> > 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 Six: The Downfall of Saubhari Muni

> > ******

> > TEXT 1

> > srî-suka uvâca

> > virûpah ketumân chambhur

> > ambarîsa-sutâs trayah

> > virûpât prsadasvo 'bhût

> > tat-putras tu rathîtarah

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; virûpah--by the name Virûpa; ketumân--by the name Ketumân; sambhuh--by the name Sambhu; ambarîsa--of Ambarîsa Mahârâja; sutâh trayah--the three sons; virûpât--from Virûpa; prsadasvah--of the name Prsadasva; abhût--there was; tat-putrah--his son; tu--and; rathîtarah--of the name Rathîtara.

> > TRANSLATION

> > Sukadeva Gosvami said: O Maharaja Pariksit, Ambarisa had three sons, named Virupa, Ketuman and Sambhu. From Virupa came a son named Prsadasva, and from Prsadasva came a son named Rathitara.

> > ******

> > TEXT 2

> > rathîtarasyâprajasya

> > bhâryâyâm tantave 'rthitah

> > angirâ janayâm âsa

> > brahma-varcasvinah sutân

> > rathîtarasya--of Rathîtara; aprajasya--who had no sons; bhâryâyâm--unto his wife; tantave--for increasing offspring; arthitah--being requested; angirâh--the great sage Angirâ; janayâm âsa--caused to take birth; brahma-varcasvinah--who had brahminical qualities; sutân--sons.

> > TRANSLATION

> > Rathitara had no sons, and therefore he requested the great sage Angira to beget sons for him. Because of this request, Angira begot sons in the womb of Rathitara's wife. All these sons were born with brahminical prowess.

> > ******

> > TEXT 3

> > ete ksetra-prasûtâ vai

> > punas tv ângirasâh smrtâh

> > rathîtarânâm pravarâh

> > ksetropetâ dvi-jâtayah

> > ete--the sons begotten by Angirâ; ksetra-prasûtâh--became the children of Rathîtara and belonged to his family (because they were born from the womb of his wife); vai--indeed; punah--again; tu--but; ângirasâh--of the dynasty of Angirâ; smrtâh--they were called; rathîtarânâm--of all the sons of Rathîtara; pravarâh--the chief; ksetra-upetâh--because of being born of the ksetra (field); dvi-jâtayah--called brâhmana (being a mixture of brâhmana and ksatriya).

> > TRANSLATION

> > Having been born from the womb of Rathitara's wife, all these sons were known as the dynasty of Rathitara, but because they were born from the semen of Angira, they were also known as the dynasty of Angira. Among all the progeny of Rathitara, these sons were the most prominent because, owing to their birth, they were considered brahmanas.

> > ******

> > TEXT 4

> > ksuvatas tu manor jajne

> > iksvâkur ghrânatah sutah

> > tasya putra-sata-jyesthâ

> > vikuksi-nimi-dandakâh

> > ksuvatah--while sneezing; tu--but; manoh--of Manu; jajne--was born; iksvâkuh--by the name Iksvâku; ghrânatah--from the nostrils; sutah--the son; tasya--of Iksvâku; putra-sata--one hundred sons; jyesthâh--prominent; vikuksi--of the name Vikuksi; nimi--by the name Nimi; dandakâh--by the name Dandakâ.

> > TRANSLATION

> > The son of Manu was Iksvaku. When Manu was sneezing, Iksvaku was born from Manu's nostrils. King Iksvaku had one hundred sons, of whom Vikuksi, Nimi and Dandaka were the most prominent.

> > ******

> > TEXT 5

> > tesâm purastâd abhavann

> > âryâvarte nrpâ nrpa

> > panca-vimsatih pascâc ca

> > trayo madhye 'pare 'nyatah

> > tesâm--among all of those sons; purastât--on the eastern side; abhavan--they became; âryâvarte--in the place within the Himalaya and Vindhya mountains known as Âryâvarta; nrpâh--kings; nrpa--O King (Mahârâja Parîksit); panca-vimsatih--twenty-five; pascât--on the western side; ca--also; trayah--three of them; madhye--in the middle (between east and west); apare--others; anyatah--in other places.

> > TRANSLATION

> > Of the one hundred sons, twenty-five became kings in the western side of Aryavarta, a place between the Himalaya and Vindhya mountains. Another twenty-five sons became kings in the east of Aryavarta, and the three principal sons became kings in the middle. The other sons became kings in various other places.

> > ******

> > TEXT 6

> > sa ekadâstakâ-srâddhe

> > iksvâkuh sutam âdisat

> > mâmsam ânîyatâm medhyam

> > vikukse gaccha mâ ciram

> > sah--that king (Mahârâja Iksvâku); ekadâ--once upon a time; astakâ-srâddhe--during January, February and March, when offerings are made to the forefathers; iksvâkuh--King Iksvâku; sutam--to his son; âdisat--ordered; mâmsam--flesh; ânîyatâm--bring here; medhyam--pure (obtained by hunting); vikukse--O Vikuksi; gaccha--immediately go; mâ ciram--without delay.

> > TRANSLATION

> > During the months of January, February and March, oblations offered to the forefathers are called astaka-sraddha. The sraddha ceremony is held during the dark fortnight of the month. When Maharaja Iksvaku was performing his oblations in this ceremony, he ordered his son Vikuksi to go immediately to the forest to bring some pure flesh.

