> > Srimad Bhagavatam - Canto 4
> > 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 4 Part 2

> > **************

> > Chapter Twenty-eight: Puranjana Becomes a Woman in the Next Life

> > ********

> > TEXT 1

> > nârada uvâca

> > sainikâ bhaya-nâmno ye

> > barhisman dista-kârinah

> > prajvâra-kâla-kanyâbhyâm

> > vicerur avanîm imâm

> > nâradah uvâca--the great sage Narada continued to speak; sainikâh--the soldiers; bhaya-nâmnah--of Bhaya (Fear); ye--all of them who; barhisman--O King Prâcînabarhisat; dista-kârinah--the order carriers of death; prajvâra--with Prajvâra; kâla-kanyâbhyâm--and with Kâlakanyâ; viceruh--traveled; avanîm--on earth; imâm--this.

> > TRANSLATION

> > The great sage Narada continued: My dear King Pracinabarhisat, afterward, the King of the Yavanas, whose name is fear itself, as well as Prajvara, Kalakanya, and his soldiers, began to travel all over the world.

> > ********

> > TEXT 2

> > ta ekadâ tu rabhasâ

> > puranjana-purîm nrpa

> > rurudhur bhauma-bhogâdhyâm

> > jarat-pannaga-pâlitâm

> > te--they; ekadâ--once upon a time; tu--then; rabhasâ--with great force; puranjana-purîm--the city of Puranjana; nrpa--O King; rurudhuh--encircled; bhauma-bhoga-âdhyâm--full of sense enjoyments; jarat--old; pannaga--by the serpent; pâlitâm--protected.

> > TRANSLATION

> > Once the dangerous soldiers attacked the city of Puranjana with great force. Although the city was full of paraphernalia for sense gratification, it was being protected by the old serpent.

> > ********

> > TEXT 3

> > kâla-kanyâpi bubhuje

> > puranjana-puram balât

> > yayâbhibhûtah purusah

> > sadyo nihsâratâm iyât

> > kâla-kanyâ--the daughter of Kala; api--also; bubhuje--took possession of; puranjana-puram--the city of Puranjana; balât--by force; yayâ--by whom; abhibhûtah--being overwhelmed; purusah--a person; sadyah--immediately; nihsâratâm--uselessness; iyât--gets.

> > TRANSLATION

> > Gradually Kalakanya, with the help of dangerous soldiers, attacked all the inhabitants of Puranjana's city and thus rendered them useless for all purposes.

> > ********

> > TEXT 4

> > tayopabhujyamânâm vai

> > yavanâh sarvato-disam

> > dvârbhih pravisya subhrsam

> > prârdayan sakalâm purîm

> > tayâ--by Kâlakanyâ; upabhujyamânâm--being taken possession of; vai--certainly; yavanâh--the Yavanas; sarvatah-disam--from all sides; dvârbhih--through the gates; pravisya--having entered; su-bhrsam--greatly; prârdayan--giving trouble; sakalâm--all over; purîm--the city.

> > TRANSLATION

> > When Kalakanya, daughter of Time, attacked the body, the dangerous soldiers of the King of the Yavanas entered the city through different gates. They then began to give severe trouble to all the citizens.

> > ********

> > TEXT 5

> > tasyâm prapîdyamânâyâm

> > abhimânî puranjanah

> > avâporu-vidhâms tâpân

> > kutumbî mamatâkulah

> > tasyâm--when the city; prapîdyamânâyâm--was put into different difficulties; abhimânî--too much absorbed; puranjanah--King Puranjana; avâpa--achieved; uru--many; vidhân--varieties; tâpân--pains; kutumbî--family man; mamatâ-âkulah--too much affected by attachment to family.

> > TRANSLATION

> > When the city was thus endangered by the soldiers and Kalakanya, King Puranjana, being overly absorbed in affection for his family, was placed in difficulty by the attack of Yavana-raja and Kalakanya.

> > ********

> > TEXT 6

> > kanyopagûdho nasta-srîh

> > krpano visayâtmakah

> > nasta-prajno hrtaisvaryo

> > gandharva-yavanair balât

> > kanyâ--by the daughter of Time; upagûdhah--being embraced; nasta-srîh--bereft of all beauty; krpanah--miser; visaya-âtmakah--addicted to sense gratification; nasta-prajnah--bereft of intelligence; hrta-aisvaryah--bereft of opulence; gandharva--by the Gandharvas; yavanaih--and by the Yavanas; balât--by force.

> > TRANSLATION

> > When King Puranjana was embraced by Kalakanya, he gradually lost all his beauty. Having been too much addicted to sex, he became very poor in intelligence and lost all his opulence. Being bereft of all possessions, he was conquered forcibly by the Gandharvas and the Yavanas.

> > ********

> > TEXT 7

> > visîrnâm sva-purîm vîksya

> > pratikûlân anâdrtân

> > putrân pautrânugâmâtyân

> > jâyâm ca gata-sauhrdâm

> > visîrnâm--scattered; sva-purîm--his own town; vîksya--seeing; pratikûlân--opposing elements; anâdrtân--being disrespectful; putrân--sons; pautra--grandsons; anuga--servants; amâtyân--ministers; jâyâm--wife; ca--and; gata-sauhrdâm--indifferent.

> > TRANSLATION

> > King Puranjana then saw that everything in his town was scattered and that his sons, grandsons, servants and ministers were all gradually opposing him. He also noted that his wife was becoming cold and indifferent.

> > ********

> > TEXT 8

> > âtmânam kanyayâ grastam

> > pancâlân ari-dûsitân

> > duranta-cintâm âpanno

> > na lebhe tat-pratikriyâm

> > âtmânam--himself; kanyayâ--by Kâlakanyâ; grastam--being embraced; pancâlân--Pancâla; ari-dûsitân--infected by the enemies; duranta--insurmountable; cintâm--anxiety; âpannah--having obtained; na--not; lebhe--achieved; tat--of that; pratikriyâm--counteraction.

