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tatha iti—when King Vrsaparva agreed to Sukracarya’s proposal; avasthite—the situation being settled in this way; praha—said; devayani—the daughter of Sukracarya; manogatam—her desire; pitra—by the father; datta—given; yatah—to whomever; yasye—I shall go; sa-anuga—with her friends; yatu—shall go; mam anu—as my follower or servant.

After hearing Sukracarya’s request, Vrsaparva agreed to fulfill Devayani’s desire, and he awaited her words. Devayani then expressed her desire as follows: “Whenever I marry by the order of my father, my friend Sarmistha must go with me as my maidservant, along with her friends.”

SB9.18.29

TEXT 29

pitra datta devayanyai

sarmistha sanuga tada

svanam tat sankatam viksya

tad-arthasya ca gauravam

devayanim paryacarat

stri-sahasrena dasavat

SYNONYMS

pitra—by the father; datta—given; devayanyai—unto Devayani, the daughter of Sukracarya; sarmistha—the daughter of Vrsaparva; sa-anuga—with her friends; tada—at that time; svanam—of his own; tat—that; sankatam—dangerous position; viksya—observing; tat—from him; arthasya—of the benefit; ca—also; gauravam—the greatness; devayanim—unto Devayani; paryacarat—served; stri-sahasrena—with thousands of other women; dasa-vat—acting as a slave.

TRANSLATION

Vrsaparva wisely thought that Sukracarya’s displeasure would bring danger and that his pleasure would bring material gain. Therefore he carried out Sukracarya’s order and served him like a slave. He gave his daughter Sarmistha to Devayani, and Sarmistha served Devayani like a slave, along with thousands of other women.

PURPORT

In the beginning of these affairs concerning Sarmistha and Devayani, we saw that Sarmistha had many friends. Now these friends became maidservants of Devayani. When a girl married a ksatriya king, it was customary for all her girl friends to go with her to her husband’s house. For instance, when Vasudeva married Devaki, the mother of Krsna, he married all six of her sisters, and she also had many friends who accompanied her. A king would maintain not only his wife but also the many friends and maidservants of his wife. Some of these maidservants would become pregnant and give birth to children. Such children were accepted as dasi-putra, the sons of the maidservants, and the king would maintain them. The female population is always greater than the male, but since a woman needs to be protected by a man, the king would maintain many girls, who acted either as friends or as maidservants of the queen. In the history of Krsna’s household life we find that Krsna married 16,108 wives. These were not maidservants but direct queens, and Krsna expanded Himself into 16,108 forms to maintain different establishments for each and every wife. This is not possible for ordinary men. Therefore although the kings had to maintain many, many servants and wives, not all of them had different establishments.

SB9.18.30

TEXT 30

nahusaya sutam dattva

saha sarmisthayosana

tam aha rajan charmistham

adhas talpe na karhicit

nahusaya—unto King Yayati, the descendant of Nahusa; sutam—his daughter; dattva—giving in marriage; saha—with; sarmisthaya—Sarmistha, the daughter of Vrsaparva and servant of Devayani; usana—Sukracarya; tam—unto him (King Yayati); aha—said; rajan—my dear King; sarmistham—Sarmistha, the daughter of Vrsaparva; adhah—allow; talpe—on your bed; na—not; karhicit—at any time.

When Sukracarya gave Devayani in marriage to Yayati, he had Sarmistha go with her, but he warned the King, “My dear King, never allow this girl Sarmistha to lie with you in your bed.”

SB9.18.31

TEXT 31

vilokyausanasim rajan

charmistha suprajam kvacit

tam eva vavre rahasi

sakhyah patim rtau sati

SYNONYMS

vilokya—by seeing; ausanasim—Devayani, the daughter of Sukracarya; rajan—O King Pariksit; sarmistha—the daughter of Vrsaparva; su-prajam—possessing nice children; kvacit—at some time; tam—him (King Yayati); eva—indeed; vavre—requested; rahasi—in a secluded place; sakhyah—of her friend; patim—the husband; rtau—at the appropriate time; sati—being in that position.

