> > 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 Nineteen: King Yayâti Achieves Liberation

> > ******

> > TEXT 1

> > srî-suka uvâca

> > sa ittham âcaran kâmân

> > straino 'pahnavam âtmanah

> > buddhvâ priyâyai nirvinno

> > gâthâm etâm agâyata

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; sah--Mahârâja Yayâti; ittham--in this way; âcaran--behaving; kâmân--in regard to lusty desires; strainah--very much attached to woman; apahnavam--counteraction; âtmanah--of his own welfare; buddhvâ--understanding with intelligence; priyâyai--unto his beloved wife, Devayâni; nirvinnah--disgusted; gâthâm--story; etâm--this (as follows); agâyata--narrated.

> > TRANSLATION

> > Sukadeva Gosvami said: O Maharaja Pariksit, Yayâti was very much attached to woman. In due course of time, however, when disgusted with sexual enjoyment and its bad effects, he renounced this way of life and narrated the following story to his beloved wife.

> > ******

> > TEXT 2

> > srnu bhârgavy amûm gâthâm

> > mad-vidhâcaritâm bhuvi

> > dhîrâ yasyânusocanti

> > vane grâma-nivâsinah

> > srnu--please hear; bhârgavi--O daughter of Sukrâcârya; amûm--this; gâthâm--history; mat-vidhâ--exactly resembling my behavior; âcaritâm--behavior; bhuvi--within this world; dhîrâh--those who are sober and intelligent; yasya--of whom; anusocanti--lament very much; vane--in the forest; grâma-nivâsinah--very much attached to materialistic enjoyment.

> > TRANSLATION

> > My dearly beloved wife, daughter of Sukracarya, in this world there was someone exactly like me. Please listen as I narrate the history of his life. By hearing about the life of such a householder, those who have retired from householder life always lament.

> > ******

> > TEXT 3

> > basta eko vane kascid

> > vicinvan priyam âtmanah

> > dadarsa kûpe patitâm

> > sva-karma-vasagâm ajâm

> > bastah--goat; ekah--one; vane--in a forest; kascit--some; vicinvan--searching for food; priyam--very dear; âtmanah--for himself; dadarsa--saw by chance; kûpe--within a well; patitâm--fallen; sva-karma-vasa-gâm--under the influence of the results of fruitive activities; ajâm--a she-goat.

> > TRANSLATION

> > While wandering in the forest, eating to satisfy his senses, a he-goat by chance approached a well, in which he saw a she-goat standing helplessly, having fallen into it by the influence of the results of fruitive activities.

> > ******

> > TEXT 4

> > tasyâ uddharanopâyam

> > bastah kâmî vicintayan

> > vyadhatta tîrtham uddhrtya

> > visânâgrena rodhasî

> > tasyâh--of the she-goat; uddharana-upâyam--the means of deliverance (from the well); bastah--the he-goat; kâmî--having lusty desires; vicintayan--planning; vyadhatta--executed; tîrtham--a way to come out; uddhrtya--digging the earth; visâna-agrena--by the point of the horns; rodhasî--at the edge of the well.

> > TRANSLATION

> > After planning how to get the she-goat out of the well, the lusty he-goat dug up the earth on the well's edge with the point of his horns in such a way that she was able to come out very easily.

> > ******

> > TEXTS 5-6

> > sottîrya kupât susronî

> > tam eva cakame kila

> > tayâ vrtam samudvîksya

> > bahvyo 'jâh kânta-kâminîh

> > pîvânam smasrulam prestham

> > mîdhvâmsam yâbha-kovidam

> > sa eko 'javrsas tâsâm

> > bahvînâm rati-vardhanah

> > reme kâma-graha-grasta

> > âtmânam nâvabudhyata

> > sâ--the she-goat; uttîrya--getting out; kupât--from the well; su-sronî--possessing very nice hips; tam--unto the he-goat; eva--indeed; cakame--desired to get as her husband; kila--indeed; tayâ--by her; vrtam--accepted; samudvîksya--seeing; bahvyah--many others; ajâh--she-goats; kânta-kâminîh--desiring to get the he-goat as their husband;

