Srimad-Bhagavatam Ninth Canto Volume 1
Srimad-Bhagavatam Ninth Canto Volume 1
Srimad-Bhagavatam Ninth Canto Volume 1
SRIMAD
BHAGAVATAM
of
KSNA-DVAIPAYANA VYASA
(pp.97-98)
BOOKS by
His Divine Grace A. C. Bhaktivedanta Swami Prabhupida
hagavad-gitli As It Is
imad-Bhagavatam, Cantos 1-9 (27 Vols.)
Sri Caitanya-caritamrta (17 Vols.)
Teachings of Lord Caitanya
The Nectar of Devotion
The Nectar of Instruction
Sri Isopaniad
Easy Journey to Other Planets
.i(rQa Consciousness: The Topmost Yoga System
.i(rQa, the Supreme Personality of Godhead (3 Vols.)
Perfect Questions, Perfect Answers
Dialectic Spiritualism-A Vedic View of Western Philosophy
Transcendental Teachings of Prahlad Maharaja
.i(rQa, the Reservoir of Pleasure
Life Comes from Life
The Perfection of Yoga
Beyond Birth and Death
On the Way to .i(rQa
Geetlir-gan (Bengali)
Rlija-vidya: The King of Knowledge
Elevation to .i(rQa Consciousness
Krsna Consciousness: The Matchless Gift
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A complete catalog is available upon request
SRIMAD
BHAGAVATAM
Ninth Canto
"Liberation"
8
THE BHAKTIVEDANTA BOOK TRUST
New York Los An geles London Bombay
Table of Contents
Preface
Introduction
IX
xm
CHAPTER ONE
Chapter Summary
13
23
26
CHAPTER TWO
31
Chapter Summary
31
34
41
48
CHAPTER THREE
57
Chapter Summary
57
64
71
78
Srimad-Bhagavatam
CHAPTER FOUR
85
Chapter Summary
85
87
96
99
101
107
110
116
124
128
136
142
CHAPTER FIVE
Durvasa Muni's Life Spared
149
Chapter Summary
149
151
159
166
170
CHAPTER SIX
The Downfall of Saubhari Muni
175
Chapter Summary
175
182
188
Table of Contents
vn
196
202
208
211
CHAPTER SEVEN
217
Chapter Summary
217
223
225
CHAPTER EIGHT
237
244
252
256
Appendixes
263
The Author
265
References
267
Genealogical Table
268
Glossary
271
275
277
General Index
287
Preface
We must know the present need of human society. And what is that
need? Human society is no longer bounded by geographical limits to par
ticular countries or communities. Human society is broader than in the
Middle Ages, and the world tendency is toward one state or one human
society. The ideals of spiritual communism, according to
Srimad
Bhagavatam, are based more or less on the oneness of the entire human
society, nay, of the entire energy of living beings. The need is felt by
great thinkers to make this a successful ideology.
Srimad-Bhagavatam
will fill this need in human society. It begins, therefore, with the apho
rism of Vedanta philosophy
a common cause.
Human society, at the present moment, is not in the darkness of
oblivion. It has made rapid progress in the field of material comforts,
education and economic development throughout the entire world. But
there is a pinprick somewhere in the social body at large, and therefore
there are large-scale quarrels, even over less important issues. There is
need of a clue as to how humanity can become one in peace, friendship
and prosperity with a common cause.
Srimad-Bhagavatam
is merged to rest. Material science has tried to find the ultimate source
of creation very insufficiently, but it is a fact that there is one ulti
Bhagavatam.
Srimad-Bhiigavatam is the transcendental science not only for know
ing the ultimate source of everything but also for knowing our relation
with Him and our duty towards perfection of the human society on the
simply by a careful reading one will know God perfectly well, so much so
that the reader will be sufficiently educated to defend himself from the
onslaught of atheists. Over and above this, the reader will be able to con
highest state of God realization. The. only qualification one needs to study
The reading matter is so arranged with its original Sanskrit text, its
sure to become a God-realized soul at the end of finishing the first nine
cantos.
The Tenth Canto is distinct from the first nine cantos because it deals
without going through the first nine cantos. The book is complete in
twelve cantos, each independent, but it is good for all to read them in
(1.5.11):
tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
Preface
Xl
siidha.va
"On the other hand, that literature which is full with descriptions of the
transcendental glories of the name, fame, form and pastimes of the un
limited Supreme Lord is a transcendental creation meant to bring about a
revolution in the impious life of a misdirected civilization. Such tran
scendental literatures, even though irregularly composed, are heard,
sung and accepted by purified men who are thoroughly honest."
Om tat sat
A. C. Bhaktivedanta Swami
Introduction
"This Bhiigavata Puriir:za is as brilliant as the sun, and it has arisen
just after the departure of Lord l(rl).a to His own abode, accompanied by
religion, knowledge, etc. Persons who have lost their vision due to the
dense darkness of ignorance in the age of Kali shall get light from this
Sanskrit texts that touch upon all fields of human knowledge. Originally
preserved through oral tradition, the Vedas were first put into writing
five thousand years ago by Srila Vyasadeva, the "literary incarnation of
God." Mter compiling the Vedas, Vyasadeva set forth their essence in
Vediinta-sutras. Srimad-Bhiigavatam is
Vyasadeva's commentary on his own Vediinta-sutras. It was written in
the
aphorisms
known
as
the maturity of his spiritual life under the direction of Narada Muni, his
upon his son, the sage Sukadeva Gosvami. Sukadeva Gosvami subse
within a week, he renounced his entire kingdom and retired to the bank
of the Ganges to fast until death and receive spiritual enlightenment.
Sukadeva Gosvami:
devotees. I
am
all persons, and especially for one who is about to die. Please let me know
what a man should hear, chant, remember and worship, and also what he
nature of the self to the origin of the universe, held the assembled sages
xm
Srimad-Bhiigavatam
xw
in rapt attention continuously for the seven days leading to the King's
death. The sae Suta Gosvami, who was prsent on the bank of the
Bhagavatam
Srimad-Bhagavatam,
later
wisdom, Suta Gosvami repeated from memory the entire eighteen thou
sand verses of
as
Srimad-Bhagavatam
Srimad-Bhagavatam,
Maharaja Parik?it.
The reader of
Saunaka J.l?i, the spokesman for the sages gathered at Naimi?3.raQ.ya. One
Parik?it and Sukadeva Gosvami on the bank of the Ganges, and another
the saint Maitreya and his disciple Vidura. With this understanding of
Bhagavatam
to sugar
candy-wherever you taste it, you will find it equally sweet and
relishable. Therefore, to taste the sweetness of the
Bhagavatam is
Introduction
XV
Bhagavatam
Bhagavatam to
PLATE ONE
To worship Lord Kr1.1a, Maharaja Ambaria, along with his Queen,
observed the vow of Ekadasi and Dvadasi for one year. In the month of
Kartika, after observing that vow for one year, Maharaja Ambaria ob
served a fast for three nights, bathed in the Yamuna and worshiped the
Supreme Personality of Godhead, Hari, in Madhuvana. Following the
regulative principles of mahabheka, Maaraja Ambaria performed the
bathing ceremony for the Deities of Sri-Sri Radha-Kr1.1a with all
paraphernalia, and then he dressed the Deities with fine clothing, orna
ments, fragrant flower garlands and other paraphernalia for worship.
Finally, with attention and devotion, he performed iirati for the
Deities as the assembled devotees sang songs glorifying the Lord and
played musical instruments such as shenais, kettledrums, and sitars.