TRANSLATION

O King Pariksit, upon seeing Devayani with a nice son, Sarmistha once approached King Yayati at the appropriate time for conception. In a secluded place, she requested the King, the husband of her friend Devayani, to enable her to have a son also.

SB9.18.32

TEXT 32

raja-putryarthito ’patye

dharmam caveksya dharmavit

smaran chukra-vacah kale

distam evabhyapadyata

SYNONYMS

raja-putrya—by Sarmistha, who was the daughter of a king; arthitah—being requested; apatye—for a son; dharmam—religious principles; ca—as well as; aveksya—considering; dharma-vit—aware of all religious principles; smaran—remembering; sukra-vacah—the warning of Sukracarya; kale—at the time; distam—circumstantially; eva—indeed; abhyapadyata—accepted (to fulfill the desire of Sarmistha).

TRANSLATION

When Princess Sarmistha begged King Yayati for a son, the King was certainly aware of the principles of religion, and therefore he agreed to fulfill her desire. Although he remembered the warning of Sukracarya, he thought of this union as the desire of the Supreme, and thus he had sex with Sarmistha.

PURPORT

King Yayati was completely aware of the duty of a ksatriya. When a ksatriya is approached by a woman, he cannot deny her. This is a religious principle. Consequently, when Dharmaraja, Yudhisthira, saw Arjuna unhappy after Arjuna returned from Dvaraka, he asked whether Arjuna had refused a woman who had begged for a son. Although Maharaja Yayati remembered Sukracarya’s warning, he could not refuse Sarmistha. He thought it wise to give her a son, and thus he had sexual intercourse with her after her menstrual period. This kind of lust is not against religious principles. As stated in Bhagavad-gita (7.11), dharmaviruddho bhutesu kamo ’smi: sex life not contrary to the principles of religion is sanctioned by Krsna. Because Sarmistha, the daughter of a king, had begged Yayati for a son, their combination was not lust but an act of religion.

SB9.18.33

TEXT 33

yadum ca turvasum caiva

devayani vyajayata

druhyum canum ca purum ca

sarmistha varsaparvani

yadum—Yadu; ca—and; turvasum—Turvasu; ca eva—as well as; devayani—the daughter of Sukracarya; vyajayata—gave birth to; druhyum—Druhyu; ca—and; anum—Anu; ca—also; purum—Puru; ca—also; sarmistha—Sarmistha; varsaparvani—the daughter of Vrsaparva.

Devayani gave birth to Yadu and Turvasu, and Sarmistha gave birth to Druhyu, Anu and Puru.

SB9.18.34

TEXT 34

garbha-sambhavam asurya

bhartur vijnaya manini

devayani pitur geham

yayau krodha-vimurchita

SYNONYMS

garbha-sambhavam—pregnancy; asuryah—of Sarmistha; bhartuh—made possible by her husband; vijnaya—knowing (from the brahmana astrologers); manini—being very proud; devayani—the daughter of Sukracarya; pituh—of her father; geham—to the house; yayau—departed; krodha-vimurchita—frenzied because of anger.

TRANSLATION

When the proud Devayani understood from outside sources that Sarmistha was pregnant by her husband, she was frenzied with anger. Thus she departed for her father’s house.

SB9.18.35

TEXT 35

priyam anugatah kami

vacobhir upamantrayan

na prasadayitum seke

pada-samvahanadibhih

SYNONYMS

priyam—his beloved wife; anugatah—following; kami—very, very lusty; vacobhih—by great words; upamantrayan—appeasing; na—not; prasadayitum—to appease; seke—was able; pada-samvahana-adibhih—even by massaging her feet.

TRANSLATION

King Yayati, who was very lusty, followed his wife, caught her and tried to appease her by speaking pleasing words and massaging her feet, but he could not satisfy her by any means.

