Srimad-Bhagavatam: Canto 9: “Liberation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Six

SB9.6.26

TEXT 26

bharya-satena nirvinna

rsayo ’sya krpalavah

istim sma vartayam cakrur

aindrim te susamahitah

SYNONYMS

bharya-satena—with one hundred wives; nirvinnah—very morose; rsayah—the sages (in the forest); asya—upon him; krpalavah—very merciful; istim—a ritualistic ceremony; sma—in the past; vartayam cakruh—began to execute; aindrim—known as an Indra-yajna; te—all of them; su-samahitah—being very careful and attentive.

TRANSLATION

Although Yuvanasva went into the forest with his one hundred wives, all of them were very morose. The sages in the forest, however, being very kind to the King, began very carefully and attentively performing an Indra-yajna so that the King might have a son.

PURPORT

One may enter the vanaprastha order of life with his wife, but the vanaprastha order means complete retirement from household life. Although King Yuvanasva retired from family life, he and his wives were always morose because he had no son.

SB9.6.27

TEXT 27

raja tad-yajna-sadanam

pravisto nisi tarsitah

drstva sayanan viprams tan

papau mantra-jalam svayam

SYNONYMS

raja—the King (Yuvanasva); tat-yajna-sadanam—the arena of sacrifice; pravistah—entered; nisi—at night; tarsitah—being thirsty; drstva—seeing; sayanan—lying down; vipran—all the brahmanas; tan—all of them; papau—drank; mantra-jalam—water sanctified by mantras; svayam—personally.

TRANSLATION

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

PURPORT

Yajnas performed by brahmanas according to Vedic ritualistic ceremonies are so potent that the sanctifying of water by Vedic mantras can bring about the desired result. In this instance, the brahmanas sanctified the water so that the King’s wife might drink it in the yajna, but by providence the King himself went there at night and, being thirsty, drank the water.

SB9.6.28

TEXT 28

utthitas te nisamyatha

vyudakam kalasam prabho

papracchuh kasya karmedam

pitam pumsavanam jalam

SYNONYMS

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

TRANSLATION

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

SB9.6.29

TEXT 29

rajna pitam viditva vai

isvara-prahitena te

isvaraya namas cakrur

aho daiva-balam balam

SYNONYMS

rajna—by the King; pitam—drunk; viditva—understanding this; vai—indeed; isvara-prahitena—inspired by providence; te—all of them; isvaraya—unto the Supreme Personality of Godhead, the supreme controller; namah cakruh—offered respectful obeisances; aho—alas; daiva-balam—providential power; balam—is actual power.

TRANSLATION

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

SB9.6.30

TEXT 30

tatah kala upavrtte

kuksim nirbhidya daksinam

yuvanasvasya tanayas

cakravarti jajana ha

SYNONYMS

tatah—thereafter; kale—time; upavrtte—being mature; kuksim—the lower part of the abdomen; nirbhidya—piercing; daksinam—the right side; yuvanasvasya—of King Yuvanasva; tanayah—a son; cakravarti—with all the good symptoms of a king; jajana—generated; ha—in the past.

TRANSLATION

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

SB9.6.31

TEXT 31

kam dhasyati kumaro ’yam

stanye roruyate bhrsam

mam dhata vatsa ma rodir

itindro desinim adat

SYNONYMS

kam—by whom; dhasyati—will he be cared for by being supplied breast milk; kumarah—child; ayam—this; stanye—for drinking breast milk; roruyate—is crying; bhrsam—so much; mam dhata—just drink me; vatsa—my dear child; ma rodih—do not cry; iti—thus; indrah—King Indra; desinim—the index finger; adat—gave him to suck.

TRANSLATION

The baby cried so much for breast milk that all the brahmanas were very unhappy. “Who will take care of this baby?” they said. Then Indra, who was worshiped in that yajna, came and solaced the baby. “Do not cry,” Indra said. Then Indra put his index finger in the baby’s mouth and said, “You may drink me.”

SB9.6.32

TEXT 32

na mamara pita tasya

vipra-deva-prasadatah

yuvanasvo ’tha tatraiva

tapasa siddhim anvagat

SYNONYMS

na—not; mamara—died; pita—the father; tasya—of the baby; vipra-deva-prasadatah—because of the mercy and blessings of the brahmanas; yuvanasvah—King Yuvanasva; atha—thereafter; tatra eva—in that very place; tapasa—by executing austerity; siddhim—perfection; anvagat—achieved.