(pp. 112-114)
PLATE TWO
Just as King Ambarla was about to break his Ekadasi fast. I liJ rvasa
Muni, the great and powcrf ul mystic, appeared on th1:
sc1:rlf:
nan
nounced. The King humbly requested the sage to eat, and Durvasa gladly
accepted. However, he asked the King to wait a few mom ents while he
performed the necessary rituals of bathing and meditating in the
Yamuna River. As the King waited and waited, the proper period for
breaking the fast was rapidly expiring, yet he could not eat without
offending Durvasa. In this dilemma, the King consulted with the palace
brahmar:uzs and decided to drink water-for drinking water is con
sidered as both eating and not eating. When Durvasa Muni returned, he
could understand by his mystic power that the King had drunk water
without his permission, and he angrily spoke as follows: "Alas, just see
the behavior of this cruel man! He is not a devotee of Lord ViQu. Being
proud of his material opulence and his position, he considers himself
God. Just see how he has transgressed the laws of religion. Maharaja
Ambari?a, you have invited me to eat as a guest, but instead of feeding
me, you yourself have eaten first. Because of your misbehavior, I shall
show you something to punish you." As Durvasa Muni said this, his face
became red with anger. Uprooting a bunch of hair from his head, he cre
ated a demon resembling the blazing fire of devastation to punish
Maharaja Ambari?a.
(pp. 116-123)
PLATE THREE
Upon seeing that his attempt to curse King Ambari!?a had failed and
that the Lord's Sudarsana cakra was moving toward him, Durviisii Muni
became very frightened and began to run in all directions to save his life.
As the blazing flames of a forest fire pursue a snake, the disc of the
Supreme Personality of Godhead began following Durviisii Muni.
Durviisii Muni saw that the disc was almost touching his back, and thus
he ran very swiftly, desiring to enter a cave of Sumeru Mountain. Just to
protect himself, Durviisii Muni fled everywhere, in all directions-in the
sky, on the surface of the earth, in caves, in the ocean, on different plan
ets of the rulers of the three worlds, and even on the heavenly planets
but wherever he went he immediately saw following him the unbearable
fire of the Sudarsana cakra.
(pp. 126-128)
PLATE FOUR
Mter running throughout the material universes in fear of the Sudar
sana disc, Durvasa Muni finally went to Vaikul,lthadhama, where the
Supreme Personality of Godhead, Narayal,la, resides with His consort, the
goddess of fortune. Falling at the lotus feet of Narayal,la, Durvasa spoke
as follows: "0 infallible, unlimited Lord! I have greatly offended your
dear devotee King Ambari?a. Please give me protection." Lord Narayal,la
said to the brahmar:u;t.: "I cannot protect you, for I am completely under
the control of My devotees. Indeed, I
am
(pp. 134-147)
PLATE FIVE
Durvasa Muni, who was very much harassed by the Sudarsana cakra,
approached Maharaja Ambarl(la, fell down and clasped the King's lotus
feet. Aggrieved at Durvasa's fearful condition, King Ambarl(la im
most powerful sun, and you are the moon, the master of all luminaries.
You are religion, you are truth, you are the maintainer of the entire uni
verse, and you are the supreme transcendental prowess in the hands of
the Supreme Personality of Godhead. You are the original vision of the
Lord, and therefore you are known as Sudarsana. Everything has been
created by your activities, and therefore you are all-pervading. 0 protec
tor of the universe, you are engaged by the Supreme Lord as His all
powerful weapon in killing the envious enemies. For the benefit of our
entire dynasty, kindly favor this poor brahmar:w-. This will certainly be a
favor for all of us. If the Supreme Personality of Godhead, who is one
without a second, who is the reservoir of all transcendental qualities, and
who is the life and soul of all living entities, is pleased with us, we wish
that this brahmar:w-, Durvasa Muni, be freed from the pain of being
burned."
(pp. 150-159)
PLATE SIX
After performing His wonderful pastimes in the Yamuna River, Lord
Sri K.r!?I.J.a got up on the shore, taking with Him all His beloved gopis.
After putting on dry clothing, they went to a small jeweled house, where
them with fragrant flowers, green leaves and all kinds of other orna
throughout the entire year they produce all kinds of fruits and flowers.
fruits and flowers and brought them before Radhii and l<.r!?I.J.a. The gopis
peeled all the fruits and placed them together on large plates on a plat
form in the jeweled cottage. They arranged the fruit in orderly rows for
eating, and in front of it they made a place to sit. Among the fruits were
many varieties of mango, bananas, berries, jackfruits, dates, tangerines,
oranges, blackberries, grapes, and all kinds of dry fruit. At home Srimatl
Radhiiriii.J.i had made various types of sweetmeats from milk and sugar,
and she had brought them all for l<.r!?I.J.a. When l<.r!?I.J.a saw the very nice
PLATE SEVEN
Sagara Maharaja performed a5vamedha sacrifices and thus satisfied
the Supreme Lord, but lndra, the King of heaven, stole the horse meant
to be offered at the sacrifice. Then King Sagara ordered the sixty
thousand sons of his wife Sumati to search for the lost horse. They finally
found the horse near the iisrama of Kapila Muni, the great saint and in
carnation of Lord Vi?J.lU. "Here is the man who has stolen the horse,"
they said. "He is staying there with closed eyes. Certainly he is very sin
ful. Kill him! Kill him!" Shouting like this, the sons of Sagara raised
their weapons. Then, because they had lost their intelligence and dis
respected a great personality, fire emanated from their own bodies, and
the sons of Sagara were immediately burned to ashes. Later, King
Sagara's grandson, Arhsuman, also searched for the lost horse and came
upon Lord Kapila sitting near the remains of Arhsuman's uncles. When
Amsuman saw Kapila sitting by the lost sacrificial horse, he offered Him
respectful obeisances, folded his hands and prayed with great attention:
"0 Supersoul of all living entities, 0 Personality of Godhead, simply by
seeing You I have now been freed from all lusty desires, which are the
root cause of insurmountable illusion and bondage in the material
world." Thereupon, out of His causeless mercy, the Personality of God
head said: "My dear Arhsuman, here is the animal sought by your grand
father for sacrifice. Please take it. As for your forefathers, who have
been burned to ashes, they can be delivered only by Ganges water, and
not by any other means."
(pp. 242-259)
CHAPTER ONE
devastation, gave birth to Lord Brahma from a lotus generated from His
navel. From the mind of Lord Brahma, Marici was generated, and his son
was sonless before lk!;ivaku's birth, but by the grace of the great sage
Vasi!?tha he performed a
yajna
though Vaivasvata Manu wanted a son, by the desire of his wife he got a
daughter named Ila. Manu, however, was not satisfied with the daughter.
Consequently, for Manu's satisfaction, the great sage Vasi!;tha prayed for
Ila to be transformed into a boy, and his prayer was fulfilled by the
Once upon a time, Sudyumna went on tour with his ministers. At the
soon as they entered that forest, they were all transformed into women.
the moon, as her husband and had a son named Pun1rava. By the grace
of Lord Siva, Sudyumna received the benediction that he would live one
kingdom and had three sons, named Utkala, Gaya and Vimala, who were
I
Srimad-Bhagavatam
[Canto 9, Ch. 1
o::4tn*'
t;:q<lfiil funPtl"ffiir;. li 1
C'
4'\ittOtfWi :q II II
\:>
..
sri-rajovaca
manvantarai sarvai
tvayoktani srutani me
viryay ananta-viryasya
hares tatra krtani ca
sri-raja uvaca-King Parikit said; manvantarai-all about the
periods of the various Manus; sarviii-all of them; tvaya-by you;
uktani-have been described; srutiini-have been listened to; me-by
me; viryai-wonderful activities; ananta-viryasya-of the Supreme
am
fortunate to
TEXTS 2-3
..:.....s
'C41
'"'
"
.'w'liH'ff ;:nq 00"ls;.,l:
I
t;f tllsmr.=ij- II II
m: 1e'lfa:Rt t{_ 1
<:"ij(ij :3lRtrr ";flf}Sfij(Cfl T:II II
Text 4)
Supreme
vivasvata-of
Personality
Vivasvan;
of
sa- he;
Godhead;
putra-son;
manu
vai-indeed;
asit-became
the
Srimad-Bhagavatam
[Canto 9, Ch. 1
kirtayasva maha-bhaga
nityam su.Sriltam hi nabteam-of
all
those
kings;
vamsam-the
dynasties;
prthak
TRANSLATION
0 greatly fortunate Sukadeva Gosvami, 0 great hriiha,
all those kings, for we are always eager to hear such topics from
you.