> > TRANSLATION

> > When King Puranjana saw that all his family members, relatives, followers, servants, secretaries and everyone else had turned against him, he certainly became very anxious. But he could not counteract the situation because he was thoroughly overwhelmed by Kalakanya.

> > ********

> > TEXT 9

> > kâmân abhilasan dîno

> > yâta-yâmâms ca kanyayâ

> > vigatâtma-gati-snehah

> > putra-dârâms ca lâlayan

> > kâmân--objects of enjoyment; abhilasan--always lusting after; dînah--the poor man; yâta-yâmân--stale; ca--also; kanyayâ--by the influence of Kâlakanyâ; vigata--lost; âtma-gati--real purpose of life; snehah--attachment to; putra--sons; dârân--wife; ca--and; lâlayan--affectionately maintaining.

> > TRANSLATION

> > The objects of enjoyment became stale by the influence of Kalakanya. Due to the continuance of his lusty desires, King Puranjana became very poor in everything. Thus he did not understand the aim of life. He was still very affectionate toward his wife and children, and he worried about maintaining them.

> > ********

> > TEXT 10

> > gandharva-yavanâkrântâm

> > kâla-kanyopamarditâm

> > hâtum pracakrame râjâ

> > tâm purîm anikâmatah

> > gandharva--by the Gandharva soldiers; yavana--and by the Yavana soldiers; âkrântâm--overcome; kâla-kanyâ--by Kâlakanyâ (the daughter of Time); upamarditâm--being smashed; hâtum--to give up; pracakrame--proceeded; râjâ--King Puranjana; tâm--that; purîm--the city; anikâmatah--unwilling.

> > TRANSLATION

> > The city of King Puranjana was overcome by the Gandharva and Yavana soldiers, and although the King had no desire to leave the city, he was circumstantially forced to do so, for it was smashed by Kalakanya.

> > ********

> > TEXT 11

> > bhaya-nâmno 'grajo bhrâtâ

> > prajvârah pratyupasthitah

> > dadâha tâm purîm krtsnâm

> > bhrâtuh priya-cikîrsayâ

> > bhaya-nâmnah--of Bhaya (Fear); agra jah--elder; bhrâtâ--brother; prajvârah--named Prajvâra; pratyupasthitah--being present there; dadâha--set fire; tâm--to that; purîm--city; krtsnâm--wholesale; bhrâtuh--his brother; priya-cikîrsayâ--in order to please.

> > TRANSLATION

> > Under the circumstances, the elder brother of Yavana-raja, known as Prajvara, set fire to the city to please his younger brother, whose other name is fear itself.

> > ********

> > TEXT 12

> > tasyâm sandahyamânâyâm

> > sapaurah saparicchadah

> > kautumbikah kutumbinyâ

> > upâtapyata sânvayah

> > tasyâm--when that city; sandahyamânâyâm--was ablaze; sapaurah--along with all the citizens; sa-paricchadah--along with all servants and followers; kautumbikah--the King, having so many relatives; kutumbinyâ--along with his wife; upâtapyata--began to suffer the heat of the fire; sa-anvayah--along with descendants.

> > TRANSLATION

> > When the city was set ablaze, all the citizens and servants of the King, as well as all family members, sons, grandsons, wives and other relatives, were within the fire. King Puranjana thus became very unhappy.

> > ********

> > TEXT 13

> > yavanoparuddhâyatano

> > grastâyâm kâla-kanyayâ

> > puryâm prajvâra-samsrstah

> > pura-pâlo 'nvatapyata

> > yavana--by the Yavanas; uparuddha--attacked; âyatanah--his abode; grastâyâm--when seized; kâla-kanyayâ--by the daughter of Time; puryâm--the city; prajvâra-samsrstah--being approached by Prajvâra; pura-pâlah--the city superintendent; anvatapyata--became also very much aggrieved.

> > TRANSLATION

> > The city's superintendent of police, the serpent, saw that the citizens were being attacked by Kalakanya, and he became very aggrieved to see his own residence set ablaze after being attacked by the Yavanas.

> > ********

> > TEXT 14

> > na seke so 'vitum tatra

> > puru-krcch roru-vepathuh

> > gantum aicchat tato vrksa-

> > kotarâd iva sânalât

> > na--not; seke--was able; sah--he; avitum--to protect; tatra--there; puru--very much; krcchra--difficulty; uru--great; vepathuh--suffering; gantum--to go out; aicchat--desired; tatah--from there; vrksa--of a tree; kotarât--from the hollow; iva--like; sa-analât--on fire.

> > TRANSLATION

> > As a serpent living within the cavity of a tree wishes to leave when there is a forest fire, so the city's police superintendent, the snake, wished to leave the city due to the fire's severe heat.

> > ********

> > TEXT 15

> > sithilâvayavo yarhi

> > gandharvair hrta-paurusah

> > yavanair aribhî râjann

> > uparuddho ruroda ha

> > sithila--slackened; avayavah--his limbs; yarhi--when; gardharvaih--by the Gandharvas; hrta--defeated; paurusah--his bodily strength; yavanaih--by the Yavanas; aribhih--by the enemies; râjan--O King Prâcînabarhisat; uparuddhah--being checked; ruroda--cried loudly; ha--indeed.

> > TRANSLATION

> > The limbs of the serpent's body were slackened by the Gandharvas and Yavana soldiers, who had thoroughly defeated his bodily strength. When he attempted to leave the body, he was checked by his enemies. Being thus baffled in his attempt, he began to cry loudly.

> > ********

> > TEXT 16

> > duhitrh putra-pautrâms ca

> > jâmi-jâmâtr-pârsadân

> > svatvâvasistam yat kincid

> > grha-kosa-pa ricchadam

> > duhitrh--daughters; putra--sons; pautrân--grandsons; ca--and; jâmi--daughters-in-law; jâmâtr--sons-in-law; pârsadân--associates; svatva--property; avasistam--remaining; yat kincit--whatever; grha--home; kosa--accumulation of wealth; paricchadam--household paraphernalia.