> > ******

> > TEXT 7

> > tatheti sa vanam gatvâ

> > mrgân hatvâ kriyârhanân

> > srânto bubhuksito vîrah

> > sasam câdad apasmrtih

> > tathâ--according to the direction; iti--thus; sah--Vikuksi; vanam--to the forest; gatvâ--going; mrgân--animals; hatvâ--killing; kriyâ-arhanân--suitable for offering to the yajna in the srâddha ceremony; srântah--when he was fatigued; bubhuksitah--and hungry; vîrah--the hero; sasam--a rabbit; ca--also; âdat--he ate; apasmrtih--forgetting (that the flesh was meant for offering in the srâddha).

> > TRANSLATION

> > Thereafter, Iksvaku's son Vikuksi 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.

> > ******

> > TEXT 8

> > sesam nivedayâm âsa

> > pitre tena ca tad-guruh

> > coditah proksanâyâha

> > dustam etad akarmakam

> > sesam--the remnants; nivedayâm âsa--he offered; pitre--to his father; tena--by him; ca--also; tat-guruh--their priest or spiritual master; coditah--being requested; proksanâya--for purifying; âha--said; dustam--polluted; etat--all this flesh; akarmakam--not fit to be used for offering in srâddha.

> > TRANSLATION

> > Vikuksi offered the remnants of the flesh to King Iksvaku, who gave it to Vasistha for purification. But Vasistha could immediately understand that part of the flesh had already been taken by Vikuksi, and therefore he said that it was unfit to be used in the sraddha ceremony.

> > ******

> > TEXT 9

> > jnâtvâ putrasya tat karma

> > gurunâbhihitam nrpah

> > desân nihsârayâm âsa

> > sutam tyakta-vidhim rusâ

> > jnâtvâ--knowing; putrasya--of his son; tat--that; karma--action; gurunâ--by the spiritual master (Vasistha); abhihitam--informed; nrpah--the King (Iksvâku); desât--from the country; nihsârayâm âsa--drove away; sutam--his son; tyakta-vidhim--because he violated the regulative principles; rusâ--out of anger.

> > TRANSLATION

> > When King Iksvaku, thus informed by Vasistha, understood what his son Vikuksi had done, he was extremely angry. Thus he ordered Vikuksi to leave the country because Vikuksi had violated the regulative principles.

> > ******

> > TEXT 10

> > sa tu viprena samvâdam

> > jnâpakena samâcaran

> > tyaktvâ kalevaram yogî

> > sa tenâvâpa yat param

> > sah--Mahârâja Iksvâku; tu--indeed; viprena--with the brâhmana (Vasistha); samvâdam--discussion; jnâpakena--with the informer; samâcaran--doing accordingly; tyaktvâ--giving up; kalevaram--this body; yogî--being a bhakti-yogî in the order of renunciation; sah--the King; tena--by such instruction; avâpa--achieved; yat--that position which; param--supreme.

> > TRANSLATION

> > Having been instructed by the great and learned brahmana Vasistha, who discoursed about the Absolute Truth, Maharaja Iksvaku became renounced. By following the principles for a yogi, he certainly achieved the supreme perfection after giving up his material body.

> > ******

> > TEXT 11

> > pitary uparate 'bhyetya

> > vikuksih prthivîm imâm

> > sâsad îje harim yajnaih

> > sasâda iti visrutah

> > pitari--when his father; uparate--upon being relieved of the kingdom; abhyetya--having come back; vikuksih--the son named Vikuksi; prthivîm--the planet earth; imâm--this; sâsat--ruling; îje--worshiped; harim--the Supreme Personality of Godhead; yajnaih--by performing various sacrifices; sasa-adah--Sasâda ("the eater of a rabbit"); iti--thus; visrutah--celebrated.

> > TRANSLATION

> > After his father's disappearance, Vikuksi returned to the country and thus became the king, ruling the planet earth and performing various sacrifices to satisfy the Supreme Personality of Godhead. Vikuksi later became celebrated as Sasada.

> > ******

> > TEXT 12

> > puranjayas tasya suta

> > indravâha itîritah

> > kakutstha iti câpy uktah

> > srnu nâmâni karmabhih

> > puram-jayah--Puranjaya ("the conqueror of the residence"); tasya--his (Vikuksi's); sutah--son; indra-vâhah--Indravâha ("he whose carrier is Indra"); iti--thus; îritah--known as such; kakutsthah--Kakutstha ("situated on the hump of a bull"); iti--thus; ca--also; api--indeed; uktah--known as such; srnu--just hear; nâmâni--all the names; karmabhih--according to one's work.

> > TRANSLATION

> > The son of Sasada was Puranjaya, who is also known as Indravaha and sometimes as Kakutstha. Please hear from me how he received different names for different activities.

> > ******

> > TEXT 13

> > krtânta âsît samaro

> > devânâm saha dânavaih

> > pârsnigrâho vrto vîro

> > devair daitya-parâjitaih

> > krta-antah--a devastating war; âsît--there was; samarah--a fight; devânâm--of the demigods; saha--with; dânavaih--the demons; pârsnigrâhah--a very good assistant; vrtah--accepted; vîrah--a hero; devaih--by the demigods; daitya--by the demons; parâjitaih--who had been conquered.

> > TRANSLATION

> > Formerly, there was a devastating war between the demigods and the demons. The demigods, having been defeated, accepted Puranjaya as their assistant and then conquered the demons. Therefore this hero is known as Puranjaya, "he who conquered the residence of the demons."

