Chapter 6: The Downfall of Saubhari Muni

 

9.6.1

śrī-śuka uvāca

virūpaḥ ketumāñ chambhur

ambarīṣa-sutās trayaḥ

virūpāt pṛṣadaśvo 'bhūt

tat-putras tu rathītaraḥ

 

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; virūpaḥ — by the name Virūpa; ketumān — by the name Ketumān; śambhuḥ — by the name Śambhu; ambarīṣa — of Ambarīṣa Mahārāja; sutāḥ trayaḥ — the three sons; virūpāt — from Virūpa; pṛṣadaśvaḥ — of the name Pṛṣadaśva; abhūt — there was; tat-putraḥ — his son; tu — and; rathītaraḥ — of the name Rathītara.

 

TRANSLATION

 

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. From Virūpa came a son named Pṛṣadaśva, and from Pṛṣadaśva came a son named Rathītara.

 

9.6.2

rathītarasyāprajasya

bhāryāyāḿ tantave 'rthitaḥ

ańgirā janayām āsa

brahma-varcasvinaḥ sutān

 

rathītarasya — of Rathītara; aprajasya — who had no sons; bhāryāyām — unto his wife; tantave — for increasing offspring; arthitaḥ — being requested; ańgirāḥ — the great sage Ańgirā; janayām āsa — caused to take birth; brahma-varcasvinaḥ — who had brahminical qualities; sutān — sons.

 

TRANSLATION

 

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

 

9.6.3

ete kṣetra-prasūtā vai

punas tv āńgirasāḥ smṛtāḥ

rathītarāṇāḿ pravarāḥ

kṣetropetā dvi-jātayaḥ

 

ete — the sons begotten by Ańgirā; kṣetra-prasūtāḥ — became the children of Rathītara and belonged to his family (because they were born from the womb of his wife); vai — indeed; punaḥ — again; tu — but; āńgirasāḥ — of the dynasty of Ańgirā; smṛtāḥ — they were called; rathītarāṇām — of all the sons of Rathītara; pravarāḥ — the chief; kṣetra-upetāḥ — because of being born of the kṣetra (field); dvi-jātayaḥ — called brāhmaṇa (being a mixture of brāhmaṇa and kṣatriya).

 

TRANSLATION

 

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

 

9.6.4

kṣuvatas tu manor jajñe

ikṣvākur ghrāṇataḥ sutaḥ

tasya putra-śata-jyeṣṭhā

vikukṣi-nimi-daṇḍakāḥ

 

kṣuvataḥ — while sneezing; tu — but; manoḥ — of Manu; jajñe — was born; ikṣvākuḥ — by the name Ikṣvāku; ghrāṇataḥ — from the nostrils; sutaḥ — the son; tasya — of Ikṣvāku; putra-śata — one hundred sons; jyeṣṭhāḥ — prominent; vikukṣi — of the name Vikukṣi; nimi — by the name Nimi; daṇḍakāḥ — by the name Daṇḍakā.

 

TRANSLATION

 

The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent.

 

9.6.5

teṣāḿ purastād abhavann

āryāvarte nṛpā nṛpa

pañca-viḿśatiḥ paścāc ca

trayo madhye 'pare 'nyataḥ

 

teṣām — among all of those sons; purastāt — on the eastern side; abhavan — they became; āryāvarte — in the place within the Himalaya and Vindhya mountains known as Āryāvarta; nṛpāḥ — kings; nṛpa — O King (Mahārāja Parīkṣit); pañca-viḿśatiḥ — twenty-five; paścāt — on the western side; ca — also; trayaḥ — three of them; madhye — in the middle (between east and west); apare — others; anyataḥ — in other places.

 

TRANSLATION

 

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

 

9.6.6

sa ekadāṣṭakā-śrāddhe

ikṣvākuḥ sutam ādiśat

māḿsam ānīyatāḿ medhyaḿ

vikukṣe gaccha mā ciram

 

saḥ — that king (Mahārāja Ikṣvāku); ekadā — once upon a time; aṣṭakā-śrāddhe — during January, February and March, when offerings are made to the forefathers; ikṣvākuḥ — King Ikṣvāku; sutam — to his son; ādiśat — ordered; māḿsam — flesh; ānīyatām — bring here; medhyam — pure (obtained by hunting); vikukṣe — O Vikukṣi; gaccha — immediately go; mā ciram — without delay.