> > TRANSLATION

> > King Puranjana then began to think of his daughters, sons, grandsons, daughters-in-law, sons-in-law, servants and other associates as well as his house, his household paraphernalia and his little accumulation of wealth.

> > ********

> > TEXT 17

> > aham mameti svîkrtya

> > grhesu kumatir grhî

> > dadhyau pramadayâ dîno

> > viprayoga upasthite

> > aham--I; mama--mine; iti--thus; svî-krtya--accepting; grhesu--in the home; ku-matih--whose mind is full of obnoxious thoughts; grhî--the householder; dadhyau--turns his attention to; pramadayâ--with his wife; dînah--very poor; viprayoge--when separation; upasthite--occurred.

> > TRANSLATION

> > King Puranjana was overly attached to his family and conceptions of "I" and "mine." Because he was overly attracted to his wife, he was already quite poverty-stricken. At the time of separation, he became very sorry.

> > ********

> > TEXT 18

> > lokântaram gatavati

> > mayy anâthâ kutumbinî

> > vartisyate katham tv esa

> > bâlakân anusocatî

> > loka-antaram--into a different life; gatavati mayi--when I am gone; anâthâ--bereft of husband; kutumbinî--surrounded by all family members; vartisyate--will exist; katham--how; tu--then; esâ--this woman; bâlakân--children; anusocatî--lamenting about.

> > TRANSLATION

> > King Puranjana was anxiously thinking, "Alas, my wife is encumbered by so many children. When I pass from this body, how will she be able to maintain all these family members? Alas, she will be greatly harassed by thoughts of family maintenance."

> > ********

> > TEXT 19

> > na mayy anâsite bhunkte

> > nâsnâte snâti mat-parâ

> > mayi ruste susantrastâ

> > bhartsite yata-vâg bhayât

> > na--never; mayi--when I; anâsite--had not eaten; bhunkte--she would eat; na--never; asnâte--had not taken bath; snâti--she would take her bath; mat-parâ--always devoted to me; mayi--when I; ruste--was angry; su-santrastâ--very much frightened; bhartsite--when I chastised; yata-vâk--fully controlled of words; bhayât--out of fear.

> > TRANSLATION

> > King Puranjana then began to think of his past dealings with his wife. He recalled that his wife would not take her dinner until he had finished his, that she would not take her bath until he had finished his, and that she was always very much attached to him, so much so that if he would sometimes become angry and chastise her, she would simply remain silent and tolerate his misbehavior.

> > ********

> > TEXT 20

> > prabodhayati mâvijnam

> > vyusite soka-karsitâ

> > vartmaitad grha-medhîyam

> > vîra-sûr api nesyati

> > prabodhayati--gives good counsel; mâ--unto me; avijnam--foolish; vyusite--at the time of my being away; soka--by aggrievement; karsitâ--being aggrieved and thus dried up; vartma--path; etat--this; grha-medhîyam--of household responsibilities; vîra-sûh--the mother of great heroes; api--although; nesyati--will she be able to execute.

> > TRANSLATION

> > King Puranjana continued thinking how, when he was in a state of bewilderment, his wife would give him good counsel and how she would become aggrieved when he was away from home. Although she was the mother of so many sons and heroes, the King still feared that she would not be able to maintain the responsibility of household affairs.

> > ********

> > TEXT 21

> > katham nu dârakâ dînâ

> > dârakîr vâparâyanâh

> > vartisyante mayi gate

> > bhinna-nâva ivodadhau

> > katham--how; nu--indeed; dârakâh--sons; dînâh--poor; dârakîh--daughters; vâ--or; aparâyanâh--having no one else to depend on; vartisyante--will live; mayi--when I; gate--gone from this world; bhinna--broken; nâvah--boat; iva--like; udadhau--in the ocean.

> > TRANSLATION

> > King Puranjana continued worrying: "After I pass from this world, how will my sons and daughters, who are now fully dependent on me, live and continue their lives? Their position will be similar to that of passengers aboard a ship wrecked in the midst of the ocean."

> > ********

> > TEXT 22

> > evam krpanayâ buddhyâ

> > socantam atad-arhanam

> > grahîtum krta-dhîr enam

> > bhaya-nâmâbhyapadyata

> > evam--thus; krpanayâ--by miserly; buddhyâ--intelligence; socantam--lamenting; a-tat-arhanam--on which he should not have lamented; grahîtum--in order to arrest; krta-dhîh--the determined King of the Yavanas; enam--him; bhaya-nâmâ--whose name was fear; abhyapadyata--came there immediately.

> > TRANSLATION

> > Although King Puranjana should not have lamented over the fate of his wife and children, he nonetheless did so due to his miserly intelligence. In the meantime, Yavana-raja, whose name was fear itself, immediately drew near to arrest him.

> > ********

> > TEXT 23

> > pasuvad yavanair esa

> > nîyamânah svakam ksayam

> > anvadravann anupathâh

> > socanto bhrsam âturâh

> > pasu-vat--like an animal; yavanaih--by the Yavanas; esah--Puranjana; nîyamânah--being arrested and taken away; svakam--to their own; ksayam--abode; anvadravan--followed; anupathâh--his attendants; socantah--lamenting; bhrsam--greatly; âturâh--being distressed.

> > TRANSLATION

> > When the Yavanas were taking King Puranjana away to their place, binding him like an animal, the King's followers became greatly aggrieved. While they lamented, they were forced to go along with him.

> > ********

> > TEXT 24

> > purîm vihâyopagata

> > uparuddho bhujangamah

> > yadâ tam evânu purî

> > visîrnâ prakrtim gatâ

> > purîm--the city; vihâya--having given up; upagatah--gone out; uparuddhah--arrested; bhujangamah--the serpent; yadâ--when; tam--him; eva--certainly; anu--after; purî--the city; visîrnâ--scattered; prakrtim--matter; gatâ--turned into.

> > TRANSLATION

> > The serpent, who had already been arrested by the soldiers of Yavana-raja and was out of the city, began to follow his master along with the others. As soon as they all left the city, it was immediately dismantled and smashed to dust.