TRANSLATION

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

SB9.6.33-34

TEXTS 33–34

trasaddasyur itindro ’nga

vidadhe nama yasya vai

yasmat trasanti hy udvigna

dasyavo ravanadayah

yauvanasvo ’tha mandhata

cakravarty avanim prabhuh

sapta-dvipavatim ekah

sasasacyuta-tejasa

SYNONYMS

trasat-dasyuh—of the name Trasaddasyu (“one who threatens thieves and rogues”); iti—thus; indrah—the King of heaven; anga—my dear King; vidadhe—gave; nama—the name; yasya—whom; vai—indeed; yasmat—from whom; trasanti—are afraid; hi—indeed; udvignah—the cause of anxiety; dasyavah—thieves and rogues; ravana-adayah—headed by great Raksasas like Ravana; yauvanasvah—the son of Yuvanasva; atha—thus; mandhata—known as Mandhata; cakravarti—the emperor of the world; avanim—this surface of the world; prabhuh—the master; sapta-dvipa-vatim—consisting of seven islands; ekah—one alone; sasasa—ruled; acyuta-tejasa—being powerful by the favor of the Supreme Personality of Godhead.

TRANSLATION

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

SB9.6.35-36

TEXTS 35–36

ije ca yajnam kratubhir

atma-vid bhuri-daksinaih

sarva-devamayam devam

sarvatmakam atindriyam

dravyam mantro vidhir yajno

yajamanas tathartvijah

dharmo desas ca kalas ca

sarvam etad yad atmakam

SYNONYMS

ije—he worshiped; ca—also; yajnam—the Lord of sacrifices; kratubhih—by great ritualistic performances; atma-vit—fully conscious by self-realization; bhuri-daksinaih—by giving large contributions to the brahmanas; sarva-deva-mayam—consisting of all the demigods; devam—the Lord; sarva-atmakam—the Supersoul of everyone; ati-indriyam—transcendentally situated; dravyam—ingredients; mantrah—chanting of the Vedic hymns; vidhih—regulative principles; yajnah—worshiping; yajamanah—the performer; tatha—with; rtvijah—the priests; dharmah—religious principles; desah—the country; ca—and; kalah—the time; ca—also; sarvam—everything; etat—all these; yat—that which is; atmakam—favorable for self-realization.

TRANSLATION

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

SB9.6.37

TEXT 37

yavat surya udeti sma

yavac ca pratitisthati

tat sarvam yauvanasvasya

mandhatuh ksetram ucyate

SYNONYMS

yavat—as long as; suryah—the sun; udeti—has risen on the horizon; sma—in the past; yavat—as long as; ca—also; pratitisthati—continues to stay; tat—all those things mentioned above; sarvam—everything; yauvanasvasya—of the son of Yuvanasva; mandhatuh—called Mandhata; ksetram—location; ucyate—is said to be.

TRANSLATION

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

SB9.6.38

TEXT 38

sasabindor duhitari

bindumatyam adhan nrpah

purukutsam ambarisam

mucukundam ca yoginam

tesam svasarah pancasat

saubharim vavrire patim

SYNONYMS

sasabindoh—of a king known as Sasabindu; duhitari—unto the daughter; bindumatyam—whose name was Bindumati; adhat—begot; nrpah—the King (Mandhata); purukutsam—Purukutsa; ambarisam—Ambarisa; mucukundam—Mucukunda; ca—and; yoginam—a highly elevated mystic; tesam—of them; svasarah—the sisters; pancasat—fifty; saubharim—unto the great sage Saubhari; vavrire—accepted; patim—as husband.

TRANSLATION

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

SB9.6.39-40

TEXTS 39–40

yamunantar-jale magnas

tapyamanah param tapah

nirvrtim mina-rajasya

drstva maithuna-dharminah

jata-sprho nrpam viprah

kanyam ekam ayacata

so ’py aha grhyatam brahman

kamam kanya svayamvare

SYNONYMS

yamuna-antah-jale—in the deep water of the River Yamuna; magnah—merged completely; tapyamanah—executing austerities; param—uncommon; tapah—austerity; nirvrtim—pleasure; mina-rajasya—of a big fish; drstva—seeing; maithuna-dharminah—engaged in sexual affairs; jata-sprhah—became sexually inclined; nrpam—unto the King (Mandhata); viprah—the brahmana (Saubhari Rsi); kanyam ekam—one daughter; ayacata—begged for; sah—he, the King; api—also; aha—said; grhyatam—you can take; brahman—O brahmana; kamam—as she desires; kanya—daughter; svayamvare—a personal selection.

