nimiMahrja Nimi; calamflickering, subject to end at any moment;
idamthis (life); vidvnbeing completely aware of this fact; satram
the sacrifice; rabhatainaugurated; tmavnself-realized person;
tvigbhiby priests; aparaiother than Vasiha; tvatfor the time
being; nanot; gamatreturned; yvatso long; guruhis spiritual
master (Vasiha).
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.
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
iya-vyatikrama vkya
ta nirvartygato guru
aapat patatd deho
nime paita-mnina
iya-vyatikramamthe disciple's deviation from the order of the guru;
vkyaobserving; tamthe performance of yaja by Indra; nirvartya
after finishing; gatawhen he returned; guruVasiha Muni;
aapathe cursed Nimi Mahrja; patattmay it fall down; dehathe
312
313
nimir adhytma-kovida
mitr-varuayor jaje
urvay prapitmaha
itithus; utsasarjagave up; svamhis own; dehambody; nimi
Mahrja Nimi; adhytma-kovidafully conversant with spiritual
knowledge; 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.
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.
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
gandha-vastuu tad-deha
nidhya muni-sattam
sampte satra-yge ca
devn cu samgatn
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.
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.
314
TEXT 8
rjo jvatu deho 'ya
prasann prabhavo yadi
tathety ukte nimi prha
m bhn me deha-bandhanam
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.
"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."
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
yasya yoga na vchanti
viyoga-bhaya-ktar
bhajanti carambhoja
munayo hari-medhasa
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
315
316
317
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
deha nvarurutse 'ha
dukha-oka-bhayvaham
sarvatrsya yato mtyur
matsynm udake yath
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.
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.
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 bigger living entities. This is the way of material nature.
ahastni sahastnm
318
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
dev cu
videha uyat kma
locaneu arrim
unmeaa-nimebhy
lakito 'dhytma-sasthita
dev cuthe demigods said; videhawithout any material body;
uyatmyou live; kmamas you like; locaneuin the vision;
arrimof those who have material bodies; unmeaa-nimebhym
become manifest and unmanifest as you desire; lakitabeing seen;
adhytma-sasthitasituated in a spiritual body.
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.
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
319
320
321
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
tasmd udvasus tasya
putro 'bhn nandivardhana
tata suketus tasypi
devarto mahpate
tasmtfrom Mithila; udvasua son named Udvasu; tasyaof him
(Udvasu);
putrason;
abhtwas
born;
nandivardhana
Nandivardhana; tatafrom him (Nandivardhana); suketua son
named Suketu; tasyaof him (Suketu); apialso; devartaa son
named Devarta; mahpateO King Parkit.
O King Parkit, from Mithila came a son named Udvasu; from
Udvasu, Nandivardhana; from Nandivardhana, Suketu; and from
Suketu, Devarta.
TEXT 15
tasmd bhadrathas tasya
mahvrya sudht-pit
sudhter dhaketur vai
haryavo 'tha marus tata
tasmtfrom Devarta; bhadrathaa son named Bhadratha; tasyaof
him (Bhadratha); mahvryaa son named Mahvrya; sudht-pithe
became the father of King Sudhti; sudhtefrom Sudhti; dhaketu
a son named Dhaketu; vaiindeed; haryavahis son was Haryava;
athathereafter; maruMaru; tatathereafter.
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.
322
TEXT 16
maro pratpakas tasmj
jta ktaratho yata
devamhas tasya putro
viruto 'tha mahdhti
maroof Maru; pratpakaa son named Pratpaka; tasmtfrom
Pratpaka; jtawas born; ktarathaa son named Ktaratha; yata
and from Ktaratha; devamhaDevamha; tasyaof Devamha;
putraa son; virutaViruta; athafrom him; mahdhtia son
named Mahdhti.
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
ktirtas tatas tasmn
mahrom ca tat-suta
svararom sutas tasya
hrasvarom vyajyata
ktirtaKtirta; tatafrom Mahdhti; tasmtfrom Ktirta;
mahroma son named Mahrom; caalso; tat-sutahis son;
svararomSvararom;
suta tasyahis
son;
hrasvarom
Hrasvarom; vyajyatawere all born.
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
tata radhvajo jaje
yajrtha karato mahm
st rgrato jt
tasmt radhvaja smta
tatafrom Hrasvarom; radhvajaa son named radhvaja; jaje
323
324
325
326
327
328
329
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
r-uka uvca
athta ryat rjan
vaa somasya pvana
yasminn aildayo bhp
krtyante puya-krtaya
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.
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
sahasra-irasa puso
nbhi-hrada-saroruht
jtasyst suto dhtur
atri pit-samo guai
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; pitsamalike his father; guaiqualified.
Lord Viu [Garbhodakay Viu] is also known as Sahasra-r
Purua. From the lake of His navel sprang a lotus, on which Lord
330
Brahm was generated. Atri, the son of Lord Brahm, was as qualified
as his father.
TEXT 3
tasya dgbhyo 'bhavat putra
somo 'mtamaya kila
viprauadhy-uu-gan
brahma kalpita pati
tasyaof him, Atri, the son of Brahm; dgbhyafrom the tears of
jubilation from the eyes; abhavatwas born; putraa son; somathe
moon-god; 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.
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.
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 sons
Soma, Durvs and Datttreya. It is said that at the time of conception
331
332
agraht ssuroupam
haro guru-suta sneht
sarva-bhta-gavta
ukrathe demigod named ukra; bhaspateunto Bhaspati; dvet
because of enmity; agrahttook; sa-asurawith the demons; uupam
the side of the moon-god; haraLord iva; guru-sutamthe side of his
spiritual master's son; snehtbecause of affection; sarva-bhta-gaavtaaccompanied by all kinds of ghosts and hobgoblins.
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.
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
sarva-deva-gaopeto
mahendro gurum anvayt
sursura-vino 'bht
samaras trakmaya
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.
King Indra, accompanied by all kinds of demigods, joined the side of
Bhaspati. Thus there was a great fight, destroying both demons and
333
334
335
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.
TEXT 12
kumro mtara prha
kupito 'lka-lajjay
ki na vacasy asad-vtte
tmvadya vadu me
kumrathe child; mtaramunto his mother; prhasaid; kupita
being very angry; alkaunnecessary; lajjaywith shame; kimwhy;
nanot; vacasiyou say; asat-vtteO unchaste woman; tmaavadyamthe fault you have committed; vadasay; uimmediately;
meunto me.
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
brahm t raha hya
samaprkc ca sntvayan
somasyety ha anakai
somas ta tvad agraht
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; tam
the child; tvatimmediately; agrahttook charge of.
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.
336
TEXT 14
tasytma-yonir akta
budha ity abhidh npa
buddhy gambhray yena
putrepour mudam
tasyaof the child; tma-yoniLord Brahm; aktamade; budha
Budha; itithus; abhidhmthe name; npaO King Parkit; buddhy
by intelligence; gambhrayvery deeply situated; yenaby whom;
putreaby such a son; pahe got; uurthe moon-god; mudam
jubilation.
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
tata purrav jaje
ily ya udhta
tasya rpa-guaudryala-dravia-vikramn
rutvorvandra-bhavane
gyamnn surari
tad-antikam upeyya
dev smara-arrdit
tatafrom him (Budha); purravthe son named Purrav; jaje
was 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.
Thereafter, from Budha, through the womb of Il, a son was born
named Purrav, who was described in the beginning of the Ninth
337
338
r-rjovca
svgata te varrohe
syat karavma kim
saramasva may ska
ratir nau vat sam
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; nau
between us; vat samfor many years.
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
urvay uvca
kasys tvayi na sajjeta
mano di ca sundara
yad-agntaram sdya
cyavate ha rirasay
urva uvcaUrva replied; kasyof which woman; tvayiunto you;
nanot; sajjetawould become attracted; manathe mind; di ca
and sight; sundaraO most beautiful man; yat-agntaramwhose chest;
sdyaenjoying; cyavategives up; haindeed; rirasayfor sexual
enjoyment.
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.
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 maithundighamedhi-sukha hi tuccham.
TEXT 21
339
340
341
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
tay sa purua-reho
ramayanty yathrhata
reme sura-vihreu
kma caitrarathdiu
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.
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.
TEXT 25
ramamas tay devy
padma-kijalka-gandhay
tan-mukhmoda-muito
mumude 'har-gan bahn
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; ahagandays after days; bahnmany.