> > ******

> > TEXT 14

> > vacanâd deva-devasya

> > visnor visvâtmanah prabhoh

> > vâhanatve vrtas tasya

> > babhûvendro mahâ-vrsah

> > vacanât--by the order or the words; deva-devasya--of the Supreme Lord of all demigods; visnoh--Lord Visnu; visva-âtmanah--the Supersoul of the entire creation; prabhoh--the Lord, the controller; vâhanatve--because of becoming the carrier; vrtah--engaged; tasya--in the service of Puranjaya; babhûva--he became; indrah--the King of heaven; mahâ-vrsah--a great bull.

> > TRANSLATION

> > Puranjaya 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, Visnu, Indra did accept it and became a great bull carrier for Puranjaya.

> > ******

> > TEXTS 15-16

> > sa sannaddho dhanur divyam

> > âdâya visikhân chitân

> > stûyamânas tam âruhya

> > yuyutsuh kakudi sthitah

> > tejasâpyâyito visnoh

> > purusasya mahâtmanah

> > pratîcyâm disi daityânâm

> > nyarunat tridasaih puram

> > sah--he, Puranjaya; sannaddhah--being well equipped; dhanuh divyam--a first-class or transcendental bow; âdâya--taking; visikhân--arrows; sitân--very sharp; stûyamânah--being praised very much; tam--him (the bull); âruhya--getting on; yuyutsuh--prepared to fight; kakudi--on the hump of the bull; sthitah--being situated;

> > tejasâ--by the power; âpyâyitah--being favored; visnoh--of Lord Visnu; purusasya--the Supreme Person; mahâ-âtmanah--the Supersoul; pratîcyâm--on the western; disi--direction; daityânâm--of the demons; nyarunat--captured; tridasaih--surrounded by the demigods; puram--the residence.

> > TRANSLATION

> > Well protected by armor and desiring to fight, Puranjaya took up a transcendental bow and very sharp arrows, and, while being highly praised by the demigods, he got up on the back of the bull [Indra] and sat on its hump. Thus he is known as Kakutstha. Being empowered by Lord Visnu, who is the Supersoul and the Supreme Person, Puranjaya sat on the great bull and is therefore known as Indravaha. Surrounded by the demigods, he attacked the residence of the demons in the west.

> > ******

> > TEXT 17

> > tais tasya câbhût pradhanam

> > tumulam loma-harsanam

> > yamâya bhallair anayad

> > daityân abhiyayur mrdhe

> > taih--with the demons; tasya--of him, Puranjaya; ca--also; abhût--there was; pradhanam--a fight; tumulam--very fierce; loma-harsanam--the hearing of which makes one's hairs stand on end; yamâya--to the residence of Yamarâja; bhallaih--by arrows; anayat--sent; daityân--the demons; abhiyayuh--who came toward him; mrdhe--in that fight.

> > TRANSLATION

> > There was a fierce battle between the demons and Puranjaya. Indeed, it was so fierce that when one hears about it one's hairs stand on end. All the demons bold enough to come before Puranjayawere immediately sent to the residence of Yamaraja by his arrows.

> > ******

> > TEXT 18

> > tasyesu-pâtâbhimukham

> > yugântâgnim ivolbanam

> > visrjya dudruvur daityâ

> > hanyamânâh svam âlayam

> > tasya--his (Puranjaya's); isu-pâta--the throwing of the arrows; abhimukham--in front of; yuga-anta--at the end of the millennium; agnim--the flames; iva--exactly like; ulbanam--fierce; visrjya--giving up the attack; dudruvuh--ran away; daityâh--all the demons; hanyamânâh--being killed (by Puranjaya); svam--own; âlayam--to the residence.

> > TRANSLATION

> > To save themselves from the blazing arrows of Indravaha, which resembled the flames of devastation at the end of the millennium, the demons who remained when the rest of their army was killed fled very quickly to their respective homes.

> > ******

> > TEXT 19

> > jitvâ param dhanam sarvam

> > sastrîkam vajra-pânaye

> > pratyayacchat sa râjarsir

> > iti nâmabhir âhrtah

> > jitvâ--conquering; param--enemies; dhanam--wealth; sarvam--everything; sa-strîkam--with their wives; vajra-pânaye--unto Indra, who carries the thunderbolt; pratyayacchat--returned and delivered; sah--that; râja-rsih--saintly king (Puranjaya); iti--thus; nâmabhih--by names; âhrtah--was called.

> > TRANSLATION

> > After conquering the enemy, the saintly king Puranjaya gave everything, including the enemy's riches and wives, to Indra, who carries a thunderbolt. For this he is celebrated as Puranjaya. Thus Puranjaya is known by different names because of his different activities.

> > ******

> > TEXT 20

> > puranjayasya putro 'bhûd

> > anenâs tat-sutah prthuh

> > visvagandhis tatas candro

> > yuvanâsvas tu tat-sutah

> > puranjayasya--of Puranjaya; putrah--son; abhût--was born; anenâh--by the name Anenâ; tat-sutah--his son; prthuh--of the name Prthu; visvagandhih--of the name Visvagandhi; tatah--his son; candrah--by the name Candra; yuvanâsvah--of the name Yuvanâsva; tu--indeed; tat-sutah--his son.