TRANSLATION

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

PURPORT

This is the beginning of the story of Saubhari Rsi. According to Visvanatha Cakravarti Thakura, Mandhata was the king of Mathura, and Saubhari Rsi was engaged in austerity while submerged deep within the River Yamuna. When the rsi felt sexual desire, he emerged from the water and went to King Mandhata to ask that one of the King’s daughters become his wife.

SB9.6.41-42

TEXTS 41–42

sa vicintyapriyam strinam

jaratho ’ham asan-matah

vali-palita ejat-ka

ity aham pratyudahrtah

sadhayisye tathatmanam

sura-strinam abhipsitam

kim punar manujendranam

iti vyavasitah prabhuh

SYNONYMS

sah—he, Saubhari Muni; vicintya—thinking to himself; apriyam—not liked; strinam—by the women; jarathah—being infirm because of old age; aham—I; asat-matah—not desired by them; vali—wrinkled; palitah—grey-haired; ejat-kah—with the head always trembling; iti—in this way; aham—I; pratyudahrtah—rejected (by them); sadhayisye—I shall act in such a way; tatha—as; atmanam—my body; sura-strinam—to the celestial women of the heavenly planets; abhipsitam—desirable; kim—what to speak of; punah—yet; manuja-indranam—of the daughters of worldly kings; iti—in this way; vyavasitah—determined; prabhuh—Saubhari, the greatly powerful mystic.

TRANSLATION

Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogi. Therefore women do not like me. Since the King has thus rejected me, I shall reform my body in such a way as to be desirable even to celestial women, what to speak of the daughters of worldly kings.

SB9.6.43

TEXT 43

munih pravesitah ksatra

kanyantahpuram rddhimat

vrtah sa raja-kanyabhir

ekam pancasata varah

SYNONYMS

munih—Saubhari Muni; pravesitah—admitted; ksatra—by the palace messenger; kanya-antahpuram—into the residential quarters of the princesses; rddhi-mat—extremely opulent in all respects; vrtah—accepted; sah—he; raja-kanyabhih—by all the princesses; ekam—he alone; pancasata—by all fifty; varah—the husband.

TRANSLATION

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

SB9.6.44

TEXT 44

tasam kalir abhud bhuyams

tad-arthe ’pohya sauhrdam

mamanurupo nayam va

iti tad-gata-cetasam

SYNONYMS

tasam—of all the princesses; kalih—disagreement and quarrel; abhut—there was; bhuyan—very much; tat-arthe—for the sake of Saubhari Muni; apohya—giving up; sauhrdam—a good relationship; mama—mine; anurupah—the fit person; na—not; ayam—this; vah—yours; iti—in this way; tat-gata-cetasam—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.

SB9.6.45-46

TEXTS 45–46

sa bahv-rcas tabhir aparaniya-

tapah-sriyanarghya-paricchadesu

grhesu nanopavanamalambhah-

sarahsu saugandhika-kananesu

maharha-sayyasana-vastra-bhusana-

snananulepabhyavahara-malyakaih

svalankrta-stri-purusesu nityada

reme ’nugayad-dvija-bhrnga-vandisu

SYNONYMS

sah—he, Saubhari Rsi; bahu-rcah—quite expert in utilizing Vedic mantras; tabhih—with his wives; aparaniya—unlimited; tapah—the result of austerity; sriya—by opulences; anarghya—paraphernalia for enjoyment; paricchadesu—equipped with different garments and dresses; grhesu—in the house and rooms; nana—varieties of; upavana—parks; amala—clean; ambhah—water; sarahsu—in lakes; saugandhika—very fragrant; kananesu—in gardens; maha-arha—very costly; sayya—bedding; asana—sitting places; vastra—clothing; bhusana—ornaments; snana—bathing places; anulepa—sandalwood; abhyavahara—palatable dishes; malyakaih—and with garlands; su-alankrta—properly dressed and decorated; stri—women; purusesu—with men also; nityada—constantly; reme—enjoyed; anugayat—followed by the singing of; dvija—birds; bhrnga—bumblebees; vandisu—and professional singers.