SB9.18.36

TEXT 36

sukras tam aha kupitah

stri-kamanrta-purusa

tvam jara visatam manda

virupa-karani nrnam

SYNONYMS

sukrah—Sukracarya; tam—unto him (King Yayati); aha—said; kupitah—being very angry at him; stri-kama—O you who have lusty desires for women; anrta-purusa—O untruthful person; tvam—unto you; jara—old age, invalidity; visatam—may enter; manda—you fool; virupa-karani—which disfigures; nrnam—the bodies of human beings.

TRANSLATION

Sukracarya was extremely angry. “You untruthful fool, lusting after women! You have done a great wrong,” he said. “I therefore curse you to be attacked and disfigured by old age and invalidity.”

SB9.18.37

TEXT 37

sri-yayatir uvaca

atrpto ’smy adya kamanam

brahman duhitari sma te

vyatyasyatam yatha-kamam

vayasa yo ’bhidhasyati

SYNONYMS

sri-yayatih uvaca—King Yayati said; atrptah—unsatisfied; asmi—I am; adya—till now; kamanam—to satisfy my lusty desires; brahman—O learned brahmana; duhitari—in connection with the daughter; sma—in the past; te—your; vyatyasyatam—just exchange; yatha-kamam—as long as you are lusty; vayasa—with youth; yah abhidhasyati—of one who agrees to exchange your old age for his youth.

TRANSLATION

King Yayati said, “O learned, worshipable brahmana, I have not yet satisfied my lusty desires with your daughter.” Sukracarya then replied, “You may exchange your old age with someone who will agree to transfer his youth to you.”

PURPORT

When King Yayati said that he had not yet satisfied his lusty desires with Sukracarya’s daughter, Sukracarya saw that it was against the interests of his own daughter for Yayati to continue in old age and invalidity, for certainly his lusty daughter would not be satisfied. Therefore Sukracarya blessed his son-in-law by saying that he could exchange his old age for someone else’s youth. He indicated that if Yayati’s son would exchange his youth for Yayati’s old age, Yayati could continue to enjoy sex with Devayani.

SB9.18.38

TEXT 38

iti labdha-vyavasthanah

putram jyestham avocata

yado tata praticchemam

jaram dehi nijam vayah

iti—thus; labdha-vyavasthanah—getting the opportunity to exchange his old age; putram—unto his son; jyestham—the eldest; avocata—he requested; yado—O Yadu; tata—you are my beloved son; praticcha—kindly exchange; imam—this; jaram—invalidity; dehi—and give; nijam—your own; vayah—youth.

When Yayati received this benediction from Sukracarya, he requested his eldest son: My dear son Yadu, please give me your youth in exchange for my old age and invalidity.

SB9.18.39

TEXT 39

matamaha-krtam vatsa

na trpto visayesv aham

vayasa bhavadiyena

ramsye katipayah samah

SYNONYMS

matamaha-krtam—given by your maternal grandfather, Sukracarya; vatsa—my dear son; na—not; trptah—satisfied; visayesu—in sex life, sense gratification; aham—I (am); vayasa—by age; bhavadiyena—of your good self; ramsye—I shall enjoy sex life; katipayah—for a few; samah—years.

TRANSLATION

My dear son, I am not yet satisfied in my sexual desires. But if you are kind to me, you can take the old age given by your maternal grandfather, and I may take your youth so that I may enjoy life for a few years more.

