Srimad-Bhagavatam: Canto 9: “Liberation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Six
The Downfall of Saubhari Muni
SB9.6Summary
After describing the descendants of Maharaja Ambarisa, Sukadeva Gosvami described all the kings from Sasada to Mandhata, and in this connection he also described how the great sage Saubhari married the daughters of Mandhata.
Maharaja Ambarisa had three sons, named Virupa, Ketuman and Sambhu. The son of Virupa was Prsadasva, and his son was Rathitara. Rathitara had no sons, but when he requested the favor of the great sage Angira, the sage begot several sons in the womb of Rathitara’s wife. When the sons were born, they became the dynasty of Angira Rsi and of Rathitara.
The son of Manu was Iksvaku, who had one hundred sons, of whom Vikuksi, Nimi and Dandaka were the eldest. The sons of Maharaja Iksvaku became kings of different parts of the world. Because of violating sacrificial rules and regulations, one of these sons, Vikuksi, was banished from the kingdom. By the mercy of Vasistha and the power of mystic yoga, Maharaja Iksvaku attained liberation after giving up his material body. When Maharaja Iksvaku expired, his son Vikuksi returned and took charge of the kingdom. He performed various types of sacrifices, and thus he pleased the Supreme Personality of Godhead. This Vikuksi later became celebrated as Sasada.
Vikuksi’s son fought with the demons for the sake of the demigods, and because of his valuable service he became famous as Puranjaya, Indravaha and Kakutstha. The son of Puranjaya was Anena, the son of Anena was Prthu, and the son of Prthu was Visvagandhi. The son of Visvagandhi was Candra, the son of Candra was Yuvanasva, and his son was Sravasta, who constructed Sravasti Puri. The son of Sravasta was Brhadasva. Brhadasva’s son Kuvalayasva killed a demon named Dhundhu, and thus he became celebrated as Dhundhumara, “the killer of Dhundhu.” The sons of the killer of Dhundhu were Drdhasva, Kapilasva and Bhadrasva. He also had thousands of other sons, but they burned to ashes in the fire emanating from Dhundhu. The son of Drdhasva was Haryasva, the son of Haryasva was Nikumbha, the son of Nikumbha was Bahulasva, and the son of Bahulasva was Krsasva. The son of Krsasva was Senajit, and his son was Yuvanasva.
Yuvanasva married one hundred wives, but he had no sons, and therefore he entered the forest. In the forest, the sages performed a sacrifice known as Indra-yajna on his behalf. Once, however, the King became so thirsty in the forest that he drank the water kept for performing yajna. Consequently, after some time, a son came forth from the right side of his abdomen. The son, who was very beautiful, was crying to drink breast milk, and Indra gave the child his index finger to suck. Thus the son became known as Mandhata. In due course of time, Yuvanasva achieved perfection by performing austerities.
Thereafter, Mandhata became the emperor and ruled the earth, which consists of seven islands. Thieves and rogues were very much afraid of this powerful king, and therefore the king was known as Trasaddasyu, meaning “one who is very fearful to rogues and thieves.” Mandhata begot sons in the womb of his wife, Bindumati. These sons were Purukutsa, Ambarisa and Mucukunda. These three sons had fifty sisters, all of whom became wives of the great sage known as Saubhari.