TEXTS
it it ttttt"fl it I
Wff ;r: cif;rt 'fi Mrt>41 II
II
ye bhata ye bhavyas ca
bhavanty adyatanas ca ye
team nab- pur:tya-kirtinam
sarveam vada vikraman
ye-all of whom; bhutalJ,-have already appeared; ye-all of whom;
TRANSLATION
Kindly tell us about the abilities of all the celebrated kings horn
already passed, those who may appear in the future, and those who
exist at present.
Text7)
TEXT6
f!o
61
rre:
;n;ren I
:''''I
sri-suta uvdca
sadasi brahma-vadinam
chuka/:t parama-dharma-vit
sri-suta/:t
uvdca-Sri
Suta
Gosvami
said;
evam-in this
way;
p ma/:t-having
bhagavan-the
most
been
powerful;
asked;
suka/:t
Suka
provaca-answered;
Gosvami;
parama
TRANSLATION
Suta Gosviimi said: When Sukadeva Gosvami, the greatest
TEXT7
<li
"'R
fl : IJf I
W{ \it 11\911
sri-suka uvdca
na sakyate vistarato
Srimad-Bhagavatam
[Canto 9, Ch. 1
Gosvami
continued:
King,
subduer
of
your
II
pardvare$drh bhutandm
life; bhutandm-o those who have taken material bodies (the condi
Person;
para-transcendental;
sa-He;
eva-indeed;
thing whatsoever.
TRANSLATION
The transcendental Supreme Person, the Supersoul of all living
entities, who are in different statuses of life, high and low, existed
Text 10]
PURPORT
Taki';lg the proper position from which to describe the dynasty of
Manu, Sukadeva Gosvami begins by saying that when the entire world is
inundted, only the Supreme Personality of Godhead exists, and nothing
else. Sukadeva Gosvami will now describe how the Lord creates other
things, one after another.
samabhaoot
generated ;
padma-lw$a-a lotus;
hirar:t
s ooyambh u-one
who is self
fiUM:it : I
ijts N9f41t:fijq({_: II Z
maricir manasas tasya
jajfie tasyapi kaSyapa
diiayar:tyiirh tato 'dityarh
vivasviin abhavat sutal)
II
[Canto 9, Ch. 1
Srimad-Bhagavatam
took birth.
TEXTS 11-12
1G: : ref I
ill'flfl 3TR IIII
miT
"eflli!Wreti'lttil't
;rl' 'Nd
""'
Text 14]
Manu, having conquered his senses, begot ten sons in the womb of
is wife, Sraddha. The names of these sons were lkviiku, Nrga,
Saryati, Dia, Dhra, Karuaka, Nariyanta, Pradhra, Nabhaga
and Kavi.
mitra-varur:tayor tim
merly;
bhagavan-powerful;
TRANSLATION
Manu at first had no sons. Therefore, in order to get a son for
him, the great saint Vasiha, who was very powerful in spiritual
Varu:r;ta.
TEXT 14
qiD R
,....
'Sfl
ijfttl=qq I
"'
1:plijT
II II
[Canto 9, Ch. 1
Srimad-Bhagavatam
10
that
patni-the wife;
sacrifice;
sraddhii-Sraddha;
hotaram-to
samayiicata-begged
properly;
the
priest
mano -of
performing
duhitr-artham-for
the
Manu;
yajfia;
daughter;
prar;tipatya-offering obeisances;
paya
TRANSLATION
During that sacrifice, Sraddha, Manu's wife, who was observing
daughter.
TEXT 15
'"'" .....
!;'
.....
3fl'fijlS.fIJll T Tffl:ij: I
111 Ci'RTmR [: IIZII
"
Text 17]
11
bere d the request of Manu's wife and performed the sacrifice while
chanting the word "vat."
TEXT 16
1l:qRuJ T ;m{ ij I
(If f.Rit :
;nfl 1{_ II II
hotus tad-vyabhicarer:ta
kanyelii nama sabhavat
tam vilokya manu praha
natilu$!amana gurum
hotu-of the priest; tat-of the yajfia; vyabhicarer:ta-by that
transgression; kanya-a daughter; ilii-Ila; nama-by the name; sa
that daughter; abhavat-was born; tam-unto her; vilokya-seeing;
manu-Manu; praha-said;
na-not;
atitzL$!amana-very
much
TRANSLATION
Manu had begun that sacrifice for the sake of getting a son, but
because the priest was diverted by the request o f Manu's wife, a
daughter named Ila was born. Upon see ing the daughter, Manu was
no t very satisfied. Thus he spoke to his guru, V asi11tha, as follows.
PURPORT
Because Manu had no issue, he was pleased at the birth of the child,
even though a daughter, and gave her the name Ila. Later, however, he
was not very satisfied to see the daughter instead of a son. Because he had
no issue, he was certainly very glad at the birth of Ila, but his pleasure
was temporary.
TEXT 17
f iffld eft I
i ilci i{ 11\911
12
Srimad-Bhiigavatam
[Canto 9, Ch. 1
vo
brahma-vadinam
bhagavan-0 my lord;
How then has the result been opposite to the one desired? This is a
matter for lamentation. There should not have been such a rever
one can properly chant the Vedic mantras. If Vedic mantras are chanted
cessful. Therefore the Hare KrQ.a chant is called the maha-mantra, the
great, exalted mantra above all other Vedic mantras, because simply
sreya-kairam-candrika-vitarar:tarit vidya-vadhu-jivanam
"Glory to the Sri KrQ.a sarikirtana, which cleanses the heart of all the
dust accumulated for years and extinguishes the fire of conditional life,
Text 18]
13
Those whose brains are dull cannot understand this chanting, nor can
they take to it.
TEXT 18
[Canto 9, Ch. 1
Srimad-Bhagavatam
14
like those of the demigods, are never baffled. Then how is it possi
ble that your determination has failed?
PURPORT
We have learned from many Vedic literatures that a benediction or
curse given by the demigods never proves false. By performing
austerities and penances, by controlling the senses and mind, and by
achieving full knowledge of the Absolute Truth, one is fully cleansed of
material contamination. Then one's words and blessings, like those of the
demigods, are never a failure.
TEXT 19
....
prapitamahaft,-the great
hota
priest;
jiiiitvii -understanding;
babhii$e-spoke;
rav
Text 21]
15
TRANSLATION
The most powerful great-grandfather Vasilha, after hearing
these words of Manu, understood the discrepancy on the part of
the priest. Thus he spoke as follows to the son of the sun-god.
TEXT 20
i:! ij otrfll=qmy :
ij WfT ij\&fij(
I
lloll
etat sankalpa-vai$amyarh
hotu.s te vyabhicarata/:t
tathapi sadhayi$ye
te
suprajastvarh sva-tejasa
etat-this;
sankalpa-vai$amyam- discrepancy
in
the
objective;
vyavasita/:t- deciding;
most
powerful;
rajan-0
sa/:t- Vasitha;
King
Parlkit;
maha-ya.Sa /:t
very
Srimad-Bhagavatam
16
Person,
Lord Vit;m;
ilaya-of
Ila;
[Canto 9, Ch. 1
pumstva-kamyaya-for
the
qt {!it +liftl"A: r: I
wr ij;{ : tf'fu: II
tasmai kama-vararh ht$!o
bhagavan harir iSvara
dadiiv ilabhavat
tena
sudyumna purwjar$abha
tasmai- unto him (Vasitha); kama-varam- the desired benediction;
tlt$!a-being pleased;
hari
TRANSLATION
The Supreme Personality of Godhead, the supreme controller,
i:
<:f'li Wli{re II II
t 'WtFl I
if?crt qJU Rij*i(l II
Text 25]
17
sa ekadii maMrdja
vicaran mrgaydrh vane
vrta katipaydmdtyair
a.Svam aruhya saindhavam
pragrhya rucirarh cdparh
sardms ca paramddbhutdn
damsito 'numrgarh viro
jagama diSam uttardm
sa-Sudyumna;
Parikit;
vicaran-touring;
maharaja-0 King
mrgaydm-for hunting;
vane-in the
uttardm-the north.