> > TRANSLATION

> > The son of Puranjaya was known as Anena, Anena's son was Prthu, and Prthu's son was Visvagandhi. Visvagandhi's son was Candra, and Candra's son was Yuvanasva.

> > ******

> > TEXT 21

> > srâvastas tat-suto yena

> > srâvastî nirmame purî

> > brhadasvas tu srâvastis

> > tatah kuvalayâsvakah

> > srâvastah--by the name Srâvasta; tat-sutah--the son of Yuvanâsva; yena--by whom; srâvastî--of the name Srâvastî; nirmame--was constructed; purî--the great township; brhadasvah--Brhadasva; tu--however; srâvastih--begotten by Srâvasta; tatah--from him; kuvalayâsvakah--of the name Kuvalayâsva.

> > TRANSLATION

> > The son of Yuvanasva was Sravasta, who constructed a township known as Sravasti Puri. The son of Sravasta was Brhadasva, and his son was Kuvalayasva. In this way the dynasty increased.

> > ******

> > TEXT 22

> > yah priyârtham utankasya

> > dhundhu-nâmâsuram balî

> > sutânâm eka-vimsatyâ

> > sahasrair ahanad vrtah

> > yah--he who; priya-artham--for the satisfaction; utankasya--of the great sage Utanka; dhundhu-nâma--of the name Dhundhu; asuram--a demon; balî--very powerful (Kuvalayâsva); sutânâm--of sons; eka-vimsatyâ--by twenty-one; sahasraih--thousands; ahanat--killed; vrtah--surrounded.

> > TRANSLATION

> > To satisfy the sage Utanka, the greatly powerful Kuvalayasva killed a demon named Dhundhu. He did this with the assistance of his twenty-one thousand sons.

> > ******

> > TEXTS 23-24

> > dhundhumâra iti khyâtas

> > tat-sutâs te ca jajvaluh

> > dhundhor mukhâgninâ sarve

> > traya evâvasesitâh

> > drdhâsvah kapilâsvas ca

> > bhadrâsva iti bhârata

> > drdhâsva-putro haryasvo

> > nikumbhas tat-sutah smrtah

> > dhundhu-mârah--the killer of Dhundhu; iti--thus; khyâtah--celebrated; tat-sutâh--his sons; te--all of them; ca--also; jajvaluh--burned; dhundhoh--of Dhundhu; mukha-agninâ--by the fire emanating from the mouth; sarve--all of them; trayah--three; eva--only; avasesitâh--remained alive;

> > drdhâsvah--Drdhâsva; kapilâsvah--Kapilâsva; ca--and; bhadrâsvah--Bhadrâsva; iti--thus; bhârata--O Mahârâja Parîksit; drdhâsva-putrah--the son of Drdhâsva; haryasvah--named Haryasva; nikumbhah--Nikumbha; tat-sutah--his son; smrtah--well known.

> > TRANSLATION

> > O Maharaja Pariksit, for this reason Kuvalayasva is celebrated as Dhundhumara ["the killer of Dhundhu"]. All but three of his sons, however, were burned to ashes by the fire emanating from Dhundhu's mouth. The remaining sons were Drdhasva, Kapilasva and Bhadrasva. From Drdhasva came a son named Haryasva, whose son is celebrated as Nikumbha.

> > ******

> > TEXT 25

> > bahulâsvo nikumbhasya

> > krsâsvo 'thâsya senajit

> > yuvanâsvo 'bhavat tasya

> > so 'napatyo vanam gatah

> > bahulâsvah--of the name Bahulâsva; nikumbhasya--of Nikumbha; krsâsvah--of the name Krsâsva; atha--thereafter; asya--of Krsâsva; senajit--Senajit; yuvanâsvah--of the name Yuvanâsva; abhavat--was born; tasya--of Senajit; sah--he; anapatyah--without any sons; vanam gatah--retired to the forest as a vânaprastha.

> > TRANSLATION

> > The son of Nikumbha was Bahulasva, the son of Bahulasva was Krsasva, the son of Krsasva was Senajit, and the son of Senajit was Yuvanasva. Yuvanasva had no sons, and thus he retired from family life and went to the forest.

> > ******

> > TEXT 26

> > bhâryâ-satena nirvinna

> > rsayo 'sya krpâlavah

> > istim sma vartayâm cakrur

> > aindrîm te susamâhitâh

> > bhâryâ-satena--with one hundred wives; nirvinnah--very morose; rsayah--the sages (in the forest); asya--upon him; krpâlavah--very merciful; istim--a ritualistic ceremony; sma--in the past; vartayâm cakruh--began to execute; aindrîm--known as an Indra-yajna; te--all of them; su-samâhitâh--being very careful and attentive.

> > TRANSLATION

> > Although Yuvanasva 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-yajna so that the King might have a son.

> > ******

> > TEXT 27

> > râjâ tad-yajna-sadanam

> > pravisto nisi tarsitah

> > drstvâ sayânân viprâms tân

> > papau mantra-jalam svayam

> > râjâ--the King (Yuvanâsva); tat-yajna-sadanam--the arena of sacrifice; pravistah--entered; nisi--at night; tarsitah--being thirsty; drstvâ--seeing; sayânân--lying down; viprân--all the brâhmanas; tân--all of them; papau--drank; mantra-jalam--water sanctified by mantras; svayam--personally.

