Srimad-Bhagavatam: Canto 9: “Liberation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Eighteen
King Yayati Regains His Youth
SB9.18Summary
This chapter gives the history of King Yayati, the son of Nahusa. Among Yayati’s five sons, the youngest son, Puru, accepted Yayati’s invalidity.
When Nahusa, who had six sons, was cursed to become a python, his eldest son, Yati, took sannyasa, and therefore the next son, Yayati, was enthroned as king. By providence, Yayati married the daughter of Sukracarya. Sukracarya was a brahmana and Yayati a ksatriya, but Yayati married her nonetheless. Sukracarya’s daughter, named Devayani, had a girl friend named Sarmistha, who was the daughter of Vrsaparva. King Yayati married Sarmistha also. The history of this marriage is as follows. Once Sarmistha was sporting in the water with thousands of her girl friends, and Devayani was also there. When the young girls saw Lord Siva, seated on his bull with Uma, they immediately dressed themselves, but Sarmistha mistakenly put on Devayani’s clothes. Devayani, being very angry, rebuked Sarmistha, who also became very angry and responded by rebuking Devayani and throwing her into a well. By chance, King Yayati came to that well to drink water, and he found Devayani and rescued her. Thus Devayani accepted Maharaja Yayati as her husband. Thereafter, Devayani, crying loudly, told her father about Sarmistha’s behavior. Upon hearing of this incident, Sukracarya was very angry and wanted to chastise Vrsaparva, Sarmistha’s father. Vrsaparva, however, satisfied Sukracarya by offering Sarmistha as Devayani’s maidservant. Thus Sarmistha, as the maidservant of Devayani, also went to the house of Devayani’s husband. When Sarmistha found her friend Devayani with a son she also desired to have a son. Therefore, at the proper time for conception, she also requested Maharaja Yayati for sex. When Sarmistha became pregnant also, Devayani was very envious. In great anger, she immediately left for her father’s house and told her father everything. Sukracarya again became angry and cursed Maharaja Yayati to become old, but when Yayati begged Sukracarya to be merciful to him, Sukracarya gave him the benediction that he could transfer his old age and invalidity to some young man. Yayati exchanged his old age for the youth of his youngest son, Puru, and thus he was able to enjoy with young girls. SB9.18.1 TEXT 1 sri-suka uvaca yatir yayatih samyatir ayatir viyatih krtih sad ime nahusasyasann indriyaniva dehinah SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; yatih—Yati; yayatih—Yayati; samyatih—Samyati; ayatih—Ayati; viyatih—Viyati; krtih—Krti; sat—six; ime—all of them; nahusasya—of King Nahusa; asan—were; indriyani—the (six) senses; iva—like; dehinah—of an embodied soul. TRANSLATION Sukadeva Gosvami said: O King Pariksit, as the embodied soul has six senses, King Nahusa had six sons, named Yati, Yayati, Samyati, Ayati, Viyati and Krti. SB9.18.2 TEXT 2 rajyam naicchad yatih pitra dattam tat-parinamavit yatra pravistah purusa atmanam navabudhyate SYNONYMS rajyam—the kingdom; na aicchat—did not accept; yatih—the eldest son, Yati; pitra—by his father; dattam—offered; tat-parinama-vit—knowing the result of becoming powerful as a king; yatra—wherein; pravistah—having entered; purusah—such a person; atmanam—self-realization; na—not; avabudhyate—will take seriously and understand. TRANSLATION When one enters the post of king or head of the government, one cannot understand the meaning of self-realization. Knowing this, Yati, the eldest son of Nahusa, did not accept the power to rule, although it was offered by his father. PURPORT Self-realization is the prime objective of human civilization, and it is regarded seriously by those who are situated in the mode of goodness and have developed the brahminical qualities. Ksatriyas are generally endowed with material qualities conducive to gaining material wealth and enjoying sense gratification, but those who are spiritually advanced are not interested in material opulence. Indeed, they accept only the bare necessities for a life of spiritual advancement in self-realization. It is specifically mentioned here that if one enters political