PURPORT

This is the nature of lusty desires. In Bhagavad-gita (7.20) it is said, kamais tais tair hrta jnanah: when one is too attached to sense gratification, he actually loses his sense. The word hrta jnanah refers to one who has lost his sense. Here is an example: the father shamelessly asked his son to exchange youth for old age. Of course, the entire world is under such illusion. Therefore it is said that everyone is pramattah, or exclusively mad. Nunam pramattah kurute vikarma: [Bhag. 5.5.4] when one becomes almost like a madman, he indulges in sex and sense gratification. Sex and sense gratification can be controlled, however, and one achieves perfection when he has no desires for sex. This is possible only when one is fully Krsna conscious.

yadavadhi mama cetah krsna-padaravinde
nava-nava-rasa-dhamany udyatam rantum asit
tadavadhi bata nari-sangame smaryamane
bhavati mukha-vikarah susthu-nisthivanam ca

“Since I have been engaged in the transcendental loving service of Krsna, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste.” Sexual desire can be stopped only when one is fully Krsna conscious, and not otherwise. As long as one has desires for sex, one must change his body and transmigrate from one body to another to enjoy sex in different species or forms. But although the forms may differ, the business of sex is the same. Therefore it is said, punah punas carvita-carvananam [SB 7.5.30]. Those who are very much attached to sex transmigrate from one body to another, with the same business of “chewing the chewed,” tasting sex enjoyment as a dog, sex enjoyment as a hog, sex enjoyment as a demigod, and so on.

SB9.18.40

TEXT 40

sri-yadur uvaca

notsahe jarasa sthatum

antara praptaya tava

aviditva sukham gramyam

vaitrsnyam naiti purusah

sri-yaduh uvaca—Yadu, the eldest son to Yayati, replied; na utsahe—I am not enthusiastic; jarasa—with your old age and invalidity; sthatum—to remain; antara—while in youth; praptaya—accepted; tava—your; aviditva—without experiencing; sukham—happiness; gramyam—material or bodily; vaitrsnyam—indifference to material enjoyment; na—does not; eti—attain; purusah—a person.

Yadu replied: My dear father, you have already achieved old age, although you also were a young man. But I do not welcome your old age and invalidity, for unless one enjoys material happiness, one cannot attain renunciation.

Renunciation of material enjoyment is the ultimate goal of human life. Therefore the varnasrama institution is most scientific. It aims at giving one the facility to return home, back to Godhead, which one cannot do without completely renouncing all connections with the material world. Sri Caitanya Mahaprabhu said, niskincanasya bhagavad-bhajanonmukhasya: one who wants to go back home, back to Godhead, must be niskincana, free from all affinity for material enjoyment. Brahmany upasamasrayam: unless one is fully renounced, one cannot engage in devotional service or stay in Brahman. Devotional service is rendered on the Brahman platform. Therefore, unless one attains the Brahman platform, or spiritual platform, one cannot engage in devotional service; or, in other words, a person engaged in devotional service is already on the Brahman platform.

mam ca yo ’vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” (Bg. 14.26) If one attains devotional service, therefore, he is certainly liberated. Generally, unless one enjoys material happiness, one cannot attain renunciation. Varnasrama therefore gives the opportunity for gradual elevation. Yadu, the son of Maharaja Yayati, explained that he was unable to give up his youth, for he wanted to use it to attain the renounced order in the future.