> > ********

> > TEXT 25

> > vikrsyamânah prasabham

> > yavanena balîyasâ

> > nâvindat tamasâvistah

> > sakhâyam suhrdam purah

> > vikrsyamânah--being dragged; prasabham--forcibly; yavanena--by the Yavana; balîyasâ--who was very powerful; na avindat--could not remember; tamasâ--by darkness of ignorance; âvistah--being covered; sakhâyam--his friend; suhrdam--always a well-wisher; purah--from the very beginning.

> > TRANSLATION

> > When King Puranjana was being dragged with great force by the powerful Yavana, out of his gross ignorance he still could not remember his friend and well-wisher, the Supersoul.

> > ********

> > TEXT 26

> > tam yajna-pasavo 'nena

> > samjnaptâ ye 'dayâlunâ

> > kuthârais cicchiduh kruddhâh

> > smaranto 'mîvam asya tat

> > tam--him; yajna-pasavah--the sacrificial animals; anena--by him; samjnaptâh--killed; ye--all of them who; adayâlunâ--by the most unkind; kuthâraih--by axes; cicchiduh--pierced to pieces; kruddhâh--being very angry; smarantah--remembering; amîvam--sinful activity; asya--of him; tat--that.

> > TRANSLATION

> > That most unkind king, Puranjana, had killed many animals in various sacrifices. Now, taking advantage of this opportunity, all these animals began to pierce him with their horns. It was as though he were being cut to pieces by axes.

> > ********

> > TEXT 27

> > ananta-pâre tamasi

> > magno nasta-smrtih samâh

> > sâsvatîr anubhûyârtim

> > pramadâ-sanga-dûsitah

> > ananta-pâre--unlimitedly expanded; tamasi--in the material existence of darkness; magnah--being merged; nasta-smrtih--bereft of all intelligence; samâh--for many years; sâsvatîh--practically eternally; anubhûya--experiencing; ârtim--the threefold miseries; pramadâ--of women; sanga--by association; dûsitah--being contaminated.

> > TRANSLATION

> > Due to his contaminated association with women, a living entity like King Puranjana eternally suffers all the pangs of material existence and remains in the dark region of material life, bereft of all remembrance for many, many years.

> > ********

> > TEXT 28

> > tâm eva manasâ grhnan

> > babhûva pramadottamâ

> > anantaram vidarbhasya

> > râja-simhasya vesmani

> > tâm--her; eva--certainly; manasâ--by the mind; grhnan--accepting; babhûva--became; pramadâ--woman; uttamâ--highly situated; anantaram--after death; vidarbhasya--of Vidarbha; râja-simhasya--of the most powerful king; vesmani--at the house.

> > TRANSLATION

> > King Puranjana gave up his body while remembering his wife, and consequently in his next life he became a very beautiful and well-situated woman. He took his next birth as the daughter of King Vidarbha in the very house of the King.

> > ********

> > TEXT 29

> > upayeme vîrya-panâm

> > vaidarbhîm malayadhvajah

> > yudhi nirjitya râjanyân

> > pândyah para-puranjayah

> > upayeme--married; vîrya--of valor or prowess; panâm--the prize; vaidarbhîm--daughter of Vidarbha; malaya-dhvajah--Malayadhvaja; yudhi--in the fight; nirjitya--after conquering; râjanyân--other princes; pândyah--best of the learned, or born in the country known as Pându; para--transcendental; puram--city; jayah--conqueror.

> > TRANSLATION

> > It was fixed that Vaidarbhi, daughter of King Vidarbha, was to be married to a very powerful man, Malayadhvaja, an inhabitant of the Pandu country. After conquering other princes, he married the daughter of King Vidarbha.

> > ********

> > TEXT 30

> > tasyâm sa janayâm cakra

> > âtmajâm asiteksanâm

> > yavîyasah sapta sutân

> > sapta dravida-bhûbhrtah

> > tasyâm--through her; sah--the King; janayâm cakre--begot; âtmajâm--daughter; asita--blue or black; îksanâm--whose eyes; yavîyasah--younger, very powerful; sapta--seven; sutân--sons; sapta--seven; dravida--province of Dravida, or South India; bhû--of the land; bhrtah--kings.

> > TRANSLATION

> > King Malayadhvaja fathered one daughter, who had very black eyes. He also had seven sons, who later became rulers of that tract of land known as Dravida. Thus there were seven kings in that land.

> > ********

> > TEXT 31

> > ekaikasyâbhavat tesâm

> > râjann arbudam arbudam

> > bhoksyate yad-vamsa-dharair

> > mahî manvantaram param

> > eka-ekasya--of each one; abhavat--there became; tesâm--of them; râjan--O King; arbudam--ten million; arbudam--ten million; bhoksyate--is ruled; yat--whose; vamsa-dharaih--by descendants; mahî--the whole world; manu-antaram--up to the end of one Manu; param--and afterward.

> > TRANSLATION

> > My dear King Pracinabarhisat, the sons of Malayadhvaja gave birth to many thousands and thousands of sons, and all of these have been protecting the entire world up to the end of one Manu's life-span and even afterward.

> > ********

> > TEXT 32

> > agastyah prâg duhitaram

> > upayeme dhrta-vratâm

> > yasyâm drdhacyuto jâta

> > idhmavâhâtmajo munih

> > agastyah--the great sage Agastya; prâk--first; duhitaram--daughter; upayeme--married; dhrta-vratâm--taken to vows; yasyâm--through whom; drdhacyutah--named Drdhacyuta; jâtah--was born; idhmavâha--named Idhmavâha; âtma jah--son; munih--the great sage.

> > TRANSLATION

> > The great sage named Agastya married the first-born daughter of Malayadhvaja, the avowed devotee of Lord Krsna. From her one son was born, whose name was Drdhacyuta, and from him another son was born, whose name was Idhmavaha.