> > pîvânam--very stout and strong; smasrulam--having a very nice mustache and beard; prestham--first-class; mîdhvâmsam--expert in discharging semen; yâbha-kovidam--expert in the art of sexual intercourse; sah--that he-goat; ekah--alone; aja-vrsah--the hero of the goats; tâsâm--of all the she-goats; bahvînâm--a great number; rati-vardhanah--could increase the lusty desire; reme--he enjoyed; kâma-graha-grastah--being haunted by the ghost of lusty desire; âtmânam--his own self; na--not; avabudhyata--could understand.

> > TRANSLATION

> > When the she-goat, who had very nice hips, got out of the well and saw the very handsome he-goat, she desired to accept him as her husband. When she did so, many other she-goats also desired him as their husband because he had a very beautiful bodily structure and a nice mustache and beard and was expert in discharging semen and in the art of sexual intercourse. Therefore, just as a person haunted by a ghost exhibits madness, the best of the he-goats, attracted by the many she-goats, engaged in erotic activities and naturally forgot his real business of self-realization.

> > ******

> > TEXT 7

> > tam eva presthatamayâ

> > ramamânam ajânyayâ

> > vilokya kûpa-samvignâ

> > nâmrsyad basta-karma tat

> > tam--the he-goat; eva--indeed; presthatamayâ--beloved; ramamânam--engaged in sexual activities; ajâ--the she-goat; anyayâ--with another she-goat; vilokya--by seeing; kûpa-samvignâ--the she-goat who had fallen into the well; na--not; amrsyat--tolerated; basta-karma--the business of the goat; tat--that (sex is accepted here as the business of the goat).

> > TRANSLATION

> > When the she-goat who had fallen into the well saw her beloved goat engaged in sexual affairs with another she-goat, she could not tolerate the goat's activities.

> > ******

> > TEXT 8

> > tam durhrdam suhrd-rûpam

> > kâminam ksana-sauhrdam

> > indriyârâmam utsrjya

> > svâminam duhkhitâ yayau

> > tam--him (the he-goat); durhrdam--cruel hearted; suhrt-rûpam--pretending to be a friend; kâminam--very lusty; ksana-sauhrdam--having friendship for the time being; indriya-ârâmam--interested only in sense gratification or sensuality; utsrjya--giving up; svâminam--to her present husband, or to the former maintainer; duhkhitâ--being very much aggrieved; yayau--she left.

> > TRANSLATION

> > Aggrieved by her husband's behavior with another, the she-goat thought that the he-goat was not actually her friend but was hardhearted and was her friend only for the time being. Therefore, because her husband was lusty, she left him and returned to her former maintainer.

> > ******

> > TEXT 9

> > so 'pi cânugatah strainah

> > krpanas tâm prasâditum

> > kurvann idavidâ-kâram

> > nâsaknot pathi sandhitum

> > sah--that he-goat; api--also; ca--also; anugatah--following the she-goat; strainah--hen pecked; krpanah--very poor; tâm--her; prasâditum--to satisfy; kurvan--making; idavidâ-kâram--an utterance in the language of the goats; na--not; asaknot--was able; pathi--on the road; sandhitum--to satisfy.

> > TRANSLATION

> > Being very sorry, the he-goat, who was subservient to his wife, followed the she-goat on the road and tried his best to flatter her, but he could not pacify her.

> > ******

> > TEXT 10

> > tasya tatra dvijah kascid

> > ajâ-svâmy acchinad rusâ

> > lambantam vrsanam bhûyah

> > sandadhe 'rthâya yogavit

> > tasya--of the he-goat; tatra--thereupon; dvijah--brâhmana; kascit--some; ajâ-svâmî--the maintainer of another she-goat; acchinat--castrated, made effeminate; rusâ--out of anger; lambantam--long; vrsanam--testicles; bhûyah--again; sandadhe--joined; arthâya--for self-interest; yoga-vit--expert in the power of mystic yoga.