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.
342
TEXT 26
apayann urvam indro
gandharvn samacodayat
urva-rahita mahyam
sthna ntiobhate
apayanwithout seeing; urvamUrva; indrathe King of the
heavenly planet; gandharvnunto the Gandharvas; samacodayat
instructed; urva-rahitamwithout Urva; mahyammy; sthnam
place; nanot; atiobhateappears beautiful.
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
te upetya mah-rtre
tamasi pratyupasthite
urvay uraau jahrur
nyastau rjani jyay
tethey, the Gandharvas; upetyacoming there; mah-rtrein the dead
of night; tamasiwhen the darkness; pratyupasthiteappeared; urvay
by Urva; uraautwo lambs; jahrustole; nyastaugiven in charge;
rjaniunto the King; jyayby his wife, Urva.
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.
"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
niamykrandita dev
putrayor nyamnayo
hatsmy aha kunthena
napus vra-mnin
343
344
345
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
sa t vkya kuruketre
sarasvaty ca tat-sakh
paca praha-vadana
prha skta purrav
sahe, Purrav; tmUrva; vkyaobserving; kuruketreat the
place known as Kuruketra; sarasvatymon the bank of the Sarasvat;
caalso; tat-sakhher companions; pacafive; praha-vadana
being very happy and smiling; prhasaid; sktamsweet words;
purravKing Purrav.
Once during his travels all over the world, Purrav saw Urva,
accompanied by five companions, on the bank of the Sarasvat at
Kuruketra. With jubilation in his face, he then spoke to her in sweet
words as follows.
TEXT 34
aho jye tiha tiha
ghore na tyaktum arhasi
m tvam adypy anirvtya
vacsi kavvahai
ahohello; jyeO my dear wife; tiha tihakindly stay, stay; ghore
O 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.
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.
346
TEXT 35
sudeho 'ya pataty atra
devi dra htas tvay
khdanty ena vk gdhrs
tvat-prasdasya nspadam
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.
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
urvay uvca
m mth puruo 'si tva
m sma tvdyur vk ime
kvpi sakhya na vai str
vk hdaya yath
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; sakhyam
friendship; nanot; vaiindeed; strmof women; vkmof the
foxes; hdayamthe heart; yathas.
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.
Cakya Paita has advised, vivso naiva kartavya stru rja-kuleu ca:
"Never place your faith in a woman or a politician." Unless elevated to
347
348
349
350
TEXT 41
upalabhya mud yukta
samuvsa tay nim
athainam urva prha
kpaa virahturam
upalabhyagetting the association; mudin great jubilation; yukta
being united; samuvsaenjoyed her company in sex; taywith her;
nimthat night; athathereafter; enamunto King Purrav; urva
the woman named Urva; prhasaid; kpaamto he who was poorhearted; viraha-turamafflicted by the thought of separation.
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
gandharvn upadhvems
tubhya dsyanti mm iti
tasya sastuvatas tu
agni-sthl dadur npa
urva manyamnas t
so 'budhyata caran vane
gandharvnunto the Gandharvas; upadhvago take shelter; imn
these; tubhyamunto you; dsyantiwill deliver; mm itiexactly like
me, or me factually; tasyaby him; sastuvataoffering prayers;
tubeing satisfied; agni-sthlma girl produced from fire; dadu
delivered; npaO King; urvamUrva; manya-mnathinking;
tmher; sahe (Purrav); abudhyataunderstood factually; caran
while walking; vanein the forest.
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
351
352
353
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.
TEXT 46
tasya nirmanthanj jto
jta-ved vibhvasu
trayy sa vidyay rj
putratve kalpitas tri-vt
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; putratve
a son's being born; kalpitait so became; tri-vtthe three letters a-u-m
combined together as o.
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.
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.
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
354
355
356
357
358
359
360
361
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."
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 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
ity uktas tan-mata jtv
gata sa varuntikam
nya dattv tn avn
upayeme varnanm
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.
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
sa i prrthita patny
varv cpatya-kmyay
rapayitvobhayair mantrai
caru sntu gato muni
sahe (cka); ithe great saint; prrthitabeing requested;
patnyby his wife; varvby his mother-in-law; caalso; apatya-
362
363
364
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.
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.
TEXTS 12-13
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
sshe (Satyavat); caalso; abhtbecame; sumahat-puyvery great
and sacred; kauikthe river by the name Kauik; loka-pvan
purifying 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; sut
sons; vasumat-dayamany, headed by Vasumn; yavynthe
youngest; jajewas born; etemamong them; rmaParaurma;
itithus; abhivirutawas known everywhere.
Satyavat later became the sacred river Kauik to purify the entire
world, 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
yam hur vsudeva
haihayn kulntakam
tri-sapta-ktvo ya im
365
366
367
368
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
r-bdaryair uvca
haihaynm adhipatir
arjuna katriyarabha
datta nryaam
rdhya parikarmabhi
bhn daa-ata lebhe
durdharatvam artiu
avyhatendriyauja rtejo-vrya-yao-balam
yogevaratvam aivarya
gu yatrimdaya
cacrvyhata-gatir
lokeu pavano yath
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; daaatamone 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; 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.
369
370
the camp of Rvaa, which was set up on the bank of the Narmad near
the city of Mhimat, was inundated. This was unbearable to the tenheaded Rvaa, who considered himself a great hero and could not
tolerate Krtavryrjuna's power.
Rvaa was out touring to gain victory over all other countries (digvijaya), and he had camped on the bank of the Narmad River near the
city of Mhimat.
TEXT 22
ghto llay str
samaka kta-kilbia
mhimaty sanniruddho
mukto yena kapir yath
ghtawas arrested by force; llayvery easily; strmof the
women; samakamin the presence; kta-kilbiathus becoming an
offender; mhimatymin the city known as Mhimat; sanniruddha
was arrested; muktareleased; yenaby whom (Krtavryrjuna); kapi
yathexactly as done to a monkey.
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 then released him neglectfully.
TEXT 23
sa ekad tu mgay
vicaran vijane vane
yadcchayrama-pada
jamadagner upviat
sahe, Krtavryrjuna; ekadonce upon a time; tubut; mgaym
while hunting; vicaranwandering; vijanesolitary; vanein a forest;
yadcchaywithout any program; rama-padamthe residential place;
jamadagneof Jamadagni Muni; upviathe entered.
Once while Krtavryrjuna was wandering unengaged in a solitary
forest and hunting, he approached the residence of Jamadagni.
371
372
373
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-rakyavijya vaiya-karma 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
havirdhnm er darpn
narn hartum acodayat
te ca mhimat ninyu
sa-vats krandat balt
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; krandatm
crying; baltbecause of being taken away by force.
Being puffed up by material power, Krtavryrjuna encouraged his men
to steal Jamadagni's kmadhenu. Thus the men forcibly took away the
crying kmadhenu, along with her calf, to Mhimat, Krtavryrjuna's
capital.
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,
374
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
atha rjani niryte
rma rama gata
rutv tat tasya daurtmya
cukrodhhir ivhata
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.
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
ghoram dya parau
sata varma krmukam
anvadhvata durmaro
375
376
377
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 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."
378
TEXT 31
yato yato 'sau praharat-paravadho
mano-'nilauj para-cakra-sdana
tatas tata chinna-bhujoru-kandhar
nipetur urvy hata-sta-vhan
yatawherever; yatawherever; asauLord Paraurma; praharat
slashing; 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; bhuja
arms; rulegs; kandharshoulders; nipetufell down; urvymon
the ground; hatakilled; stachariot drivers; vhancarrier horses
and elephants.
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.
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
dv sva-sainya rudhiraugha-kardame
rajire rma-kuhra-syakai
vivka-varma-dhvaja-cpa-vigraha
niptita haihaya patad ru
dvby seeing; sva-sainyamhis own soldiers; rudhira-oghakardamewhich had become muddy due to the flow of blood; raaajireon 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
379
very angry.
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
athrjuna paca-ateu bhubhir
dhanuu bn yugapat sa sandadhe
rmya rmo 'stra-bht samagras
tny eka-dhanveubhir cchinat samam
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.