> > TRANSLATION

> > Being thirsty one night, the King entered the arena of sacrifice, and when he saw all the brahmanas lying down, he personally drank the sanctified water meant to be drunk by his wife.

> > ******

> > TEXT 28

> > utthitâs te nisamyâtha

> > vyudakam kalasam prabho

> > papracchuh kasya karmedam

> > pîtam pumsavanam jalam

> > utthitâh--after awakening; te--all of them; nisamya--seeing; atha--thereafter; vyudakam--empty; kalasam--the waterpot; prabho--O King Parîksit; papracchuh--inquired; kasya--whose; karma--act; idam--this; pîtam--drunk; pumsavanam--which was to cause the birth of a child; jalam--water.

> > TRANSLATION

> > When the brahmanas got up from bed and saw the waterpot empty, they inquired who had done this work of drinking the water meant for begetting a child.

> > ******

> > TEXT 29

> > râjnâ pîtam viditvâ vai

> > îsvara-prahitena te

> > îsvarâya namas cakrur

> > aho daiva-balam balam

> > râjnâ--by the King; pîtam--drunk; viditvâ--understanding this; vai--indeed; îsvara-prahitena--inspired by providence; te--all of them; îsvarâya--unto the Supreme Personality of Godhead, the supreme controller; namah cakruh--offered respectful obeisances; aho--alas; daiva-balam--providential power; balam--is actual power.

> > TRANSLATION

> > When the brahmanas came to understand that the King, inspired by the supreme controller, had drunk the water, they all exclaimed "Alas! The power of providence is real power. No one can counteract the power of the Supreme." In this way they offered their respectful obeisances unto the Lord.

> > ******

> > TEXT 30

> > tatah kâla upâvrtte

> > kuksim nirbhidya daksinam

> > yuvanâsvasya tanayas

> > cakravartî jajâna ha

> > tatah--thereafter; kâle--time; upâvrtte--being mature; kuksim--the lower part of the abdomen; nirbhidya--piercing; daksinam--the right side; yuvanâsvasya--of King Yuvanâsva; tanayah--a son; cakravartî--with all the good symptoms of a king; jajâna--generated; ha--in the past.

> > TRANSLATION

> > Thereafter, in due course of time, a son with all the good symptoms of a powerful king came forth from the lower right side of King Yuvanasva's abdomen.

> > ******

> > TEXT 31

> > kam dhâsyati kumâro 'yam

> > stanye rorûyate bhrsam

> > mâm dhâtâ vatsa mâ rodîr

> > itîndro desinîm adât

> > kam--by whom; dhâsyati--will he be cared for by being supplied breast milk; kumârah--child; ayam--this; stanye--for drinking breast milk; rorûyate--is crying; bhrsam--so much; mâm dhâtâ--just drink me; vatsa--my dear child; mâ rodîh--do not cry; iti--thus; indrah--King Indra; desinîm--the index finger; adât--gave him to suck.

> > TRANSLATION

> > The baby cried so much for breast milk that all the brahmanas were very unhappy. "Who will take care of this baby?" they said. Then Indra, who was worshiped in that yajna, 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 mamâra pitâ tasya

> > vipra-deva-prasâdatah

> > yuvanâsvo 'tha tatraiva

> > tapasâ siddhim anvagât

> > na--not; mamâra--died; pitâ--the father; tasya--of the baby; vipra-deva-prasâdatah--because of the mercy and blessings of the brâhmanas; yuvanâsvah--King Yuvanâsva; atha--thereafter; tatra eva--in that very place; tapasâ--by executing austerity; siddhim--perfection; anvagât--achieved.

> > TRANSLATION

> > Because Yuvanasva, the father of the baby, was blessed by the brahmanas, 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 itîndro 'nga

> > vidadhe nâma yasya vai

> > yasmât trasanti hy udvignâ

> > dasyavo râvanâdayah

> > yauvanâsvo 'tha mândhâtâ

> > cakravarty avanîm prabhuh

> > sapta-dvîpavatîm ekah

> > sasâsâcyuta-tejasâ

> > trasat-dasyuh--of the name Trasaddasyu ("one who threatens thieves and rogues"); iti--thus; indrah--the King of heaven; anga--my dear King; vidadhe--gave; nâma--the name; yasya--whom; vai--indeed; yasmât--from whom; trasanti--are afraid; hi--indeed; udvignâh--the cause of anxiety; dasyavah--thieves and rogues; râvana-âdayah--headed by great Râksasas like Râvana;

> > yauvanâsvah--the son of Yuvanâsva; atha--thus; mândhâtâ--known as Mândhâtâ; cakravartî--the emperor of the world; avanîm--this surface of the world; prabhuh--the master; sapta-dvîpa-vatîm--consisting of seven islands; ekah--one alone; sasâsa--ruled; acyuta-tejasâ--being powerful by the favor of the Supreme Personality of Godhead.

> > TRANSLATION

> > Mandhata, the son of Yuvanasva, was the cause of fear for Ravana and other thieves and rogues who caused anxiety. O King Pariksit, because they feared him, the son of Yuvanasva was known as Trasaddasyu. This name was given by King Indra. By the mercy of the Supreme Personality of Godhead, the son of Yuvanasva was so powerful that when he became emperor he ruled the entire world, consisting of seven islands, without any second ruler.