 

TRANSLATION

 

During the months of January, February and March, oblations offered to the forefathers are called aṣṭakā-śrāddha. The śrāddha ceremony is held during the dark fortnight of the month. When Mahārāja Ikṣvāku was performing his oblations in this ceremony, he ordered his son Vikukṣi to go immediately to the forest to bring some pure flesh.

 

9.6.7

tatheti sa vanaḿ gatvā

mṛgān hatvā kriyārhaṇān

śrānto bubhukṣito vīraḥ

śaśaḿ cādad apasmṛtiḥ

 

tathā — according to the direction; iti — thus; saḥ — Vikukṣi; vanam — to the forest; gatvā — going; mṛgān — animals; hatvā — killing; kriyā-arhaṇān — suitable for offering to the yajña in the śrāddha ceremony; śrāntaḥ — when he was fatigued; bubhukṣitaḥ — and hungry; vīraḥ — the hero; śaśam — a rabbit; ca — also; ādat — he ate; apasmṛtiḥ — forgetting (that the flesh was meant for offering in the śrāddha).

 

TRANSLATION

 

Thereafter, Ikṣvāku's son Vikukṣi 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.

 

9.6.8

śeṣaḿ nivedayām āsa

pitre tena ca tad-guruḥ

coditaḥ prokṣaṇāyāha

duṣṭam etad akarmakam

 

śeṣam — the remnants; nivedayām āsa — he offered; pitre — to his father; tena — by him; ca — also; tat-guruḥ — their priest or spiritual master; coditaḥ — being requested; prokṣaṇāya — for purifying; āha — said; duṣṭam — polluted; etat — all this flesh; akarmakam — not fit to be used for offering in śrāddha.

 

TRANSLATION

 

Vikukṣi offered the remnants of the flesh to King Ikṣvāku, who gave it to Vasiṣṭha for purification. But Vasiṣṭha could immediately understand that part of the flesh had already been taken by Vikukṣi, and therefore he said that it was unfit to be used in the śrāddha ceremony.

 

9.6.9

jñātvā putrasya tat karma

guruṇābhihitaḿ nṛpaḥ

deśān niḥsārayām āsa

sutaḿ tyakta-vidhiḿ ruṣā

 

jñātvā — knowing; putrasya — of his son; tat — that; karma — action; guruṇā — by the spiritual master (Vasiṣṭha); abhihitam — informed; nṛpaḥ — the King (Ikṣvāku); deśāt — from the country; niḥsārayām āsa — drove away; sutam — his son; tyakta-vidhim — because he violated the regulative principles; ruṣā — out of anger.

 

TRANSLATION

 

When King Ikṣvāku, thus informed by Vasiṣṭha, understood what his son Vikukṣi had done, he was extremely angry. Thus he ordered Vikukṣi to leave the country because Vikukṣi had violated the regulative principles.

 

9.6.10

sa tu vipreṇa saḿvādaḿ

jñāpakena samācaran

tyaktvā kalevaraḿ yogī

sa tenāvāpa yat param

 

saḥ — Mahārāja Ikṣvāku; tu — indeed; vipreṇa — with the brāhmaṇa (Vasiṣṭha); saḿvādam — discussion; jñāpakena — with the informer; samācaran — doing accordingly; tyaktvā — giving up; kalevaram — this body; yogī — being a bhakti-yogī in the order of renunciation; saḥ — the King; tena — by such instruction; avāpa — achieved; yat — that position which; param — supreme.

 

TRANSLATION

 

Having been instructed by the great and learned brāhmaṇa Vasiṣṭha, who discoursed about the Absolute Truth, Mahārāja Ikṣvāku became renounced. By following the principles for a yogī, he certainly achieved the supreme perfection after giving up his material body.

 

9.6.11

pitary uparate 'bhyetya

vikukṣiḥ pṛthivīm imām

śāsad īje hariḿ yajñaiḥ

śaśāda iti viśrutaḥ

 

pitari — when his father; uparate — upon being relieved of the kingdom; abhyetya — having come back; vikukṣiḥ — the son named Vikukṣi; pṛthivīm — the planet earth; imām — this; śāsat — ruling; īje — worshiped; harim — the Supreme Personality of Godhead; yajñaiḥ — by performing various sacrifices; śaśa-adaḥ — Saśāda ("the eater of a rabbit"); iti — thus; viśrutaḥ — celebrated.

