Srimad-Bhagavatam: Canto 9: “Liberation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Three
The Marriage of Sukanya and Cyavana Muni
SB9.3Summary
This chapter describes the dynasty of Saryati, another son of Manu, and also tells about Sukanya and Revati.
Devajna Saryati gave instructions about what to do in the ritualistic ceremony observed on the second day of the yajna of the Angirasas. One day, Saryati, along with his daughter, known as Sukanya, went to the asrama of Cyavana Muni. There Sukanya saw two glowing substances within a hole of earthworms, and by chance she pierced those two glowing substances. As soon as she did this, blood began to ooze from that hole. Consequently, King Saryati and his companions suffered from constipation and inability to pass urine. When the King asked why circumstances had suddenly changed, he found that Sukanya was the cause of this misfortune. Then they all offered prayers to Cyavana Muni just to satisfy him according to his own desire, and Devajna Saryati offered his daughter to Cyavana Muni, who was a very old man.
When the heavenly physicians the Asvini-kumara brothers once visited Cyavana Muni, the muni requested them to give him back his youth. These two physicians took Cyavana Muni to a particular lake, in which they bathed and regained full youth. After this, Sukanya could not distinguish her husband. She then surrendered unto the Asvini-kumaras, who were very satisfied with her chastity and who therefore introduced her again to her husband. Cyavana Muni then engaged King Saryati in performing the soma-yajna and gave the Asvini-kumaras the privilege to drink soma-rasa. The King of heaven, Lord Indra, became very angry at this, but he could do no harm to Saryati. Henceforward, the Asvini-kumara physicians were able to share in the soma-rasa.
Saryati later had three sons, named Uttanabarhi, Anarta and Bhurisena. Anarta had one son, whose name was Revata. Revata had one hundred sons, of whom the eldest was Kakudmi. Kakudmi was advised by Lord Brahma to offer his beautiful daughter, Revati, to Baladeva, who belongs to the visnu-tattva category. After doing this, Kakudmi retired from family life and entered the forest of Badarikasrama to execute austerities and penances. SB9.3.1 TEXT 1 sri-suka uvaca saryatir manavo raja brahmisthah sambabhuva ha yo va angirasam satre dvitiyam ahar ucivan SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; saryatih—the king named Saryati; manavah—the son of Manu; raja—ruler; brahmisthah—completely in awareness of Vedic knowledge; sambabhuva ha—so he became; yah—one who; va—either; angirasam—of the descendants of Angira; satre—in the arena of sacrifice; dvitiyam ahah—the functions to be performed on the second day; ucivan—narrated. TRANSLATION Sri Sukadeva Gosvami continued: O King, Saryati, another son of Manu, was a ruler completely aware of Vedic knowledge. He gave instructions about the functions for the second day of the yajna to be performed by the descendants of Angira. SB9.3.2 TEXT 2 sukanya nama tasyasit kanya kamala-locana taya sardham vana-gato hy agamac cyavanasramam SYNONYMS sukanya—Sukanya; nama—by name; tasya—of him (Saryati); asit—there was; kanya—a daughter; kamala-locana—lotus-eyed; taya sardham—with her; vana-gatah—having entered the forest; hi—indeed; agamat—he went; cyavana-asramam—to the asrama cottage of Cyavana Muni. TRANSLATION Saryati had a beautiful lotus-eyed daughter named Sukanya, with whom he went to the forest to see the asrama of Cyavana Muni. SB9.3.3 TEXT 3 sa sakhibhih parivrta vicinvanty anghripan vane valmika-randhre dadrse khadyote iva jyotisi SYNONYMS sa—that Sukanya; sakhibhih—by her friends; parivrta—surrounded; vicinvanti—collecting; anghripan—fruits and flowers from the trees; vane—in the forest; valmika-randhre—in the hole of an earthworm; dadrse—observed; khadyote—two luminaries; iva—like; jyotisi—two shining things. TRANSLATION While that Sukanya, surrounded by her friends, was collecting various types of fruits from the trees in the