> > Srimad Bhagavatam - Canto 9
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 9: 'Liberation'

> > *****

> > Chapter Eight: The Sons of Sagara Meet Lord Kapiladeva

> > ******

> > TEXT 1

> > srî-suka uvâca

> > harito rohita-sutas

> > campas tasmâd vinirmitâ

> > campâpurî sudevo 'to

> > vijayo yasya câtmajah

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; haritah--the king named Harita; rohita-sutah--the son of King Rohita; campah--by the name Campa; tasmât--from Harita; vinirmitâ--was constructed; campâ-purî--the township known as Campâpurî; sudevah--by the name Sudeva; atah--thereafter (from Campa); vijayah--by the name Vijaya; yasya--of whom (Sudeva); ca--also; âtma-jah--the son.

> > TRANSLATION

> > Sukadeva Gosvami continued: The son of Rohita was Harita, and Harita's son was Campa, who constructed the town of Campapuri. The son of Campa was Sudeva, and his son was Vijaya.

> > ******

> > TEXT 2

> > bharukas tat-sutas tasmâd

> > vrkas tasyâpi bâhukah

> > so 'ribhir hrta-bhû râjâ

> > sabhâryo vanam âvisat

> > bharukah--by the name Bharuka; tat-sutah--the son of Vijaya; tasmât--from him (Bharuka); vrkah--by the name Vrka; tasya--his; api--also; bâhukah--by the name Bâhuka; sah--he, the King; aribhih--by his enemies; hrta-bhûh--his land having been taken away; râjâ--the King (Bâhuka); sa-bhâryah--with his wife; vanam--the forest; âvisat--entered.

> > TRANSLATION

> > The son of Vijaya was Bharuka, Bharuka's son was Vrka, and Vrka's son was Bahuka. The enemies of King Bahuka took away all his possessions, and therefore the King entered the order of vanaprastha and went to the forest with his wife.

> > ******

> > TEXT 3

> > vrddham tam pancatâm prâptam

> > mahisy anumarisyatî

> > aurvena jânatâtmânam

> > prajâvantam nivâritâ

> > vrddham--when he was old; tam--him; pancatâm--death; prâptam--who had obtained; mahisî--the queen; anumarisyatî--who wanted to die with him and become satî; aurvena--by the great sage Aurva; jânatâ--understanding that; âtmânam--the body of the queen; prajâ-vantam--bore a son within the womb; nivâritâ--was forbidden.

> > TRANSLATION

> > Bahuka died when he was old, and one of his wives wanted to die with him, following the sati rite. At that time, however, Aurva Muni, knowing her to be pregnant, forbade her to die.

> > ******

> > TEXT 4

> > âjnâyâsyai sapatnîbhir

> > garo datto 'ndhasâ saha

> > saha tenaiva sanjâtah

> > sagarâkhyo mahâ-yasâh

> > sagaras cakravarty âsît

> > sâgaro yat-sutaih krtah

> > âjnâya--knowing (this); asyai--unto that pregnant queen; sapatnîbhih--by the co-wives of the wife of Bâhuka; garah--poison; dattah--was given; andhasâ saha--with her food; saha tena--with that poison; eva--also; sanjâtah--was born; sagara-âkhyah--by the name Sagara; mahâ-yasâh--having a great reputation; sagarah--King Sagara; cakravartî--the emperor; âsît--became; sâgarah--the place known as Gangâsâgara; yat-sutaih--by the sons of whom; krtah--was excavated.

> > TRANSLATION

> > Knowing that she was pregnant, the co-wives of the wife of Bahuka conspired to give her poison with her food, but it did not act. Instead, the son was born along with the poison. Therefore he became famous as Sagara ["one who is born with poison"]. Sagara later became the emperor. The place known as Gangasagara was excavated by his sons.