life, especially in the modern day, one looses the chance for human perfection. Nonetheless, one can attain the highest perfection if one hears Srimad-Bhagavatam. This hearing is described as nityam bhagavata-sevaya [SB 1.2.18]. Maharaja Pariksit was involved in politics, but because at the end of his life he heard Srimad-Bhagavatam from Sukadeva Gosvami, he attained perfection very easily. Sri Caitanya Mahaprabhu has therefore suggested: sthane sthitah sruti-gatam tanu-van-manobhir (Bhag. 10.14.3) Regardless of whether one is in the mode of passion, ignorance or goodness, if one regularly hears Srimad-Bhagavatam from the self-realized soul, one is freed from the bondage of material involvement. SB9.18.3 TEXT 3 pitari bhramsite sthanad indranya dharsanad dvijaih prapite ’jagaratvam vai yayatir abhavan nrpah SYNONYMS pitari—when his father; bhramsite—was caused to fall down; sthanat—from the heavenly planets; indranyah—of Saci, the wife of Indra; dharsanat—from offending; dvijaih—by them (upon her lodging a complaint with the brahmanas); prapite—being degraded to; ajagaratvam—the life of a snake; vai—indeed; yayatih—the son named Yayati; abhavat—became; nrpah—the king. TRANSLATION Because Nahusa, the father of Yayati, molested Indra’s wife, Saci, who then complained to Agastya and other brahmanas, these saintly brahmanas cursed Nahusa to fall from the heavenly planets and be degraded to the status of a python. Consequently, Yayati became the king. SB9.18.4 TEXT 4 catasrsv adisad diksu bhratrn bhrata yaviyasah krta-daro jugoporvim kavyasya vrsaparvanah SYNONYMS catasrsu—over the four; adisat—allowed to rule; diksu—directions; bhratrn—four brothers; bhrata—Yayati; yaviyasah—young; krta-darah—married; jugopa—ruled; urvim—the world; kavyasya—the daughter of Sukracarya; vrsaparvanah—the daughter of Vrsaparva. TRANSLATION King Yayati had four younger brothers, whom he allowed to rule the four directions. Yayati himself married Devayani, the daughter of Sukracarya, and Sarmistha, the daughter of Vrsaparva, and ruled the entire earth. SB9.18.5 TEXT 5 sri-rajovaca brahmarsir bhagavan kavyah ksatra-bandhus ca nahusah rajanya-viprayoh kasmad vivahah pratilomakah SYNONYMS sri-raja uvaca—Maharaja Pariksit inquired; brahma-rsih—the best of the brahmanas; bhagavan—very powerful; kavyah—Sukracarya; ksatra-bandhuh—belonged to the ksatriya class; ca—also; nahusah—King Yayati; rajanya-viprayoh—of a brahmana and a ksatriya; kasmat—how; vivahah—a marital relationship; pratilomakah—against the customary regulative principles. TRANSLATION Maharaja Pariksit said: Sukracarya was a very powerful brahmana, and Maharaja Yayati was a ksatriya. Therefore I am curious to know how there occurred this pratiloma marriage between a ksatriya and a brahmana. PURPORT According to the Vedic system, marriages between ksatriyas and ksatriyas or between brahmanas and brahmanas are the general custom. If marriages sometimes take place between different classes, these marriages are of two types, namely anuloma and pratiloma. Anuloma, marriage between a brahmana and the daughter of a ksatriya, is permissible, but pratiloma, marriage between a ksatriya and the daughter of a brahmana, is not generally allowed. Therefore Maharaja Pariksit was curious about how Sukracarya, a powerful brahmana, could accept the principle of pratiloma. Maharaja Pariksit was eager to know the cause for this uncommon marriage. SB9.18.6-7 TEXTS 6–7 sri-suka uvaca ekada danavendrasya sarmistha nama kanyaka sakhi-sahasra-samyukta guru-putrya ca bhamini devayanya purodyane puspita-druma-sankule vyacarat kala-gitali- nalini-puline ’bala SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; ekada—once upon a time; danava-indrasya—of Vrsaparva; sarmistha—Sarmistha; nama—by name; kanyaka—a daughter; sakhi-sahasra-samyukta—accompanied by thousands of friends; guru-putrya—with the daughter of the guru, Sukracarya; ca—also; bhamini—very easily irritated; devayanya—with Devayani; pura-udyane—within the palace garden; puspita—full of flowers; druma—with nice trees; sankule—congested; vyacarat—was walking; kala-gita—with very sweet sounds; ali—with bumblebees; nalini—with lotuses; puline—in such a