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
puna sva-hastair acaln mdhe 'ghripn
utkipya vegd abhidhvato yudhi
bhujn kuhrea kahora-nemin
ciccheda rma prasabha tv aher iva
punaagain; sva-hastaiby his own hands; acalnhills; mdhein
the battlefield; aghripntrees; utkipyaafter uprooting; vegtwith
great force; abhidhvataof he who was running very forcefully; yudhi
in the battlefield; bhujnall the arms; kuhreaby his axe; kahoraneminwhich was very sharp; cicchedacut to pieces; rmaLord
380
381
TEXT 37
sva-karma tat kta rma
pitre bhrtbhya eva ca
varaym sa tac chrutv
jamadagnir abhata
sva-karmahis own activities; tatall those deeds; ktamwhich had
been performed; rmaParaurma; pitreunto his father;
bhrtbhyaunto his brothers; eva caas well as; varaym sa
described; tatthat; rutvafter hearing; jamadagnithe father of
Paraurma; abhatasaid as follows.
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
rma rma mahbho
bhavn ppam akrat
avadhn naradeva yat
sarva-devamaya vth
rma rmamy dear son Paraurma; mahbhoO great hero; bhavn
you; ppamsinful activities; akrathave executed; avadhthave
killed; naradevamthe king; yatwho is; sarva-deva-mayamthe
embodiment of all the demigods; vthunnecessarily.
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
vaya hi brhmas tta
kamayrhaat gat
yay loka-gurur deva
pramehyam agt padam
vayamwe; hiindeed; brhmaare qualified brhmaas; ttaO
382
383
beautiful by his special qualities. And the special quality of the brhmaa,
as described here, is forgiveness.
TEXT 41
rjo mrdhbhiiktasya
vadho brahma-vadhd guru
trtha-sasevay cho
jahy agcyuta-cetana
rjaof the king; mrdha-abhiiktasyawho is noted as the emperor;
vadhathe killing; brahma-vadhtthan killing a brhmaa; guru
more severe; trtha-sasevayby worshiping the holy places; caalso;
ahathe sinful act; jahiwash out; agaO my dear son; acyutacetanabeing fully Ka conscious.
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.
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."
384
385
386
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
vilokayant krantam
udakrtha nad gat
homa-vel na sasmra
kicic citraratha-sph
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.
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
kltyaya ta vilokya
mune pa-viakit
gatya kalaa tasthau
purodhya ktjali
kla-atyayampassing the time; tamthat; vilokyaobserving; mune
of the great sage Jamadagni; pa-viakitbeing afraid of the curse;
gatyareturning; kalaamthe waterpot; tasthaustood; purodhya
putting in front of the sage; kta-ajaliwith folded hands.
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.
387
TEXT 5
vyabhicra munir jtv
patny prakupito 'bravt
ghnatain putrak ppm
ity ukts te na cakrire
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.
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.
TEXT 6
rma sacodita pitr
bhrtn mtr sahvadht
prabhva-jo mune samyak
samdhes tapasa ca sa
rmaLord Paraurma; sacoditabeing encouraged (to kill his
mother and brothers); pitrby his father; bhrtnall his brothers;
mtr sahawith the mother; avadhtkilled immediately; prabhvajaaware of the prowess; muneof the great sage; samyak
completely; samdheby meditation; tapasaby austerity; caalso;
sahe.
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.
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
388
pleased, Paraurma 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
varea cchandaym sa
prta satyavat-suta
vavre hatn rmo 'pi
jvita csmti vadhe
varea cchandaym saasked to take a benediction as he liked; prta
being 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.
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
uttasthus te kualino
nidrpya ivjas
pitur vidvs tapo-vrya
rma cakre suhd-vadham
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; vidvn
being aware of; tapaausterity; vryampower; rmaLord
Paraurma; cakreexecuted; suht-vadhamkilling of his family
members.
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.
389
TEXT 9
ye 'rjunasya sut rjan
smaranta sva-pitur vadham
rma-vrya-parbht
lebhire arma na kvacit
yethose who; arjunasyaof Krtavryrjuna; sutsons; rjanO
Mahrja Parkit; smarantaalways remembering; sva-pitu vadham
their father's having been killed (by Paraurma); rma-vryaparbhtdefeated by the superior power of Lord Paraurma;
lebhireachieved; armahappiness; nanot; kvacitat any time.
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.
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
ekadramato rme
sabhrtari vana gate
vaira sidhayiavo
labdha-cchidr upgaman
ekadonce upon a time; ramatafrom the rama of Jamadagni;
rmewhen Lord Paraurma; sa-bhrtariwith his brothers; vanam
into the forest; gatehaving gone; vairamrevenge for past enmity;
sidhayiavadesiring
to
fulfill;
labdha-chidrtaking
the
opportunity; upgamanthey came near the residence of Jamadagni.
Once when Paraurma left the rama for the forest with Vasumn and
his other brothers, the sons of Krtavryrjuna took the opportunity to
390
391
that despite her prayers they forcibly cut off his head and took it away.
TEXT 13
reuk dukha-okrt
nighnanty tmnam tman
rma rmeti tteti
vicukrooccakai sat
reukReuk, the wife of Jamadagni; dukha-oka-artbeing very
much aggrieved in lamentation (over her husband's death); nighnant
striking; tmnamher own body; tmanby herself; rmaO
Paraurma; rmaO Paraurma; itithus; ttaO my dear son; iti
thus; vicukroabegan to cry; uccakaivery loudly; satthe most
chaste woman.
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
tad uparutya drasth
h rmety rtavat svanam
tvarayramam sdya
dadu pitara hatam
tatthat crying of Reuk; uparutyaupon hearing; dra-sth
although staying a long distance away; h rmaO Rma, O Rma; iti
thus; rta-vatvery aggrieved; svanamthe sound; tvarayvery hastily;
ramamto the residence of Jamadagni; sdyacoming; dadusaw;
pitaramthe father; hatamkilled.
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.
TEXT 15
392
te dukha-romarrtioka-vega-vimohit
h tta sdho dharmiha
tyaktvsmn svar-gato bhavn
teall the sons of Jamadagni; dukhaof grief; roaanger; amara
indignation; 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.
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
vilapyaiva pitur deha
nidhya bhrtu svayam
praghya parau rma
katrntya mano dadhe
vilapyalamenting; evamlike this; pituof his father; dehamthe
body; nidhyaentrusting; bhrtuto his brothers; svayam
personally; praghyataking; paraumthe axe; rmaLord
Paraurma; katra-antyato put an end to all the katriyas; manathe
mind; dadhefixed.
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
gatv mhimat rmo
brahma-ghna-vihata-riyam
te sa rabh rjan
madhye cakre mah-girim
gatvgoing; mhimatmto the place known as Mhimat; rma
393
394
the face of the earth twenty-one times. Indeed, in the place known as
Samanta-pacaka he created nine lakes filled with their blood.
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 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
pitu kyena sandhya
ira dya barhii
sarva-deva-maya devam
tmnam ayajan makhai
pituof his father; kyenawith the body; sandhyajoining; ira
the head; dyakeeping; barhiiupon kua grass; sarva-deva-mayam
the 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.
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 and of every living entity.
395
TEXTS 21-22
dadau prc dia hotre
brahmae daki diam
adhvaryave pratc vai
udgtre uttar diam
anyebhyo 'vntara-dia
kayapya ca madhyata
ryvartam upadrare
sadasyebhyas tata param
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; udgtre
unto 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; ryvartam
the portion known as ryvarta; upadrareunto the upadra, the
priest acting as overseer to hear and check the mantras; sadasyebhya
unto the sadasyas, the associate priests; tata paramwhatever remained.
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.
The tract of land in India between the Himalaya Mountains and the
Vindhya Hills is called ryvarta.
TEXT 23
tata cvabhtha-snnavidhtea-kilbia
sarasvaty mah-nady
reje vyabbhra ivumn
396
397
maale so 'bht
saptamo rma-pjita
sva-dehamhis own body; jamadagnithe great sage Jamadagni; tu
but; 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.
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.
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, 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
jmadagnyo 'pi bhagavn
rma kamala-locana
gminy antare rjan
vartayiyati vai bhat
jmadagnyathe son of Jamadagni; apialso; bhagavnthe
Personality of Godhead; rmaLord Paraurma; kamala-locana
whose eyes are like lotus petals; gminicoming; antarein the
manvantara, the time of one Manu; rjanO King Parkit; vartayiyati
will propound; vaiindeed; bhatVedic knowledge.