> > ******

> > TEXTS 5-6

> > yas tâlajanghân yavanân

> > chakân haihaya-barbarân

> > nâvadhîd guru-vâkyena

> > cakre vikrta-vesinah

> > mundân chmasru-dharân kâmscin

> > mukta-kesârdha-munditân

> > anantar-vâsasah kâmscid

> > abahir-vâsaso 'parân

> > yah--Mahârâja Sagara who; tâlajanghân--the uncivilized clan named Tâlajangha; yavanân--persons averse to the Vedic literature; sakân--another class of atheist; haihaya--the uncivilized; barbarân--and the Barbaras; na--not; avadhît--did kill; guru-vâkyena--by the order of his spiritual master; cakre--made them; vikrta-vesinah--dressed awkwardly;

> > mundân--shaved clean; smasru-dharân--wearing mustaches; kâmscit--some of them; mukta-kesa--loose hair; ardha-munditân--half-shaven; anantah-vâsasah--without underwear; kâmscit--some of them; abahih-vâsasah--without covering garments; aparân--others.

> > TRANSLATION

> > Sagara Maharaja, following the order of his spiritual master, Aurva, did not kill the uncivilized men like the Talajanghas, Yavanas, Sakas, 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 'svamedhair ayajata

> > sarva-veda-surâtmakam

> > aurvopadista-yogena

> > harim âtmânam îsvaram

> > tasyotsrstam pasum yajne

> > jahârâsvam purandarah

> > sah--he, Mahârâja Sagara; asvamedhaih--by performing asvamedha-yajnas; ayajata--worshiped; sarva-veda--of all Vedic knowledge; sura--and of all learned sages; âtmakam--the Supersoul; aurva-upadista-yogena--by the mystic yoga practice advised by Aurva; harim--unto the Supreme personality of Godhead; âtmânam--unto the Supersoul; îsvaram--unto the supreme controller; tasya--of him (Sagara Mahârâja); utsrstam--which was meant for offering; pasum--the sacrificial animal; yajne--in the sacrifice; jahâra--stole; asvam--the horse; purandarah--the King of heaven, Indra.

> > TRANSLATION

> > Following the instructions of the great sage Aurva, Sagara Maharaja performed asvamedha sacrifices and thus satisfied the Supreme Lord, who is the supreme controller, the Supersoul of all learned scholars, and the knower of all Vedic knowledge, the Supreme Personality of Godhead. But Indra, the King of heaven, stole the horse meant to be offered at the sacrifice.

> > ******

> > TEXT 8

> > sumatyâs tanayâ drptâh

> > pitur âdesa-kârinah

> > hayam anvesamânâs te

> > samantân nyakhanan mahîm

> > sumatyâh tanayâh--the sons born of Queen Sumati; drptâh--very proud of their prowess and influence; pituh--of their father (Mahârâja Sagara); âdesa-kârinah--following the order; hayam--the horse (stolen by Indra); anvesamânâh--while seeking; te--all of them; samantât--everywhere; nyakhanan--dug; mahîm--the earth.

> > TRANSLATION

> > [King Sagara had two wives, Sumati and Kesini.] The sons of Sumati, who were very proud of their prowess and influence, following the order of their father, searched for the lost horse. While doing so, they dug into the earth very extensively.

> > ******

> > TEXTS 9-10

> > prâg-udîcyâm disi hayam

> > dadrsuh kapilântike

> > esa vâji-haras caura

> > âste mîlita-locanah

> > hanyatâm hanyatâm pâpa

> > iti sasti-sahasrinah

> > udâyudhâ abhiyayur

> > unmimesa tadâ munih

> > prâk-udîcyâm--in the northeastern; disi--direction; hayam--the horse; dadrsuh--they saw; kapila-antike--near the âsrama of Kapila; esah--here is; vâji-harah--the horse thief; caurah--the thief; âste--existing; mîlita-locanah--with closed eyes; hanyatâm hanyatâm--kill him, kill him; pâpah--a most sinful person; iti--in this way; sasti-sahasrinah--the sixty thousand sons of Sagara; udâyudhâh--raising their respective weapons; abhiyayuh--they approached; unmimesa--opened His eyes; tadâ--at that time; munih--Kapila Muni.

> > TRANSLATION

> > Thereafter, in the northeastern direction, they saw the horse near the asrama 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-sarîrâgninâ tâvan

> > mahendra-hrta-cetasah

> > mahad-vyatikrama-hatâ

> > bhasmasâd abhavan ksanât

> > sva-sarîra-agninâ--by the fire emanating from their own bodies; tâvat--immediately; mahendra--by the tricks of Indra, the King of heaven; hrta-cetasah--their consciousness having been taken away; mahat--a great personality; vyatikrama-hatâh--defeated by the fault of insulting; bhasmasât--turned to ashes; abhavan--became; ksanât--immediately.