> > ********

> > TEXT 33

> > vibhajya tanayebhyah ksmâm

> > râjarsir malayadhvajah

> > ârirâdhayisuh krsnam

> > sa jagâma kulâcalam

> > vibhajya--having divided; tanayebhyah--among his sons; ksmâm--the whole world; râja-rsih--the great saintly king; malayadhvajah--named Malayadhvaja; ârirâdhayisuh--desiring to worship; krsnam--Lord Krsna; sah--he; jagâma--went; kulâcalam--unto Kulâcala.

> > TRANSLATION

> > After this, the great saintly King Malayadhvaja divided his entire kingdom among his sons. Then, in order to worship Lord Krsna with full attention, he went to a solitary place known as Kulacala.

> > ********

> > TEXT 34

> > hitvâ grhân sutân bhogân

> > vaidarbhî madireksanâ

> > anvadhâvata pândyesam

> > jyotsneva rajanî-karam

> > hitvâ--giving up; grhân--home; sutân--children; bhogân--material happiness; vaidarbhî--the daughter of King Vidarbha; madira-îksanâ--with enchanting eyes; anvadhâvata--followed; pândya-îsam--King Malayadhvaja; jyotsnâ iva--like the moonshine; rajanî-karam--the moon.

> > TRANSLATION

> > Just as the moonshine follows the moon at night, immediately after King Malayadhvaja departed for Kulacala, his devoted wife, whose eyes were very enchanting, followed him, giving up all homely happiness, despite family and children.

> > ********

> > TEXT 35-36

> > tatra candravasâ nâma

> > tâmraparnî vatodakâ

> > tat-punya-salilair nityam

> > ubhayatrâtmano mrjan

> > kandâstibhir mûla-phalaih

> > puspa-parnais trnodakaih

> > vartamânah sanair gâtra-

> > karsanam tapa âsthitah

> > tatra--there; candravasâ--the Candravasâ River; nâma--named; tâmraparnî--the Tâmraparnî River; vatodakâ--the Vatodakâ River; tat--of those rivers; punya--pious; salilaih--with the waters; nityam--daily; ubhayatra--in both ways; âtmanah--of himself; mrjan--washing; kanda--bulbs; astibhih--and by seeds; mûla--roots; phalaih--and by fruits; puspa--flowers; parnaih--and by leaves; trnâ--grass; udakaih--and by water; vartamânah--subsisting; sanaih--gradually; gâtra--his body; karsanam--rendering thin; tapah--austerity; âsthitah--he underwent.

> > TRANSLATION

> > In the province of Kulacala, there were rivers named Candravasa, Tamraparni and Vatodaka. King Malayadhvaja used to go to those pious rivers regularly and take his bath there. Thus he purified himself externally and internally. He took his bath and ate bulbs, seeds, leaves, flowers, roots, fruits and grasses and drank water. In this way he underwent severe austerities. Eventually he became very skinny.

> > ********

> > TEXT 37

> > sîtosna-vâta-varsâni

> > ksut-pipâse priyâpriye

> > sukha-duhkhe iti dvandvâny

> > ajayat sama-darsanah

> > sîta--cold; usna--heat; vâta--wind; varsâni--and rainy seasons; ksut--hunger; pipâse--and thirst; priya--pleasant; apriye--and unpleasant; sukha--happiness; duhkhe--and distress; iti--thus; dvandvâni--dualities; ajayat--he conquered; sama-darsanah--equipoised.

> > TRANSLATION

> > Through austerity, King Malayadhvaja in body and mind gradually became equal to the dualities of cold and heat, happiness and distress, wind and rain, hunger and thirst, the pleasant and the unpleasant. In this way he conquered all relativities.

> > ********

> > TEXT 38

> > tapasâ vidyayâ pakva-

> > kasâyo niyamair yamaih

> > yuyuje brahmany âtmânam

> > vijitâksânilâsayah

> > tapasâ--by austerity; vidyayâ--by education; pakva--burned up; kasâyah--all dirty things; niyamaih--by regulative principles; yamaih--by self-control; yuyuje--he fixed; brahmani--in spiritual realization; âtmânam--his self; vijita--completely controlled; aksa--senses; anila--life; âsayah--consciousness.

> > TRANSLATION

> > By worshiping, executing austerities and following the regulative principles, King Malayadhvaja conquered his senses, his life and his consciousness. Thus he fixed everything on the central point of the Supreme Brahman [Krsna].

> > ********

> > TEXT 39

> > âste sthânur ivaikatra

> > divyam varsa-satam sthirah

> > vâsudeve bhagavati

> > nânyad vedodvahan ratim

> > âste--remains; sthânuh--immovable; iva--like; ekatra--in one place; divyam--of the demigods; varsa--years; satam--one hundred; sthirah--steady; vâsudeve--unto Lord Krsna; bhagavati--the Supreme Personality of Godhead; na--not; anyat--anything else; veda--did know; udvahan--possessing; ratim--attraction.

> > TRANSLATION

> > In this way he stayed immovable in one place for one hundred years by the calculations of the demigods. After this time, he developed pure devotional attraction for Krsna, the Supreme Personality of Godhead, and remained fixed in that position.

> > ********

> > TEXT 40

> > sa vyâpakatayâtmânam

> > vyatiriktatayâtmani

> > vidvân svapna ivâmarsa-

> > sâksinam virarâma ha

> > sah--King Malayadhvaja; vyâpakatayâ--by all-pervasiveness; âtmânam--the Supersoul; vyatiriktatayâ--by differentiation; âtmani--in his own self; vidvân--perfectly educated; svapne--in a dream; iva--like; amarsa--of deliberation; sâksinam--the witness; virarâma--became indifferent; ha--certainly.

> > TRANSLATION

> > King Malayadhvaja attained perfect knowledge by being able to distinguish the Supersoul from the individual soul. The individual soul is localized, whereas the Supersoul is all-pervasive. He became perfect in knowledge that the material body is not the soul but that the soul is the witness of the material body.

> > ********

> > TEXT 41

> > sâksâd bhagavatoktena

> > gurunâ harinâ nrpa

> > visuddha jnâna-dîpena

> > sphuratâ visvato-mukham

> > sâksât--directly; bhagavatâ--by the Supreme Personality of Godhead; uktena--instructed; gurunâ--the spiritual master; harinâ--by Lord Hari; nrpa--O King; visuddha--pure; jnâna--knowledge; dîpena--by the light of; sphuratâ--enlightening; visvatah-mukham--all angles of vision.