> > ******

> > TEXTS 35-36

> > îje ca yajnam kratubhir

> > âtma-vid bhûri-daksinaih

> > sarva-devamayam devam

> > sarvâtmakam atîndriyam

> > dravyam mantro vidhir yajno

> > yajamânas tathartvijah

> > dharmo desas ca kâlas ca

> > sarvam etad yad âtmakam

> > îje--he worshiped; ca--also; yajnam--the Lord of sacrifices; kratubhih--by great ritualistic performances; âtma-vit--fully conscious by self-realization; bhûri-daksinaih--by giving large contributions to the brâhmanas; sarva-deva-mayam--consisting of all the demigods; devam--the Lord; sarva-âtmakam--the Supersoul of everyone; ati-indriyam--transcendentally situated;

> > dravyam--ingredients; mantrah--chanting of the Vedic hymns; vidhih--regulative principles; yajnah--worshiping; yajamânah--the performer; tathâ--with; rtvijah--the priests; dharmah--religious principles; desah--the country; ca--and; kâlah--the time; ca--also; sarvam--everything; etat--all these; yat--that which is; âtmakam--favorable for self-realization.

> > TRANSLATION

> > The Supreme Personality of Godhead is not different from the auspicious aspects of great sacrifices, such as the ingredients of the sacrifice, the chanting of Vedic hymns, the regulative principles, the performer, the priests, the result of the sacrifice, the arena of sacrifice, and the time of sacrifice. Knowing the principles of self-realization, Mandhata worshiped that transcendentally situated Supreme Soul, the Supreme Personality of Godhead, Lord Visnu, who comprises all the demigods. He also gave immense charity to the brahmanas, and thus he performed yajna to worship the Lord.

> > ******

> > TEXT 37

> > yâvat sûrya udeti sma

> > yâvac ca pratitisthati

> > tat sarvam yauvanâsvasya

> > mândhâtuh ksetram ucyate

> > yâvat--as long as; sûryah--the sun; udeti--has risen on the horizon; sma--in the past; yâvat--as long as; ca--also; pratitisthati--continues to stay; tat--all those things mentioned above; sarvam--everything; yauvanâsvasya--of the son of Yuvanâsva; mândhâtuh--called Mândhâtâ; ksetram--location; ucyate--is said to be.

> > TRANSLATION

> > All places, from where the sun rises on the horizon, shining brilliantly, to where the sun sets, are known as the possession of the celebrated Mandhata, the son of Yuvanasva.

> > ******

> > TEXT 38

> > sasabindor duhitari

> > bindumatyâm adhân nrpah

> > purukutsam ambarîsam

> > mucukundam ca yoginam

> > tesâm svasârah pancâsat

> > saubharim vavrire patim

> > sasabindoh--of a king known as Sasabindu; duhitari--unto the daughter; bindumatyâm--whose name was Bindumatî; adhât--begot; nrpah--the King (Mândhâtâ); purukutsam--Purukutsa; ambarîsam--Ambarîsa; mucukundam--Mucukunda; ca--and; yoginam--a highly elevated mystic; tesâm--of them; svasârah--the sisters; pancâsat--fifty; saubharim--unto the great sage Saubhari; vavrire--accepted; patim--as husband.

> > TRANSLATION

> > Mandhata begot three sons in the womb of Bindumati, the daughter of Sasabindu. These sons were Purukutsa, Ambarisa, and Mucukunda, a great mystic yogi. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband.

> > ******

> > TEXTS 39-40

> > yamunântar-jale magnas

> > tapyamânah param tapah

> > nirvrtim mîna-râjasya

> > drstvâ maithuna-dharminah

> > jâta-sprho nrpam viprah

> > kanyâm ekâm ayâcata

> > so 'py âha grhyatâm brahman

> > kâmam kanyâ svayamvare

> > yamunâ-antah-jale--in the deep water of the River Yamunâ; magnah--merged completely; tapyamânah--executing austerities; param--uncommon; tapah--austerity; nirvrtim--pleasure; mîna-râjasya--of a big fish; drstvâ--seeing; maithuna-dharminah--engaged in sexual affairs;

> > jâta-sprhah--became sexually inclined; nrpam--unto the King (Mândhâtâ); viprah--the brâhmana (Saubhari Rsî); kanyâm ekâm--one daughter; ayâcata--begged for; sah--he, the King; api--also; âha--said; grhyatâm--you can take; brahman--O brâhmana; kâmam--as she desires; kanyâ--daughter; svayamvare--a personal selection.

> > TRANSLATION

> > Saubhari Rsi was engaged in austerity, deep in the water of the River Yamuna, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Mandhata and begged for one of the King's daughters. In response to this request, the King said, "O brahmana, any of my daughters may accept any husband according to her personal selection."

> > ******

> > TEXTS 41-42

> > sa vicintyâpriyam strînâm

> > jaratho 'ham asan-matah

> > valî-palita ejat-ka

> > ity aham pratyudâhrtah

> > sâdhayisye tathâtmânam

> > sura-strînâm abhîpsitam

> > kim punar manujendrânâm

> > iti vyavasitah prabhuh

> > sah--he, Saubhari Muni; vicintya--thinking to himself; apriyam--not liked; strînâm--by the women; jarathah--being infirm because of old age; aham--I; asat-matah--not desired by them; valî--wrinkled; palitah--grey-haired; ejat-kah--with the head always trembling; iti--in this way; aham--I; pratyudâhrtah--rejected (by them);

> > sâdhayisye--I shall act in such a way; tathâ--as; âtmânam--my body; sura-strînâm--to the celestial women of the heavenly planets; abhîpsitam--desirable; kim--what to speak of; punah--yet; manuja-indrânâm--of the daughters of worldly kings; iti--in this way; vyavasitah--determined; prabhuh--Saubhari, the greatly powerful mystic.