> > TRANSLATION

> > By the influence of Indra, the King of heaven, the sons of Sagara had lost their intelligence and disrespected a great personality. Consequently, fire emanated from their own bodies, and they were immediately burned to ashes.

> > ******

> > TEXT 12

> > na sâdhu-vâdo muni-kopa-bharjitâ

> > nrpendra-putrâ iti sattva-dhâmani

> > katham tamo rosamayam vibhâvyate

> > jagat-pavitrâtmani khe rajo bhuvah

> > na--not; sâdhu-vâdah--the opinion of learned persons; muni-kopa--by the anger of Kapila Muni; bharjitâh--were burned to ashes; nrpendra-putrâh--all the sons of Sagara Mahârâja; iti--thus; sattva-dhâmani--in Kapila Muni, in whom the mode of goodness was predominant; katham--how; tamah--the mode of ignorance; rosa-mayam--manifested in the form of anger; vibhâvyate--can be manifested; jagat-pavitra-âtmani--in He whose body can purify the whole world; khe--in the sky; rajah--dust; bhuvah--earthly.

> > TRANSLATION

> > It is sometimes argued that the sons of King Sagara were burned to ashes by the fire emanating from the eyes of Kapila Muni. This statement, however, is not approved by great learned persons, for Kapila Muni's body is completely in the mode of goodness and therefore cannot manifest the mode of ignorance in the form of anger, just as the pure sky cannot be polluted by the dust of the earth.

> > ******

> > TEXT 13

> > yasyeritâ sânkhyamayî drdheha naur

> > yayâ mumuksus tarate duratyayam

> > bhavârnavam mrtyu-patham vipascitah

> > parâtma-bhûtasya katham prthan-matih

> > yasya--by whom; îritâ--had been explained; sânkhya-mayî--having the form of the philosophy analyzing the material world (Sânkhya philosophy); drdhâ--very strong (to deliver people from this material world); iha--in this material world; nauh--a boat; yayâ--by which; mumuksuh--a person desiring to be liberated; tarate--can cross over; duratyayam--very difficult to cross; bhava-arnavam--the ocean of nescience; mrtyu-patham--a material life of repeated birth and death; vipascitah--of a learned person; parâtma-bhûtasya--who has been elevated to the transcendental platform; katham--how; prthak-matih--a sense of distinction (between enemy and friend).

> > TRANSLATION

> > Kapila Muni enunciated in this material world the Sankhya philosophy, which is a strong boat with which to cross over the ocean of nescience. Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend?

> > ******

> > TEXT 14

> > yo 'samanjasa ity uktah

> > sa kesinyâ nrpâtmajah

> > tasya putro 'msumân nâma

> > pitâmaha-hite ratah

> > yah--one of the sons of Sagara Mahârâja; asamanjasah--whose name was Asamanjasa; iti--as such; uktah--known; sah--he; kesinyâh--in the womb of Kesinî, the other queen of Sagara Mahârâja; nrpa-âtmajah--the son of the King; tasya--of him (Asamanjasa); putrah--the son; amsumân nâma--was known as Amsumân; pitâmaha-hite--in doing good for his grandfather, Sagara Mahârâja; ratah--always engaged.

> > TRANSLATION

> > Among the sons of Sagara Maharaja was one named Asamanjasa, who was born from the King's second wife, Kesini. The son of Asamanjasa was known as Amsuman, and he was always engaged in working for the good of Sagara Maharaja, his grandfather.

> > ******

> > TEXTS 15-16

> > asamanjasa âtmânam

> > darsayann asamanjasam

> > jâti-smarah purâ sangâd

> > yogî yogâd vicâlitah

> > âcaran garhitam loke

> > jnâtînâm karma vipriyam

> > sarayvâm krîdato bâlân

> > prâsyad udvejayan janam

> > asamanjasah--the son of Sagara Mahârâja; âtmânam--personally; darsayan--exhibiting; asamanjasam--very disturbing; jâti-smarah--able to remember his past life; purâ--formerly; sangât--from bad association; yogî--although he was a great mystic yogî; yogât--from the path of executing mystic yoga; vicâlitah--fell down;

> > âcaran--behaving; garhitam--very badly; loke--in the society; jnâtînâm--of his relatives; karma--activities; vipriyam--not very favorable; sarayvâm--in the River Sarayû; krîdatah--while engaged in sports; bâlân--all the boys; prâsyat--would throw; udvejayan--giving trouble; janam--to people in general.