 

TRANSLATION

 

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

 

9.6.12

purañjayas tasya suta

indravāha itīritaḥ

kakutstha iti cāpy uktaḥ

śṛṇu nāmāni karmabhiḥ

 

puram-jayaḥ — Purañjaya ("the conqueror of the residence"); tasya — his (Vikukṣi's); sutaḥ — son; indra-vāhaḥ — Indravāha ("he whose carrier is Indra"); iti — thus; īritaḥ — known as such; kakutsthaḥ — Kakutstha ("situated on the hump of a bull"); iti — thus; ca — also; api — indeed; uktaḥ — known as such; śṛṇu — just hear; nāmāni — all the names; karmabhiḥ — according to one's work.

 

TRANSLATION

 

The son of Saśāda was Purañjaya, who is also known as Indravāha and sometimes as Kakutstha. Please hear from me how he received different names for different activities.

 

9.6.13

kṛtānta āsīt samaro

devānāḿ saha dānavaiḥ

pārṣṇigrāho vṛto vīro

devair daitya-parājitaiḥ

 

kṛta-antaḥ — a devastating war; āsīt — there was; samaraḥ — a fight; devānām — of the demigods; saha — with; dānavaiḥ — the demons; pārṣṇigrāhaḥ — a very good assistant; vṛtaḥ — accepted; vīraḥ — a hero; devaiḥ — by the demigods; daitya — by the demons; parājitaiḥ — who had been conquered.

 

TRANSLATION

 

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

 

9.6.14

vacanād deva-devasya

viṣṇor viśvātmanaḥ prabhoḥ

vāhanatve vṛtas tasya

babhūvendro mahā-vṛṣaḥ

 

vacanāt — by the order or the words; deva-devasya — of the Supreme Lord of all demigods; viṣṇoḥ — Lord Viṣṇu; viśva-ātmanaḥ — the Supersoul of the entire creation; prabhoḥ — the Lord, the controller; vāhanatve — because of becoming the carrier; vṛtaḥ — engaged; tasya — in the service of Purañjaya; babhūva — he became; indraḥ — the King of heaven; mahā-vṛṣaḥ — a great bull.

 

TRANSLATION

 

Purañjaya 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, Viṣṇu, Indra did accept it and became a great bull carrier for Purañjaya.

 

9.6.15-16

sa sannaddho dhanur divyam

ādāya viśikhāñ chitān

stūyamānas tam āruhya

yuyutsuḥ kakudi sthitaḥ

 

tejasāpyāyito viṣṇoḥ

puruṣasya mahātmanaḥ

pratīcyāḿ diśi daityānāḿ

nyaruṇat tridaśaiḥ puram

 

saḥ — he, Purañjaya; sannaddhaḥ — being well equipped; dhanuḥ divyam — a first-class or transcendental bow; ādāya — taking; viśikhān — arrows; śitān — very sharp; stūyamānaḥ — being praised very much; tam — him (the bull); āruhya — getting on; yuyutsuḥ — prepared to fight; kakudi — on the hump of the bull; sthitaḥ — being situated;

 

tejasā — by the power; āpyāyitaḥ — being favored; viṣṇoḥ — of Lord Viṣṇu; puruṣasya — the Supreme Person; mahā-ātmanaḥ — the Supersoul; pratīcyām — on the western; diśi — direction; daityānām — of the demons; nyaruṇat — captured; tridaśaiḥ — surrounded by the demigods; puram — the residence.

 

TRANSLATION

 

Well protected by armor and desiring to fight, Purañjaya 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 Viṣṇu, who is the Supersoul and the Supreme Person, Purañjaya sat on the great bull and is therefore known as Indravāha. Surrounded by the demigods, he attacked the residence of the demons in the west.

 

9.6.17

tais tasya cābhūt pradhanaḿ

tumulaḿ loma-harṣaṇam

yamāya bhallair anayad

daityān abhiyayur mṛdhe

 

taiḥ — with the demons; tasya — of him, Purañjaya; ca — also; abhūt — there was; pradhanam — a fight; tumulam — very fierce; loma-harṣaṇam — the hearing of which makes one's hairs stand on end; yamāya — to the residence of Yamarāja; bhallaiḥ — by arrows; anayat — sent; daityān — the demons; abhiyayuḥ — who came toward him; mṛdhe — in that fight.

 

TRANSLATION

 

There was a fierce battle between the demons and Purañjaya. 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 Purañjaya were immediately sent to the residence of Yamarāja by his arrows.

 

9.6.18

tasyeṣu-pātābhimukhaḿ

yugāntāgnim ivolbaṇam

visṛjya dudruvur daityā

hanyamānāḥ svam ālayam

 

tasya — his (Purañjaya's); iṣu-pāta — the throwing of the arrows; abhimukham — in front of; yuga-anta — at the end of the millennium; agnim — the flames; iva — exactly like; ulbaṇam — fierce; visṛjya — giving up the attack; dudruvuḥ — ran away; daityāḥ — all the demons; hanyamānāḥ — being killed (by Purañjaya); svam — own; ālayam — to the residence.