Maharaja Yadu was different from his brothers. As stated in the next verse, turvasus coditah pitra druhyus canus ca bharata/ pratyacakhyur adharmajnah. Maharaja Yadu’s brothers refused to accept their father’s proposal because they were not completely aware of dharma. To accept orders that follow religious principles, especially the orders of one’s father, is very important. Therefore when the brothers of Maharaja Yadu refused their father’s order, this was certainly irreligious. Maharaja Yadu’s refusal, however, was religious. As stated in the Tenth Canto, yados ca dharma-silaya: Maharaja Yadu was completely aware of the principles of religion. The ultimate principle of religion is to engage oneself in devotional service to the Lord. Maharaja Yadu was very eager to engage himself in the Lord’s service, but there was an impediment: during youth the material desire to enjoy the material senses is certainly present, and unless one fully satisfies these lusty desires in youth, there is a chance of one’s being disturbed in rendering service to the Lord. We have actually seen that many sannyasis who accept sannyasa prematurely, not having satisfied their material desires, fall down because they are disturbed. Therefore the general process is to go through grhastha life and vanaprastha life and finally come to sannyasa and devote oneself completely to the service of the Lord. Maharaja Yadu was ready to accept his father’s order and exchange youth for old age because he was confident that the youth taken by his father would be returned. But because this exchange would delay his complete engagement in devotional service, he did not want to accept his father’s old age, for he was eager to achieve freedom from disturbances. Moreover, among the descendants of Yadu would be Lord Krsna. Therefore, because Yadu was eager to see the Lord’s appearance in his dynasty as soon as possible, Yadu refused to accept his father’s proposal. This was not irreligious, however, because Yadu’s purpose was to serve the Lord. Because Yadu was a faithful servant of the Lord, Lord Krsna appeared in his dynasty. As confirmed in the prayers of Kunti, yadoh priyasyanvavaye. Yadu was very dear to Krsna, who was therefore eager to descend in Yadu’s dynasty. In conclusion, Maharaja Yadu should not be considered adharma jna, ignorant of religious principles, as the next verse designates his brothers. He was like the four Sanakas (catuh-sana), who refused the order of their father, Brahma, for the sake of a better cause. Because the four Kumaras wanted to engage themselves completely in the service of the Lord as brahmacaris, their refusal to obey their father’s order was not irreligious.

SB9.18.41

TEXT 41

turvasus coditah pitra

druhyus canus ca bharata

pratyacakhyur adharmajna

hy anitye nitya-buddhayah

turvasuh—Turvasu, another son; coditah—requested; pitra—by the father (to exchange old age and invalidity for his youth); druhyuh—Druhyu, another son; ca—and; anuh—Anu, another son; ca—also; bharata—O King Pariksit; pratyacakhyuh—refused to accept; adharma-jnah—because they did not know religious principles; hi—indeed; a-nitye—temporary youth; nitya-buddhayah—thinking to be permanent.

O Maharaja Pariksit, Yayati similarly requested his sons Turvasu, Druhyu and Anu to exchange their youth for his old age, but because they were unaware of religious principles, they thought that their flickering youth was eternal, and therefore they refused to carry out their father’s order.

SB9.18.42

TEXT 42

aprcchat tanayam purum

vayasonam gunadhikam

na tvam agrajavad vatsa

mam pratyakhyatum arhasi

SYNONYMS

aprcchat—requested; tanayam—the son; purum—Puru; vayasa—by age; unam—although younger; guna-adhikam—better than the others by quality; na—not; tvam—you; agraja-vat—like your older brothers; vatsa—my dear son; mam—me; pratyakhyatum—to refuse; arhasi—ought.

TRANSLATION

King Yayati then requested Puru, who was younger than these three brothers but more qualified, “My dear son, do not be disobedient like your elder brothers, for that is not your duty.”

SB9.18.43

TEXT 43

sri-purur uvaca

ko nu loke manusyendra

pitur atma-krtah puman

pratikartum ksamo yasya

prasadad vindate param

SYNONYMS

sri-puruh uvaca—Puru said; kah—what; nu—indeed; loke—in this world; manusya-indra—O Your Majesty, best of human beings; pituh—the father; atma-krtah—who has given this body; puman—a person; pratikartum—to repay; ksamah—is able; yasya—of whom; prasadat—by the mercy; vindate—one enjoys; param—superior life.

TRANSLATION

Puru replied: O Your Majesty, who in this world can repay his debt to his father? By the mercy of one’s father, one gets the human form of life, which can enable one to become an associate of the Supreme Lord.