garden; abala—innocent. TRANSLATION Sukadeva Gosvami said: One day Vrsaparva’s daughter Sarmistha, who was innocent but angry by nature, was walking with Devayani, the daughter of Sukracarya, and with thousands of friends, in the palace garden. The garden was full of lotuses and trees of flowers and fruits and was inhabited by sweetly singing birds and bumblebees. ,SB9.18.8 TEXT 8 ta jalasayam asadya kanyah kamala-locanah tire nyasya dukulani vijahruh sincatir mithah SYNONYMS tah—they; jala-asayam—to the lakeside; asadya—coming; kanyah—all the girls; kamala-locanah—with eyes like lotus petals; tire—on the bank; nyasya—giving up; dukulani—their dresses; vijahruh—began to sport; sincatih—throwing water; mithah—on one another. TRANSLATION When the young, lotus-eyed girls came to the bank of a reservoir of water, they wanted to enjoy by bathing. Thus they left their clothing on the bank and began sporting, throwing water on one another. ,SB9.18.9 TEXT 9 viksya vrajantam girisam saha devya vrsa-sthitam sahasottirya vasamsi paryadhur vriditah striyah SYNONYMS viksya—seeing; vrajantam—passing by; girisam—Lord Siva; saha—with; devya—Parvati, the wife of Lord Siva; vrsa-sthitam—seated upon his bull; sahasa—quickly; uttirya—getting out of the water; vasamsi—garments; paryadhuh—put on the body; vriditah—being ashamed; striyah—the young girls. TRANSLATION While sporting in the water, the girls suddenly saw Lord Siva passing by, seated on the back of his bull with his wife, Parvati. Ashamed because they were naked, the girls quickly got out of the water and covered themselves with their garments. ,SB9.18.10 TEXT 10 sarmisthajanati vaso guru-putryah samavyayat sviyam matva prakupita devayanidam abravit SYNONYMS sarmistha—the daughter of Vrsaparva; ajanati—without knowledge; vasah—the dress; guru-putryah—of Devayani, the daughter of the guru; samavyayat—put on the body; sviyam—her own; matva—thinking; prakupita—irritated and angry; devayani—the daughter of Sukracarya; idam—this; abravit—said. TRANSLATION Sarmistha unknowingly put Devayani’s dress on her own body, thus angering Devayani, who then spoke as follows. ,SB9.18.11 TEXT 11 aho niriksyatam asya dasyah karma hy asampratam asmad-dharyam dhrtavati suniva havir adhvare SYNONYMS aho—alas; niriksyatam—just see; asyah—of her (Sarmistha); dasyah—just like our servant; karma—activities; hi—indeed; asampratam—without any etiquette; asmat-dharyam—the garment meant for me; dhrtavati—she has put on; suni iva—like a dog; havih—clarified butter; adhvare—meant for offering in the sacrifice. TRANSLATION Oh, just see the activities of this servant-maid Sarmistha! Disregarding all etiquette, she has put on my dress, just like a dog snatching clarified butter meant for use in a sacrifice. SB9.18.12-14 TEXTS 12–14 yair idam tapasa srstam mukham pumsah parasya ye dharyate yair iha jyotih sivah panthah pradarsitah yan vandanty upatisthante loka-nathah suresvarah bhagavan api visvatma pavanah sri-niketanah vayam tatrapi bhrgavah sisyo ’sya nah pitasurah asmad-dharyam dhrtavati sudro vedam ivasati SYNONYMS yaih—by which persons; idam—this entire universe; tapasa—by austerity; srstam—was created; mukham—the face; pumsah—of the Supreme Person; parasya—transcendental; ye—those who (are); dharyate—is always born; yaih—by which persons; iha—here; jyotih—the brahmajyoti, the effulgence of the Supreme Lord; sivah—auspicious; panthah—way; pradarsitah—is directed; yan—to whom; vandanti—offer prayers; upatisthante—honor and follow; loka-nathah—the directors of the various planets; sura-isvarah—the demigods; bhagavan—the Supreme Personality of Godhead; api—even; visva-atma—the Supersoul; pavanah—the purifier; sri-niketanah—the husband of the goddess of fortune; vayam—we (are); tatra api—even greater than other brahmanas; bhrgavah—descendants of Bhrgu; sisyah—disciple; asyah—of her; nah—our; pita—father; asurah—belong to the demoniac group; asmat-dharyam—meant to be worn by us; dhrtavati—she has put on; sudrah—a non-brahmana worker; vedam—the Vedas; iva—like; asati—unchaste. TRANSLATION We are among the qualified brahmanas, who are accepted as the face of the Supreme Personality of Godhead. The brahmanas have created the entire universe