forest, she saw within the hole of an earthworm two things glowing like luminaries. SB9.3.4 TEXT 4 te daiva-codita bala jyotisi kantakena vai avidhyan mugdha-bhavena susravasrk tato bahih SYNONYMS te—those two; daiva-codita—as if impelled by providence; bala—that young daughter; jyotisi—two glowworms within the hole of the earthworm; kantakena—with a thorn; vai—indeed; avidhyat—pierced; mugdha-bhavena—as if without knowledge; susrava—came out; asrk—blood; tatah—from there; bahih—outside. TRANSLATION As if induced by providence, the girl ignorantly pierced those two glowworms with a thorn, and when they were pierced, blood began to ooze out of them. SB9.3.5 TEXT 5 sakrn-mutra-nirodho ’bhut sainikanam ca tat-ksanat rajarsis tam upalaksya purusan vismito ’bravit SYNONYMS sakrt—of stool; mutra—and of urine; nirodhah—stoppage; abhut—so became; sainikanam—of all the soldiers; ca—and; tat-ksanat—immediately; rajarsih—the King; tam upalaksya—seeing the incident; purusan—to his men; vismitah—being surprised; abravit—began to speak. TRANSLATION Thereupon, all the soldiers of Saryati were immediately obstructed from passing urine and stool. Upon perceiving this, Saryati spoke to his associates in surprise. SB9.3.6 TEXT 6 apy abhadram na yusmabhir bhargavasya vicestitam vyaktam kenapi nas tasya krtam asrama-dusanam SYNONYMS api—alas; abhadram—something mischievous; nah—among us; yusmabhih—by ourselves; bhargavasya—of Cyavana Muni; vicestitam—has been attempted; vyaktam—now it is clear; kena api—by someone; nah—among ourselves; tasya—of him (Cyavana Muni); krtam—has been done; asrama-dusanam—pollution of the asrama. TRANSLATION How strange it is that one of us has attempted to do something wrong to Cyavana Muni, the son of Bhrgu. It certainly appears that someone among us has polluted this asrama. SB9.3.7 TEXT 7 sukanya praha pitaram bhita kincit krtam maya dve jyotisi ajanantya nirbhinne kantakena vai SYNONYMS sukanya—the girl Sukanya; praha—said; pitaram—unto her father; bhita—being afraid; kincit—something; krtam—has been done; maya—by me; dve—two; jyotisi—luminous objects; ajanantya—because of ignorance; nirbhinne—have been pierced; kantakena—with a thorn; vai—indeed. TRANSLATION Being very much afraid, the girl Sukanya said to her father: I have done something wrong, for I have ignorantly pierced these two luminous substances with a thorn. SB9.3.8 TEXT 8 duhitus tad vacah srutva saryatir jata-sadhvasah munim prasadayam asa valmikantarhitam sanaih SYNONYMS duhituh—of his daughter; tat vacah—that statement; srutva—after hearing; saryatih—King Saryati; jata-sadhvasah—becoming afraid; munim—unto Cyavana Muni; prasadayam asa—tried to appease; valmika-antarhitam—who was sitting within the hole of the earthworm; sanaih—gradually. TRANSLATION After hearing this statement by his daughter, King Saryati was very much afraid. In various ways, he tried to appease Cyavana Muni, for it was he who sat within the hole of the earthworm. SB9.3.9 TEXT 9 tad-abhiprayam ajnaya pradad duhitaram muneh krcchran muktas tam amantrya puram prayat samahitah SYNONYMS tat—of Cyavana Muni; abhiprayam—the purpose; ajnaya—understanding; pradat—delivered; duhitaram—his daughter; muneh—unto Cyavana Muni; krcchrat—with great difficulty; muktah—released; tam—the muni; amantrya—taking permission; puram—to his own place; prayat—went away; samahitah—being very contemplative. TRANSLATION King Saryati, being very contemplative and thus understanding Cyavana Muni’s purpose, gave his daughter in charity to the sage. Thus released from danger with great difficulty, he took permission from Cyavana Muni and returned home. PURPORT The King, after hearing the statement of his daughter, certainly told the great sage Cyavana Muni everything about how his daughter had ignorantly committed such an offense. The muni, however, inquired from the King whether the daughter was married. In this way, the King, understanding the purpose of the great sage Cyavana Muni (tad-abhiprayam ajnaya), immediately gave the muni his daughter in charity