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
398
399
TEXT 28
gdher abhn mah-tej
samiddha iva pvaka
tapas ktram utsjya
yo lebhe brahma-varcasam
gdhefrom Mahrja Gdhi; abhtwas born; mah-tejvery
powerful; samiddhainflamed; ivalike; pvakafire; tapasby
austerities and penances; ktramthe position of a katriya; utsjya
giving up; yaone who (Vivmitra); lebheachieved; brahmavarcasamthe quality of a brhmaa.
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.
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
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
400
401
his own sons. Vivmitra ordered his other sons to accept unaepha
as their eldest brother.
TEXT 31
yo vai haricandra-makhe
vikrta purua pau
stutv devn prajedn
mumuce pa-bandhant
yahe who (unaepha); vaiindeed; haricandra-makhein the
sacrifice performed by King Haricandra; vikrtawas sold; purua
man; pausacrificial animal; stutvoffering prayers; devnto the
demigods; praj-a-dnheaded by Lord Brahm; mumucewas
released; pa-bandhantfrom being bound with ropes like an animal.
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.
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 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
yo rto deva-yajane
devair gdhiu tpasa
deva-rta iti khyta
unaephas tu bhrgava
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; khyta
celebrated; unaepha tuas well as unaepha; bhrgavain the
dynasty of Bhgu.
402
403
404
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
ea va kuik vro
devartas tam anvita
anye caka-hrtajaya-kratumad-daya
eathis (unaepha); valike you; kuikO Kuikas; vramy
son; devartahe is known as Devarta; tamhim; anvitajust obey;
anyeothers; caalso; aakaAaka; hrtaHrta; jayaJaya;
kratumatKratumn; dayaand others.
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
eva kauika-gotra tu
vivmitrai pthag-vidham
pravarntaram panna
tad dhi caiva prakalpitam
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; pravaraantaramdifferences between one another; pannamobtained; tat
that; hiindeed; caalso; evamthus; prakalpitamascertained.
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
405
Ruling Class."
406
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
r-bdaryair uvca
407
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
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; ca
also; vryavnvery powerful; anenAnen; itithus; rja-indraO
Mahrja Parkit; ujust hear from me; katravdhaof
Katravddha; anvayamthe dynasty; katravddhaof Katravddha;
sutasyaof the son; santhere were; suhotrasyaof Suhotra; tmaj
sons; trayathree; kyaKya; kuaKua; gtsamada
Gtsamada; itithus; gtsamadtfrom Gtsamada; abhtthere was;
unakaunaka; aunakaaunaka; yasyaof whom (unaka); bahuca-pravarathe best of those conversant with the g Veda; munia
great saintly person.
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
kyasya kis tat-putro
408
rro drghatama-pit
dhanvantarir drghatamasa
yur-veda-pravartaka
yaja-bhug vsudeva
smta-mtrrti-nana
kyasyaof Kya; kiKi; tat-putrahis son; rraRra;
drghatama-pithe became the father of Drghatama; dhanvantari
Dhanvantari; drghatamasafrom Drghatama; yu-veda-pravartaka
the 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.
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
tat-putra ketumn asya
jaje bhmarathas tata
divodso dyums tasmt
pratardana iti smta
tat-putrahis son (the son of Dhanvantari); ketumnKetumn; asya
his; jajetook birth; bhmarathaa son named Bhmaratha; tata
from him; divodsaa son named Divodsa; dyumnDyumn;
tasmtfrom him; pratardanaPratardana; itithus; smtaknown.
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
sa eva atrujid vatsa
tadhvaja itrita
409
tath kuvalayveti
prokto 'larkdayas tata
sathat Dyumn; evaindeed; atrujitatrujit; vatsaVatsa;
tadhvajatadhvaja; itilike that; ritaknown; tathas well as;
kuvalayvaKuvalayva; itithus; proktawell known; alarkadayaAlarka and other sons; tatafrom him.
Dyumn was also known as atrujit, Vatsa, tadhvaja and Kuvalayva.
From him were born Alarka and other sons.
TEXT 7
ai vara-sahasri
ai vara-atni ca
nlarkd aparo rjan
bubhuje medin yuv
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.
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
alarkt santatis tasmt
suntho 'tha niketana
dharmaketu sutas tasmt
satyaketur ajyata
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.
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
410
411
u vaam anenasa
uddhas tata ucis tasmc
citrakd dharmasrathi
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.
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
tata ntarajo jaje
kta-ktya sa tmavn
raje paca-atny san
putrm amitaujasm
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.
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
devair abhyarthito daityn
hatvendrydadd divam
indras tasmai punar dattv
ghtv caraau raje
tmnam arpaym sa
prahrddy-ari-akita
412
413
414
415
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.
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.
416
TEXT 1
r-uka uvca
yatir yayti saytir
yatir viyati kti
a ime nahuasysann
indriyva dehina
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.
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
rjya naicchad yati pitr
datta tat-parimavit
yatra pravia purua
tmna nvabudhyate
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.
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.
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
417
418
419
420
421
422
423
424
425
pi para-purajaya
hasta-grho 'paro m bhd
ghtys tvay hi me
ea a-kto vra
sambandho nau na paurua
tamunto him; vramYayti; hasaid; auanasthe daughter of
Uan Kavi, ukrcrya; prema-nirbharaysaturated with love and
kindness; girby such words; rjanO King; tvayby you; ghta
accepted; memy; pihand; para-purajayathe conqueror of the
kingdoms of others; hasta-grhahe who accepted my hand; apara
another; mmay not; bhtbecome; ghtyaccepted; tvayby
you; hiindeed; meof me; eathis; a-ktaarranged by
providence; vraO great hero; sambandharelationship; nauour;
nanot; pauruaanything man-made.
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.
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 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
yad ida kpa-magny
bhavato darana mama
na brhmao me bhavit
hasta-grho mah-bhuja
kacasya brhaspatyasya
426
427
428
429
430
Devayn, for she is my daughter and in this world I cannot give her up
or neglect her.
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
tathety avasthite prha
devayn manogatam
pitr datt yato ysye
snug ytu mm anu
tath itiwhen King Vaparv agreed to ukrcrya's proposal;
avasthitethe situation being settled in this way; prhasaid; devayn
the daughter of ukrcrya; manogatamher desire; pitrby the father;
dattgiven; yatato whomever; ysyeI shall go; sa-anugwith her
friends; ytushall go; mm anuas my follower or servant.
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
pitr datt devaynyai
armih snug tad
svn tat sakaa vkya
tad-arthasya ca gauravam
devayn paryacarat
str-sahasrea dsavat
pitrby the father; dattgiven; devaynyaiunto Devayn, the
431
432
433
434
garbha-sambhavam sury
bhartur vijya mnin
devayn pitur geha
yayau krodha-vimrchit
garbha-sambhavampregnancy; suryof armih; bhartumade
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.
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
priym anugata km
vacobhir upamantrayan
na prasdayitu eke
pda-savhandibhi
priymhis beloved wife; anugatafollowing; kmvery, very lusty;
vacobhiby great words; upamantrayanappeasing; nanot;
prasdayitumto appease; ekewas able; pda-savhana-dibhi
even by massaging her feet.
King Yayti, who was very lusty, followed his wife, caught her and tried
to appease her by speaking pleasing words and massaging her feet, but
he could not satisfy her by any means.
TEXT 36
ukras tam ha kupita
str-kmnta-prua
tv jar viat manda
virpa-kara nm
ukraukrcrya; tamunto him (King Yayti); hasaid; kupita
being very angry at him; str-kmaO you who have lusty desires for
435
436
437
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
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
r-yadur uvca
notsahe jaras sthtum
antar prptay tava
aviditv sukha grmya
vaitya naiti prua
r-yadu uvcaYadu, the eldest son to Yayti, replied; na utsaheI am
not enthusiastic; jaraswith your old age and invalidity; sthtumto
remain; antarwhile in youth; prptayaccepted; tavayour;
aviditvwithout experiencing; sukhamhappiness; grmyammaterial
or bodily; vaityamindifference to material enjoyment; nadoes not;
etiattain; pruaa person.
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.
438
439
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, 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
turvasu codita pitr
druhyu cnu ca bhrata
pratycakhyur adharmaj
hy anitye nitya-buddhaya
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
440
441
442
son who refuses his father's order is like his father's stool.