> > TRANSLATION

> > The she-goat went to the residence of a brahmana who was the maintainer of another she-goat, and that brahmana angrily cut off the he-goat's dangling testicles. But at the he-goat's request, the brahmana later rejoined them by the power of mystic yoga.

> > ******

> > TEXT 11

> > sambaddha-vrsanah so 'pi

> > hy ajayâ kûpa-labdhayâ

> > kâlam bahu-titham bhadre

> > kâmair nâdyâpi tusyati

> > sambaddha-vrsanah--rejoined with his testicles; sah--he; api--also; hi--indeed; ajayâ--with the she-goat; kûpa-labdhayâ--whom he got from the well; kâlam--for a time; bahu-titham--of a long, long duration; bhadre--O my dear wife; kâmaih--with such lusty desires; na--not; adya api--even until now; tusyati--is satisfied.

> > TRANSLATION

> > My dear wife, when the he-goat had his testicles restored, he enjoyed the she-goat he had gotten from the well, but although he continued to enjoy for many, many years, even now he has not been fully satisfied.

> > ******

> > TEXT 12

> > tathâham krpanah subhru

> > bhavatyâh prema-yantritah

> > âtmânam nâbhijânâmi

> > mohitas tava mâyayâ

> > tathâ--exactly like the he-goat; aham--I; krpanah--a miser with no sense of the importance of life; su-bhru--O my wife, with beautiful eyebrows; bhavatyâh--in your company; prema-yantritah--as if tied in love, although it is actually lust; âtmânam--self-realization (what I am and what my duty is); na abhijânâmi--I could not realize even until now; mohitah--being bewildered; tava--your; mâyayâ--by the materially attractive feature.

> > TRANSLATION

> > O my dear wife with beautiful eyebrows, I am exactly like that he-goat, for I am so poor in intelligence that I am captivated by your beauty and have forgotten the real task of self-realization.

> > ******

> > TEXT 13

> > yat prthivyâm vrîhi-yavam

> > hiranyam pasavah striyah

> > na duhyanti manah-prîtim

> > pumsah kâma-hatasya te

> > yat--what; prthivyâm--within this world; vrîhi--food grains, rice; yavam--barley; hiranyam--gold; pasavah--animals; striyah--wives or other women; na duhyanti--do not give; manah-prîtim--satisfaction of the mind; pumsah--to a person; kâma-hatasya--because of being victimized by lusty desires; te--they.

> > TRANSLATION

> > A person who is lusty cannot satisfy his mind even if he has enough of everything in this world, including rice, barley and other food grains, gold, animals and women. Nothing can satisfy him.

> > ******

> > TEXT 14

> > na jâtu kâmah kâmânâm

> > upabhogena sâmyati

> > havisâ krsna-vartmeva

> > bhûya evâbhivardhate

> > na--not; jâtu--at any time; kâmah--lusty desires; kâmânâm--of persons who are very lusty; upabhogena--by enjoyment of lusty desires; sâmyati--can be pacified; havisâ--by supplying butter; krsna-vartmâ--fire; iva--like; bhûyah--again and again; eva--indeed; abhivardhate--increases more and more.

> > TRANSLATION

> > As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.]

> > ******

> > TEXT 15

> > yadâ na kurute bhâvam

> > sarva-bhûtesv amangalam

> > sama-drstes tadâ pumsah

> > sarvâh sukhamayâ disah

> > yadâ--when; na--not; kurute--does; bhâvam--a different attitude of attachment or envy; sarva-bhûtesu--to all living entities; amangalam--inauspicious; sama-drsteh--because of being equipoised; tadâ--at that time; pumsah--of the person; sarvâh--all; sukha-mayâh--in a happy condition; disah--directions.

> > TRANSLATION

> > When a man is nonenvious and does not desire ill fortune for anyone, he is equipoised. For such a person, all directions appear happy.