> > TRANSLATION

> > In this way King Malayadhvaja attained perfect knowledge because in his pure state he was directly instructed by the Supreme Personality of Godhead. By means of such enlightening transcendental knowledge, he could understand everything from all angles of vision.

> > ********

> > TEXT 42

> > pare brahmani câtmânam

> > param brahma tathâtmani

> > vîksamâno vihâyeksâm

> > asmâd upararâma ha

> > pare--transcendental; brahmani--in the Absolute; ca--and; âtmânam--the self; param--the supreme; brahma--Absolute; tathâ--also; âtmani--in himself; vîksamânah--thus observing; vihâya--giving up; îksâm--reservation; asmât--from this process; upararâma--retired; ha--certainly.

> > TRANSLATION

> > King Malayadhvaja could thus observe that the Supersoul was sitting by his side, and that he, as the individual soul, was sitting by the side of the Supersoul. Since both were together, there was no need for separate interests; thus he ceased from such activities.

> > ********

> > TEXT 43

> > patim parama-dharma jnam

> > vaidarbhî malayadhvajam

> > premnâ paryacarad dhitvâ

> > bhogân sâ pati-devatâ

> > patim--her husband; parama--supreme; dharma jnam--knower of religious principles; vaidarbhî--the daughter of Vidarbha; malayadhvajam--named Malayadhvaja; premnâ--with love and affection; paryacarat--served in devotion; hitvâ--giving up; bhogân--sense enjoyments; sâ--she; pati-devatâ--accepting her husband as the Supreme Lord.

> > TRANSLATION

> > The daughter of King Vidarbha accepted her husband all in all as the Supreme. She gave up all sensual enjoyment and in complete renunciation followed the principles of her husband, who was so advanced. Thus she remained engaged in his service.

> > ********

> > TEXT 44

> > cîra-vâsâ vrata-ksâmâ

> > venî-bhûta-siroruhâ

> > babhâv upa patim sântâ

> > sikhâ sântam ivânalam

> > cîra-vâsâ--wearing old garments; vrata-ksâmâ--lean and thin on account of austerities; venî-bhûta--entangled; siroruhâ--her hair; babhau--she shone; upa patim--near the husband; sântâ--peaceful; sikhâ--flames; sântam--without being agitated; iva--like; analam--fire.

> > TRANSLATION

> > The daughter of King Vidarbha wore old garments, and she was lean and thin because of her vows of austerity. Since she did not arrange her hair, it became entangled and twisted in locks. Although she remained always near her husband, she was as silent and unagitated as the flame of an undisturbed fire.

> > ********

> > TEXT 45

> > ajânatî priyatamam

> > yadoparatam anganâ

> > susthirâsanam âsâdya

> > yathâ-pûrvam upâcarat

> > ajânatî--without any knowledge; priya-tamam--her dearmost husband; yadâ--when; uparatam--passed away; anganâ--the woman; susthira--fixed up; âsanam--on the seat; âsâdya--going up to; yathâ--as; pûrvam--before; upâcarat--went on serving him.

> > TRANSLATION

> > The daughter of King Vidarbha continued as usual to serve her husband, who was seated in a steady posture, until she could ascertain that he had passed away from the body.

> > ********

> > TEXT 46

> > yadâ nopalabhetânghrâv

> > ûsmânam patyur arcatî

> > âsît samvigna-hrdayâ

> > yûtha-bhrastâ mrgî yathâ

> > yadâ--when; na--not; upalabheta--could feel; anghrau--in the feet; ûsmânam--heat; patyuh--of her husband; arcatî--while serving; âsît--she became; samvigna--anxious; hrdayâ--at heart; yûtha-bhrastâ--bereft of her husband; mrgî--the she-deer; yathâ--as.

> > TRANSLATION

> > While she was serving her husband by massaging his legs, she could feel that his feet were no longer warm and could thus understand that he had already passed from the body. She felt great anxiety upon being left alone. Bereft of her husband's company, she felt exactly as the deer feels upon being separated from its mate.

> > ********

> > TEXT 47

> > âtmânam socatî dînam

> > abandhum viklavâsrubhih

> > stanâv âsicya vipine

> > susvaram praruroda sâ

> > âtmânam--about herself; socatî--lamenting; dînam--wretched; abandhum--without a friend; viklava--brokenhearted; asrubhih--by tears; stanau--her breasts; âsicya--wetting; vipine--in the forest; susvaram--loudly; praruroda--began to cry; sâ--she.

> > TRANSLATION

> > Being now alone and a widow in that forest, the daughter of Vidarbha began to lament, incessantly shedding tears, which soaked her breasts, and crying very loudly.

> > ********

> > TEXT 48

> > uttisthottistha râjarse

> > imâm udadhi-mekhalâm

> > dasyubhyah ksatra-bandhubhyo

> > bibhyatîm pâtum arhasi

> > uttistha--please get up; uttistha--please get up; râja-rse--O saintly king; imâm--this earth; udadhi--by the ocean; mekhalâm--surrounded; dasyubhyah--from the rogues; ksatra-bandhubhyah--from the unclean kings; bibhyatîm--very much afraid; pâtum--to protect; arhasi--you ought.

> > TRANSLATION

> > O best of kings, please get up! Get up! Just see this world surrounded by water and infested with rogues and so-called kings. This world is very much afraid, and it is your duty to protect her.

> > ********

> > TEXT 49

> > evam vilapantî bâlâ

> > vipine 'nugatâ patim

> > patitâ pâdayor bhartû

> > rudaty asrûny avartayat

> > evam--thus; vilapantî--lamenting; bâlâ--the innocent woman; vipine--in the solitary forest; anugatâ--strictly adherent; patim--unto her husband; patitâ--fallen down; pâdayoh--at the feet; bhartuh--of her husband; rudatî--while crying; asrûni--tears; avartayat--she shed.