by their austerity, and they always keep the Absolute Truth within the core of their hearts. They have directed the path of good fortune, the path of Vedic civilization, and because they are the only worshipable objects within this world, they are offered prayers and worshiped even by the great demigods, the directors of the various planets, and even by the Supreme Personality of Godhead, the Supersoul, the supreme purifier, the husband of the goddess of fortune. And we are even more respectable because we are in the dynasty of Bhrgu. Yet although this woman’s father, being among the demons, is our disciple, she has put on my dress, exactly like a sudra taking charge of Vedic knowledge. SB9.18.15 TEXT 15 evam ksipantim sarmistha guru-putrim abhasata rusa svasanty urangiva dharsita dasta-dacchada SYNONYMS evam—thus; ksipantim—chastising; sarmistha—the daughter of Vrsaparva; guru-putrim—unto the daughter of the guru, Sukracarya; abhasata—said; rusa—being very angry; svasanti—breathing very heavily; urangi iva—like a serpent; dharsita—offended, trampled; dasta-dat-chada—biting her lip with her teeth. TRANSLATION Sukadeva Gosvami said: When thus rebuked in cruel words, Sarmistha was very angry. Breathing heavily like a serpent and biting her lower lip with her teeth, she spoke to the daughter of Sukracarya as follows. SB9.18.16 TEXT 16 atma-vrttam avijnaya katthase bahu bhiksuki kim na pratiksase ’smakam grhan balibhujo yatha SYNONYMS atma-vrttam—one’s own position; avijnaya—without understanding; katthase—you are talking madly; bahu—so much; bhiksuki—beggar; kim—whether; na—not; pratiksase—you wait; asmakam—our; grhan—at the house; balibhujah—crows; yatha—like. TRANSLATION You beggar, since you don’t understand your position, why should you unnecessarily talk so much? Don’t all of you wait at our house, depending on us for your livelihood like crows? PURPORT Crows have no independent life; they fully depend on the remnants of foodstuffs thrown by householders into the garbage tank. Therefore, because a brahmana depends on his disciples, when Sarmistha was heavily rebuked by Devayani she charged Devayani with belonging to a family of crowlike beggars. It is the nature of women to fight verbally at even a slight provocation. As we see from this incident, this has been their nature for a long, long time. SB9.18.17 TEXT 17 evam-vidhaih suparusaih ksiptvacarya-sutam satim sarmistha praksipat kupe vasas cadaya manyuna SYNONYMS evam-vidhaih—such; su-parusaih—by unkind words; ksiptva—after chastising; acarya-sutam—the daughter of Sukracarya; satim—Devayani; sarmistha—Sarmistha; praksipat—threw (her); kupe—into a well; vasah—the garments; ca—and; adaya—taking away; manyuna—because of anger. TRANSLATION Using such unkind words, Sarmistha rebuked Devayani, the daughter of Sukracarya. In anger, she took away Devayani’s garments and threw Devayani into a well. SB9.18.18 TEXT 18 tasyam gatayam sva-grham yayatir mrgayam caran prapto yadrcchaya kupe jalarthi tam dadarsa ha SYNONYMS tasyam—when she; gatayam—went; sva-grham—to her home; yayatih—King Yayati; mrgayam—hunting; caran—wandering; praptah—arrived; yadrcchaya—by chance; kupe—in the well; jala-arthi—desiring to drink water; tam—her (Devayani); dadarsa—saw; ha—indeed. TRANSLATION After throwing Devayani into the well, Sarmistha went home. Meanwhile, King Yayati, while engaged in a hunting excursion, went to the well to drink water and by chance saw Devayani. SB9.18.19 TEXT 19 dattva svam uttaram vasas tasyai raja vivasase grhitva panina panim ujjahara daya-parah SYNONYMS dattva—giving; svam—his own; uttaram—upper; vasah—cloth; tasyai—unto her (Devayani); raja—the King; vivasase—because she was naked; grhitva—catching; panina—with his hand; panim—her hand; ujjahara—delivered; daya-parah—being very kind. TRANSLATION Seeing Devayani naked in the well, King Yayati immediately gave her his upper cloth. Being very kind to her, he caught her hand with his own and lifted her out. SB9.18.20-21 TEXTS 20–21 tam viram ahausanasi prema-nirbharaya gira rajams tvaya grhito me panih para-puranjaya hasta-graho ’paro ma bhud grhitayas tvaya hi me esa isa-krto vira sambandho nau na paurusah SYNONYMS tam—unto