> > TRANSLATION

> > Formerly, in his previous birth, Asamanjasa had been a great mystic yogi, but by bad association he had fallen from his exalted position. Now, in this life, he was born in a royal family and was a jati-smara; that is, he had the special advantage of being able to remember his past birth. Nonetheless, he wanted to display himself as a miscreant, and therefore he would do things that were abominable in the eyes of the public and unfavorable to his relatives. He would disturb the boys sporting in the River Sarayu by throwing them into the depths of the water.

> > ******

> > TEXT 17

> > evam vrttah parityaktah

> > pitrâ sneham apohya vai

> > yogaisvaryena bâlâms tân

> > darsayitvâ tato yayau

> > evam vrttah--thus engaged (in abominable activities); parityaktah--condemned; pitrâ--by his father; sneham--affection; apohya--giving up; vai--indeed; yoga-aisvaryena--by mystic power; bâlân tân--all those boys (thrown in the water and killed); darsayitvâ--after again showing them all to their parents; tatah yayau--he left that place.

> > TRANSLATION

> > Because Asamanjasa engaged in such abominable activities, his father gave up affection for him and had him exiled. Then Asamanjasa exhibited his mystic power by reviving the boys and showing them to the King and their parents. After this, Asamanjasa left Ayodhya.

> > ******

> > TEXT 18

> > ayodhyâ-vâsinah sarve

> > bâlakân punar âgatân

> > drstvâ visismire râjan

> > râjâ câpy anvatapyata

> > ayodhyâ-vâsinah--the inhabitants of Ayodhyâ; sarve--all of them; bâlakân--their sons; punah--again; âgatân--having come back to life; drstvâ--after seeing this; visismire--became astounded; râjan--O King Parîksit; râjâ--King Sagara; ca--also; api--indeed; anvatapyata--very much lamented (the absence of his son).

> > TRANSLATION

> > O King Pariksit, when all the inhabitants of Ayodhya saw that their boys had come back to life, they were astounded, and King Sagara greatly lamented the absence of his son.

> > ******

> > TEXT 19

> > amsumâms codito râjnâ

> > turagânvesane yayau

> > pitrvya-khâtânupatham

> > bhasmânti dadrse hayam

> > amsumân--the son of Asamanjasa; coditah--being ordered; rajnâ--by the King; turaga--the horse; anvesane--to search for; yayau--went out; pitrvya-khâta--as described by his father's brothers; anupatham--following that path; bhasma-anti--near the stack of ashes; dadrse--he saw; hayam--the horse.

> > TRANSLATION

> > Thereafter, Amsuman, the grandson of Maharaja Sagara, was ordered by the King to search for the horse. Following the same path traversed by his uncles, Amsuman gradually reached the stack of ashes and found the horse nearby.

> > ******

> > TEXT 20

> > tatrâsînam munim vîksya

> > kapilâkhyam adhoksajam

> > astaut samâhita-manâh

> > prânjalih pranato mahân

> > tatra--there; âsînam--seated; munim--the great sage; vîksya--seeing; kapila-âkhyam--known as Kapila Muni; adhoksajam--the incarnation of Visnu; astaut--offered prayers; samâhita-manâh--with great attention; prânjalih--with folded hands; pranatah--falling down, offered obeisances; mahân--Amsumân, the great personality.

> > TRANSLATION

> > The great Amsuman saw the sage named Kapila, the saint who is an incarnation of Visnu, sitting there by the horse. Amsuman offered Him respectful obeisances, folded his hands and offered Him prayers with great attention.

> > ******

> > TEXT 21

> > amsumân uvâca

> > na pasyati tvâm param âtmano 'jano

> > na budhyate 'dyâpi samâdhi-yuktibhih

> > kuto 'pare tasya manah-sarîra-dhî-

> > visarga-srstâ vayam aprakâsâh

> > amsumân uvâca--Amsumân said; na--not; pasyati--can see; tvâm--Your Lordship; param--transcendental; âtmanah--of us living beings; ajanah--Lord Brahmâ; na--not; budhyate--can understand; adya api--even today; samâdhi--by meditation; yuktibhih--or by mental speculation; kutah--how; apare--others; tasya--his; manah-sarîra-dhî--who consider the body or mind to be the self; visarga-srstâh--created beings within the material world; vayam--we; aprakâsâh--without transcendental knowledge.