> > TRANSLATION

> > That most obedient wife thus fell down at the feet of her dead husband and began to cry pitifully in that solitary forest. Thus the tears rolled down from her eyes.

> > ********

> > TEXT 50

> > citim dârumayîm citvâ

> > tasyâm patyuh kalevaram

> > âdîpya cânumarane

> > vilapantî mano dadhe

> > citim--funeral pyre; dâru-mayîm--made with wood; citvâ--having piled up; tasyâm--on that; patyuh--of the husband; kalevaram--body; âdîpya--after igniting; ca--also; anumarane--to die along with him; vilapantî--lamenting; manah--her mind; dadhe--fixed.

> > TRANSLATION

> > She then prepared a blazing fire with firewood and placed the dead body of her husband upon it. When this was finished, she lamented severely and prepared herself to perish in the fire with her husband.

> > ********

> > TEXT 51

> > tatra pûrvatarah kascit

> > sakhâ brâhmana âtmavân

> > sântvayan valguna samnâ

> > tâm âha rudatîm prabho

> > tatra--in that place; pûrvatarah--previous; kascit--someone; sakhâ--friend; brâhmanah--a brâhmana; âtmavân--very learned scholar; sântvayan--pacifying; valgunâ--by very nice; sâmnâ--mitigating words; tâm--unto her; âha--he said; rudatîm--while she was crying; prabho--my dear King.

> > TRANSLATION

> > My dear King, one brahmana, who was an old friend of King Puranjana, came to that place and began to pacify the Queen with sweet words.

> > ********

> > TEXT 52

> > brâhmana uvâca

> > kâ tvam kasyâsi ko vâyam

> > sayâno yasya socasi

> > jânâsi kim sakhâyam mâm

> > yenâgre vicacartha ha

> > brâhmanah uvâca--the learned brâhmana said; kâ--who; tvam--you; kasya--whose; asi--are you; kah--who; vâ--or; ayam--this man; sayânah--lying down; yasya--for whom; socasi--you are lamenting; jânâsi kim--do you know; sakhâyam--friend; mâm--Me; yena--with whom; agre--formerly; vicacartha--you consulted; ha--certainly.

> > TRANSLATION

> > The brahmana inquired as follows: Who are you? Whose wife or daughter are you? Who is the man lying here? It appears you are lamenting for this dead body. Don't you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me.

> > ********

> > TEXT 53

> > api smarasi câtmânam

> > avijnâta-sakham sakhe

> > hitvâ mâm padam anvicchan

> > bhauma-bhoga-rato gatah

> > api smarasi--do you remember; ca--also; âtmânam--the Supersoul; avijnâta--unknown; sakham--friend; sakhe--O friend; hitvâ--giving up; mâm--Me; padam--position; anvicchan--desiring; bhauma--material; bhoga--enjoyment; ratah--attached to; gatah--you became.

> > TRANSLATION

> > The brahmana continued: My dear friend, even though you cannot immediately recognize Me, can't you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world.

> > ********

> > TEXT 54

> > hamsâv aham ca tvam cârya

> > sakhâyau mânasâyanau

> > abhûtâm antarâ vaukah

> > sahasra-parivatsarân

> > hamsau--two swans; aham--I; ca--and; tvam--you; ca--also; ârya--O great soul; sakhâyau--friends; mânasa-ayanau--together in the Mânasa Lake; abhûtâm--became; antarâ--separated; vâ--indeed; okah--from the original home; sahasra--thousands; pari--successively; vatsarân--years.

> > TRANSLATION

> > My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Manasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home.

> > ********

> > TEXT 55

> > sa tvam vihâya mâm bandho

> > gato grâmya-matir mahîm

> > vicaran padam adrâksîh

> > kayâcin nirmitam striyâ

> > sah--that swan; tvam--yourself; vihâya--leaving; mâm--Me; bandho--O friend; gatah--went; grâmya--material; matih--whose consciousness; mahîm--to earth; vicaran--traveling; padam--position; adrâksîh--you saw; kayâcit--by someone; nirmitam--manufactured; striyâ--by a woman.

> > TRANSLATION

> > My dear friend, you are now My very same friend. Since you left Me, you have become more and more materialistic, and not seeing Me, you have been traveling in different forms throughout this material world, which was created by some woman.

> > ********

> > TEXT 56

> > pancârâmam nava-dvâram

> > eka-pâlam tri-kosthakam

> > sat-kulam panca-vipanam

> > panca-prakrti strî-dhavam

> > panca-ârâmam--five gardens; nava-dvâram--nine gates; eka--one; pâlam--protector; tri--three; kosthakam--apartments; sat--six; kulam--families; panca--five; vipanam--stores; panca--five; prakrti--material elements; strî--woman; dhavam--master.

> > TRANSLATION

> > In that city [the material body] there are five gardens, nine gates, one protector, three apartments, six families, five stores, five material elements, and one woman who is lord of the house.

> > ********

> > TEXT 57

> > pancendriyârthâ ârâma

> > dvârah prânâ nava prabho

> > tejo-'b-annâni kosthâni

> > kulam indriya-sangrahah

> > panca--five; indriya-arthâh--sense objects; ârâmâh--the gardens; dvârah--gates; prânâh--apertures of the senses; nava--nine; prabho--O King; tejah-ap--fire, water; annâni--food grains or earth; kosthâni--apartments; kulam--families; indriya-sangrahah--five senses and the mind.

> > TRANSLATION

> > My dear friend, the five gardens are the five objects of sense enjoyment, and the protector is the life air, which passes through the nine gates. The three apartments are the chief ingredients--fire, water and earth. The six families are the aggregate total of the mind and five senses.

> > ********

> > TEXT 58

> > vipanas tu kriyâ-saktir

> > bhûta-prakrtir avyayâ

> > sakty-adhîsah pumâms tv atra

> > pravisto nâvabudhyate

> > vipanah--stores; tu--then; kriyâ-saktih--the energy for activities, or the working senses; bhûta--the five gross elements; prakrtih--the material elements; avyayâ--eternal; sakti--the energy; adhîsah--controller; pumân--man; tu--then; atra--here; pravistah--entered; na--does not; avabudhyate--become subjected to knowledge.