> > TRANSLATION

> > Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogi. 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

> > munih pravesitah ksatrâ

> > kanyântahpuram rddhimat

> > vrtah sa râja-kanyâbhir

> > ekam pancâsatâ varah

> > munih--Saubhari Muni; pravesitah--admitted; ksatrâ--by the palace messenger; kanyâ-antahpuram--into the residential quarters of the princesses; rddhi-mat--extremely opulent in all respects; vrtah--accepted; sah--he; râja-kanyâbhih--by all the princesses; ekam--he alone; pancâsatâ--by all fifty; varah--the husband.

> > TRANSLATION

> > Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted him as their husband, although he was only one man.

> > ******

> > TEXT 44

> > tâsâm kalir abhûd bhûyâms

> > tad-arthe 'pohya sauhrdam

> > mamânurûpo nâyam va

> > iti tad-gata-cetasâm

> > tâsâm--of all the princesses; kalih--disagreement and quarrel; abhût--there was; bhûyân--very much; tat-arthe--for the sake of Saubhari Muni; apohya--giving up; sauhrdam--a good relationship; mama--mine; anurûpah--the fit person; na--not; ayam--this; vah--yours; iti--in this way; tat-gata-cetasâm--being attracted by him.

> > TRANSLATION

> > Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, "This man is just suitable for me, and not for you." In this way there ensued a great disagreement.

> > ******

> > TEXTS 45-46

> > sa bahv-rcas tâbhir apâranîya-

> > tapah-sriyânarghya-paricchadesu

> > grhesu nânopavanâmalâmbhah-

> > sarahsu saugandhika-kânanesu

> > mahârha-sayyâsana-vastra-bhûsana-

> > snânânulepâbhyavahâra-mâlyakaih

> > svalankrta-strî-purusesu nityadâ

> > reme 'nugâyad-dvija-bhrnga-vandisu

> > sah--he, Saubhari Rsi; bahu-rcah--quite expert in utilizing Vedic mantras; tâbhih--with his wives; apâranîya--unlimited; tapah--the result of austerity; sriyâ--by opulences; anarghya--paraphernalia for enjoyment; paricchadesu--equipped with different garments and dresses; grhesu--in the house and rooms; nânâ--varieties of; upavana--parks; amala--clean; ambhah--water; sarahsu--in lakes; saugandhika--very fragrant; kânanesu--in gardens;

> > mahâ-arha--very costly; sayyâ--bedding; âsana--sitting places; vastra--clothing; bhûsana--ornaments; snâna--bathing places; anulepa--sandalwood; abhyavahâra--palatable dishes; mâlyakaih--and with garlands; su-alankrta--properly dressed and decorated; strî--women; purusesu--with men also; nityadâ--constantly; reme--enjoyed; anugâyat--followed by the singing of; dvija--birds; bhrnga--bumblebees; vandisu--and professional singers.

> > TRANSLATION

> > Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni's home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives.

> > ******

> > TEXT 47

> > yad-gârhasthyam tu samvîksya

> > sapta-dvîpavatî-patih

> > vismitah stambham ajahât

> > sârvabhauma-sriyânvitam

> > yat--he whose; gârhasthyam--family life, householder life; tu--but; samvîksya--observing; sapta-dvîpa-vatî-patih--Mândhâtâ, who was the King of the entire world, consisting of seven islands; vismitah--was struck with wonder; stambham--pride due to a prestigious position; ajahât--he gave up; sârva-bhauma--the emperor of the entire world; sriyâ-anvitam--blessed with all kinds of opulence.

> > TRANSLATION

> > Mandhata, the King of the entire world, consisting of seven islands, was struck with wonder when he saw the household opulence of Saubhari Muni. Thus he gave up his false prestige in his positionas emperor of the world.

> > ******

> > TEXT 48

> > evam grhesv abhirato

> > visayân vividhaih sukhaih

> > sevamâno na câtusyad

> > âjya-stokair ivânalah

> > evam--in this way; grhesu--in household affairs; abhiratah--being always engaged; visayân--material paraphernalia; vividhaih--with varieties of; sukhaih--happiness; sevamânah--enjoying; na--not; ca--also; atusyat--satisfied him; âjya-stokaih--by drops of fat; iva--like; analah--a fire.

> > TRANSLATION

> > In this way, Saubhari Muni enjoyed sense gratification in the material world, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of fat.

> > ******

> > TEXT 49

> > sa kadâcid upâsîna

> > âtmâpahnavam âtmanah

> > dadarsa bahv-rcâcâryo

> > mîna-sanga-samutthitam

> > sah--he, Saubhari Muni; kadâcit--one day; upâsînah--sitting down; âtma-apahnavam--degrading oneself from the platform of tapasya; âtmanah--self-caused; dadarsa--observed; bahu-rca-âcâryah--Saubhari Muni, who was expert in chanting mantras; mîina-sanga--the sexual affairs of fish; samutthitam--caused by this incident.

> > TRANSLATION

> > Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish.