> > ******

> > TEXT 16

> > yâ dustyajâ durmatibhir

> > jîryato yâ na jîryate

> > tâm trsnâm duhkha-nivahâm

> > sarma-kâmo drutam tyajet

> > yâ--that which; dustyajâ--extremely difficult to give up; durmatibhih--by persons too attached to material enjoyment; jîryatah--even by one who is an invalid because of old age; yâ--that which; na--not; jîryate--is vanquished; tâm--such; trsnâm--desire; duhkha-nivahâm--which is the cause of all tribulations; sarma-kâmah--a person desiring his own happiness; drutam--very soon; tyajet--should give up.

> > TRANSLATION

> > For those who are too attached to material enjoyment, sense gratification is very difficult to give up. Even when one is an invalid because of old age, one cannot give up such desires for sense gratification. Therefore, one who actually desires happiness must give up such unsatisfied desires, which are the cause of all tribulations.

> > ******

> > TEXT 17

> > mâtrâ svasrâ duhitrâ vâ

> > nâviviktâsano bhavet

> > balavân indriya-grâmo

> > vidvâmsam api karsati

> > mâtrâ--with one's mother; svasrâ--with one's sister; duhitrâ--with ones own daughter; vâ--either; na--not; avivikta-âsanah--seated closely on one seat; bhavet--one should be; balavân--very strong; indriya-grâmah--the group of senses; vidvâmsam--the very learned and advanced person; api--even; karsati--agitates.

> > TRANSLATION

> > One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.

> > ******

> > TEXT 18

> > pûrnam varsa-sahasram me

> > visayân sevato 'sakrt

> > tathâpi cânusavanam

> > trsnâ tesûpajâyate

> > pûrnam--completely; varsa-sahasram--one thousand years; me--my; visayân--sense gratification; sevatah--enjoying; asakrt--without cessation, continuously; tathâ api--still; ca--indeed; anusavanam--more and more; trsnâ--lusty desires; tesu--in sense gratification; upajâyate--are increased.

> > TRANSLATION

> > I have spent a full one thousand years enjoying sense gratification, yet my desire to enjoy such pleasure increases daily.

> > ******

> > TEXT 19

> > tasmâd etâm aham tyaktvâ

> > brahmany adhyâya mânasam

> > nirdvandvo nirahankâras

> > carisyâmi mrgaih saha

> > tasmât--therefore; etâm--such strong desires for lusty affairs; aham--I; tyaktvâ--giving up; brahmani--upon the Supreme Absolute Truth; adhyâya--fixing; mânasam--the mind; nirdvandvah--without duality; nirahankârah--without an identity of false prestige; carisyâmi--I shall loiter or wander in the forest; mrgaih saha--with the forest animals.

> > TRANSLATION

> > Therefore, I shall now give up all these desires and meditate upon the Supreme Personality of Godhead. Free from the dualities of mental concoction and free from false prestige, I shall wander in the forest with the animals.

> > ******

> > TEXT 20

> > drstam srutam asad buddhvâ

> > nânudhyâyen na sandiset

> > samsrtim câtma-nâsam ca

> > tatra vidvân sa âtma-drk

> > drstam--the material enjoyment we experience in our present life; srutam--material enjoyment as promised to the fruitive workers for future happiness (either in this life or in the next, in the heavenly planets and so on); asat--all temporary and bad; buddhvâ--knowing; na--not; anudhyâyet--one should even think of; na--nor; sandiset--should actually enjoy; samsrtim--prolongation of material existence; ca--and; âtma-nâsam--forgetfulness of one's own constitutional position; ca--as well as; tatra--in such a subject matter; vidvân--one who is completely aware; sah--such a person; âtma-drk--a self-realized soul.

> > TRANSLATION

> > One who knows that material happiness, whether good or bad, in this life or in the next, on this planet or on the heavenly planets, is temporary and useless, and that an intelligent person should not try to enjoy or even think of such things, is the knower of the self. Such a self-realized person knows quite well that material happiness is the very cause of continued material existence and forgetfulness of one's own constitutional position.