 

TRANSLATION

 

To save themselves from the blazing arrows of Indravāha, 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.

 

9.6.19

jitvā paraḿ dhanaḿ sarvaḿ

sastrīkaḿ vajra-pāṇaye

pratyayacchat sa rājarṣir

iti nāmabhir āhṛtaḥ

 

jitvā — conquering; param — enemies; dhanam — wealth; sarvam — everything; sa-strīkam — with their wives; vajra-pāṇaye — unto Indra, who carries the thunderbolt; pratyayacchat — returned and delivered; saḥ — that; rāja-ṛṣiḥ — saintly king (Purañjaya); iti — thus; nāmabhiḥ — by names; āhṛtaḥ — was called.

 

TRANSLATION

 

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

 

9.6.20

purañjayasya putro 'bhūd

anenās tat-sutaḥ pṛthuḥ

viśvagandhis tataś candro

yuvanāśvas tu tat-sutaḥ

 

purañjayasya — of Purañjaya; putraḥ — son; abhūt — was born; anenāḥ — by the name Anenā; tat-sutaḥ — his son; pṛthuḥ — of the name Pṛthu; viśvagandhiḥ — of the name Viśvagandhi; tataḥ — his son; candraḥ — by the name Candra; yuvanāśvaḥ — of the name Yuvanāśva; tu — indeed; tat-sutaḥ — his son.

 

TRANSLATION

 

The son of Purañjaya was known as Anenā, Anenā's son was Pṛthu, and Pṛthu's son was Viśvagandhi. Viśvagandhi's son was Candra, and Candra's son was Yuvanāśva.

 

9.6.21

śrāvastas tat-suto yena

śrāvastī nirmame purī

bṛhadaśvas tu śrāvastis

tataḥ kuvalayāśvakaḥ

 

śrāvastaḥ — by the name Śrāvasta; tat-sutaḥ — the son of Yuvanāśva; yena — by whom; śrāvastī — of the name Śrāvastī; nirmame — was constructed; purī — the great township; bṛhadaśvaḥ — Bṛhadaśva; tu — however; śrāvastiḥ — begotten by Śrāvasta; tataḥ — from him; kuvalayāśvakaḥ — of the name Kuvalayāśva.

 

TRANSLATION

 

The son of Yuvanāśva was Śrāvasta, who constructed a township known as Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva, and his son was Kuvalayāśva. In this way the dynasty increased.

 

9.6.22

yaḥ priyārtham utańkasya

dhundhu-nāmāsuraḿ balī

sutānām eka-viḿśatyā

sahasrair ahanad vṛtaḥ

 

yaḥ — he who; priya-artham — for the satisfaction; utańkasya — of the great sage Utańka; dhundhu-nāma — of the name Dhundhu; asuram — a demon; balī — very powerful (Kuvalayāśva); sutānām — of sons; eka-viḿśatyā — by twenty-one; sahasraiḥ — thousands; ahanat — killed; vṛtaḥ — surrounded.

 

TRANSLATION

 

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

 

9.6.23-24

dhundhumāra iti khyātas

tat-sutās te ca jajvaluḥ

dhundhor mukhāgninā sarve

traya evāvaśeṣitāḥ

 

dṛḍhāśvaḥ kapilāśvaś ca

bhadrāśva iti bhārata

dṛḍhāśva-putro haryaśvo

nikumbhas tat-sutaḥ smṛtaḥ

 

dhundhu-māraḥ — the killer of Dhundhu; iti — thus; khyātaḥ — celebrated; tat-sutāḥ — his sons; te — all of them; ca — also; jajvaluḥ — burned; dhundhoḥ — of Dhundhu; mukha-agninā — by the fire emanating from the mouth; sarve — all of them; trayaḥ — three; eva — only; avaśeṣitāḥ — remained alive; dṛḍhāśvaḥ — Dṛḍhāśva; kapilāśvaḥ — Kapilāśva; ca — and; bhadrāśvaḥ — Bhadrāśva; iti — thus; bhārata — O Mahārāja Parīkṣit; dṛḍhāśva-putraḥ — the son of Dṛḍhāśva; haryaśvaḥ — named Haryaśva; nikumbhaḥ — Nikumbha; tat-sutaḥ — his son; smṛtaḥ — well known.