him; viram—Yayati; aha—said; ausanasi—the daughter of Usana Kavi, Sukracarya; prema-nirbharaya—saturated with love and kindness; gira—by such words; rajan—O King; tvaya—by you; grhitah—accepted; me—my; panih—hand; para-puranjaya—the conqueror of the kingdoms of others; hasta-grahah—he who accepted my hand; aparah—another; ma—may not; bhut—become; grhitayah—accepted; tvaya—by you; hi—indeed; me—of me; esah—this; isa-krtah—arranged by providence; vira—O great hero; sambandhah—relationship; nau—our; na—not; paurusah—anything man-made. TRANSLATION With words saturated with love and affection, Devayani said to King Yayati: O great hero, O King, conqueror of the cities of your enemies, by accepting my hand you have accepted me as your married wife. Let me not be touched by others, for our relationship as husband and wife has been made possible by providence, not by any human being. PURPORT While taking Devayani out of the well, King Yayati must certainly have appreciated her youthful beauty, and therefore he might have asked her which caste she belonged to. Thus Devayani would have immediately replied, “We are already married because you have accepted my hand.” Uniting the hands of the bride and bridegroom is a system perpetually existing in all societies. Therefore, as soon as Yayati accepted Devayani’s hand, they could be regarded as married. Because Devayani was enamored with the hero Yayati, she requested him not to change his mind and let another come to marry her. SB9.18.22 TEXT 22 yad idam kupa-magnaya bhavato darsanam mama na brahmano me bhavita hasta-graho maha-bhuja kacasya barhaspatyasya sapad yam asapam pura SYNONYMS yat—because of; idam—this; kupa-magnayah—fallen in the well; bhavatah—of your good self; darsanam—meeting; mama—with me; na—not; brahmanah—a qualified brahmana; me—my; bhavita—will become; hasta-grahah—husband; maha-bhuja—O great mighty-armed one; kacasya—of Kaca; barhaspatyasya—the son of the learned brahmana and celestial priest Brhaspati; sapat—because of the curse; yam—whom; asapam—I cursed; pura—in the past. TRANSLATION Because of falling in the well, I met you. Indeed, this has been arranged by providence. After I cursed Kaca, the son of the learned scholar Brhaspati, he cursed me by saying that I would not have a brahmana for a husband. Therefore, O mighty-armed one, there is no possibility of my becoming the wife of a brahmana. PURPORT Kaca, the son of the learned celestial priest Brhaspati, had been a student of Sukracarya, from whom he had learned the art of reviving a man who has died untimely. This art, called mrta-sanjivani, was especially used during wartime. When there was a war, soldiers would certainly die untimely, but if a soldier’s body was intact, he could be brought to life again by this art of mrta-sanjivani. This art was known to Sukracarya and many others, and Kaca, the son of Brhaspati, became Sukracarya’s student to learn it. Devayani desired to have Kaca as her husband, but Kaca, out of regard for Sukracarya, looked upon the guru’s daughter as a respectable superior and therefore refused to marry her. Devayani angrily cursed Kaca by saying that although he had learned the art of mrta-sanjivani from her father, it would be useless. When cursed in this way, Kaca retaliated by cursing Devayani never to have a husband who was a brahmana. Because Devayani liked Yayati, who was a ksatriya, she requested him to accept her as his bona fide wife. Although this would be pratiloma-vivaha, a marriage between the daughter of a high family and the son of a lower family, she explained that this arrangement was made by providence. SB9.18.23 TEXT 23 yayatir anabhipretam daivopahrtam atmanah manas tu tad-gatam buddhva pratijagraha tad-vacah SYNONYMS yayatih—King Yayati; anabhipretam—not liked; daiva-upahrtam—brought about by providential arrangements; atmanah—his personal interest; manah—mind; tu—however; tat-gatam—being attracted to her; buddhva—by such intelligence; pratijagraha—accepted; tat-vacah—the words of Devayani. TRANSLATION Sukadeva Gosvami continued: Because such a marriage is not sanctioned by regular scriptures, King Yayati did not like it, but because it was arranged by providence and