In this connection, Sukadeva Gosvami described the history of Saubhari Muni, who, because of sensual agitation caused by fish, fell from his yoga and wanted to marry all the daughters of Mandhata for sexual pleasure. Later, Saubhari Muni became very regretful. Thus he accepted the order of vanaprastha, performed very severe austerities, and thus attained perfection. In this regard, Sukadeva Gosvami described how Saubhari Muni’s wives also became perfect. SB9.6.1 TEXT 1 sri-suka uvaca virupah ketuman chambhur ambarisa-sutas trayah virupat prsadasvo ’bhut tat-putras tu rathitarah SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; virupah—by the name Virupa; ketuman—by the name Ketuman; sambhuh—by the name Sambhu; ambarisa—of Ambarisa Maharaja; sutah trayah—the three sons; virupat—from Virupa; prsadasvah—of the name Prsadasva; abhut—there was; tat-putrah—his son; tu—and; rathitarah—of the name Rathitara. TRANSLATION Sukadeva Gosvami said: O Maharaja Pariksit, Ambarisa had three sons, named Virupa, Ketuman and Sambhu. From Virupa came a son named Prsadasva, and from Prsadasva came a son named Rathitara. SB9.6.2 TEXT 2 rathitarasyaprajasya bharyayam tantave ’rthitah angira janayam asa brahma-varcasvinah sutan SYNONYMS rathitarasya—of Rathitara; aprajasya—who had no sons; bharyayam—unto his wife; tantave—for increasing offspring; arthitah—being requested; angirah—the great sage Angira; janayam asa—caused to take birth; brahma-varcasvinah—who had brahminical qualities; sutan—sons. TRANSLATION Rathitara had no sons, and therefore he requested the great sage Angira to beget sons for him. Because of this request, Angira begot sons in the womb of Rathitara’s wife. All these sons were born with brahminical prowess. PURPORT In the Vedic age a man was sometimes called upon to beget sons in the womb of a lesser man’s wife for the sake of better progeny. In such an instance, the woman is compared to an agricultural field. A person possessing an agricultural field may employ another person to produce food grains from it, but because the grains are produced from the land, they are considered the property of the owner of the land. Similarly, a woman was sometimes allowed to be impregnated by someone other than her husband, but the sons born of her would then become her husband’s sons. Such sons were called ksetra jata. Because Rathitara had no sons, he took advantage of this method. SB9.6.3 TEXT 3 ete ksetra-prasuta vai punas tv angirasah smrtah rathitaranam pravarah ksetropeta dvi-jatayah SYNONYMS ete—the sons begotten by Angira; ksetra-prasutah—became the children of Rathitara and belonged to his family (because they were born from the womb of his wife); vai—indeed; punah—again; tu—but; angirasah—of the dynasty of Angira; smrtah—they were called; rathitaranam—of all the sons of Rathitara; pravarah—the chief; ksetra-upetah—because of being born of the ksetra (field); dvi-jatayah—called brahmana (being a mixture of brahmana and ksatriya). TRANSLATION Having been born from the womb of Rathitara’s wife, all these sons were known as the dynasty of Rathitara, but because they were born from the semen of Angira, they were also known as the dynasty of Angira. Among all the progeny of Rathitara, these sons were the most prominent because, owing to their birth, they were considered brahmanas. PURPORT Srila Visvanatha Cakravarti Thakura gives the meaning of dvi jatayah as “mixed caste,” indicating a mixture of brahmana and ksatriya. SB9.6.4 TEXT 4 ksuvatas tu manor jajne iksvakur ghranatah sutah tasya putra-sata-jyestha vikuksi-nimi-dandakah SYNONYMS ksuvatah—while sneezing; tu—but; manoh—of Manu; jajne—was born; iksvakuh—by the name Iksvaku; ghranatah—from the nostrils; sutah—the son; tasya—of Iksvaku; putra-sata—one hundred sons; jyesthah—prominent; vikuksi—of the name Vikuksi; nimi—by the name Nimi; dandakah—by the name Dandaka. TRANSLATION The son of Manu was Iksvaku. When Manu was sneezing, Iksvaku was born from Manu’s nostrils. King Iksvaku had one hundred sons, of whom Vikuksi, Nimi and Dandaka were the most prominent. PURPORT According