and escaped the danger of being cursed. Thus with the permission of the great sage the King returned home. SB9.3.10 TEXT 10 sukanya cyavanam prapya patim parama-kopanam prinayam asa citta-jna apramattanuvrttibhih SYNONYMS sukanya—the girl named Sukanya, the daughter of King Saryati; cyavanam—the great sage Cyavana Muni; prapya—after obtaining; patim—as her husband; parama-kopanam—who was always very angry; prinayam asa—she satisfied him; citta-jna—understanding the mind of her husband; apramatta anuvrttibhih—by executing services without being bewildered. TRANSLATION Cyavana Muni was very irritable, but since Sukanya had gotten him as her husband, she dealt with him carefully, according to his mood. Knowing his mind, she performed service to him without being bewildered. PURPORT This is an indication of the relationship between husband and wife. A great personality like Cyavana Muni has the temperament of always wanting to be in a superior position. Such a person cannot submit to anyone. Therefore, Cyavana Muni had an irritable temperament. His wife, Sukanya, could understand his attitude, and under the circumstances she treated him accordingly. If any wife wants to be happy with her husband, she must try to understand her husband’s temperament and please him. This is victory for a woman. Even in the dealings of Lord Krsna with His different queens, it has been seen that although the queens were the daughters of great kings, they placed themselves before Lord Krsna as His maidservants. However great a woman may be, she must place herself before her husband in this way; that is to say, she must be ready to carry out her husband’s orders and please him in all circumstances. Then her life will be successful. When the wife becomes as irritable as the husband, their life at home is sure to be disturbed or ultimately completely broken. In the modern day, the wife is never submissive, and therefore home life is broken even by slight incidents. Either the wife or the husband may take advantage of the divorce laws. According to the Vedic law, however, there is no such thing as divorce laws, and a woman must be trained to be submissive to the will of her husband. Westerners contend that this is a slave mentality for the wife, but factually it is not; it is the tactic by which a woman can conquer the heart of her husband, however irritable or cruel he may be. In this case we clearly see that although Cyavana Muni was not young but indeed old enough to be Sukanya’s grandfather and was also very irritable, Sukanya, the beautiful young daughter of a king, submitted herself to her old husband and tried to please him in all respects. Thus she was a faithful and chaste wife. SB9.3.11 TEXT 11 kasyacit tv atha kalasya nasatyav asramagatau tau pujayitva provaca vayo me dattam isvarau SYNONYMS kasyacit—after some (time); tu—but; atha—in this way; kalasya—time having passed; nasatyau—the two Asvini-kumaras; asrama—that place of Cyavana Muni; agatau—reached; tau—unto those two; pujayitva—offering respectful obeisances; provaca—said; vayah—youth; me—unto me; dattam—please give; isvarau—because you two are able to do so. TRANSLATION Thereafter, some time having passed, the Asvini-kumara brothers, the heavenly physicians, happened to come to Cyavana Muni’s asrama. After offering them respectful obeisances, Cyavana Muni requested them to give him youthful life, for they were able to do so. PURPORT The heavenly physicians like the Asvini-kumaras could give youthful life even to one who was advanced in age. Indeed, great yogis, with their mystic powers, can even bring a dead body back to life if the structure of the body is in order. We have already discussed this in connection with Bali Maharaja’s soldiers and their treatment by Sukracarya. Modern medical science has not yet discovered how to bring a dead body back to life or bring youthful energy to an old body, but from these verses we can understand that such treatment is possible if one is able to take knowledge from the Vedic