TRANSLATION
0 King Parikit, that hero Sudyumna, accompanied by a few
ministers and associates and riding on a horse brought from
Sindhupradesa, once went into the forest to hunt. He wore armor
and was decorated with bows and arrows, and he was very
beautiful. While following the animals and killing them, he
reached the northern part of the forest.
TEXT 25
ijq;i I
lttiSOWeO : T
sukumdra-vanarh meror
adhastat pravivesa ha
yatrdste bhagavdfi charvo
ramamdr:ra sahomayd
Srimad-Bhagavatam
18
[Canto 9, Ch . 1
TRANSLATION
There in the north, at the bottom of Mount Meru, is a forest
TEXT 26
: m-1\Nq I
T ;ffiy t!lOft: q(q( 11\911
Text 29]
tathii tad-anuga
19
saroe
atma-liriga-viparyayam
dmva vimanaso 'bhuvan
viama parasparam
tathii-similarly;
tat-anuga-the
companions
of
Sudyumna;
dmva-seeing;
vimanasa-morose;
nf'
guTt : wt ti: I
sr Cfi ft: wt: II
sn-rajovaca
katham evam gu'IJ-0 desa
Irena va bhagaoon krta
pranam enam samacalcyva
param kautahalam hi na
(Canto 9, Ch. I
Srimad-Bhagavatam
20
TEXT 29
"fT<n
fmW s::4if1(ij'Sf n 1
f?mffiro+nm: (f: qwt II
sri-suka umca
ekadii giriSam drll$1um
rayas tatra suvrata
diSo vitimirabhasa
kuroanta samupagaman
darkness
whatsoever;
kurvanta-doing
so;
samupagaman
arrived.
TRANSLATION
TEXT 30
wlfltf+ilttil 'tmmnfiRT I
tl(tlij_ ffiF ;ft'fl
I I I I
o
Text 32]
lap;
21
very much ashamed because at that time she was naked. She im
mediately got up from the lap of her husband and tried to cover
her breast.
TEXT 31
stq "(( : I
:
ll$l(((lttOif'l_ II II
r$ayo 'pi tayor vilcyya
prasangam ramama7Jayo!t
nivrttaft prayayus tasman
nara-naraya1)-dsramam
f$ayaft-all the great saintly persons; api-also; tayo -of both of
them; vi /cy ya-seeing ; prasangam-engagement in sexual matters;
ramamayoft-who were enjoying in that way; nivrttaft-desisted
from going further; prayayuft-immediately departed; tasmat-from
that place;
Seeing Lord Siva and Parvati engaged in sexual affairs, all the
(Canto 9, Ch. 1
Srimad-Bhagavatam
22
tat-because;
p riy ayab,-of
his
idam-this;
dear
wife;
bhagava n-Lord
Siva;
p riya ka m yaya-for
-
the
aha-said;
pleasure;
TRANSLATION
Thereupon, just to please his wife, Lord Siva said, "Any male
"' mr 1
m a(4$til f?t(
q;f
Since that time, no male had entered that forest. But now King
Sudyumna, having been transformed into a female, began to walk
with his associates from one forest to another.
PURPORT
In
Bhagavad-gita (2.22)
it is said:
vasarhsi }in:ulni
yatha vihaya
'parar:ti
tatha sarirar:ti vihaya Jin:uiny
anyani samyati nava ni dehi
nava ni grh1Jii,ti naro
Text 34]
23
"As a person puts on new garments, giving up old ones, the soul accepts
new material bodies, giving up the old and useless ones."
The body is just like a dress, and here this is proved. Sudyumna and
his associates were all male, which means that their souls were covered
by male dress, but now they became female, which means that their
dress was changed. The soul, however, remains the same. It is said that
by modern medical treatment a male can be transformed into a female,
and a female into a male. The body, however, has no connection with the
soul. The body can be changed, either in this life or the next. Therefore,
one who has knowledge of the soul and how the soul transmigrates from
one body to another does not pay attention to the body, which is nothing
but a covering dress. Par:u)ita sama-darsina. Such a person sees the
soul, which is part and parcel of the Supreme Lord. Therefore he is a
sama-darsr, a learned person.
TEXT 34
ffl wm 3l I
: qf(itr: 1111
3l
women
who
excite
sex;
strrbhi
by
other
women;
Srimad -Bhagavatam
24
[Canto 9, Ch. 1
TEXT 35
(Budha);
cakame-desired
sex;
su-bhril-very
beautiful;
as
TEXT 36
this
way;
stritvam-femininity;
anuprapta-having
Text 39]
25
TRANSLATION
I heard from reliable sources that King Sudyumna, the son of
Manu, having thus achieved femininity, remembered his familial
spiritual master, Vasitha.
TEXT 37
ffl qt ij: I
rtN'f.ffl II \911
ij
sudyumnasyasayan pumstvam
upadhavata sarikaram
much aggrieved;
sudyumnasya-of
Sudyumna;
asayan-desiring;
Lord Siva.
TRANSLATION
Upon seeing Sudyumna's deplorable condition, Vasitha was
very much aggrieved. Desiring for Sudyu"!na to regain his male
ness, Vasitha again began to worship Lord Sarikara (Siva].
TEXTS 38-39
fW.tq 1
qfm efNItll f.tmq n<=n
iffi{JH'f. m ije[ : I
Oltew.ttn g;mserij lr II II
"::1'1de""=ri
Srimad- Bhagavatam
26
[Canto 9, Ch. 1
true;
kurvan-and keeping;
idam-this; aha-said;
visampate-0
to satisfy him and to keep his own word to Piirvati, Lord Siva said
male for one month and a female for the next. In this way he may
rule the world as he likes."
PURPORT
The word gotraja/:1. is significant in this connection. BrahmarJas
succession, and the other is the dynasty born of their semen. Both de
sometimes find that both brahmarJas and atriyas and even vaiSyas
come in the disciplic succession of the same r$is. Because the gotra and
dynasty are one, there is no difference between the disciples and the
family born of the semen. The same system still prevails in Indian
lated. Here the word gotraja/:1. refers to those born in the same dynasty,
whether they be disciples or members of the family.
Text 41]
27
TEXT 40
....n":
:::n'l'li't:=nT::n
3llltflM6:tT
=Ol(r:r.tll'!lr.tf'"l I
qjtfl+t1Q d !fn: lloll
acaryanugrahat kamam
desired;
labdhva-having
achieved;
purhstvam-maleness;
vya
female every alternate month and therefore could not discharge his royal
Srimad-Bhagavatam
28
[Canto 9, Ch. 1
TRANSLATION
6 m srTBl'RT: : I
\n m mn q ll'dll
'"'
TRANSLATION
Thereafter, when the time was ripe, when Sudyumna, the king
Text
42]
29
CHAPTER TWO
Manu also had a son known as Dh:rta, from whom another sect of
atriyas was generated, but although they were born of one who had the
qualities of a
of Manu, came the sons and grandsons known as Sumati, Bhutajyoti and
Vasu. From Vasu, in succession, came Pratika, and from him came
Oghaviin. Descending in order from the seminal dynasty of Nariyanta,
another son of Manu, were Citrasena, l.lka, Mivan, Purl).a, lndrasena,
Vitihotra, Satyasrava, Urusrava, Devadatta and Agnivesya. From the
Srimad-Bhagavatam
32
[Canto 9, Ch. 2
Rambha,
Khaninetra,
Karandhama,
Avikit,
Marutta,
Dama,
Kuvera took birth. T-rQabindu also had three sons, named Visala,
son was Dhumraka, and his son was Sarhyama. The sons of Sarhyama
TEXT l
T'if
iffl i : I
f5t.:tll\(ijqq ij"tli ijl{l: II
II
sri-suka uvaca
evarh gate 'tha sudyumne
manur vaivasvata sute
putra-kiimas tapas tepe
yamuniiyiirh satarh samii
sri-suka uva ca-Sri Sukadeva Gosvami said; evam-thus; gate
TRANSLATION
Sukadeva Gosviimi said: Thereaf ter, when his son Sudyumna
had thus gone to the forest to accept the order of viinaprastha,
Vaivasvata Manu (Sra ddhadeva], being desirous of getting more
Text 3]
33
TEXT2
m'4+iqt('
1'(4\lt'fol ;11;
II II
Godhead, the Lord of the demigods. Thus he got ten sons exactly
34
Srimad-Bhagavatam
[Canto 9, Ch. 2
One who becomes virdsana takes the vow to stand all night with a
sword to give protection to the cows. Because P:radhra was engaged in
this way, it is to he understood that he had no dynasty. We can further
understand from this vow accepted by P:radhra how essential it is to pro
tect the cows. Some son of a atriya would take this vow to protect the
cows from ferocious animals, even at night. What then is to he said of
sending cows to slaughterhouses? This is the most sinful activity in
human society.