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
iti pramudita pru
pratyaghj jar pitu
so 'pi tad-vayas kmn
yathvaj jujue npa
itiin this way; pramuditavery pleased; pruPru; pratyaght
accepted; jarmthe old age and invalidity; pituof his father; sa
that father (Yayti); apialso; tat-vayasby the youth of his son;
kmnall desires; yath-vatas required; jujuesatisfied; npaO
Mahrja Parkit.
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
sapta-dvpa-pati sayak
pitvat playan praj
yathopajoa viay
jujue 'vyhatendriya
sapta-dvpa-patithe master of the entire world, consisting of seven
islands; sayakcompletely; pit-vatexactly like a father; playan
ruling; prajthe subjects; yath-upajoamas much as he wanted;
443
444
445
446
447
448
449
450
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
tasy uddharaopya
basta km vicintayan
vyadhatta trtham uddhtya
vigrea rodhas
tasyof the she-goat; uddharaa-upyamthe means of deliverance
(from 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.
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.
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
451
452
453
ta durhda suhd-rpa
kmina kaa-sauhdam
indriyrmam utsjya
svmina dukhit yayau
tamhim (the he-goat); durhdamcruel hearted; suht-rpam
pretending 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.
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.
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
so 'pi cnugata straia
kpaas t prasditum
kurvann iavi-kra
naknot pathi sandhitum
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.
Being very sorry, the he-goat, who was subservient to his wife, followed
454
the she-goat on the road and tried his best to flatter her, but he could
not pacify her.
TEXT 10
tasya tatra dvija kacid
aj-svmy acchinad ru
lambanta vaa bhya
sandadhe 'rthya yogavit
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-vit
expert in the power of mystic yoga.
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.
Here ukrcrya is figuratively described as the husband of another shegoat. 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 maithundighamedhi-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):
455
456
457
458
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
yad na kurute bhva
sarva-bhtev amagalam
sama-des tad pusa
sarv sukhamay dia
yadwhen; nanot; kurutedoes; bhvama different attitude of
attachment or envy; sarva-bhteuto all living entities; amagalam
inauspicious; sama-debecause of being equipoised; tadat that
time; pusaof the person; sarvall; sukha-mayin a happy
condition; diadirections.
When a man is nonenvious and does not desire ill fortune for anyone,
he is equipoised. For such a person, all directions appear happy.
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 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 wellbeing even for his enemy, he is understood to be a paramahasa, one who
has fully subdued the lusty desires for sense gratification.
TEXT 16
y dustyaj durmatibhir
jryato y na jryate
t t dukha-nivah
arma-kmo druta tyajet
ythat which; dustyajextremely difficult to give up; durmatibhiby
459
460
461
462
463
464
enjoyment, in this life or in the next. One who is 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
ity uktv nhuo jy
tadya prave vaya
dattv sva-jarasa tasmd
dade vigata-spha
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.
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.
TEXT 22
dii dakia-prvasy
druhyu dakiato yadum
pratcy turvasu cakra
udcym anum varam
diiin the direction; dakia-prvasymsoutheast; druhyumhis son
named Druhyu; dakiatain the southern side of the world; yadum
Yadu; 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.
King Yayti gave the southeast to his son Druhyu, the south to his son
465
Yadu, the west to his son Turvasu, and the north to his son Anu. In this
way he divided the kingdom.
TEXT 23
bh-maalasya sarvasya
prum arhattama vim
abhiicygrajs tasya
vae sthpya vana yayau
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.
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
sevita vara-pgn
a-varga viayeu sa
kaena mumuce na
jta-paka iva dvija
sevitambeing always engaged in; vara-pgnfor many, many years;
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.
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.
466
467
468
perfection.
TEXT 26
rutv gth devayn
mene prastobham tmana
str-puso sneha-vaiklavyt
parihsam iveritam
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).
When Devayn heard Mahrja Yayti's story of the he-goat and shegoat, she understood that this story, which was presented as if a funny
joke for entertainment between husband and wife, was intended to
awaken her to her constitutional position.
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
s sannivsa suhd
prapym iva gacchatm
vijyevara-tantr
my-viracita prabho
469
470
vsudevya vedhase
sarva-bhtdhivsya
ntya bhate nama
namaI offer my respectful obeisances; tubhyamunto You;
bhagavatethe Supreme Personality of Godhead; vsudevyaLord
Vsudeva; vedhasethe creator of everything; sarva-bhta-adhivsya
present 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.
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 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.
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
471
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 the rmad-Bhgavatam, entitled "King Yayti Achieves Liberation."
472
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,
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
473
r-bdaryair uvca
pror vaa pravakymi
yatra jto 'si bhrata
yatra rjarayo vay
brahma-vay ca jajire
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-aya
all the kings were saintly; vayone after another; brahma-vay
many brhmaa dynasties; caalso; jajiregrew up.
ukadeva Gosvm said: O Mahrja Parkit, descendant of Mahrja
Bharata, I shall now describe the dynasty of Pru, in which you were
born, in which many saintly kings appeared, and from which many
dynasties of brhmaas began.
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
janamejayo hy abht pro
pracinvs tat-sutas tata
pravro 'tha manusyur vai
tasmc crupado 'bhavat
janamejayaKing Janamejaya; hiindeed; abhtappeared; pro
from Pru; pracinvnPracinvn; tathis (Janamejaya's); sutason;
474
475
476
477
sannivtta-parirama
papraccha kma-santapta
prahasa lakay gir
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; kmasantaptabeing agitated by lusty desires; prahasanin a joking mood;
lakayvery beautiful and pleasing; girwith words.
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
k tva kamala-patrki
kasysi hdaya-game
ki svic cikrita tatra
bhavaty nirjane vane
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 svit
what kind of business; cikritamis being thought of; tatrathere;
bhavatyby you; nirjanesolitary; vanein the forest.
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
vyakta rjanya-tanay
vedmy aha tv sumadhyame
na hi ceta pauravm
adharme ramate kvacit
vyaktamit appears; rjanya-tanaymthe daughter of a katriya;
478
479
480
481
482
483
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
mt bhastr pitu putro
yena jta sa eva sa
bharasva putra dumanta
mvamasth akuntalm
mtthe mother; bhastrjust like the skin of a bellows containing air;
pituof the father; putrathe son; yenaby whom; jtaone is
born; sathe father; evaindeed; sathe son; bharasvajust
maintain; putramyour son; dumantaO Mahrja Dumanta; mdo
not; avamasthinsult; akuntalmakuntal.
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.
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
484
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 also says, bja m samabhtnm: "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
reto-dh putro nayati
naradeva yama-kayt
tva csya dht garbhasya
satyam ha akuntal
reta-dha person who discharges semen; putrathe son; nayati
saves; 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.
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.
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
485
husband, for this helps her achieve deliverance from any abominable
material condition. This verse clearly says, putro nayati naradeva yamakayt: "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
pitary uparate so 'pi
cakravart mah-ya
mahim gyate tasya
harer aa-bhuvo bhuvi
pitariafter his father; uparatepassed away; sathe King's son; api
also; cakravartthe emperor; mah-yavery famous; mahim
glories; gyateare glorified; tasyahis; hareof the Supreme
Personality of Godhead; aa-bhuvaa partial representation; bhuvi
upon this earth.
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.
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
486
487
488
impossible to find. Therefore the stras recommend, yajai sakrtanapryair yajanti hi sumedhasa: those who are intelligent should perform
the sakrtana-yaja inaugurated by Lord r Caitanya Mahprabhu.
ka-vara tvika
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
trayas-triac-chata hy avn
baddhv vismpayan npn
daumantir atyagn my
devn gurum yayau
489
490
491
492
493
494
TEXT 37
ta tyaktu-km mamat
bhartus tyga-viakitm
nma-nirvcana tasya
lokam ena sur jagu
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.
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.
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 maintained by both Mamat and
Bhaspati.
TEXT 38
mhe bhara dvjam ima
bhara dvja bhaspate
ytau yad uktv pitarau
bharadvjas tatas tv ayam
495
496
497
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
r-uka uvca
vitathasya sutn manyor
bhatkatro jayas tata
mahvryo naro garga
saktis tu nartmaja
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; manyo
named Manyu; bhatkatraBhatkatra; jayaJaya; tatafrom him;
mahvryaMahvrya; naraNara; gargaGarga; saktiSakti;
tucertainly; nara-tmajathe son of Nara.
ukadeva Gosvm said: Because Bharadvja was delivered by the
Marut demigods, he was known as Vitatha. The son of Vitatha was
498
499
500
and respect and gave him a share of the food. The brhmaa guest ate
his share and then went away.