 

TRANSLATION

 

O Mahārāja Parīkṣit, for this reason Kuvalayāśva is celebrated as Dhundhumāra ["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 Dṛḍhāśva, Kapilāśva and Bhadrāśva. From Dṛḍhāśva came a son named Haryaśva, whose son is celebrated as Nikumbha.

 

9.6.25

bahulāśvo nikumbhasya

kṛśāśvo 'thāsya senajit

yuvanāśvo 'bhavat tasya

so 'napatyo vanaḿ gataḥ

 

bahulāśvaḥ — of the name Bahulāśva; nikumbhasya — of Nikumbha; kṛśāśvaḥ — of the name Kṛśāśva; atha — thereafter; asya — of Kṛśāśva; senajit — Senajit; yuvanāśvaḥ — of the name Yuvanāśva; abhavat — was born; tasya — of Senajit; saḥ — he; anapatyaḥ — without any sons; vanam gataḥ — retired to the forest as a vānaprastha.

 

TRANSLATION

 

The son of Nikumbha was Bahulāśva, the son of Bahulāśva was Kṛśāśva, the son of Kṛśāśva was Senajit, and the son of Senajit was Yuvanāśva. Yuvanāśva had no sons, and thus he retired from family life and went to the forest.

 

9.6.26

bhāryā-śatena nirviṇṇa

ṛṣayo 'sya kṛpālavaḥ

iṣṭiḿ sma vartayāḿ cakrur

aindrīḿ te susamāhitāḥ

 

bhāryā-śatena — with one hundred wives; nirviṇṇaḥ — very morose; ṛṣayaḥ — the sages (in the forest); asya — upon him; kṛpālavaḥ — very merciful; iṣṭim — a ritualistic ceremony; sma — in the past; vartayām cakruḥ — began to execute; aindrīm — known as an Indra-yajña; te — all of them; su-samāhitāḥ — being very careful and attentive.

 

TRANSLATION

 

Although Yuvanāśva 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-yajña so that the King might have a son.

 

9.6.27

rājā tad-yajña-sadanaḿ

praviṣṭo niśi tarṣitaḥ

dṛṣṭvā śayānān viprāḿs tān

papau mantra-jalaḿ svayam

 

rājā — the King (Yuvanāśva); tat-yajña-sadanam — the arena of sacrifice; praviṣṭaḥ — entered; niśi — at night; tarṣitaḥ — being thirsty; dṛṣṭvā — seeing; śayānān — lying down; viprān — all the brāhmaṇas; tān — 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 brāhmaṇas lying down, he personally drank the sanctified water meant to be drunk by his wife.

 

9.6.28

utthitās te niśamyātha

vyudakaḿ kalaśaḿ prabho

papracchuḥ kasya karmedaḿ

pītaḿ puḿsavanaḿ jalam

 

utthitāḥ — after awakening; te — all of them; niśamya — seeing; atha — thereafter; vyudakam — empty; kalaśam — the waterpot; prabho — O King Parīkṣit; papracchuḥ — inquired; kasya — whose; karma — act; idam — this; pītam — drunk; puḿsavanam — which was to cause the birth of a child; jalam — water.

 

TRANSLATION

 

When the brāhmaṇas 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.

 

9.6.29

rājñā pītaḿ viditvā vai

īśvara-prahitena te

īśvarāya namaś cakrur

aho daiva-balaḿ balam

 

rājñā — by the King; pītam — drunk; viditvā — understanding this; vai — indeed; īśvara-prahitena — inspired by providence; te — all of them; īśvarāya — unto the Supreme Personality of Godhead, the supreme controller; namaḥ cakruḥ — offered respectful obeisances; aho — alas; daiva-balam — providential power; balam — is actual power.

 

TRANSLATION

 

When the brāhmaṇas 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.

 

9.6.30

tataḥ kāla upāvṛtte

kukṣiḿ nirbhidya dakṣiṇam

yuvanāśvasya tanayaś

cakravartī jajāna ha

 

tataḥ — thereafter; kāle — time; upāvṛtte — being mature; kukṣim — the lower part of the abdomen; nirbhidya — piercing; dakṣiṇam — the right side; yuvanāśvasya — of King Yuvanāśva; tanayaḥ — a son; cakravartī — with all the good symptoms of a king; jajāna — 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 Yuvanāśva's abdomen.