> > ******

> > TEXT 22

> > ye deha-bhâjas tri-guna-pradhânâ

> > gunân vipasyanty uta vâ tamas ca

> > yan-mâyayâ mohita-cetasas tvâm

> > viduh sva-samstham na bahih-prakâsâh

> > ye--those persons who; deha-bhâjah--have accepted the material body; tri-guna-pradhânâh--influenced by the three modes of material nature; gunân--the manifestation of the three modes of material nature; vipasyanti--can see only; uta--it is so said; vâ--either; tamah--the mode of ignorance; ca--and; yat-mâyayâ--by the illusory energy of whom; mohita--has been bewildered; cetasah--the core of whose heart; tvâm--Your Lordship; viduh--know; sva-samstham--situated in one's own body; na--not; bahih-prakâsâh--those who can see only the products of external energy.

> > TRANSLATION

> > My Lord, You are fully situated in everyone's heart, but the living entities, covered by the material body, cannot see You, for they are influenced by the external energy, conducted by the three modes of material nature. Their intelligence being covered by sattva-guna, rajo-guna and tamo-guna, they can see only the actions and reactions of these three modes of material nature. Because of the actions and reactions of the mode of ignorance, whether the living entities are awake or sleeping, they can see only the workings of material nature; they cannot see Your Lordship.

> > ******

> > TEXT 23

> > tam tvâm aham jnâna-ghanam svabhâva-

> > pradhvasta-mâyâ-guna-bheda-mohaih

> > sanandanâdyair munibhir vibhâvyam

> > katham vimûdhah paribhâvayâmi

> > tam--that personality; tvâm--unto You; aham--I; jnâna-ghanam--Your Lordship, who are concentrated knowledge; svabhâva--by spiritual nature; pradhvasta--free from contamination; mâyâ-guna--caused by the three modes of material nature; bheda-mohaih--by exhibition of the bewilderment of differentiation; sanandana-âdyaih--by such personalities as the four Kumâras (Sanat-kumâra, Sanaka, Sanandana and Sanâtana); munibhih--by such great sages; vibhâvyam--worshipable; katham--how; vimûdhah--being fooled by the material nature; paribhâvayâmi--can I think of You.

> > TRANSLATION

> > O my Lord, sages freed from the influence of the three modes of material nature--sages such as the four Kumaras [Sanat, Sanaka, Sanandana and Sanatana]--are able to think of You, who are concentrated knowledge. But how can an ignorant person like me think of You?

> > ******

> > TEXT 24

> > prasânta mâyâ-guna-karma-lingam

> > anâma-rûpam sad-asad-vimuktam

> > jnânopadesâya grhîta-deham

> > namâmahe tvâm purusam purânam

> > prasânta--O completely peaceful one; mâyâ-guna--the modes of material nature; karma-lingam--symptomized by fruitive activities; anâma-rûpam--one who has no material name or form; sat-asat-vimuktam--transcendental to the manifested and nonmanifested modes of material nature; jnâna-upadesâya--for distributing transcendental knowledge (as in Bhagavad-gîtâ); grhîta-deham--has assumed a form like a material body; namâmahe--I offer my respectful obeisances; tvâm--unto You; purusam--the Supreme Person; purânam--the original.

> > TRANSLATION

> > O completely peaceful Lord, although material nature, fruitive activities and their consequent material names and forms are Your creation, You are unaffected by them. Therefore, Your transcendental name is different from material names, and Your form is different from material forms. You assume a form resembling a material body just to give us instructions like those of Bhagavad-gita, but actually You are the supreme original person. I therefore offer my respectful obeisances unto You.

> > ******

> > TEXT 25

> > tvan-mâyâ-racite loke

> > vastu-buddhyâ grhâdisu

> > bhramanti kâma-lobhersyâ-

> > moha-vibhrânta-cetasah

> > tvat-mâyâ--through Your material energy; racite--which is manufactured; loke--in this world; vastu-buddhyâ--accepting as factual; grha-âdisu--in hearth and home, etc.; bhramanti--wander; kâma--by lusty desires; lobha--by greed; îrsyâ--by envy; moha--and by illusion; vibhrânta--is bewildered; cetasah--the cores of whose hearts.