PURPORT

The father gives the seed of the body, and this seed gradually grows and develops until one ultimately attains the developed human body, with consciousness higher than that of the animals. In the human body one can be elevated to the higher planets, and, furthermore, if one cultivates Krsna consciousness, one can return home, back to Godhead. This important human body is obtained by the grace of the father, and therefore everyone is indebted to his father. Of course, in other lives one also gets a father and mother; even cats and dogs have fathers and mothers. But in the human form of life the father and mother can award their son the greatest benediction by teaching him to become a devotee. When one becomes a devotee, he achieves the greatest benediction because he completely averts the repetition of birth and death. Therefore the father who trains his child in Krsna consciousness is the most benevolent father in this world. It is said:

janame janame sabe pita mata paya
krsna guru nahi mile bhaja hari ei

Everyone gets a father and mother, but if one gets the benediction of Krsna and guru, he can conquer material nature and return home, back to Godhead.

SB9.18.44

TEXT 44

uttamas cintitam kuryat

prokta-kari tu madhyamah

adhamo ’sraddhaya kuryad

akartoccaritam pituh

uttamah—the best; cintitam—considering the father’s idea; kuryat—acts accordingly; prokta-kari—one who acts on the order of the father; tu—indeed; madhyamah—mediocre; adhamah—lower class; asraddhaya—without any faith; kuryat—acts; akarta—unwilling to do; uccaritam—like stool; pituh—of the father.

A son who acts by anticipating what his father wants him to do is first class, one who acts upon receiving his father’s order is second class, and one who executes his father’s order irreverently is third class. But a son who refuses his father’s order is like his father’s stool.

Puru, Yayati’s last son, immediately accepted his father’s proposal, for although he was the youngest, he was very qualified. Puru thought, “I should have accepted my father’s proposal before he asked, but I did not. Therefore I am not a first-class son. I am second class. But I do not wish to become the lowest type of son, who is compared to his father’s stool.” One Indian poet has spoken of putra and mutra. putra means “son,” and mutra means “urine.” Both a son and urine come from the same genitals. If a son is an obedient devotee of the Lord he is called putra, or a real son; otherwise, if he is not learned and is not a devotee, a son is nothing better than urine.

SB9.18.45

TEXT 45

iti pramuditah puruh

pratyagrhnaj jaram pituh

so ’pi tad-vayasa kaman

yathavaj jujuse nrpa

iti—in this way; pramuditah—very pleased; puruh—Puru; pratyagrhnat—accepted; jaram—the old age and invalidity; pituh—of his father; sah—that father (Yayati); api—also; tat-vayasa—by the youth of his son; kaman—all desires; yatha-vat—as required; jujuse—satisfied; nrpa—O Maharaja Pariksit.

Sukadeva Gosvami said: In this way, O Maharaja Pariksit, the son named Puru was very pleased to accept the old age of his father, Yayati, who took the youth of his son and enjoyed this material world as he required.

SB9.18.46

TEXT 46

sapta-dvipa-patih samyak

pitrvat palayan prajah

yathopajosam visayan

jujuse ’vyahatendriyah

SYNONYMS

sapta-dvipa-patih—the master of the entire world, consisting of seven islands; samyak—completely; pitr-vat—exactly like a father; palayan—ruling; prajah—the subjects; yatha-upajosam—as much as he wanted; visayan—material happiness; jujuse—enjoyed; avyahata—without being disturbed; indriyah—his senses.

TRANSLATION

Thereafter, King Yayati became the ruler of the entire world, consisting of seven islands, and ruled the citizens exactly like a father. Because he had taken the youth of his son, his senses were unimpaired, and he enjoyed as much material happiness as he desired.

SB9.18.47

TEXT 47

devayany apy anudinam

mano-vag-deha-vastubhih

preyasah paramam pritim

uvaha preyasi rahah

SYNONYMS

devayani—Maharaja Yayati’s wife, the daughter of Sukracarya; api—also; anudinam—twenty-four hours, day after day; manah-vak—by her mind and words; deha—body; vastubhih—with all requisite things; preyasah—of her beloved husband; paramam—transcendental; pritim—bliss; uvaha—executed; preyasi—very dear to her husband; rahah—in seclusion, without any disturbance.