TEXT4
Text 6]
35
TRANSLATION
Once at night, while it was raining, a tiger entered the land of
the cowshed. Upon seeing the tiger, all the cows, who were lying
down, got up in fear and scattered here and there on the land.
TEXTS 5-6
qql't_ m I
ififr ql 'NilTS II II
.
Ciif ilfm&
ij
3f'htl;lot f;rfu
[Canto 9, Ch. 2
Srimad-Bhagavatam
36
the stars were covered by clouds, he mistook the cow for the tiger
and mistakenly cut off the cows' head with great force.
TEXT7
sf{{ m 116:6tR1: I
Fr +fun qfir II \911
vyaghro 'pi vr-sravarw
nistrimsagrahatas tataft
niScakrama bhrsam bhito
raktam pathi samutsrjan
vyiighrafi,-the tiger; api-also; vrk-sravafi,-its ear being cut
off; nistrimsa-agra-ahatafi,-because of being cut by the tip of the
sword; tatafi,-thereafter; niScakrama-fled (from that place);
bhrsam-very much; bhitafi,-being afraid; raktam-blood; pathi-on
the road; samutsrjan-discharging.
TRANSLATION
Because the tiger's ear had been cut by the edge of the sword,
the tiger was very afraid, and it fled from that place, while bleed
TEXTS
t=tt+n;f\
tNii:
q_qowrf
'R4lm
1
fijfu:ftct<:r: 1111
Text 9]
37
(Canto 9, Ch. 2
Srimad-Bhagavatam
38
curse a disciple but to give him relief through the performance of some
sort of atonement. Vasitha, however, did just the opposite. Therefore
Srila Visvanatha Cakravarti Thakura says that he was
durmati; in other
TEXT 10
un stai ,llre: 1
ij qR 1 uPdit4 II II
o
TRANSLATION
When the hero Padhra was thus cursed by his spiritual master,
he accep ted the curse with folded hands. Then, having controlled
TEXTS 11-13
!i41Mkt
f( :
1111
: m- s: I
:q;;;1qq?j iifi(!q:q1 tRt+tk+t : II
3lR+triiK : +tiR: I
fit irt fitu,;R: II II
Text 13)
39
txisudeve bhagavati
mahim-the
earth;
etam-this ;
jat;la-dumb;
andha-blind;
[Canto 9, Ch. 2
Srimad-Bhagavatam
40
ever was available by the grace of the Lord to maintain body and
soul together, and being equal toward everyone, he gave full atten
tion to the Supreme Personality of Godhead, Vasudeva, who is the
votional service to the Lord and began traveling all over the world,
TEXT 14
q;f ttffiqt l
;{\q(Ui\ ;m mq tR : 11\lll
evam vrtto vanam gatva
dmva davagnim utthitam
tenopayukta-karar:w
brahma prapa param muni
evam vrtta-being situated in such
an
utthitam-existing
there;
tena-by
that
(fire);
upayukta
entered the forest and saw a blazing forest fire, he took this oppor
tunity to burn his body in the fire. Thus he achieved the transcen
PURPORT
The Lord says in Bhagavad-gita
(4.9):
Text 15]
me
41
divyam
as
(5.54):
TEXT 15
m: m'l; f;{:rn
(lf+t
iN:ePU: tR trn: II '-\II
[Canto 9, Ch. 2
Srimad-Bhagavatam
42
son,
known
as
Kavi;
kaniyan -who
was
the
vanam-the
TRANSLATION
Being reluctant to accept mat erial enjoyment, Manu's youngest
son, whose name was Kavi, gave up the kingdom before attaining
full youth. Accompanied by his friends, he went to the forest, al
.-"fiWitfli!\1 : ;j(Kr-f: I
'"'
'"'
%4'*1181U
if
1':
1111
protectors
dharma-vatsalii-extremely religious.
of
the
brahminical
culture;
Text
17)
43
TRANSLATION
From Kania, another son of Manu, came the Karua dynasty, a
family of katriyas. The Kania katriyas were the kings of the
northern direction. They were celebrated protectors of brahmini
cal culture and were all firmly religious.
TEXT
17
m;f
iRf
1WlRt
1
: 1111
Dharta;
abhut-was
produced;
atram-belonging to the
bhatajyoti-of
vasu-by
the
name
Bhutajyoti;
tata-thereafter;
From the son of Manu named Dh:rta came a katriya caste called
Dhta, whose members achieved the position of brahmas in
this world. Then, from the son of Manu named N:rga came Sumati.
From Sumati came Bhiitajyoti, and from Bhiitajyoti came Vasu.
PURPORT
Here it is said, atrarit brahma-bhayarit gatarit itau: although the
Dhartas belonged to the atriya caste, they were able to convert them
selves into brahmar:w-s. This gives clear evidence supporting the follow
ing statement by Narada
(Biuig. 7.11.35):
(Canto 9, Ch. 2
Srimad-Bhagavatam
44
!f1l(ijt.:SI at(qt;f\""tfffl I
m ;nq ;r ae{ll: ffltt
CRit:
kanya-his
oghavat-pita-who
daughter;
ca-also;
tat-putra-his son;
was the father of
oghavati-Oghavati;
son was also known as Oghavan, and his daughter was Oghavati.
Sudarsana married that daughter.
TEXT 19
mij;ft ;r ijfflS{ I
mo-: tal mijO': II <?..I I
Text 20)
45
citraseno nariyantad
r/cyas tasya suto 'bhavat
tasya
indrasenas tu tat-sutab,
citrasenab,-one named Citrasena;
nariyantat-from Nariyanta,
(MiQhvan); purb,-Piirl)a;
mi{lhvan-Mi<;lhviin;
indrasenab,-Indrasena;
'lftt(htfu;{ WTT I
wn: WI o:t(*la( II oil
..
vitihotras tv indrasenat
tasya satyarava abhat
ururava!t sutas tasya
devadattas tato 'bhavat
vitihotra!t-Vitihotra; tu-but; indrasenat-from lndrasena; tasya
of Vitihotra; satya.Sraoob,-known by the name Satyasrava; abhut
there was;
him
u ruravab,-U
sravii;
sutab,-was
(Satyasrava); devadattab,-Devadatta;
abhavat-there was.
the
son;
tasya-of
tatab,-from Urusravii;
TRANSLATION
From Indrasena came Vitihotra, from Vitihotra carne Satya8rava,
from Satya8ravii carne the son named Urusravii, and from Urusravii
came Devadatta.
(Canto 9, Ch. 2
Srimad-Bhagavatam
46
TEXT 21
fire-god Agni himself. This son, who was a celebrated saint, was
well known as Kanina and Jatukarya.
PURPORT
ij'(ff tr;f
;:cr: cr:
1111
Text 24]
47
;mnmefSi
tf":lH tm: I
IS:
lie;:a:Wi: f 1111
m: ijij': stia tq: 1
: ij'tfts Nmffir: II 'dll
"'
"'
[Canto 9, Ch. 2
Srimad-Bhiigavatam
48
TRANSLATION
Dila had a son by the name Niibhaga. This Niibhiiga, who was
the son of Bhalandana was Vatsapriti, and his son was PriiritSu.
another a
can guide the members of society to the proper path by which to achieve
perfection in life.