because he was attracted by Devayani’s beauty, he accepted her request. PURPORT According to the Vedic system, the parents would consider the horoscopes of the boy and girl who were to be married. If according to astrological calculations the boy and girl were compatible in every respect, the match was called yotaka and the marriage would be accepted. Even fifty years ago, this system was current in Hindu society. Regardless of the affluence of the boy or the personal beauty of the girl, without this astrological compatibility the marriage would not take place. A person is born in one of three categories, known as deva-gana, manusya-gana and raksasa-gana. In different parts of the universe there are demigods and demons, and in human society also some people resemble demigods whereas others resemble demons. If according to astrological calculations there was conflict between a godly and a demoniac nature, the marriage would not take place. Similarly, there were calculations of pratiloma and anuloma. The central idea is that if the boy and girl were on an equal level the marriage would be happy, whereas inequality would lead to unhappiness. Because care is no longer taken in marriage, we now find many divorces. Indeed, divorce has now become a common affair, although formerly one’s marriage would continue lifelong, and the affection between husband and wife was so great that the wife would voluntarily die when her husband died or would remain a faithful widow throughout her entire life. Now, of course, this is no longer possible, for human society has fallen to the level of animal society. Marriage now takes place simply by agreement. Dampatye ’bhirucir hetuh (Bhag. 12.2.3). The word abhiruci means “agreement.” If the boy and girl simply agree to marry, the marriage takes place. But when the Vedic system is not rigidly observed, marriage frequently ends in divorce. SB9.18.24 TEXT 24 gate rajani sa dhire tatra sma rudati pituh nyavedayat tatah sarvam uktam sarmisthaya krtam SYNONYMS gate rajani—after the departure of the King; sa—she (Devayani); dhire—learned; tatra sma—returning to her home; rudati—crying; pituh—before her father; nyavedayat—submitted; tatah—thereafter; sarvam—all; uktam—mentioned; sarmisthaya—by Sarmistha; krtam—done. TRANSLATION Thereafter, when the learned King returned to his palace, Devayani returned home crying and told her father, Sukracarya, about all that had happened because of Sarmistha. She told how she had been thrown into the well but was saved by the King. SB9.18.25 TEXT 25 durmana bhagavan kavyah paurohityam vigarhayan stuvan vrttim ca kapotim duhitra sa yayau purat SYNONYMS durmanah—being very unhappy; bhagavan—the most powerful; kavyah—Sukracarya; paurohityam—the business of priesthood; vigarhayan—condemning; stuvan—praising; vrttim—the profession; ca—and; kapotim—of collecting grains from the field; duhitra—with his daughter; sah—he (Sukracarya); yayau—went; purat—from his own residence. TRANSLATION As Sukracarya listened to what had happened to Devayani, his mind was very much aggrieved. Condemning the profession of priesthood and praising the profession of uncha-vrtti [collecting grains from the fields], he left home with his daughter. PURPORT When a brahmana adopts the profession of a kapota, or pigeon, he lives by collecting grains from the field. This is called uncha-vrtti. A brahmana who takes to this uncha-vrtti profession is called first class because he depends completely on the mercy of the Supreme Personality of Godhead and does not beg from anyone. Although the profession of begging is allowed for a brahmana or sannyasi, one does better if he can avoid such a profession and completely depend on the mercy of the Supreme Personality of Godhead for maintenance. Sukracarya was certainly very sorry that because of his daughter’s complaint he had to go to his disciple to beg some mercy, which he was obliged to do because he had accepted the profession of priesthood. In his heart, Sukracarya did not like his profession, but since he had accepted it, he was obliged to go unwillingly to his disciple to settle the grievance submitted by his daughter.
ye prayaso ’jita jito ’py asi tais tri-lokyam