> > ******

> > TEXT 21

> > ity uktvâ nâhuso jâyâm

> > tadîyam pûrave vayah

> > dattvâ sva-jarasam tasmâd

> > âdade vigata-sprhah

> > iti uktvâ--saying this; nâhusah--Mahârâja Yayâti, the son of King Nahusa; jâyâm--unto his wife, Devayânî; tadîyam--his own; pûrave--unto his son Pûru; vayah--youth; dattvâ--delivering; sva-jarasam--his own invalidity and old age; tasmât--from him; âdade--took back; vigata-sprhah--being freed from all material lusty desires.

> > TRANSLATION

> > Sukadeva Gosvami said: After speaking in this way to his wife, Devayani, King Yayâti, who was now free from all material desires, called his youngest son, Puru, and returned Puru's youth in exchange for his own old age.

> > ******

> > TEXT 22

> > disi daksina-pûrvasyâm

> > druhyum daksinato yadum

> > pratîcyâm turvasum cakra

> > udîcyâm anum îsvaram

> > disi--in the direction; daksina-pûrvasyâm--southeast; druhyum--his son named Druhyu; daksinatah--in the southern side of the world; yadum--Yadu; pratîcyâm--in the western side of the world; turvasum--his son known as Turvasu; cakre--he made; udîcyâm--in the northern side of the world; anum--his son named Anu; îsvaram--the King.

> > TRANSLATION

> > King Yayâti gave the southeast to his son Druhyu, the south to his son Yadu, the west to his son Turvasu, and the north to his son Anu. In this way he divided the kingdom.

> > ******

> > TEXT 23

> > bhû-mandalasya sarvasya

> > pûrum arhattamam visâm

> > abhisicyâgrajâms tasya

> > vase sthâpya vanam yayau

> > bhû-mandalasya--of the entire planet earth; sarvasya--of all wealth and riches; pûrum--his youngest son, Pûru; arhat-tamam--the most worshipable person, the king; visâm--of the citizens or the subjects of the world; abhisicya--crowning on the throne of the emperor; agrajân--all his elder brothers, beginning from Yadu; tasya--of Pûru; vase--under the control; sthâpya--establishing; vanam--in the forest; yayau--he went away.

> > TRANSLATION

> > Yayâti enthroned his youngest son, Puru, as the emperor of the entire world and the proprietor of all its riches, and he placed all the other sons, who were older than Puru, under Puru's control.

> > ******

> > TEXT 24

> > âsevitam varsa-pûgân

> > sad-vargam visayesu sah

> > ksanena mumuce nîdam

> > jâta-paksa iva dvijah

> > âsevitam--being always engaged in; varsa-pûgân--for many, many years; sat-vargam--the six senses, including the mind; visayesu--in sense enjoyment; sah--King Yayâti; ksanena--within a moment; mumuce--gave up; nîdam--nest; jâta-paksah--one that has grown its wings; iva--like; dvijah--a bird.

> > TRANSLATION

> > Having enjoyed sense gratification for many, many years, O King Pariksit, Yayâti was accustomed to it, but he gave it up entirely in a moment, just as a bird flies away from the nest as soon as its wings have grown.

> > ******

> > TEXT 25

> > sa tatra nirmukta-samasta-sanga

> > âtmânubhûtyâ vidhuta-trilingah

> > pare 'male brahmani vâsudeve

> > lebhe gatim bhâgavatîm pratîtah

> > sah--Mahârâja Yayâti; tatra--upon doing this; nirmukta--was immediately liberated from; samasta-sangah--all contamination; âtma-anubhûtyâ--simply by understanding his constitutional position; vidhuta--was cleansed of; tri-lingah--the contamination caused by the three modes of material nature (sattva-guna, rajo-guna and tamo-guna); pare--unto the Transcendence; amale--without material contact; brahmani--the Supreme Lord; vâsudeve--Vâsudeva, Krsna, the Absolute Truth, Bhagavân; lebhe--achieved; gatim--the destination; bhâgavatîm--as an associate of the Supreme personality of Godhead; pratîtah--famous.