 

9.6.31

kaḿ dhāsyati kumāro 'yaḿ

stanye rorūyate bhṛśam

māḿ dhātā vatsa mā rodīr

itīndro deśinīm adāt

 

kam — by whom; dhāsyati — will he be cared for by being supplied breast milk; kumāraḥ — child; ayam — this; stanye — for drinking breast milk; rorūyate — is crying; bhṛśam — so much; mām dhātā — just drink me; vatsa — my dear child; mā rodīḥ — do not cry; iti — thus; indraḥ — King Indra; deśinīm — the index finger; adāt — gave him to suck.

 

TRANSLATION

 

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

 

9.6.32

na mamāra pitā tasya

vipra-deva-prasādataḥ

yuvanāśvo 'tha tatraiva

tapasā siddhim anvagāt

 

na — not; mamāra — died; pitā — the father; tasya — of the baby; vipra-deva-prasādataḥ — because of the mercy and blessings of the brāhmaṇas; yuvanāśvaḥ — King Yuvanāśva; atha — thereafter; tatra eva — in that very place; tapasā — by executing austerity; siddhim — perfection; anvagāt — achieved.

 

TRANSLATION

 

Because Yuvanāśva, the father of the baby, was blessed by the brāhmaṇas, he did not fall a victim to death. After this incident, he performed severe austerities and achieved perfection in that very spot.

 

9.6.33-34

trasaddasyur itīndro 'ńga

vidadhe nāma yasya vai

yasmāt trasanti hy udvignā

dasyavo rāvaṇādayaḥ

 

yauvanāśvo 'tha māndhātā

cakravarty avanīḿ prabhuḥ

sapta-dvīpavatīm ekaḥ

śaśāsācyuta-tejasā

 

trasat-dasyuḥ — of the name Trasaddasyu ("one who threatens thieves and rogues"); iti — thus; indraḥ — the King of heaven; ańga — my dear King; vidadhe — gave; nāma — the name; yasya — whom; vai — indeed; yasmāt — from whom; trasanti — are afraid; hi — indeed; udvignāḥ — the cause of anxiety; dasyavaḥ — thieves and rogues; rāvaṇa-ādayaḥ — headed by great Rākṣasas like Rāvaṇa; yauvanāśvaḥ — the son of Yuvanāśva; atha — thus; māndhātā — known as Māndhātā; cakravartī — the emperor of the world; avanīm — this surface of the world; prabhuḥ — the master; sapta-dvīpa-vatīm — consisting of seven islands; ekaḥ — one alone; śaśāsa — ruled; acyuta-tejasā — being powerful by the favor of the Supreme Personality of Godhead.

 

TRANSLATION

 

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

 

9.6.35-36

īje ca yajñaḿ kratubhir

ātma-vid bhūri-dakṣiṇaiḥ

sarva-devamayaḿ devaḿ

sarvātmakam atīndriyam

 

dravyaḿ mantro vidhir yajño

yajamānas tathartvijaḥ

dharmo deśaś ca kālaś ca

sarvam etad yad ātmakam

 

īje — he worshiped; ca — also; yajñam — the Lord of sacrifices; kratubhiḥ — by great ritualistic performances; ātma-vit — fully conscious by self-realization; bhūri-dakṣiṇaiḥ — by giving large contributions to the brāhmaṇas; sarva-deva-mayam — consisting of all the demigods; devam — the Lord; sarva-ātmakam — the Supersoul of everyone; ati-indriyam — transcendentally situated;

 

dravyam — ingredients; mantraḥ — chanting of the Vedic hymns; vidhiḥ — regulative principles; yajñaḥ — worshiping; yajamānaḥ — the performer; tathā — with; ṛtvijaḥ — the priests; dharmaḥ — religious principles; deśaḥ — the country; ca — and; kālaḥ — the time; ca — also; sarvam — everything; etat — all these; yat — that which is; ātmakam — 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, Māndhātā worshiped that transcendentally situated Supreme Soul, the Supreme Personality of Godhead, Lord Viṣṇu, who comprises all the demigods. He also gave immense charity to the brāhmaṇas, and thus he performed yajña to worship the Lord.

 

9.6.37

yāvat sūrya udeti sma

yāvac ca pratitiṣṭhati

tat sarvaḿ yauvanāśvasya

māndhātuḥ kṣetram ucyate

 

yāvat — as long as; sūryaḥ — the sun; udeti — has risen on the horizon; sma — in the past; yāvat — as long as; ca — also; pratitiṣṭhati — continues to stay; tat — all those things mentioned above; sarvam — everything; yauvanāśvasya — of the son of Yuvanāśva; māndhātuḥ — called Māndhātā; kṣetram — 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 Māndhātā, the son of Yuvanāśva.