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 socalled 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.
TEXT 7
athnyo bhokyamasya
vibhaktasya mahpate
vibhakta vyabhajat tasmai
valya hari smaran
501
502
sa dtyvaia yad
bahu-mna-purasktam
tac ca dattv namacakre
vabhya va-pataye vibhu
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.
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
pnya-mtram ucchea
tac caika-paritarpaam
psyata pulkaso 'bhygd
apo dehy aubhya me
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; aubhya
although I am a lowborn cala; meto me.
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
tasya t karu vca
niamya vipula-ramm
kpay bha-santapta
idam hmta vaca
503
504
kut-t-ramo gtra-paribhrama ca
dainya klama oka-vida-moh
sarve nivtt kpaasya jantor
jijvior jva-jalrpan me
kutfrom hunger; tand thirst; ramafatigue; gtra-paribhrama
trembling of the body; caalso; dainyampoverty; klamadistress;
okalamentation; vidamoroseness; mohand bewilderment;
sarveall of them; nivttfinished; kpaasyaof the poor; janto
living entity (the cala); jijviodesiring to live; jvamaintaining
life; jalawater; arpatby delivering; memine.
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
iti prabhya pnya
mriyama pipsay
pulkasydadd dhro
nisarga-karuo npa
itithus; prabhyagiving his statement; pnyamdrinking water;
mriyamaalthough on the verge of death; pipsaybecause of
thirst; pulkasyaunto the low-class cala; adadtdelivered;
dhrasober; nisarga-karuaby nature very kind; npathe King.
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
tasya tribhuvandh
phalad phalam icchatm
tmna daray cakrur
my viu-vinirmit
tasyabefore him (King Rantideva); tri-bhuvana-adhthe controllers
505
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 cakru
manifested; mythe illusory energy; viuby Lord Viu;
vinirmitcreated.
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 themselves as the brhmaa, dra, cala and so
on.
TEXT 16
sa vai tebhyo namasktya
nisago vigata-spha
vsudeve bhagavati
bhakty cakre mana param
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; vigatasphacompletely free from desires for material possessions; vsudeve
unto Lord Vsudeva; bhagavatithe Supreme Lord; bhaktyby
devotional service; cakrefixed; manathe mind; paramas the
ultimate goal of life.
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.
rla Narottama dsa hkura has sung:
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 'nyadevat: those befooled by the illusion of the material energy worship
506
507
508
509
510
511
rucirvo dhahanu
kyo vatsa ca tat-sut
tat-sutathe son of Jayadratha; viadaViada; tasyathe son of
Viada; syenajitSyenajit; samajyatawas born; rucirvaRucirva;
dhahanuDhahanu; kyaKya; vatsaVatsa; caalso; tatsutsons of Syenajit.
The son of Jayadratha was Viada, and his son was Syenajit. The sons of
Syenajit were Rucirva, Dhahanu, Kya and Vatsa.
TEXT 24
rucirva-suta pra
pthusenas tad-tmaja
prasya tanayo npas
tasya putra-ata tv abht
rucirva-sutathe son of Rucirva; praPra; pthusena
Pthusena; tathis; tmajason; prasyafrom Pra; tanayaa son;
npaNpa; tasyahis; putra-atamone hundred sons; tuindeed;
abhtgenerated.
The son of Rucirva was Pra, and the sons of Pra were Pthusena and
Npa. Npa had one hundred sons.
TEXT 25
sa ktvy uka-kanyy
brahmadattam ajjanat
yog sa gavi bhryy
vivaksenam adht sutam
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.
King Npa begot a son named Brahmadatta through the womb of his
wife, Ktv, who was the daughter of uka. And Brahmadatta, who was
512
a great yogi, begot a son named Vivaksena through the womb of his
wife, Sarasvat.
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 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 ukakany, 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
jaigavyopadeena
yoga-tantra cakra ha
udaksenas tatas tasmd
bhallo brhadav
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 Bhalla; brhadav(all of these are known
as) descendants of Bhadiu.
Following the instructions of the great sage Jaigavya, Vivaksena
513
514
515
mudgald brahma-nirvtta
gotra maudgalya-sajitam
nteof nti; suntiSunti; tat-putrahis son; purujaPuruja;
arkaArka; tatafrom him; abhavatgenerated; bharmyva
Bharmyva; 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; iti
thus; paclaPacla; sajitdesignated; mudgaltfrom Mudgala;
brahma-nirvttamconsisting of brhmaas; gotrama dynasty;
maudgalyaMaudgalya; sajitamso designated.
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
mithuna mudgald bhrmyd
divodsa pumn abht
ahaly kanyak yasy
atnandas tu gautamt
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.
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.
516
TEXT 35
tasya satyadhti putro
dhanur-veda-virada
aradvs tat-suto yasmd
urva-darant kila
ara-stambe 'patad reto
mithuna tad abhc chubham
tasyaof him (atnanda); satyadhtiSatyadhti; putraa son;
dhanu-veda-viradavery expert in the art of archery; aradvn
aradvn; tat-sutathe son of Satyadhti; yasmtfrom whom; urvadarantsimply by seeing the celestial Urva; kilaindeed; arastambeon a clump of ara grass; apatatfell; retasemen;
mithunama male and female; tat abhtthere were born; ubhamallauspicious.
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
tad dv kpayghc
chntanur mgay caran
kpa kumra kany ca
droa-patny abhavat kp
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; droapatnthe wife of Drocrya; abhavatbecame; kpnamed Kp.
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.
517
518
519
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 sonsJanamejaya, 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.
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
r-uka uvca
mitryu ca divodsc
cyavanas tat-suto npa
sudsa sahadevo 'tha
somako jantu-janmakt
r-uka uvcar ukadeva Gosvm said; mitryuMitryu; ca
and; divodstwas born from Divodsa; cyavanaCyavana; tat-suta
the son of Mitryu; npaO King; sudsaSudsa; sahadeva
520
Sahadeva; athathereafter;
father of Jantu.
somakaSomaka;
jantu-janma-ktthe
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.
TEXT 2
tasya putra-ata te
yavyn pata suta
sa tasmd drupado jaje
sarva-sampat-samanvita
tasyaof him (Somaka); putra-atamone hundred sons; temof all of
them; yavynthe youngest; pataPata; sutathe son; sahe;
tasmtfrom him (Pata); drupadaDrupada; jajewas born; sarvasampatwith all opulences; samanvitadecorated.
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
drupadd draupad tasya
dhadyumndaya sut
dhadyumnd dhaketur
bhrmy pclak ime
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.
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.
521
TEXTS 4-5
yo 'jamha-suto hy anya
ka savaraas tata
tapaty srya-kanyy
kuruketra-pati kuru
parki sudhanur jahnur
niadha ca kuro sut
suhotro 'bht sudhanua
cyavano 'tha tata kt
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.
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
vasus tasyoparicaro
bhadratha-mukhs tata
kumba-matsya-pratyagracedipdy ca cedip
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.
522
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
bhadratht kugro 'bhd
abhas tasya tat-suta
jaje satyahito 'patya
pupavs tat-suto jahu
bhadrathtfrom Bhadratha; kugraKugra; abhta son was
born; abhaabha; tasyaof him (Kugra); tat-sutahis
(abha's) son; jajewas born; satyahitaSatyahita; apatyam
offspring; pupavnPupavn; tat-sutahis (Pupavn's) son; jahu
Jahu.
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
anyasym api bhryy
akale dve bhadratht
ye mtr bahir utse
jaray cbhisandhite
jva jveti kranty
jarsandho 'bhavat suta
anyasymin another; apialso; bhryymwife; akaleparts; dve
two; 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.
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,
523
524
525
TEXTS 14-15
ntim pnoti caivgry
karma tena ntanu
sam dvdaa tad-rjye
na vavara yad vibhu
ntanur brhmaair ukta
parivettyam agrabhuk
rjya dehy agrajyu
pura-rra-vivddhaye
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.
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."
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
evam ukto dvijair jyeha
chandaym sa so 'bravt
tan-mantri-prahitair viprair
vedd vibhraito gir
526
veda-vdtivdn vai
tad devo vavara ha
devpir yogam sthya
kalpa-grmam rita
evamthus (as above mentioned); uktabeing advised; dvijaiby the
brhmaas; jyehamunto his eldest brother, Devpi; chandaym sa
requested 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; devpiDevpi; yogam
sthyaaccepting the process of mystic yoga; kalpa-grmamthe
village known as Kalpa; ritatook shelter of (and is living in even
now).