> > TRANSLATION

> > Because King Yayâti completely surrendered unto the Supreme Personality of Godhead, Vasudeva, he was freed from all contamination of the material modes of nature. Because of his self-realization, he was able to fix his mind upon the Transcendence [Parabrahman, Vasudeva], and thus he ultimately achieved the position of an associate of the Lord.

> > ******

> > TEXT 26

> > srutvâ gâthâm devayânî

> > mene prastobham âtmanah

> > strî-pumsoh sneha-vaiklavyât

> > parihâsam iveritam

> > srutvâ--hearing; gâthâm--the narration; devayânî--Queen Devayânî, the wife of Mahârâja Yayâti; mene--understood; prastobham âtmanah--when instructed for her self-realization; strî-pumsoh--between the husband and wife; sneha-vaiklavyât--from an exchange of love and affection; parihâsam--a funny joke or story; iva--like; îritam--spoken (by Mahârâja Yayâti).

> > TRANSLATION

> > When Devayani heard Maharaja Yayâti's story of the he-goat and she-goat, she understood that this story, which was presented as if a funny joke for entertainment between husband and wife, was intended to awaken her to her constitutional position.

> > ******

> > TEXTS 27-28

> > sâ sannivâsam suhrdâm

> > prapâyâm iva gacchatâm

> > vijnâyesvara-tantrânâm

> > mâyâ-viracitam prabhoh

> > sarvatra sangam utsrjya

> > svapnaupamyena bhârgavî

> > krsne manah samâvesya

> > vyadhunol lingam âtmanah

> > sâ--Devayânî; sannivâsam--living in the association; suhrdâm--of friends and relatives; prapâyâm--in a place where water is supplied; iva--like; gacchatâm--of tourists on a program for going from one place to another; vijnâya--understanding; îsvara-tantrânâm--under the influence of the rigid laws of nature; mâyâ-viracitam--the laws enforced by mâyâ, the illusory energy; prabhoh--of the Supreme Personality of Godhead;

> > sarvatra--everywhere in this material world; sangam--association; utsrjya--giving up; svapna-aupamyena--by the analogy of a dream; bhârgavî--Devayânî, the daughter of Sukrâcârya; krsne--unto Lord Krsna; manah--complete attention; samâvesya--fixing; vyadhunot--gave up; lingam--the gross and subtle bodies; âtmanah--of the soul.

> > TRANSLATION

> > Thereafter, Devayani, the daughter of Sukracarya, understood that the materialistic association of husband, friends and relatives is like the association in a hotel full of tourists. The relationships of society, friendship and love are created by the maya of the Supreme Personality of Godhead, exactly as in a dream. By the grace of Krsna, Devayani gave up her imaginary position in the material world. Completely fixing her mind upon Krsna, she achieved liberation from the gross and subtle bodies.

> > ******

> > TEXT 29

> > namas tubhyam bhagavate

> > vâsudevâya vedhase

> > sarva-bhûtâdhivâsâya

> > sântâya brhate namah

> > namah--I offer my respectful obeisances; tubhyam--unto You; bhagavate--the Supreme Personality of Godhead; vâsudevâya--Lord Vâsudeva; vedhase--the creator of everything; sarva-bhûta-adhivasâya--present everywhere (within the heart of every living entity and within the atom also); sântâya--peaceful, as if completely inactive; brhate--the greatest of all; namah--I offer my respectful obeisances.

> > TRANSLATION

> > O Lord Vasudeva, O Supreme Personality of Godhead, You are the creator of the entire cosmic manifestation. You live as the Supersoul in everyone's heart and are smaller than the smallest, yet You are greater than the greatest and are all-pervading. You appear completely silent, having nothing to do, but this is due to Your all-pervading nature and Your fullness in all opulences. I therefore offer my respectful obeisances unto You.

> > Back to the running text