TRANSLATION

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

PURPORT

Saubhari Rsi was a great yogi. Yogic perfection makes available eight material opulences—anima, laghima, mahima, prapti, prakamya, isitva, vasitva and kamavasayita. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-rca means “expert in chanting mantras.” As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vanaprastha order and achieved final success. Those who are not atma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are atma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni.

SB9.6.47

TEXT 47

yad-garhasthyam tu samviksya

sapta-dvipavati-patih

vismitah stambham ajahat

sarvabhauma-sriyanvitam

SYNONYMS

yat—he whose; garhasthyam—family life, householder life; tu—but; samviksya—observing; sapta-dvipa-vati-patih—Mandhata, who was the King of the entire world, consisting of seven islands; vismitah—was struck with wonder; stambham—pride due to a prestigious position; ajahat—he gave up; sarva-bhauma—the emperor of the entire world; sriya-anvitam—blessed with all kinds of opulence.

TRANSLATION

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

PURPORT

Everyone is proud of his own position, but here was an astounding experience, in which the emperor of the entire world felt himself defeated in all details of material happiness by the opulence of Saubhari Muni.

SB9.6.48

TEXT 48

evam grhesv abhirato

visayan vividhaih sukhaih

sevamano na catusyad

ajya-stokair ivanalah

SYNONYMS

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

TRANSLATION

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

PURPORT

Material desire is just like a blazing fire. If a fire is continually supplied with drops of fat, the fire will increase more and more and never be extinguished. Therefore the policy of trying to satisfy material desires by catering to one’s material demands will never be successful. In modern civilization, everyone is engaged in economic development, which is another way of constantly dropping fat into the material fire. The Western countries have reached the summit of material civilization, but people are still dissatisfied. Real satisfaction is Krsna consciousness. This is confirmed in Bhagavad-gita (5.29), where Krsna says:

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati

“The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.” One must therefore take to Krsna consciousness and advance in Krsna consciousness by properly following the regulative principles. Then one can attain an eternal, blissful life in peace and knowledge.

SB9.6.49

TEXT 49

sa kadacid upasina

atmapahnavam atmanah

dadarsa bahv-rcacaryo

mina-sanga-samutthitam

SYNONYMS

sah—he, Saubhari Muni; kadacit—one day; upasinah—sitting down; atma-apahnavam—degrading oneself from the platform of tapasya; atmanah—self-caused; dadarsa—observed; bahu-rca-acaryah—Saubhari Muni, who was expert in chanting mantras; mina-sanga—the sexual affairs of fish; samutthitam—caused by this incident.

TRANSLATION

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

PURPORT

Visvanatha Cakravarti Thakura remarks that Saubhari Muni had fallen from his austerity because of a vaisnava-aparadha. The history is that when Garuda wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter under his care. Because Garuda’s plans for eating were disappointed, Saubhari Muni certainly committed a great offense to a Vaisnava. Because of this vaisnava-aparadha, an offense at the lotus feet of a Vaisnava, Saubhari Muni fell from his exalted position of mystic tapasya. One should not, therefore, impede the activities of a Vaisnava. This is the lesson we must learn from this incident concerning Saubhari Muni.

SB9.6.50

TEXT 50

aho imam pasyata me vinasam

tapasvinah sac-carita-vratasya

antarjale vari-cara-prasangat

pracyavitam brahma ciram dhrtam yat

SYNONYMS

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

TRANSLATION

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

SB9.6.51

TEXT 51

sangam tyajeta mithuna-vratinam mumuksuh

sarvatmana na visrjed bahir-indriyani

ekas caran rahasi cittam ananta ise

yunjita tad-vratisu sadhusu cet prasangah

SYNONYMS

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

TRANSLATION

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

PURPORT

Saubhari Muni, giving conclusions derived from his practical experience, instructs us that persons interested in crossing to the other side of the material ocean must give up the association of persons interested in sex life and accumulating money. This is also advised by Sri Caitanya Mahaprabhu:

niskincanasya bhagavad-bhajanonmukasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositam ca
ha hanta hanta visa-bhaksanato ’py asadhu

(Caitanya-candrodaya-nataka 8.27)

“Alas, for a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly.”