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
soma-vae kalau nae
ktdau sthpayiyati
bhlkt somadatto 'bhd
bhrir bhriravs tata
ala ca ntanor sd
527
528
529
530
531
kanyakone daughter.
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
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
ptdue to being cursed; maithuna-ruddhasyawho had to restrain
sexual life; poof Pu; kuntymin the womb of Kunt; mahrathgreat heroes; jttook birth; dharmaby Mahrja Dharma,
or Dharmarja; anilaby the demigod controlling the wind; indrebhya
and by the demigod Indra, the controller of rain; yudhihira
Yudhihira; 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.
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.
532
TEXT 29
yudhihirt prativindhya
rutaseno vkodart
arjunc chrutakrtis tu
atnkas tu nkuli
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.
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
sahadeva-suto rja
chrutakarm tathpare
yudhihirt tu pauravy
devako 'tha ghaotkaca
bhmasend dhiimby
kly sarvagatas tata
sahadevt suhotra tu
vijaysta prvat
sahadeva-sutathe son of Sahadeva; rjanO King; rutakarm
rutakarm; tathas well as; apareothers; yudhihirtfrom
Yudhihira; tuindeed; pauravymin the womb of Paurav; devaka
a 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; vijay
Vijay; astagave birth to; prvatthe daughter of the Himalayan king.
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
533
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
kareumaty nakulo
naramitra tathrjuna
irvantam ulupy vai
suty babhruvhanam
maipura-pate so 'pi
tat-putra putrik-suta
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.
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.
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 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
534
535
janamejaya-prvak
rutaseno bhmasena
ugrasena ca vryavn
tavayour; imeall these; tanaysons; ttamy dear King Parkit;
janamejayaJanamejaya; prvakheaded by; rutasenarutasena;
bhmasenaBhmasena; ugrasenaUgrasena; caalso; vryavnall
very powerful.
My dear King, your four sonsJanamejaya, rutasena, Bhmasena and
Ugrasenaare very powerful. Janamejaya is the eldest.
TEXT 36
janamejayas tv viditv
takakn nidhana gatam
sarpn vai sarpa-yggnau
sa hoyati runvita
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 a sacrifice; ru-anvitabecause of being very angry.
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
klaeya purodhya
tura turaga-medha
samantt pthiv sarv
jitv yakyati cdhvarai
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; yakyati
536
537
538
medhv sunaytmaja
npajayas tato drvas
timis tasmj janiyati
pariplavaPariplava; sutathe son; tasmtfrom him (Pariplava);
medhvMedhv; sunaya-tmajathe son of Sunaya; npajaya
Npajaya; tatafrom him; drvaDrva; timiTimi; tasmtfrom
him; janiyatiwill take birth.
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
timer bhadrathas tasmc
chatnka sudsaja
atnkd durdamanas
tasypatya mahnara
timeof
Timi;
bhadrathaBhadratha;
tasmtfrom
him
(Bhadratha); atnkaatnka; sudsa-jathe son of Sudsa;
atnktfrom atnka; durdamanaa son named Durdamana; tasya
apatyamhis son; mahnaraMahnara.
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
daapir nimis tasya
kemako bhavit yata
brahma-katrasya vai yonir
vao devari-satkta
kemaka prpya rjna
sasth prpsyati vai kalau
atha mgadha-rjno
bhvino ye vadmi te
539
540
541
542
543
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.
TEXT 1
r-uka uvca
ano sabhnara caku
pareu ca traya sut
sabhnart klanara
sjayas tat-sutas tata
r-uka uvcar ukadeva Gosvm said; anoof Anu, the fourth of
the four sons of Yayti; sabhnaraSabhnara; cakuCaku;
pareuPareu; caalso; trayathree; sutsons; sabhnart
from Sabhnara; klanaraKlanara; sjayaSjaya; tat-sutason
of Klanara; tatathereafter.
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
janamejayas tasya putro
mahlo mahman
unaras titiku ca
mahmanasa tmajau
janamejayaJanamejaya; tasyaof him (Janamejaya); putraa son;
mahlaMahla; mahman(from Mahla) a son named
Mahman;
unaraUnara;
titikuTitiku;
caand;
mahmanasafrom Mahman; tmajautwo sons.
544
545
baleof Bali; ketrein the wife; mah-kitaof the king of the world.
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
cakru sva-nmn viayn
a imn prcyak ca te
khalapno 'gato jaje
tasmd divirathas tata
cakruthey created; sva-nmnby their own names; viayn
different states; asix; imnall these; prcyakn caon the eastern
side (of India); tethose (six kings); khalapnaKhalapna; agata
from King Aga; jajetook birth; tasmtfrom him (Khalapna);
divirathaDiviratha; tatathereafter.
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
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
sa tu rjo 'napatyasya
nirpyei marutvate
546
547
TEXT 11
bhadratho bhatkarm
bhadbhnu ca tat-sut
dyd bhanmans tasmj
jayadratha udhta
bhadrathaBhadratha;
bhatkarmBhatkarm;
bhadbhnu
Bhadbhnu; caalso; tat-sutthe sons of Pthulka; dytfrom the
eldest (Bhadratha); bhanmanBhanman was born; tasmtfrom
him (Bhanman); jayadrathaa son named Jayadratha; udhta
celebrated as his son.
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
vijayas tasya sambhty
tato dhtir ajyata
tato dhtavratas tasya
satkarmdhirathas tata
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).
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.
TEXT 13
yo 'sau gag-tae kran
majntargata ium
kuntypaviddha knnam
anapatyo 'karot sutam
548
549
550
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
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
dumantaMahrja Dumanta; sahe; puna bhejeagain accepted;
sva-vaamhis original dynasty (the Pru dynasty); rjya-kmuka
because of desiring the royal throne; yayteof Mahrja Yayti; jyehaputrasyaof 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-haram
vanquishes 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.
Mahrja Dumanta, desiring to occupy the throne, returned to his
original dynasty [the Pru dynasty], even though he had accepted
Maruta as his father. 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
yatrvatro bhagavn
paramtm narkti
yado sahasrajit kro
551
552
553
dharmas tu haihaya-suto
netra kunte pit tata
sohajir abhavat kunter
mahimn bhadrasenaka
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.
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
durmado bhadrasenasya
dhanaka ktavryas
ktgni ktavarm ca
ktauj dhanaktmaj
durmadaDurmada; bhadrasenasyaof Bhadrasena; dhanaka
Dhanaka; ktavrya-sgiving birth to Ktavrya; ktgniby the name
Ktgni; ktavarmKtavarm; caalso; ktaujKtauj; dhanakatmajsons of Dhanaka.
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
arjuna ktavryasya
sapta-dvpevaro 'bhavat
datttreyd dharer at
prpta-yoga-mahgua
arjunaArjuna; ktavryasyaof Ktavrya; sapta-dvpaof the seven
islands (the whole world); vara abhavatbecame the emperor;
datttreytfrom Datttreya; hare atfrom he who was the
554
555
556
557
558
559
560
561
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, 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
562
563
romapda-suto babhrur
babhro ktir ajyata
uikas tat-sutas tasmc
cedi caidydayo np
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.
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
krathasya kunti putro 'bhd
vis tasytha nirvti
tato darho nmnbht
tasya vyoma sutas tata
jmto viktis tasya
yasya bhmaratha suta
tato navaratha putro
jto daarathas tata
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; daaratha
Daaratha; tatafrom him.
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.
564
TEXT 5
karambhi akune putro
devartas tad-tmaja
devakatras tatas tasya
madhu kuruvad anu
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.
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
puruhotras tv ano putras
tasyyu stvatas tata
bhajamno bhajir divyo
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
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;
565
566
567
nighnasythsatu sutau
anamitra-suto yo 'nya
inis tasya ca satyaka
satrjitaSatrjita; prasena caPrasena also; nighnasyathe sons of
Nighna; athathus; asatuexisted; sutautwo sons; anamitra-suta
the son of Anamitra; yaone who; anyaanother; iniini; tasya
his; caalso; satyakathe son named Satyaka.
The two sons of Nighna were Satrjita and Prasena. Another son of
Anamitra was another ini, and his son was Satyaka.