> > TRANSLATION

> > The five stores are the five working sensory organs. They transact their business through the combined forces of the five elements, which are eternal. Behind all this activity is the soul. The soul is a person and an enjoyer in reality. However, because he is now hidden within the city of the body, he is devoid of knowledge.

> > ********

> > TEXT 59

> > tasmims tvam râmayâ sprsto

> > ramamâno 'sruta-smrtih

> > tat-sangâd îdrsîm prâpto

> > dasâm pâpîyasîm prabho

> > tasmin--in that situation; tvam--you; râmayâ--with the woman; sprstah--being in contact; ramamânah--enjoying; asruta-smrtih--without remembrance of spiritual existence; tat--with her; sangât--by association; îdrsîm--like this; prâptah--you have attained; dasâm--a state; pâpîyasîm--full of sinful activities; prabho--My dear friend.

> > TRANSLATION

> > My dear friend, when you enter such a body along with the woman of material desires, you become overly absorbed in sense enjoyment. Because of this, you have forgotten your spiritual life. Due to your material conceptions, you are placed in various miserable conditions.

> > ********

> > TEXT 60

> > na tvam vidarbha-duhitâ

> > nâyam vîrah suhrt tava

> > na patis tvam puranjanyâ

> > ruddho nava-mukhe yayâ

> > na--not; tvam--you; vidarbha-duhitâ--daughter of Vidarbha; na--not; ayam--this; vîrah--hero; su-hrt--well-wishing husband; tava--your; na--not; patih--husband; tvam--you; puranjanyâh--of Puranjanî; ruddhah--captured; nava-mukhe--in the body having nine gates; yayâ--by the material energy.

> > TRANSLATION

> > Actually, you are not the daughter of Vidarbha, nor is this man, Malayadhvaja, your well-wishing husband. Nor were you the actual husband of Puranjani. You were simply captivated in this body of nine gates.

> > ********

> > TEXT 61

> > mâyâ hy esâ mayâ srstâ

> > yat pumâmsam striyam satîm

> > manyase nobhayam yad vai

> > hamsau pasyâvayor gatim

> > mâyâ--illusory energy; hi--certainly; esâ--this; mayâ--by Me; srstâ--created; yat--from which; pumâmsam--a male; striyam--a female; satîm--chaste; manyase--you think; na--not; ubhayam--both; yat--because; vai--certainly; hamsau--freed from material contamination; pasya--just see; âvayoh--our; gatim--factual position.

> > TRANSLATION

> > Sometimes you think yourself a man, sometimes a chaste woman and sometimes a neutral eunuch. This is all because of the body, which is created by the illusory energy. This illusory energy is My potency, and actually both of us--you and I--are pure spiritual identities. Now just try to understand this. I am trying to explain our factual position.

> > ********

> > TEXT 62

> > aham bhavân na cânyas tvam

> > tvam evâham vicaksva bhoh

> > na nau pasyanti kavayas

> > chidram jâtu manâg api

> > aham--I; bhavân--you; na--not; ca--also; anyah--different; tvam--you; tvam--you; eva--certainly; aham--as I am; vicaksva--just observe; bhoh--My dear friend; na--not; nau--of us; pasyanti--do observe; kavayah--learned scholars; chidram--faulty differentiation; jâtu--at any time; manâk--in a small degree; api--even.

> > TRANSLATION

> > My dear friend, I, the Supersoul, and you, the individual soul, are not different in quality, for we are both spiritual. In fact, My dear friend, you are qualitatively not different from Me in your constitutional position. Just try to consider this subject. Those who are actually advanced scholars, who are in knowledge, do not find any qualitative difference between you and Me.

> > ********

> > TEXT 63

> > yathâ purusa âtmânam

> > ekam âdarsa-caksusoh

> > dvidhâbhûtam avekseta

> > tathaivântaram âvayoh

> > yathâ--as; purusah--the living entity; âtmânam--his body; ekam--one; âdarsa--in a mirror; caksusoh--by the eyes; dvidhâ-âbhûtam--existing as two; avekseta--sees; tathâ--similarly; eva--certainly; antaram--difference; âvayoh--between ourselves.

> > TRANSLATION

> > As a person sees the reflection of his body in a mirror to be one with himself and not different, whereas others actually see two bodies, so in our material condition, in which the living being is affected and yet not affected, there is a difference between God and the living entity.

> > ********

> > TEXT 64

> > evam sa mânaso hamso

> > hamsena pratibodhitah

> > sva-sthas tad-vyabhicârena

> > nastâm âpa punah smrtim

> > evam--thus; sah--he (the individual soul); mânasah--living together within the heart; hamsah--like the swan; hamsena--by the other swan; pratibodhitah--being instructed; sva-sthah--situated in self-realization; tat-vyabhicârena--by being separated from the Supersoul; nastâm--which was lost; âpa--gained; punah--again; smrtim--real memory.

> > TRANSLATION

> > In this way both swans live together in the heart. When the one swan is instructed by the other, he is situated in his constitutional position. This means he regains his original Krsna consciousness, which was lost because of his material attraction.

> > ********

> > TEXT 65

> > barhismann etad adhyâtmam

> > pâroksyena pradarsitam

> > yat paroksa-priyo devo

> > bhagavân visva-bhâvanah

> > barhisman--O King Prâcînabarhi; etat--this; adhyâtmam--narration of self-realization; pâroksyena--indirectly; pradarsitam--instructed; yat--because; paroksa-priyah--interesting by indirect description; devah--the Supreme Lord; bhagavân--the Personality of Godhead; visva-bhâvanah--the cause of all causes.

> > TRANSLATION

> > My dear King Pracinabarhi, the Supreme Personality of Godhead, the cause of all causes, is celebrated to be known indirectly. Thus I have described the story of Puranjana to you. Actually it is an instruction for self-realization.

> > Back to the running text