 

9.6.38

śaśabindor duhitari

bindumatyām adhān nṛpaḥ

purukutsam ambarīṣaḿ

mucukundaḿ ca yoginam

teṣāḿ svasāraḥ pañcāśat

saubhariḿ vavrire patim

 

śaśabindoḥ — of a king known as Śaśabindu; duhitari — unto the daughter; bindumatyām — whose name was Bindumatī; adhāt — begot; nṛpaḥ — the King (Māndhātā); purukutsam — Purukutsa; ambarīṣam — Ambarīṣa; mucukundam — Mucukunda; ca — and; yoginam — a highly elevated mystic; teṣām — of them; svasāraḥ — the sisters; pañcāśat — fifty; saubharim — unto the great sage Saubhari; vavrire — accepted; patim — as husband.

 

TRANSLATION

 

Māndhātā begot three sons in the womb of Bindumatī, the daughter of Śaśabindu. These sons were Purukutsa, Ambarīṣa, and Mucukunda, a great mystic yogī. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband.

 

9.6.39-40

yamunāntar-jale magnas

tapyamānaḥ paraḿ tapaḥ

nirvṛtiḿ mīna-rājasya

dṛṣṭvā maithuna-dharmiṇaḥ

 

jāta-spṛho nṛpaḿ vipraḥ

kanyām ekām ayācata

so 'py āha gṛhyatāḿ brahman

kāmaḿ kanyā svayaḿvare

 

yamunā-antaḥ-jale — in the deep water of the River Yamunā; magnaḥ — merged completely; tapyamānaḥ — executing austerities; param — uncommon; tapaḥ — austerity; nirvṛtim — pleasure; mīna-rājasya — of a big fish; dṛṣṭvā — seeing; maithuna-dharmiṇaḥ — engaged in sexual affairs; jāta-spṛhaḥ — became sexually inclined; nṛpam — unto the King (Māndhātā); vipraḥ — the brāhmaṇa (Saubhari Ṛṣi); kanyām ekām — one daughter; ayācata — begged for; saḥ — he, the King; api — also; āha — said; gṛhyatām — you can take; brahman — O brāhmaṇa; kāmam — as she desires; kanyā — daughter; svayaḿvare — a personal selection.

 

TRANSLATION

 

Saubhari Ṛṣi was engaged in austerity, deep in the water of the River Yamunā, 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 Māndhātā and begged for one of the King's daughters. In response to this request, the King said, "O brāhmaṇa, any of my daughters may accept any husband according to her personal selection."

 

9.6.41-42

sa vicintyāpriyaḿ strīṇāḿ

jaraṭho 'ham asan-mataḥ

valī-palita ejat-ka

ity ahaḿ pratyudāhṛtaḥ

 

sādhayiṣye tathātmānaḿ

sura-strīṇām abhīpsitam

kiḿ punar manujendrāṇām

iti vyavasitaḥ prabhuḥ

 

saḥ — he, Saubhari Muni; vicintya — thinking to himself; apriyam — not liked; strīṇām — by the women; jaraṭhaḥ — being infirm because of old age; aham — I; asat-mataḥ — not desired by them; valī — wrinkled; palitaḥ — grey-haired; ejat-kaḥ — with the head always trembling; iti — in this way; aham — I; pratyudāhṛtaḥ — rejected (by them);

 

sādhayiṣye — I shall act in such a way; tathā — as; ātmānam — my body; sura-strīṇām — to the celestial women of the heavenly planets; abhīpsitam — desirable; kim — what to speak of; punaḥ — yet; manuja-indrāṇām — of the daughters of worldly kings; iti — in this way; vyavasitaḥ — determined; prabhuḥ — 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 yogī. 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.

 

9.6.43

muniḥ praveśitaḥ kṣatrā

kanyāntaḥpuram ṛddhimat

vṛtaḥ sa rāja-kanyābhir

ekaḿ pañcāśatā varaḥ

 

muniḥ — Saubhari Muni; praveśitaḥ — admitted; kṣatrā — by the palace messenger; kanyā-antaḥpuram — into the residential quarters of the princesses; ṛddhi-mat — extremely opulent in all respects; vṛtaḥ — accepted; saḥ — he; rāja-kanyābhiḥ — by all the princesses; ekam — he alone; pañcāśatā — by all fifty; varaḥ — 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.