to Sridhara Svami, although the Bhagavatam (9.1.11–12) has previously included Iksvaku among the ten sons begotten by Manu in his wife Sraddha, this was a generalization. It is here specifically explained that Iksvaku was born simply from the sneezing of Manu. SB9.6.5 TEXT 5 tesam purastad abhavann aryavarte nrpa nrpa panca-vimsatih pascac ca trayo madhye ’pare ’nyatah SYNONYMS tesam—among all of those sons; purastat—on the eastern side; abhavan—they became; aryavarte—in the place within the Himalaya and Vindhya mountains known as Aryavarta; nrpah—kings; nrpa—O King (Maharaja Pariksit); panca-vimsatih—twenty-five; pascat—on the western side; ca—also; trayah—three of them; madhye—in the middle (between east and west); apare—others; anyatah—in other places. TRANSLATION Of the one hundred sons, twenty-five became kings in the western side of Aryavarta, a place between the Himalaya and Vindhya mountains. Another twenty-five sons became kings in the east of Aryavarta, and the three principal sons became kings in the middle. The other sons became kings in various other places. SB9.6.6 TEXT 6 sa ekadastaka-sraddhe iksvakuh sutam adisat mamsam aniyatam medhyam vikukse gaccha ma ciram SYNONYMS sah—that king (Maharaja Iksvaku); ekada—once upon a time; astaka-sraddhe—during January, February and March, when offerings are made to the forefathers; iksvakuh—King Iksvaku; sutam—to his son; adisat—ordered; mamsam—flesh; aniyatam—bring here; medhyam—pure (obtained by hunting); vikukse—O Vikuksi; gaccha—immediately go; ma ciram—without delay. TRANSLATION During the months of January, February and March, oblations offered to the forefathers are called astaka-sraddha. The sraddha ceremony is held during the dark fortnight of the month. When Maharaja Iksvaku was performing his oblations in this ceremony, he ordered his son Vikuksi to go immediately to the forest to bring some pure flesh. SB9.6.7 TEXT 7 tatheti sa vanam gatva mrgan hatva kriyarhanan sranto bubhuksito virah sasam cadad apasmrtih SYNONYMS tatha—according to the direction; iti—thus; sah—Vikuksi; vanam—to the forest; gatva—going; mrgan—animals; hatva—killing; kriya-arhanan—suitable for offering to the yajna in the sraddha ceremony; srantah—when he was fatigued; bubhuksitah—and hungry; virah—the hero; sasam—a rabbit; ca—also; adat—he ate; apasmrtih—forgetting (that the flesh was meant for offering in the sraddha). TRANSLATION Thereafter, Iksvaku’s son Vikuksi went to the forest and killed many animals suitable for being offered as oblations. But when fatigued and hungry he became forgetful and ate a rabbit he had killed. PURPORT It is evident that ksatriyas killed animals in the forest because the flesh of the animals was suitable to be offered at a particular type of yajna. Offering oblations to the forefathers in the ceremony known as sraddha is also a kind of yajna. In this yajna, flesh obtained from the forest by hunting could be offered. However, in the present age, Kali-yuga, this kind of offering is forbidden. Quoting from the Brahma-vaivarta Purana, Sri Caitanya Mahaprabhu said: asvamedham gavalambham “In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.” The word pala-paitrkam refers to an offering of flesh in oblations to forefathers. Formerly, such an offering was allowed, but in this age it is forbidden. In this age, Kali-yuga, everyone is expert in hunting animals, but most of the people are sudras, not ksatriyas. According to Vedic injunctions, however, only ksatriyas are allowed to hunt, whereas sudras are allowed to eat flesh after offering goats or other insignificant animals before the deity of goddess Kali or similar demigods. On the whole, meat-eating is not completely forbidden; a particular class of men is allowed to eat meat according to various circumstances and injunctions. As far as eating beef is concerned, however, it is strictly prohibited to everyone. Thus in Bhagavad-gita Krsna personally speaks of go-raksyam, cow protection. Meat-eaters, according to their different positions and the directions of the sastra, are allowed to eat flesh, but