One who desires complete freedom from material bondage can engage himself in the transcendental loving service of the Lord. He must not associate with visayi—materialistic persons or those interested in sex life. Every materialist is interested in sex. Thus in plain language it is advised that an exalted saintly person avoid the association of those who are materially inclined. Srila Narottama dasa Thakura also recommends that one engage in the service of the acaryas, and if one wants to live in association, he must live in the association of devotees (tandera carana sevi bhakta-sane vasa). The Krsna consciousness movement is creating many centers just to create devotees so that by associating with the members of such a center people will automatically become uninterested in material affairs. Although this is an ambitious proposal, this association is proving effective by the mercy of Sri Caitanya Mahaprabhu. By gradually associating with the members of the Krsna consciousness movement, simply by taking prasada and taking part in chanting of the Hare Krsna mantra, ordinary persons are being considerably elevated. Saubhari Muni regrets that he had bad association even in the deepest part of the water. Because of the bad association of the sexually engaged fish, he fell down. A secluded place is also not secure unless there is good association.

SB9.6.52

TEXT 52

ekas tapasvy aham athambhasi matsya-sangat

pancasad asam uta panca-sahasra-sargah

nantam vrajamy ubhaya-krtya-manorathanam

maya-gunair hrta-matir visaye ’rtha-bhavah

SYNONYMS

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

TRANSLATION

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

SB9.6.53

TEXT 53

evam vasan grhe kalam

virakto nyasam asthitah

vanam jagamanuyayus

tat-patnyah pati-devatah

SYNONYMS

evam—in this way; vasan—living; grhe—at home; kalam—passing away time; viraktah—became detached; nyasam—in the renounced order of life; asthitah—became situated; vanam—in the forest; jagama—he went; anuyayuh—was followed by; tat-patnyah—all his wives; pati-devatah—because their only worshipable object was their husband.

TRANSLATION

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

SB9.6.54

TEXT 54

tatra taptva tapas tiksnam

atma-darsanam atmavan

sahaivagnibhir atmanam

yuyoja paramatmani

SYNONYMS

tatra—in the forest; taptva—executing austerity; tapah—the regulative principles of austerity; tiksnam—very severely; atma-darsanam—which helps self-realization; atmavan—conversant with the self; saha—with; eva—certainly; agnibhih—fires; atmanam—the personal self; yuyoja—he engaged; parama-atmani—dealing with the Supreme Soul.

TRANSLATION

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

PURPORT

At the time of death, fire burns the gross body, and if there is no more desire for material enjoyment the subtle body is also ended, and in this way a pure soul remains. This is confirmed in Bhagavad-gita (tyaktva deham punar janma naiti [Bg. 4.9]). If one is free from the bondage of both the gross and subtle material bodies and remains a pure soul, he returns home, back to Godhead, to be engaged in the service of the Lord. Tyaktva deham punar janma naiti mam eti: [Bg. 4.9] he goes back home, back to Godhead. Thus it appears that Saubhari Muni attained that perfect stage.

SB9.6.55

TEXT 55

tah sva-patyur maharaja

niriksyadhyatmikim gatim

anviyus tat-prabhavena

agnim santam ivarcisah

SYNONYMS

tah—all the wives of Saubhari; sva-patyuh—with their own husband; maharaja—O King Pariksit; niriksya—observing; adhyatmikim—spiritual; gatim—progress; anviyuh—followed; tat-prabhavena—by the influence of their husband (although they were unfit, by the influence of their husband they also could go to the spiritual world); agnim—the fire; santam—completely merged; iva—like; arcisah—the flames.

TRANSLATION

O Maharaja Pariksit, by observing their husband progressing in spiritual existence, Saubhari Muni’s wives were also able to enter the spiritual world by his spiritual power, just as the flames of a fire cease when the fire is extinguished.

PURPORT

As stated in Bhagavad-gita (9.32), striyo vaisyas tatha sudras te ’pi yanti param gatim. Women are not considered very powerful in following spiritual principles, but if a woman is fortunate enough to get a suitable husband who is spiritually advanced and if she always engages in his service, she also gets the same benefit as her husband. Here it is clearly said that the wives of Saubhari Muni also entered the spiritual world by the influence of their husband. They were unfit, but because they were faithful followers of their husband, they also entered the spiritual world with him. Thus a woman should be a faithful servant of her husband, and if the husband is spiritually advanced, the woman will automatically get the opportunity to enter the spiritual world.

Thus end the Bhaktivedanta purports of the Ninth Canto, Sixth Chapter, of the Srimad-Bhagavatam, entitled “The Downfall of Saubhari Muni.”

Next chapter (SB 9.7)