 

9.6.44

tāsāḿ kalir abhūd bhūyāḿs

tad-arthe 'pohya sauhṛdam

mamānurūpo nāyaḿ va

iti tad-gata-cetasām

 

tāsām — of all the princesses; kaliḥ — disagreement and quarrel; abhūt — there was; bhūyān — very much; tat-arthe — for the sake of Saubhari Muni; apohya — giving up; sauhṛdam — a good relationship; mama — mine; anurūpaḥ — the fit person; na — not; ayam — this; vaḥ — yours; iti — in this way; tat-gata-cetasām — 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.

 

9.6.45-46

sa bahv-ṛcas tābhir apāraṇīya-

tapaḥ-śriyānarghya-paricchadeṣu

gṛheṣu nānopavanāmalāmbhaḥ-

saraḥsu saugandhika-kānaneṣu

 

mahārha-śayyāsana-vastra-bhūṣaṇa-

snānānulepābhyavahāra-mālyakaiḥ

svalańkṛta-strī-puruṣeṣu nityadā

reme 'nugāyad-dvija-bhṛńga-vandiṣu

 

saḥ — he, Saubhari Ṛṣi; bahu-ṛcaḥ — quite expert in utilizing Vedic mantras; tābhiḥ — with his wives; apāraṇīya — unlimited; tapaḥ — the result of austerity; śriyā — by opulences; anarghya — paraphernalia for enjoyment; paricchadeṣu — equipped with different garments and dresses; gṛheṣu — in the house and rooms; nānā — varieties of; upavana — parks; amala — clean; ambhaḥ — water; saraḥsu — in lakes; saugandhika — very fragrant; kānaneṣu — in gardens;

 

mahā-arha — very costly; śayyā — bedding; āsana — sitting places; vastra — clothing; bhūṣaṇa — ornaments; snāna — bathing places; anulepa — sandalwood; abhyavahāra — palatable dishes; mālyakaiḥ — and with garlands; su-alańkṛta — properly dressed and decorated; strī — women; puruṣeṣu — with men also; nityadā — constantly; reme — enjoyed; anugāyat — followed by the singing of; dvija — birds; bhṛńga — bumblebees; vandiṣu — 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.

 

9.6.47

yad-gārhasthyaḿ tu saḿvīkṣya

sapta-dvīpavatī-patiḥ

vismitaḥ stambham ajahāt

sārvabhauma-śriyānvitam

 

yat — he whose; gārhasthyam — family life, householder life; tu — but; saḿvīkṣya — observing; sapta-dvīpa-vatī-patiḥ — Māndhātā, who was the King of the entire world, consisting of seven islands; vismitaḥ — was struck with wonder; stambham — pride due to a prestigious position; ajahāt — he gave up; sārva-bhauma — the emperor of the entire world; śriyā-anvitam — blessed with all kinds of opulence.

 

TRANSLATION

 

Māndhātā, 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 position as emperor of the world.

 

9.6.48

evaḿ gṛheṣv abhirato

viṣayān vividhaiḥ sukhaiḥ

sevamāno na cātuṣyad

ājya-stokair ivānalaḥ

 

evam — in this way; gṛheṣu — in household affairs; abhirataḥ — being always engaged; viṣayān — material paraphernalia; vividhaiḥ — with varieties of; sukhaiḥ — happiness; sevamānaḥ — enjoying; na — not; ca — also; atuṣyat — satisfied him; ājya-stokaiḥ — by drops of fat; iva — like; analaḥ — 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.

 

9.6.49

sa kadācid upāsīna

ātmāpahnavam ātmanaḥ

dadarśa bahv-ṛcācāryo

mīna-sańga-samutthitam

 

saḥ — he, Saubhari Muni; kadācit — one day; upāsīnaḥ — sitting down; ātma-apahnavam — degrading oneself from the platform of tapasya; ātmanaḥ — self-caused; dadarśa — observed; bahu-ṛca-ācāryaḥ — Saubhari Muni, who was expert in chanting mantras; mīna-sańga — 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.

 

9.6.50

aho imaḿ paśyata me vināśaḿ

tapasvinaḥ sac-carita-vratasya

antarjale vāri-cara-prasańgāt

pracyāvitaḿ brahma ciraḿ dhṛtaḿ yat

 

aho — alas; imam — this; paśyata — just see; me — of me; vināśam — falldown; tapasvinaḥ — 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; antaḥ-jale — in the depths of the water; vāri-cara-prasańgāt — because of the affairs of the aquatics; pracyāvitam — fallen; brahma — from the activities of Brahman realization or austerity; ciram — for a long time; dhṛtam — 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.