information. The Asvini-kumaras were expert in Ayur-veda, as was Dhanvantari. In every department of material science, there is a perfection to be achieved, and to achieve it one must consult the Vedic literature. The highest perfection is to become a devotee of the Lord. To attain this perfection, one must consult Srimad-Bhagavatam, which is understood to be the ripe fruit of the Vedic desire tree (nigama-kalpa-taror galitam phalam [SB 1.1.3]). SB9.3.12 TEXT 12 graham grahisye somasya yajne vam apy asoma-poh kriyatam me vayo-rupam pramadanam yad ipsitam SYNONYMS graham—a full pot; grahisye—I shall give; somasya—of soma-rasa; yajne—in sacrifice; vam—of both of you; api—although; asoma-poh—of you two, who are not eligible to drink soma-rasa; kriyatam—just execute; me—my; vayah—young age; rupam—beauty of a young man; pramadanam—of women as a class; yat—which is; ipsitam—desirable. TRANSLATION Cyavana Muni said: Although you are ineligible to drink soma-rasa in sacrifices, I promise to give you a full pot of it. Kindly arrange beauty and youth for me, because they are attractive to young women. SB9.3.13 TEXT 13 badham ity ucatur vipram abhinandya bhisaktamau nimajjatam bhavan asmin hrade siddha-vinirmite SYNONYMS badham—yes, we shall act; iti—thus; ucatuh—they both replied, accepting the proposal of Cyavana; vipram—unto the brahmana (Cyavana Muni); abhinandya—congratulating him; bhisak-tamau—the two great physicians, the Asvini-kumaras; nimajjatam—just dive; bhavan—yourself; asmin—in this; hrade—lake; siddha-vinirmite—which is especially meant for all kinds of perfection. TRANSLATION The great physicians, the Asvini-kumaras, very gladly accepted Cyavana Muni’s proposal. Thus they told the brahmana, “Just dive into this lake of successful life.” [One who bathes in this lake has his desires fulfilled.] SB9.3.14 TEXT 14 ity ukto jaraya grasta- deho dhamani-santatah hradam pravesito ’svibhyam vali-palita-vigrahah SYNONYMS iti uktah—thus being addressed; jaraya—by old age and invalidity; grasta-dehah—the body being so diseased; dhamani-santatah—whose veins were visible everywhere on the body; hradam—the lake; pravesitah—entered; asvibhyam—helped by the Asvini-kumaras; vali-palita-vigrahah—whose body had loose skin and white hair. TRANSLATION After saying this, the Asvini-kumaras caught hold of Cyavana Muni, who was an old, diseased invalid with loose skin, white hair, and veins visible all over his body, and all three of them entered the lake. PURPORT Cyavana Muni was so old that he could not enter the lake alone. Thus the Asvini-kumaras caught hold of his body, and the three of them entered the lake. SB9.3.15 TEXT 15 purusas traya uttasthur apivya vanita-priyah padma-srajah kundalinas tulya-rupah suvasasah SYNONYMS purusah—men; trayah—three; uttasthuh—arose (from the lake); apivyah—extremely beautiful; vanita-priyah—as a man becomes very attractive to women; padma-srajah—decorated with garlands of lotuses; kundalinah—with earrings; tulya-rupah—all of them had the same bodily features; su-vasasah—very nicely dressed. TRANSLATION Thereafter, three men with very beautiful bodily features emerged from the lake. They were nicely dressed and decorated with earrings and garlands of lotuses. All of them were of the same standard of beauty. SB9.3.16 TEXT 16 tan niriksya vararoha sarupan surya-varcasah ajanati patim sadhvi asvinau saranam yayau SYNONYMS tan—unto them; niriksya—after observing; vara-aroha—that beautiful Sukanya; sa-rupan—all of them equally beautiful; surya-varcasah—with a bodily effulgence like the effulgence of the sun; ajanati—not knowing; patim—her husband; sadhvi—that chaste woman; asvinau—unto the Asvini-kumaras; saranam—shelter; yayau—took. TRANSLATION The chaste and very beautiful Sukanya could not distinguish her husband from the two Asvini-kumaras, for they were equally beautiful. Not understanding who her real husband was, she took shelter of the Asvini-kumaras. PURPORT Sukanya could have selected any one of them as her husband, for one could not distinguish among