> > ******

> > TEXT 50

> > aho imam pasyata me vinâsam

> > tapasvinah sac-carita-vratasya

> > antarjale vâri-cara-prasangât

> > pracyâvitam brahma ciram dhrtam yat

> > aho--alas; imam--this; pasyata--just see; me--of me; vinâsam--falldown; tapasvinah--who was such a great mystic performing austerity; sat-carita--of very good character, observing all necessary rules and regulations; vratasya--of one who has taken a vow strictly; antah-jale--in the depths of the water; vâri-cara-prasangât--because of the affairs of the aquatics; pracyâvitam--fallen; brahma--from the activities of Brahman realization or austerity; ciram--for a long time; dhrtam--executed; yat--which.

> > TRANSLATION

> > Alas! While practicing austerity, even within the depths of the water, and while observing all the rules and regulations practiced by saintly persons, I lost the results of my long austerities simply by association with the sexual affairs of fish. Everyone should observe this falldown and learn from it.

> > ******

> > TEXT 51

> > sangam tyajeta mithuna-vratînâm mumuksuh

> > sarvâtmanâ na visrjed bahir-indriyâni

> > ekas caran rahasi cittam ananta îse

> > yunjîta tad-vratisu sâdhusu cet prasangah

> > sangam--association; tyajeta--must give up; mithuna-vratînâm--of a person engaged in sexual affairs, legal or illegal; mumuksuh--persons who desire liberation; sarva-âtmanâ--in all respects; na--do not; visrjet--employ; bahih-indriyâni--external senses; ekah--alone; caran--moving; rahasi--in a secluded place; cittam--the heart; anante îse--fixed at the lotus feet of the unlimited Supreme Personality of Godhead; yunjîta--one can engage himself; tat-vratisu--with persons of the same category (desiring liberation from material bondage); sâdhusu--such saintly persons; cet--if; prasangah--one wants association.

> > TRANSLATION

> > A person desiring liberation from material bondage must give up the association of persons interested in sex life and should not employ his senses externally [in seeing, hearing, talking, walking and so on]. One should always stay in a secluded place, completely fixing his mind at the lotus feet of the unlimited Personality of Godhead, and if one wants any association at all, he should associate with persons similarly engaged.

> > ******

> > TEXT 52

> > ekas tapasvy aham athâmbhasi matsya-sangât

> > pancâsad âsam uta panca-sahasra-sargah

> > nântam vrajâmy ubhaya-krtya-manorathânâm

> > mâyâ-gunair hrta-matir visaye 'rtha-bhâvah

> > ekah--one only; tapasvî--great sage; aham--I; atha--thus; ambhasi--in the deep water; matsya-sangât--by associating with the fish; pancâsat--fifty; âsam--got wives; uta--and what to speak of begetting one hundred sons in each of them; panca-sahasra-sargah--procreation of five thousand; na antam--no end; vrajâmi--I can find; ubhaya-krtya--duties of this life and the next; manorathânâm--mental concoctions; mâyâ-gunaih--influenced by the modes of material nature; hrta--lost; matih visaye--great attraction for material things; artha-bhâvah--matters of self-interest.

> > TRANSLATION

> > In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of material nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next.

> > ******

> > TEXT 53

> > evam vasan grhe kâlam

> > virakto nyâsam âsthitah

> > vanam jagâmânuyayus

> > tat-patnyah pati-devatâh

> > evam--in this way; vasan--living; grhe--at home; kâlam--passing away time; viraktah--became detached; nyâsam--in the renounced order of life; âsthitah--became situated; vanam--in the forest; jagâma--he went; anuyayuh--was followed by; tat-patnyah--all his wives; pati-devatâh--because their only worshipable object was their husband.

> > TRANSLATION

> > In this way he passed his life in household affairs for some time, but then he became detached from material enjoyment. To renounce material association, he accepted the vanaprastha order and went to the forest. His devoted wives followed him, for they had no shelter other than their husband.

> > ******

> > TEXT 54

> > tatra taptvâ tapas tîksnam

> > âtma-darsanam âtmavân

> > sahaivâgnibhir âtmânam

> > yuyoja paramâtmani

> > tatra--in the forest; taptvâ--executing austerity; tapah--the regulative principles of austerity; tîksnam--very severely; âtma-darsanam--which helps self-realization; âtmavân--conversant with the self; saha--with; eva--certainly; agnibhih--fires; âtmânam--the personal self; yuyoja--he engaged; parama-âtmani--dealing with the Supreme Soul.

> > TRANSLATION

> > When Saubhari Muni, who was quite conversant with the self, went to the forest, he performed severe penances. In this way, in the fire at the time of death, he ultimately engaged himself in the service of the Supreme Personality of Godhead.

> > ******

> > TEXT 55

> > tâh sva-patyur mahârâja

> > nirîksyâdhyâtmikîm gatim

> > anvîyus tat-prabhâvena

> > agnim sântam ivârcisah

> > tâh--all the wives of Saubhari; sva-patyuh--with their own husband; mahârâja--O King Parîksit; nirîksya--observing; adhyâtmikîm--spiritual; gatim--progress; anvîyuh--followed; tat-prabhâvena--by the influence of their husband (although they were unfit, by the influence of their husband they also could go to the spiritual world); agnim--the fire; sântam--completely merged; iva--like; arcisah--the flames.

> > TRANSLATION

> > O Maharaja Pariksit, 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.

> > Back to the running text