TRANSLATION

In secluded places, engaging her mind, words, body and various paraphernalia, Devayani, the dear wife of Maharaja Yayati, always brought her husband the greatest possible transcendental bliss.

SB9.18.48

TEXT 48

ayajad yajna-purusam

kratubhir bhuri-daksinaih

sarva-devamayam devam

sarva-vedamayam harim

SYNONYMS

ayajat—worshiped; yajna-purusam—the yajna-purusa, the Lord; kratubhih—by performing various sacrifices; bhuri-daksinaih—giving abundant gifts to the brahmanas; sarva-deva-mayam—the reservoir of all the demigods; devam—the Supreme Lord; sarva-veda-mayam—the ultimate object of all Vedic knowledge; harim—the Lord, the Supreme Personality of Godhead.

TRANSLATION

King Yayati performed various sacrifices, in which he offered abundant gifts to the brahmanas to satisfy the Supreme Lord, Hari, who is the reservoir of all the demigods and the object of all Vedic knowledge.

SB9.18.49

TEXT 49

yasminn idam viracitam

vyomniva jaladavalih

naneva bhati nabhati

svapna-maya-manorathah

SYNONYMS

yasmin—in whom; idam—this entire cosmic manifestation; viracitam—created; vyomni—in the sky; iva—just like; jalada-avalih—clouds; nana iva—as if in different varieties; bhati—is manifested; na abhati—is unmanifested; svapna-maya—illusion, like a dream; manah-rathah—created to be traversed by the chariot of the mind.

TRANSLATION

The Supreme Lord, Vasudeva, who created the cosmic manifestation, exhibits Himself as all-pervading, like the sky that holds clouds. And when the creation is annihilated, everything enters into the Supreme Lord, Visnu, and varieties are no longer manifested.

PURPORT

As stated by the Lord Himself in Bhagavad-gita (7.19):

bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma sudurlabhah

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” The Supreme Personality of Godhead, Vasudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him. He is situated in everyone’s heart (sarvasya caham hrdi sannivistah). And from Him everything has emanated (janmady asya yatah [Bhag. 1.1.1]). All material manifestations, however, are temporary. The word svapna means “dreams,” maya means “illusion,” and manoratha means “mental creations.” Dreams, illusions and mental creations are temporary. Similarly, all material creation is temporary, but Vasudeva, the Supreme Personality of Godhead, is the eternal Absolute Truth.

SB9.18.50

TEXT 50

tam eva hrdi vinyasya

vasudevam guhasayam

narayanam aniyamsam

nirasir ayajat prabhum

tam eva—Him only; hrdi—within the heart; vinyasya—placing; vasudevam—Lord Vasudeva; guha-asayam—who exists in everyone’s heart; narayanam—who is Narayana, or an expansion of Narayana; aniyamsam—invisible to material eyes, although existing everywhere; nirasih—Yayati, without any material desires; ayajat—worshiped; prabhum—the Supreme Lord.

Without material desires, Maharaja Yayati worshiped the Supreme Lord, who is situated in everyone’s heart as Narayana and is invisible to material eyes, although existing everywhere.

King Yayati, although externally seeming very fond of material enjoyment, was internally thinking of becoming an eternal servant of the Lord.

SB9.18.51

TEXT 51

evam varsa-sahasrani

manah-sasthair manah-sukham

vidadhano ’pi natrpyat

sarva-bhaumah kad-indriyaih

evam—in this way; varsa-sahasrani—for one thousand years; manah-sasthaih—by the mind and five knowledge-acquiring senses; manah-sukham—temporary happiness created by the mind; vidadhanah—executing; api—although; na atrpyat—could not be satisfied; sarva-bhaumah—although he was the king of the entire world; kat-indriyaih—because of possessing impure senses.

Although Maharaja Yayati was the king of the entire world and he engaged his mind and five senses in enjoying material possessions for one thousand years, he was unable to be satisfied.