TEXT 25
f : i\ifmffi: I
lOili mmT?\R 11
vivimsate/:t suto rambha/:t
khaninetro 'sya dharmika/:t
karandhamo maharaja
tasyiis'id atmajo nrpa
vivimsate}:t-from
Rambha;
Vivirilsati;
khaninetra/:t-named
suta/:t-the
son;
Khaninetra;
rambha}:t-named
asya -of
Rambha;
Text 27]
49
-w;r-.
C'
emperor;
ayajayat-engaged
in
abhut-became;
performing
samvarta-Samvarta;
sacrifice;
yam-unto
whom
aitgira-suta
TRANSLATION
From Karandhama came a son named Avikit, and from Avikit
a son named Marutta, who was the emperor. The great mystic
Samvarta, the son of Ailgira, engaged Marutta in performing a
sacrifice [yajiia].
TEXT 27
tr ;r O's Cfi;J I
ft<o'44ctrm 11\911
Srimad-Bhiigavatam
50
[Canto 9, Ch. 2
yatha-as; yajiia-performance of
anya-any other; asti-there is;
kacana-anything; sarvam-everything; hirar:t mayam-made of
gold; tu-indeed; asit-there was; yat kiiic it -whatever he had; ca
and; asya -of Marutta; sobhanam -extremely beautiful.
Marutta;
TRANSLATION
The sacrificial paraphernalia of King Marutta was extremely
beautiful, for everything was made of gold. Indeed, no other
sacrifice could compare to his.
TEXT 28
mfa;.-: urrfllrn,ii!Rttt:
((: qft41U fer:;4H :
I
II
group;
maruta-the
visvedeva-universal
airs;
parivef(jra/:t-offering the
demigods;
foodstuffs;
sabha-sada-members
of
the
assembly.
TRANSLATION
In that sacrifice, King lndra became intoxicated by drinking a
large quantity of soma-rasa. The brahmai].as received ample con
tributions, and therefore they were satisfied. For that sacrifice, the
various demigods who control the winds offered foodstuffs, and
the Visvedevas were members of the assembly.
Text 30]
51
PURPORT
Because of the yajfia performed by Marutta, everyone was pleased,
especially the brahma1J11S and lcyatriyas. Brahma1J11S are interested
in receiving contributions as priests, and lcyatriyas are interested in
drinking. All of them, therefore, were satisfied with their different
engagements.
TEXT
29
9)'5411' : I
tNfij) : wr: 11
was
Rajyavardhana's son
Dama,
was
llama's son
was
was
Riijyavardhana,
Nara.
TEXT 30
: ?fi;c :ctt'4it: I
if utfil.,iiirtqftf: II II
o
Srimad-Bhagavatam
52
[Canto 9, Ch. 2
vegaviin-named
Vegavan;
tata-from
him
ij sT Fmtm I
iJ: : t=tT 1111
tam bheje 'lamba devi
bhajaniya-gu1Jijlayam
variipsarii yata putrii
kanyii celavilabhavat
tam-him (T:rJ.lahindu); bheje-accepted as husband; alambii-the
girl Alambua; devf-goddess; bhajaniya-worthy of accepting; gu
alayam-the reservoir of all good qualities; vara-ap sara!I-the best of
the Apsaras; yata-from whom (T:rJ.labindu); putra-some sons;
kanya-a daughter; ca-and; ilavila-named Ilavila; abhavat-was
born.
TRANSLATION
The best of the Apsaras, the highly qualified girl named
Alamhua, accepted the similarly qualified Tr1,1ahindu as her hus
band. She gave birth to a few sons and a daughter known as Ilavila.
TEXT 32
ttIUql4llmt f?r I
f1t : ftJQ: II
Text 33)
53
pradiiya -after
rece1vmg;
vidyam -absolute
knowledge;
TRANSLATION
After the great saint Visravii, the master of mystic yoga, received
money.
TEXT 33
: 1
mn1umW ir R
mn:
vi.Sala sllnyabandhu ca
dhumraketu ca tat-suta
vi.Salo vamsa-krd raja
vai.Salim nirmame purim
vi.Salab,-named Visala; siinyabandhub,-named Sunyabandhu; ca
54
[Canto 9, Ch. 2
Srimad-Bhagavatam
TEXT
34
1-'1
(Rq_ 4:11<!\tlq_ im:
I
11\JII
Dhiimriika, and his son was Sa:rityama, whose sons were Devaja
and KrsiiSva.
TEXTS
35-36
im ijl<!\*'1 sRrnRI 1
'llWll ttfij it II II
ij'l+i<!\M ij it:
tJ:ij
:
krsasvat somadatto 'bhud
yo 'svamedhair U)aspatim
!va purUam apagryam
gatim yogesvarasritam
saumadattis tu sumatis
tat-putro janamejaya
ete vaiSala-bhupalas
trr:wbindor yaodhara
1111
Text 36]
55
TRANSLATION
The son of Krsasva was Somadatta, who performed a5vamedha
sacrifices and thus satisfied the Supreme Personality of Godhead,
Vir:IU By worshiping the Supreme Lord, he achieved the most ex
alted post, a residence on the planet to which great mystic yogis
are elevated. The son of Somadatta was Sumati, whose son was
Janamejaya. All these kings appearing in the dynasty of Visala
properly maintained the celebrated position of King TrJ.lahindu.
Thus end the Bhaktivedanta purports of the Ninth Canto, Second
CHAPTER THREE
The Marriage
of Sukanya and Cyavana Muni
This chapter describes the dynasty of Saryati, another son of Manu, and
also tells about Sukanya and Revati.
day, Saryati, along with his daughter, known as Sukanya, went to the
within a hole of earthworms, and by chance she pierced those two glow
ing substances. As soon as she did this, blood began to ooze from that
hole. Consequently, King Saryati and his companions suffered from con
stipation and inability to pass urine. When the King asked why circum
stances 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 Devajii.a Saryati offered his
which they bathed and regained full youth. After this, Sukanya could not
kumaras, who were very satisfied with her chastity and who therefore in
troduced her again to her husband. Cyavana Muni then engaged King
Saryati in performing the
privilege to drink
sons,
named
soma-rasa.
Uttanabarhi,
Anarta
and
BhiirieQ.a. Anarta had one son, whose name was Revata. Revata had one
hundred sons, of whom the eldest was Kakudmi. Kakudmi was advised
[Canto 9, Ch. 3
Srimad- Bhagavatam
58
TEXT l
't<ii
'ffl=i'f
tRt'ilttCTT U if: I
({) en 3l ij' f{J\'46:f II II
sri-suka uvaca
brahmtha/:t sambabhuva ha
yo va arigirasarh satre
named
Saryati;
manava/:t-the
brahmtha/:t-completely
sambabhuva
ha-so
he
in
son
awareness
became;
of
of
Manu;
ya/:t-one
Vedic
who;
raja-ruler;
knowledge;
vii-either;
day; ilcivan-narrated.
TRANSLATION
Sri Sukadeva Gosvami continued: 0 King, Saryati, another son
kanya kamala-locarui
II
Text4)
sukanya-Sukanya;
nama-by name;
tasya-of
him
59
(Saryati);
TRANSLATION
Saryati had a beautiful lotus-eyed daughter named Sukanyii,
Muni.
TEXT3
qfffin fqf;: I
rn cr 1ffttfl II II
m :
sa sakhibhib. parivrta
valmika-randhre dadrse
khadyote iva jyoti$i
shining things.
TRANSLATION
While that Sukanyii, 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.