never the flesh of cows. Cows must be given all protection. SB9.6.8 TEXT 8 sesam nivedayam asa pitre tena ca tad-guruh coditah proksanayaha dustam etad akarmakam SYNONYMS sesam—the remnants; nivedayam asa—he offered; pitre—to his father; tena—by him; ca—also; tat-guruh—their priest or spiritual master; coditah—being requested; proksanaya—for purifying; aha—said; dustam—polluted; etat—all this flesh; akarmakam—not fit to be used for offering in sraddha. TRANSLATION Vikuksi offered the remnants of the flesh to King Iksvaku, who gave it to Vasistha for purification. But Vasistha could immediately understand that part of the flesh had already been taken by Vikuksi, and therefore he said that it was unfit to be used in the sraddha ceremony. PURPORT That which is meant to be offered in yajna cannot be tasted by anyone before being offered to the Deity. In our temples, this regulation is in effect. One cannot eat food from the kitchen unless it is offered to the Deity. If something is taken before being offered to the Deity, the entire preparation is polluted and can no longer be offered. Those engaged in Deity worship must know this very well so that they may be saved from committing offenses in Deity worship. SB9.6.9 TEXT 9 jnatva putrasya tat karma gurunabhihitam nrpah desan nihsarayam asa sutam tyakta-vidhim rusa SYNONYMS jnatva—knowing; putrasya—of his son; tat—that; karma—action; guruna—by the spiritual master (Vasistha); abhihitam—informed; nrpah—the King (Iksvaku); desat—from the country; nihsarayam asa—drove away; sutam—his son; tyakta-vidhim—because he violated the regulative principles; rusa—out of anger. TRANSLATION When King Iksvaku, thus informed by Vasistha, understood what his son Vikuksi had done, he was extremely angry. Thus he ordered Vikuksi to leave the country because Vikuksi had violated the regulative principles. SB9.6.10 TEXT 10 sa tu viprena samvadam jnapakena samacaran tyaktva kalevaram yogi sa tenavapa yat param SYNONYMS sah—Maharaja Iksvaku; tu—indeed; viprena—with the brahmana (Vasistha); samvadam—discussion; jnapakena—with the informer; samacaran—doing accordingly; tyaktva—giving up; kalevaram—this body; yogi—being a bhakti-yogi in the order of renunciation; sah—the King; tena—by such instruction; avapa—achieved; yat—that position which; param—supreme. TRANSLATION Having been instructed by the great and learned brahmana Vasistha, who discoursed about the Absolute Truth, Maharaja Iksvaku became renounced. By following the principles for a yogi, he certainly achieved the supreme perfection after giving up his material body. SB9.6.11 TEXT 11 pitary uparate ’bhyetya vikuksih prthivim imam sasad ije harim yajnaih sasada iti visrutah SYNONYMS pitari—when his father; uparate—upon being relieved of the kingdom; abhyetya—having come back; vikuksih—the son named Vikuksi; prthivim—the planet earth; imam—this; sasat—ruling; ije—worshiped; harim—the Supreme Personality of Godhead; yajnaih—by performing various sacrifices; sasa-adah—Sasada (“the eater of a rabbit”); iti—thus; visrutah—celebrated. TRANSLATION After his father’s disappearance, Vikuksi returned to the country and thus became the king, ruling the planet earth and performing various sacrifices to satisfy the Supreme Personality of Godhead. Vikuksi later became celebrated as Sasada. SB9.6.12 TEXT 12 puranjayas tasya suta indravaha itiritah kakutstha iti capy uktah srnu namani karmabhih SYNONYMS puram-jayah—Puranjaya (“the conqueror of the residence”); tasya—his (Vikuksi’s); sutah—son; indra-vahah—Indravaha (“he whose carrier is Indra”); iti—thus; iritah—known as such; kakutsthah—Kakutstha (“situated on the hump of a bull”); iti—thus; ca—also; api—indeed; uktah—known as such; srnu—just hear; namani—all the names; karmabhih—according to one’s work. TRANSLATION The son of Sasada was Puranjaya, who is also known as Indravaha and sometimes as Kakutstha. Please hear from me how he received different names for different activities. SB9.6.13 TEXT 13 krtanta asit samaro devanam saha danavaih parsnigraho vrto viro devair daitya-parajitaih SYNONYMS krta-antah—a