> > TRANSLATION

> > O my Lord, those whose hearts are bewildered by the influence of lust, greed, envy and illusion are interested only in false hearth and home in this world created by Your maya. Attached to home, wife and children, they wander in this material world perpetually.

> > ******

> > TEXT 26

> > adya nah sarva-bhûtâtman

> > kâma-karmendriyâsayah

> > moha-pâso drdhas chinno

> > bhagavams tava darsanât

> > adya--today; nah--our; sarva-bhûta-âtman--O You, who are the Supersoul; kâma-karma-indriya-âsayah--being under the influence of lusty desires and fruitive activities; moha-pâsah--this hard knot of illusion; drdhah--very strong; chinnah--broken; bhagavan--O my Lord; tava darsanât--simply by seeing You.

> > TRANSLATION

> > O Supersoul of all living entities, O Personality of Godhead, simply by seeing You I have now been freed from all lusty desires, which are the root cause of insurmountable illusion and bondage in the material world.

> > ******

> > TEXT 27

> > srî-suka uvâca

> > ittham gîtânubhâvas tam

> > bhagavân kapilo munih

> > amsumantam uvâcedam

> > anugrâhya dhiyâ nrpa

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; ittham--in this way; gîta-anubhâvah--whose glories are described; tam--unto Him; bhagavân--the Personality of Godhead; kapilah--named Kapila Muni; munih--the great sage; amsumantam--unto Amsumân; uvâca--said; idam--this; anugrâhya--being very merciful; dhiyâ--with the path of knowledge; nrpa--O King Parîksit.

> > TRANSLATION

> > O King Pariksit, when Amsuman had glorified the Lord in this way, the great sage Kapila, the powerful incarnation of Visnu, being very merciful to him, explained to him the path of knowledge.

> > ******

> > TEXT 28

> > srî-bhagavân uvâca

> > asvo 'yam nîyatâm vatsa

> > pitâmaha-pasus tava

> > ime ca pitaro dagdhâ

> > gangâmbho 'rhanti netarat

> > srî-bhagavân uvâca--the great personality Kapila Muni said; asvah--horse; ayam--this; nîyatâm--take; vatsa--O My son; pitâmaha--of your grandfather; pasuh--this animal; tava--your; ime--all these; ca--also; pitarah--bodies of forefathers; dagdhâh--burnt to ashes; gangâ-ambhah--the water of the Ganges; arhanti--can be saved; na--not; itarat--any other means.

> > TRANSLATION

> > The Personality of Godhead said: My dear Amsuman, 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

> > tam parikramya sirasâ

> > prasâdya hayam ânayat

> > sagaras tena pasunâ

> > yajna-sesam samâpayat

> > tam--that great sage; parikramya--after circumambulating; sirasâ--(by bowing down) with his head; prasâdya--making Him fully satisfied; hayam--the horse; ânayat--brought back; sagarah--King Sagara; tena--by that; pasunâ--animal; yajna-sesam--the last ritualistic ceremony of the sacrifice; samâpayat--executed.

> > TRANSLATION

> > Thereafter, Amsuman circumambulated Kapila Muni and offered Him respectful obeisances, bowing his head. After fully satisfying Him in this way, Amsuman brought back the horse meant for sacrifice, and with this horse Maharaja Sagara performed the remaining ritualistic ceremonies.

> > ******

> > TEXT 30

> > râjyam amsumate nyasya

> > nihsprho mukta-bandhanah

> > aurvopadista-mârgena

> > lebhe gatim anuttamâm

> > râjyam--his kingdom; amsumate--unto Amsumân; nyasya--after delivering; nihsprhah--without further material desires; mukta-bandhanah--completely freed from material bondage; aurva-upadista--instructed by the great sage Aurva; mârgena--by following that path; lebhe--achieved; gatim--destination; anuttamâm--supreme.

> > TRANSLATION

> > After delivering charge of his kingdom to Amsuman and thus being freed from all material anxiety and bondage, Sagara Maharaja, following the means instructed by Aurva Muni, achieved the supreme destination.

> > Back to the running text