TEXT4
....
lI
Srimad-Bhagavatam
60
[Canto 9, Ch. 3
te daiva-coditii biilii
jyoti kar.ttakena vai
avidhyan mugdha-bhiivena
susravasrk tato bahi
te-those two; daiva-coditii-as if impelled by providence; lxilii
that young daughter; jyoti-two glowworms within the hole of the
earthworm; kar.ttakena-with a thorn; vai-indeed; avidhyat -pierced;
TRANSLATION
As if induced by providence, the girl ignorantly pierced those
two glowworms with a thorn, and when they were pierced, blood
sakrn-mutra-nirodho 'bhut
sainikiinam ca tat-ar_tiit
riijaris tam upiilaya
puriin vismito 'bravit
sa krt-of stool; miltra-and of urine; nirodha-stoppage; abhut
so became; sainikiiniim-of all the soldiers; ca-and; tat-ar_tiit-im
mediately; riijari-the King; tam upiilaya-seeing the incident;
puriin-to his men; vismita -being surprised; abra vit
began to
speak.
TRANSLATION
Thereupon,
all
the
soldiers
of
Saryati
were
immediately
Text7)
61
TEXT6
31 WT qffiqlll FFm I
1111
apy abhadram
na
ymabhir
bharga va sy a vice*tam
vyaktarh keniipi
nas tasya
krtam asrama-duar:wm
Srimad-Bhagavatam
62
[Canto9, Ch. 3
TRANSLATION
Being very much afraid, the girl Sukanya said to her father: I
q-q: en --:m: 1
SH=tta_ttfil("l 'tll : II II
duhitus tad vacab srutva
saryatir jata-sadhvasab
valmikantarhitam sanaib
hearing;
saryatib-King Saryati;
jata-sadhvasab-becoming afraid;
sanaib-gradually.
TRANSLATION
Muni, for it was he who sat within the hole of the earthworm.
TEXT9
t : 1
RJ*fi{ijfii1;: 'ftRa: II
II
tad-abhiprayam ajl'iliya
Text 10)
Cyavana Muni;
63
muktab,-released;
PURPORT
The King, after hearing the statement of his daughter, certainly told
the great sage Cyavana Muni everything about how his daughter had ig
the King whether the daughter was married. In this way, the King,
and escaped the danger of being cursed. Thus with the permission of the
great sage the King returned home.
TEXT 10
=riiifit'"""q'1ony' I
3fiur.n'ffit m14i*113tf: II oil
Wfi
3fiQ;f
qffi'
ap ramattc'inuvrttibhib,
Srimad-Bhagavatam
64
[Canto 9, Ch. 3
him as her husband, she dealt with him carefully, according to his
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 any
one. 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 l<.rQa with His
different queens, it has been seen that although the queens were the
daughters of great kings, they placed themselves before Lord l<.rQa as
His maidservants. However great a woman may be, she must place her
self 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 hus
band, 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 hus
band 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.
Text II]
65
TEXT 11
Rq_tr rneltfl+ill 1
at tijff'y it 1{1 II II
kasyacit tv atha kii lasya
nasatyav asramagatau
of Cyavana
Muni;
agatau-reached;
vaya
TRANSLATION
Thereafter,
some
time
having
passed,
the
Asvini-kumara
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
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
Srimad-Bhagavatam
66
(Canto 9,
Ch. 3
Snmad
range beauty and youth for me, because they are attractive to
young women.
TEXT 13
fiRFf3fijN;r
flmfi'" I
t:tteHfi Rf ftqt:tf4a 11
bal)ham ity ilcatur vipram
abhinandya bhaktamau
nimajjatarh bhavan asmin
hrade siddha-vinirmite
bat;lham-yes, we shall act; iti-thus; ilcatu-they both replied,
accepting the proposal of Cyavana;
vipram-unto the
brahmar:w
67
nimajjatam-just dive;
m m M.-(Ht: I
!fsf CR?fqRosdU6J II \JII
ity ukto jaraya grastadeho dhamani-santata
hradam pravesito 'svibhyam
vali-palita-vigraha
iti ukta-thus being addressed; jaraya-by old age and invalidity;
grasta-deha-the body being so diseased; dhamani-santata-whose
veins were visible everywhere on the body;
hradam-the lake;
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.
Srimad-Bhagavatam
68
[Canto 9, Ch. 3
TEXT 15
ij?! '4fZi611itttH I
: ...ql: qm: 1111
purUiis traya uttasthur
apivyii vanitii-priya
padma-sraja kur:uJ,alinas
tulya-rupa suviisasa
purUii-men; traya-three; uttasthu-arose
( from
the lake ) ;
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.
them;
niri/cy ya-after
observing;
vara-aroha-that
patim-her husband;
sadhvi-that
chaste
woman;
Text 17]
69
TRANSLATION
The chaste and very beautiful Sukanyii could not distinguish her
husband from the two ASvini-kumiiras, for they were equally
beautiful. Not understanding who her real husband was, she took
shelter of the Asvini-kumiiras.
PURPORT
as
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 ac
tual husband was. A chaste woman will never accept any man other than
her husband, even if there be someone equally as handsome and
qualified.
TEXT 17
showing;
patim-her
husband;
tasyai-unto
Srimad-Bhagavatam
70
[Canto 9, Ch. 3
TEXT 18
tRt1i'Uf q: I
: q II
"'tfl'Jll
as
bright
as
the sun.
TEXT 19
Rt
qre:tf4ctor<::"'7""'l'111"1"1''( I
;fflijif
11<;11
asaS
caprayufijano
ndtipriti-mana iva
raja-the King (Saryiiti); duhitaram-unto the daughter; praha
said; krta-pada-abhivandanam-who had already finished offering re
spectful obeisances to her father; asa}:t-blessings upon her; ca-and;
aprayufijana}:t-without offering to the daughter; na-not; ati
priti-mana}:t-very much pleased; iva-like that.
Text 20)
71
TRANSLATION
After receiving obeisances from his daughter, the King, instead
of offering blessings to her, appeared very displeased and spoke as
follows.
TEXT 20
mtfiffl ij qr;::ntt,
tf
-uf;r:
er
t('tr
femtr '{II II
o
0 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 circum
stances, Sukanya had been given a husband who was too old to be com
patible with her. Because Cyavana Muni was diseased and very old, he
was certainly unfit for the beautiful daughter of
King Saryati.
Srimad-Bhagavatam
72
[Canto 9, Ch. 3
When he suddenly saw that his daughter had accepted someone else,
spectfully 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 hus
band 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
Sukanyii.
TEXT 21
Cfi
srijli'll
tsta_1 iuT
iiMfif
i{i(q'S(ql
MQ
'{:
""
TRANSLATION
0 my daughter, who were hom in a respectable family, how
Text 22)
73
family and the family of her husband. The rules of Vedic culture in this
regard are strictly observed in the respectable families of brahmar:tas,
/cyatriyas and vaiSyas even today; only the sudras are degraded in this
daughter.
TEXT 22
;f tuf A(t
l;n
R Hf 1
fM(tl 1
'f : 1111
tavaa bhrgu-nandana
evam-in this way; bruviir:tam-who was talking and chastising her;
suci-smitii-laughingly;
father; jamiitii-son-in-law;
uviica-replied;
tava-your;
tiita-0 my dear
e$a-this
young
man;
TRANSLATION
Sukanya, however, being very proud of her chastity, smiled
upon hearing the rebukes of her father. She smilingly told him,
(Canto 9, Ch. 3
Srimad-Bhagavatam
74
"My dear father, this young man by my side is your actual son-in
law, the great sage Cyavana, who was born in the family of Bh:rgu."
PURPORT
Although the father chastised the daughter, assuming that she had ac
cepted another husband, the daughter knew that she was completely
honest and chaste, and therefore she was smiling. When she explained
that her husband, Cyavana Muni, had now been transformed into a
young man, she was very proud of her chastity, and thus she smiled as
she talked with her father.
TEXT 23
fq ffil_ I
m: qi(lt((t
sa5arilsa pitre tat sarvarh
vayo-nlpabhilambhanam
vismitab, parama-pritas
tanayarh parasvaje
sa5arilsa-she described; pitre-unto her father; tat-that; sarvam
everything;
nlpa-and of beauty;
TRANSLATION
Thus Sukanya explained how her husband had received the
beautiful body of a young man. When the King heard this he was
daughter.