them, but because she was chaste, she took shelter of the Asvini-kumaras so that they could inform her who her actual husband was. A chaste woman will never accept any man other than her husband, even if there be someone equally as handsome and qualified. SB9.3.17 TEXT 17 darsayitva patim tasyai pati-vratyena tositau rsim amantrya yayatur vimanena trivistapam SYNONYMS darsayitva—after showing; patim—her husband; tasyai—unto Sukanya; pati-vratyena—because of her strong faith in her husband; tositau—being very pleased with her; rsim—unto Cyavana Muni; amantrya—taking his permission; yayatuh—they went away; vimanena—taking their own airplane; trivistapam—to the heavenly planets. TRANSLATION The Asvini-kumaras were very pleased to see Sukanya’s chastity and faithfulness. Thus they showed her Cyavana Muni, her husband, and after taking permission from him, they returned to the heavenly planets in their plane. SB9.3.18 TEXT 18 yaksyamano ’tha saryatis cyavanasyasramam gatah dadarsa duhituh parsve purusam surya-varcasam SYNONYMS yaksyamanah—desiring to perform a yajna; atha—thus; saryatih—King Saryati; cyavanasya—of Cyavana Muni; asramam—to the residence; gatah—having gone; dadarsa—he saw; duhituh—of his daughter; parsve—by the side; purusam—a man; surya-varcasam—beautiful and effulgent like the sun. TRANSLATION Thereafter, King Saryati, desiring to perform a sacrifice, went to the residence of Cyavana Muni. There he saw by the side of his daughter a very beautiful young man, as bright as the sun. SB9.3.19 TEXT 19 raja duhitaram praha krta-padabhivandanam asisas caprayunjano natipriti-mana iva SYNONYMS raja—the King (Saryati); duhitaram—unto the daughter; praha—said; krta-pada-abhivandanam—who had already finished offering respectful obeisances to her father; asisah—blessings upon her; ca—and; aprayunjanah—without offering to the daughter; na—not; atipriti-manah—very much pleased; iva—like that. TRANSLATION After receiving obeisances from his daughter, the King, instead of offering blessings to her, appeared very displeased and spoke as follows. SB9.3.20 TEXT 20 cikirsitam te kim idam patis tvaya pralambhito loka-namaskrto munih yat tvam jara-grastam asaty asammatam vihaya jaram bhajase ’mum adhvagam SYNONYMS cikirsitam—which you desire to do; te—of you; kim idam—what is this; patih—your husband; tvaya—by you; pralambhitah—has been cheated; loka-namaskrtah—who is honored by all people; munih—a great sage; yat—because; tvam—you; jara-grastam—very old and invalid; asati—O unchaste daughter; asammatam—not very attractive; vihaya—giving up; jaram—paramour; bhajase—you have accepted; amum—this man; adhvagam—comparable to a street beggar. TRANSLATION O unchaste girl, what is this that you have desired to do? You have cheated the most respectable husband, who is honored by everyone, for I see that because he was old, diseased and therefore unattractive, you have left his company to accept as your husband this young man, who appears to be a beggar from the street. PURPORT This shows the values of Vedic culture. According to the circumstances, Sukanya had been given a husband who was too old to be compatible with her. Because Cyavana Muni was diseased and very old, he was certainly unfit for the beautiful daughter of King Saryati. Nonetheless, her father expected her to be faithful to her husband. When he suddenly saw that his daughter had accepted someone else, even though the man was young and handsome, he immediately chastised her as asati, unchaste, because he assumed that she had accepted another man in the presence of her husband. According to Vedic culture, even if a young woman is given an old husband, she must respectfully serve him. This is chastity. It is not that because she dislikes her husband she may give him up and accept another. This is against Vedic culture. According to Vedic culture, a woman must accept the husband given to her by her parents and remain chaste and faithful to him. Therefore King Saryati was surprised to see a young man by the side of Sukanya.