devastating war; asit—there was; samarah—a fight; devanam—of the demigods; saha—with; danavaih—the demons; parsnigrahah—a very good assistant; vrtah—accepted; virah—a hero; devaih—by the demigods; daitya—by the demons; parajitaih—who had been conquered. TRANSLATION Formerly, there was a devastating war between the demigods and the demons. The demigods, having been defeated, accepted Puranjaya as their assistant and then conquered the demons. Therefore this hero is known as Puranjaya, “he who conquered the residence of the demons.” SB9.6.14 TEXT 14 vacanad deva-devasya visnor visvatmanah prabhoh vahanatve vrtas tasya babhuvendro maha-vrsah SYNONYMS vacanat—by the order or the words; deva-devasya—of the Supreme Lord of all demigods; visnoh—Lord Visnu; visva-atmanah—the Supersoul of the entire creation; prabhoh—the Lord, the controller; vahanatve—because of becoming the carrier; vrtah—engaged; tasya—in the service of Puranjaya; babhuva—he became; indrah—the King of heaven; maha-vrsah—a great bull. TRANSLATION Puranjaya agreed to kill all the demons, on the condition that Indra would be his carrier. Because of pride, Indra could not accept this proposal, but later, by the order of the Supreme Lord, Visnu, Indra did accept it and became a great bull carrier for Puranjaya. SB9.6.15-16 TEXTS 15–16 sa sannaddho dhanur divyam adaya visikhan chitan stuyamanas tam aruhya yuyutsuh kakudi sthitah tejasapyayito visnoh purusasya mahatmanah praticyam disi daityanam nyarunat tridasaih puram SYNONYMS sah—he, Puranjaya; sannaddhah—being well equipped; dhanuh divyam—a first-class or transcendental bow; adaya—taking; visikhan—arrows; sitan—very sharp; stuyamanah—being praised very much; tam—him (the bull); aruhya—getting on; yuyutsuh—prepared to fight; kakudi—on the hump of the bull; sthitah—being situated; tejasa—by the power; apyayitah—being favored; visnoh—of Lord Visnu; purusasya—the Supreme Person; maha-atmanah—the Supersoul; praticyam—on the western; disi—direction; daityanam—of the demons; nyarunat—captured; tridasaih—surrounded by the demigods; puram—the residence. TRANSLATION Well protected by armor and desiring to fight, Puranjaya took up a transcendental bow and very sharp arrows, and, while being highly praised by the demigods, he got up on the back of the bull [Indra] and sat on its hump. Thus he is known as Kakutstha. Being empowered by Lord Visnu, who is the Supersoul and the Supreme Person, Puranjaya sat on the great bull and is therefore known as Indravaha. Surrounded by the demigods, he attacked the residence of the demons in the west. SB9.6.17 TEXT 17 tais tasya cabhut pradhanam tumulam loma-harsanam yamaya bhallair anayad daityan abhiyayur mrdhe SYNONYMS taih—with the demons; tasya—of him, Puranjaya; ca—also; abhut—there was; pradhanam—a fight; tumulam—very fierce; loma-harsanam—the hearing of which makes one’s hairs stand on end; yamaya—to the residence of Yamaraja; bhallaih—by arrows; anayat—sent; daityan—the demons; abhiyayuh—who came toward him; mrdhe—in that fight. TRANSLATION There was a fierce battle between the demons and Puranjaya. Indeed, it was so fierce that when one hears about it one’s hairs stand on end. All the demons bold enough to come before Puranjaya were immediately sent to the residence of Yamaraja by his arrows. SB9.6.18 TEXT 18 tasyesu-patabhimukham yugantagnim ivolbanam visrjya dudruvur daitya hanyamanah svam alayam SYNONYMS tasya—his (Puranjaya’s); isu-pata—the throwing of the arrows; abhimukham—in front of; yuga-anta—at the end of the millennium; agnim—the flames; iva—exactly like; ulbanam—fierce; visrjya—giving up the attack; dudruvuh—ran away; daityah—all the demons; hanyamanah—being killed (by Puranjaya); svam—own; alayam—to the residence. TRANSLATION To save themselves from the blazing arrows of Indravaha, which resembled the flames of devastation at the end of the millennium, the demons who remained when the rest of their army was killed fled very quickly to their respective homes. SB9.6.19 TEXT 19 jitva param dhanam sarvam sastrikam vajra-panaye pratyayacchat sa rajarsir iti namabhir