TEXT 14
yuyudhna styakir vai
jayas tasya kuis tata
yugandharo 'namitrasya
vi putro 'paras tata
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.
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
vaphalka citraratha ca
gndiny ca vaphalkata
akrra-pramukh san
putr dvdaa virut
vaphalkavaphalka; citraratha caand Citraratha; gndinym
through the wife named Gndin; caand; vaphalkatafrom
vaphalka; akrraAkrra; pramukhheaded by; santhere were;
putrsons; dvdaatwelve; virutmost celebrated.
From Vi came the sons named vaphalka and Citraratha. From
568
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
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
sagasaga; srameyaSrameya; caalso; mduraMdura;
mduvitMduvit;
giriGiri;
dharmavddhaDharmavddha;
sukarmSukarm; caalso; ketropekaKetropeka; arimardana
Arimardana; atrughnaatrughna; gandhamdaGandhamda; ca
and; pratibhuPratibhu; caand; dvdaatwelve; temof them;
svassister; sucrSucr; khywell known; dvautwo; akrra
of Akrra; sutausons; apialso; devavnDevavn; upadeva caand
Upadeva; taththereafter; citraratha-tmajthe sons of Citraratha;
pthu vidrathaPthu and Vidratha; dybeginning with; caalso;
bahavamany; vi-nandanthe sons of Vi.
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
569
kukuro bhajamna ca
uci kambalabarhia
kukurasya suto vahnir
vilom tanayas tata
kukuraKukura; bhajamnaBhajamna; caalso; uciuci;
kambalabarhiaKambalabarhia; kukurasyaof Kukura; sutaa son;
vahniVahni; vilomVilom; tanayason; tatafrom him (Vahni).
Kukura, Bhajamna, uci and Kambalabarhia were the four sons of
Andhaka. The son of Kukura was Vahni, and his son was Vilom.
TEXT 20
kapotarom tasynu
sakh yasya ca tumburu
andhakd dundubhis tasmd
avidyota punarvasu
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.
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
tasyhuka chuk ca
kany caivhuktmajau
devaka cograsena ca
catvro devaktmaj
devavn upadeva ca
sudevo devavardhana
te svasra saptsan
570
dhtadevdayo npa
ntidevopadev ca
rdev devarakit
sahadev devak ca
vasudeva uvha t
tasyafrom him (Punarvasu); hukahuka; caand; hukhuk;
caalso; kanya daughter; caalso; evaindeed; hukaof huka;
tmajautwo sons; devakaDevaka; caand; ugrasenaUgrasena;
caalso; catvrafour; devaka-tmajsons of Devaka; devavn
Devavn;
upadevaUpadeva;
caand;
sudevaSudeva;
devavardhanaDevavardhana; temof all of them; svasrasisters;
saptaseven; sanexisted; dhtadev-dayaheaded by Dhtadev;
npaO King (Mahrja Parkit); ntidevntidev; upadev
Upadev;
caalso;
rdevrdev;
devarakitDevarakit;
sahadevSahadev; devakDevak; caand; vasudevar Vasudeva,
the father of Ka; uvhamarried; tthem.
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
kasa sunm nyagrodha
kaka aku suhs tath
rraplo 'tha dhi ca
tuimn augrasenaya
kasaKasa; sunmSunm; nyagrodhaNyagrodha; kaka
Kaka; akuaku; suhSuh; tathas well as; rrapla
Rrapla; athathereafter; dhiDhi; caalso; tuimn
Tuimn; augrasenayathe sons of Ugrasena.
Kasa, Sunm, Nyagrodha, Kaka, aku, Suh, Rrapla, Dhi
571
572
573
574
vkya vismita-mnas
pratyayrtha prayukt me
yhi deva kamasva me
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.
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
amogha deva-sandaram
dadhe tvayi ctmajam
yonir yath na duyeta
kartha te sumadhyame
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.
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.
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
575
married akata-yoni, that is, with her virginity undisturbed. A girl should
never bear a child before her marriage.
TEXT 35
iti tasy sa dhya
garbha sryo diva gata
sadya kumra sajaje
dvitya iva bhskara
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.
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
ta styajan nad-toye
kcchrl lokasya bibhyat
prapitmahas tm uvha
pur vai satya-vikrama
tamthat child; sshe (Kunt); atyajatgave up; nad-toyein the
water of the river; kcchrtwith great repentance; lokasyaof the
people in general; bibhyatfearing; prapitmaha(your) greatgrandfather; tmher (Kunt); uvhamarried; puthe king known
as Pu; vaiindeed; satya-vikramavery pious and chivalrous.
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
576
rutadev tu kro
vddhaarm samagraht
yasym abhd dantavakra
i-apto dite suta
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.
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
kaikeyo dhaketu ca
rutakrtim avindata
santardandayas tasy
pacsan kaikay sut
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.
King Dhaketu, the King of Kekaya, married rutakrti, another sister
of Kunt's. rutakrti had five sons, headed by Santardana.
TEXT 39
rjdhidevym vantyau
jayaseno 'jania ha
damaghoa cedi-rja
rutaravasam agraht
rjdhidevymthrough
Rjdhidev,
another
sister
of
Kunt's;
577
578
579
sumitrrjunapldn
samkt tu sudman
naka kariky vai
tadhm-jayv api
sumitraSumitra; arjunaplaArjunapla; dnheaded by; samkt
from King amka; tuindeed; sudmanin the womb of Sudman, his
wife; nakaKing naka; karikymin the womb of his wife
Karik; vaiindeed; tadhmtadhm; jayauand Jaya; api
indeed.
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
paurav rohi bhadr
madir rocan il
devak-pramukh csan
patnya nakadundubhe
pauravPaurav; rohiRohi; bhadrBhadr; madirMadir;
rocanRocan; ilIl; devakDevak; pramukhheaded by; ca
and; sanexisted; patnyawives; nakadundubheof Vasudeva, who
was known as nakadundubhi.
Devak, Paurav, Rohi, Bhadr, Madir, Rocan, Il and others were
all wives of nakadundubhi [Vasudeva]. Among them all, Devak was
the chief.
TEXT 46
bala gada sraa ca
durmada vipula dhruvam
vasudevas tu rohiy
ktdn udapdayat
balamBala; gadamGada; sraamSraa; caalso; durmadam
Durmada; vipulamVipula; dhruvamDhruva; vasudevaVasudeva
580
581
582
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
devarakitay labdh
nava ctra gaddaya
vasudeva sutn av
dadhe sahadevay
devarakitayby the wife named Devarakit; labdhachieved;
navanine; caalso; atrahere; gad-dayasons headed by Gad;
vasudevarla Vasudeva; sutnsons; aaueight; dadhebegot;
sahadevayin the wife named Sahadev.
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.
TEXTS 53-55
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
pravaraPravara (in some readings, Pauvara); rutaruta; mukhyn
headed by; caand; sktdirectly; dharmareligion personified;
vasn ivaexactly like the chief Vasus in the heavenly planets;
583
584
Personality of Godhead.
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.
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:
yad yad hi dharmasya
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."
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
na hy asya janmano hetu
karmao v mahpate
tma-my vineasya
parasya draur tmana
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
585
586
587
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 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 (ahakravimhtm 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 Bhagavadgt (4.7):
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
588
589
590
591
592
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.]
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
yasmin sat-kara-pyue
yaas-trtha-vare sakt
rotrjalir upaspya
dhunute karma-vsanm
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.
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.
When the devotees aurally receive the activities of the Supreme
Personality of Godhead as enacted in Bhagavad-gt and rmadBhgavatam, 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 disease
593
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
2
594
595
decorated; kapolaforehead; subhagamdeclaring all opulences; savilsa-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; ca
also.
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 disturbance caused by the momentary
blinking of their eyes.
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
596
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 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 rmadBhgavata 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
jto gata pit-ghd vrajam edhitrtho
hatv ripn suta-atni ktorudra
utpdya teu purua kratubhi samje
tmnam tma-nigama prathaya janeu
jtaafter taking birth as the son of Vasudeva; gatawent away; pitghtfrom the houses of His father; vrajamto Vndvana; edhitaarthato exalt the position (of Vndvana); hatvkilling there;
ripnmany demons; suta-atnihundreds of sons; kta-urudra
accepting 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.
The Supreme Personality of Godhead, r Ka, known as ll-
597
598