ahrtah SYNONYMS jitva—conquering; param—enemies; dhanam—wealth; sarvam—everything; sa-strikam—with their wives; vajra-panaye—unto Indra, who carries the thunderbolt; pratyayacchat—returned and delivered; sah—that; raja-rsih—saintly king (Puranjaya); iti—thus; namabhih—by names; ahrtah—was called. TRANSLATION After conquering the enemy, the saintly king Puranjaya gave everything, including the enemy’s riches and wives, to Indra, who carries a thunderbolt. For this he is celebrated as Puranjaya. Thus Puranjaya is known by different names because of his different activities. SB9.6.20 TEXT 20 puranjayasya putro ’bhud anenas tat-sutah prthuh visvagandhis tatas candro yuvanasvas tu tat-sutah SYNONYMS puranjayasya—of Puranjaya; putrah—son; abhut—was born; anenah—by the name Anena; tat-sutah—his son; prthuh—of the name Prthu; visvagandhih—of the name Visvagandhi; tatah—his son; candrah—by the name Candra; yuvanasvah—of the name Yuvanasva; tu—indeed; tat-sutah—his son. TRANSLATION The son of Puranjaya was known as Anena, Anena’s son was Prthu, and Prthu’s son was Visvagandhi. Visvagandhi’s son was Candra, and Candra’s son was Yuvanasva. SB9.6.21 TEXT 21 sravastas tat-suto yena sravasti nirmame puri brhadasvas tu sravastis tatah kuvalayasvakah SYNONYMS sravastah—by the name Sravasta; tat-sutah—the son of Yuvanasva; yena—by whom; sravasti—of the name Sravasti; nirmame—was constructed; puri—the great township; brhadasvah—Brhadasva; tu—however; sravastih—begotten by Sravasta; tatah—from him; kuvalayasvakah—of the name Kuvalayasva. TRANSLATION The son of Yuvanasva was Sravasta, who constructed a township known as Sravasti Puri. The son of Sravasta was Brhadasva, and his son was Kuvalayasva. In this way the dynasty increased. SB9.6.22 TEXT 22 yah priyartham utankasya dhundhu-namasuram bali sutanam eka-vimsatya sahasrair ahanad vrtah SYNONYMS yah—he who; priya-artham—for the satisfaction; utankasya—of the great sage Utanka; dhundhu-nama—of the name Dhundhu; asuram—a demon; bali—very powerful (Kuvalayasva); sutanam—of sons; eka-vimsatya—by twenty-one; sahasraih—thousands; ahanat—killed; vrtah—surrounded. TRANSLATION To satisfy the sage Utanka, the greatly powerful Kuvalayasva killed a demon named Dhundhu. He did this with the assistance of his twenty-one thousand sons. SB9.6.23-24 TEXTS 23–24 dhundhumara iti khyatas tat-sutas te ca jajvaluh dhundhor mukhagnina sarve traya evavasesitah drdhasvah kapilasvas ca bhadrasva iti bharata drdhasva-putro haryasvo nikumbhas tat-sutah smrtah SYNONYMS dhundhu-marah—the killer of Dhundhu; iti—thus; khyatah—celebrated; tat-sutah—his sons; te—all of them; ca—also; jajvaluh—burned; dhundhoh—of Dhundhu; mukha-agnina—by the fire emanating from the mouth; sarve—all of them; trayah—three; eva—only; avasesitah—remained alive; drdhasvah—Drdhasva; kapilasvah—Kapilasva; ca—and; bhadrasvah—Bhadrasva; iti—thus; bharata—O Maharaja Pariksit; drdhasva-putrah—the son of Drdhasva; haryasvah—named Haryasva; nikumbhah—Nikumbha; tat-sutah—his son; smrtah—well known. TRANSLATION O Maharaja Pariksit, for this reason Kuvalayasva is celebrated as Dhundhumara [“the killer of Dhundhu”]. All but three of his sons, however, were burned to ashes by the fire emanating from Dhundhu’s mouth. The remaining sons were Drdhasva, Kapilasva and Bhadrasva. From Drdhasva came a son named Haryasva, whose son is celebrated as Nikumbha. SB9.6.25 TEXT 25 bahulasvo nikumbhasya krsasvo ’thasya senajit yuvanasvo ’bhavat tasya so ’napatyo vanam gatah SYNONYMS bahulasvah—of the name Bahulasva; nikumbhasya—of Nikumbha; krsasvah—of the name Krsasva; atha—thereafter; asya—of Krsasva; senajit—Senajit; yuvanasvah—of the name Yuvanasva; abhavat—was born; tasya—of Senajit; sah—he; anapatyah—without any sons; vanam gatah—retired to the forest as a vanaprastha. TRANSLATION The son of Nikumbha was Bahulasva, the son of Bahulasva was Krsasva, the son of Krsasva was Senajit, and the son of Senajit was Yuvanasva. Yuvanasva had no sons, and thus he retired from family life and went to the forest.
sannyasam pala-paitrkam
devarena sutotpattim
kalau panca vivarjayet