Text 25]
75
kumaras;
prowess.
cyavana-Cyavana Muni;
svena-his
own;
tejasa-by
TRANSLATION
Cyavana Muni, by his own prowess, enabled King Saryiiti to per
kill;
tam-him
(Cyavana);
descendant of Bbrgu.
TRANSLATION
King Indra, being perturbed and angry, wanted to kill Cyavana
[Canto 9, Ch. 3
Srimad-Bhagavatam
76
Cyavana Muni, by his powers, paralyzed Indra's arm that held the
thunderbolt.
somasya-of soma-rasa;
ca-also;
TRANSLATION
Although the Asvini-kumiiras were only physicians and were
affu;rm : I
ttltf+r ;y_ 3TR ffi II \911
uttiinabarhir iinarto
bhuerJ-a iti traya
saryiiter abhavan putrii
iinartiid revato 'bhavat
uttiinabarhi-Uttanabar hi;
Bhuriex;ta;
iti-thus;
abhavan-were
iinarta-Anarta;
traya-three;
begotten;
saryiite/:1.-of
putrii/:t-sons;
bhurisenahKing
iinartiit-from
Saryati;
Anarta;
Text
29]
77
TRANSLATION
King Saryati begot three sons, named Uttanabarhi, Anarta and
28
kusasthalim-named Kusa
ocean. There he lived and ruled such tracts of land as Anarta, etc.
He had one hundred very nice sons, of whom the eldest was
Kakudmi.
TEXT
29
(qi'411t4 li mr:
?t4"Ff qRSft ;mtifi'iqIt( II "{II
Srimad-Bhagavatam
78
[Canto 9, Ch. 3
vibhum
"'
'"'t'
"'
"'
3llif q w:JfflS: I
311'414404
Jloll
iivartamiine gandharve
sthito 'labdha-a.,_,a/:t a.,_,am
tad-anta iidyam iinamya
sviibhiprayarh nyavedayat
iivartamiine-because of being engaged;
gandharve-in hearing
( Lord
Brahma ) ;
Text
32]
79
enJmt
31
1
3litU'ffl: 1111
te
srutm-hearing;
bhagavan-the
most
powerful;
32
miliiautl iftsttfiit WI
itsfirttIJ{fl'<t
tat putra-pautra-naptfT}iim
gotrar:ti ca
na
srr:tmahe
[Canto 9, Ch. 3
Srimad-Bhagavatam
80
putra-of
the
sons;
pautra-of
the
grandsons;
whom you may have decided are now gone, and so are their sons,
PURPORT
During Lord Brahma's day, fourteen Manus or one thousand mahii
yugas pass away. Brahma informed King Kakudmi: that twenty-seven
mahii-yugas, each consisting of the four periods Satya, Treta, Dvapara
and Kali, had already passed. All the kings and other great personalities
born in those yugas had now departed from memory into obscurity. This
is the way of time as it moves through past, present and future.
TEXT 33
tRJ a: if : I
(((ltltt : 1111
tad gaccha deva-deviimso
baladevo rnahii-bala&
kanyii-ratnam idam riijan
nara-ratniiya dehi bho&
tat-therefore; gaccha-you go; deva-deva-amsa&-whose plenary
portion is Lord Vil?Q.U; baladeva&-known as Baladeva; mahii-bala&
the
supreme
powerful;
kanyii-ratnam-your
beautiful
daughter;
Text 35]
81
bhuvo bharavataraya
bhagavan bhuta-bhavana/:t
avati nijarii.Sena
pur:tya-sravar:ta-kirtana/:t
bhuva/:t-of the world; bhara-avataraya-to lessen the burden;
bhagavii n -the Supreme Personality of Godhead; bhuta-bhavana/:t-al
ways the well-wisher of all the living entities; avatirr:ta/:t
now He has
82
Srimad-Bhagavatam
[Canto 9, Ch. 3
saw that his residence was vacant, having been abandoned by his
brothers and other relatives, who were living in all directions he
cause of fear of such higher living beings as the Yakas.
TEXT 36
Text 36]
83
TRANSLATION
Thereafter, the King gave his most beautiful daughter in charity
to the supremely powerful Baladeva and then retired from worldly
life and went to Badarikasrama to please Nara-NarayaJ}.a.
Thus end the Bhaktivedanta purports of the Ninth Canto, Third
CHAPTER FOUR
Amhari Maharaja
Offended by Durvasa Muni
This chapter describes the history of Maharaja Nahhaga, of his son
Nabhaga, and of Maharaja Ambaria.
The son of Manu was Nabhaga, and his son Nabhaga lived for many
years in the gurukula. In Nabhaga's absence, his brothers did not con
sider his share of the kingdom, but instead divided the property among
told him about the dealings of the brothers, his father informed him that
this was cheating and advised him that for his livelihood he should go to
great saintly persons gave him all the money collected in that sacrifice.
To test Nabhaga, Lord Siva challenged his claim to the wealth, but when
Lord Siva was satisfied by Nabhaga's behavior, Lord Siva offered him all
the riches.
From Nabhaga was born Ambaria, the most powerful and celebrated
devotee. Maharaja Ambaria was the emperor of the entire world, but he
considered his opulence temporary. Indeed, knowing that such material
85
86
Srimad-Bhagavatam
[Canto 9, Ch. 4
day after Ekadasi, when he was about to break his Ekada8i fast, the great
mystic yogi Durvasa appeared in his house and became his guest. King
accepting his invitation to eat there, went to bathe in the Yamuna River
at noontime. Because he was absorbed in samiidhi, he did not come back
very soon. Maharaja Ambaria, however, upon seeing that the time to
break the fast was passing, drank a little water, in accordance with the
the fast. By mystic power, Durvasa Muni could understand that this had
ated from his hair a demon appearing like the fire of death. The Supreme
Personality of Godhead, however, is always the protector of His devotee,
and to protect Maharaja Ambaria, He sent His disc, the Sudarsana cakra,
Brahmaloka, Sivaloka and all the other higher planets, but he could not
protect himself from the wrath of the Sudarsana cakra. Finally he went
excused from such an offense, one must submit to the V aiQ.ava whom he
has offended. There is no other way to be excused. Thus Lord Naraya1;1a
TEXT l
<fi
;ptuqf4 mi m: tfil{_ 1
im*41Roi'Ht II
sri-suka uviica
nabhiigo nabhagiipatyam
yam tatam bhriitara/.t kavim
yavi$!harh vyabhajan dayam
brahmacilri7J.am agatam
II
Text2]
87
TRANSLATION
Sukadeva Gosviimi said: The son of Nabhaga named Nabhiiga
lived for a long time at the place of his spiritual master. Therefore,
There are two kinds of brahmacaris. One may return home, marry
brahmacari does not return from the place of the spiritual master; he
stays there, and later he directly takes sannyasa. Because Nabhaga did
not return from the place of his spiritual master, his brothers thought
preserve his share, and when he returned they gave him their father as
his share.
TEXT2
mmSll rt m
wr 1
ro :1111
bhrataro 'bhankta kim mahyarit
bhajama pitararh tam
tvarh mamaryas tatabhank$ur
ma putraka tad adrtha(t
Srimad-Bhagavatam
88
[Canto 9, Ch. 4
answered, "We have kept our father as your share." But when
Niihhiiga went to his father and said, "My dear father, my elder
replied, "My dear son, do not rely upon their cheating words. I am
TEXT3
these;
aligirasatt-descendants
of
the
dynasty
of
activities.
TRANSLATION
Niihhiiga's father said: All the descendants of Ailgira are now
going to perform a great sacrifice, but although they are very intel
ligent, on every sixth day they will be bewildered in performing
sacrifice and will make mistakes in their daily duties.
Text 5]
89
PURPORT
Nabhaga was very simple hearted. Therefore when he went to his
father, the father, in compassion for his son, suggested that as a means of
livelihood Nabhaga could go to the descendants of Angira and take ad
vantage of their misgivings in performing yajfia.
TEXTS 4-5
'"\
'"\
c..,.:;p;p
q +il'{i{!
;<if m llf+tmr.t: II \1 II
cr ij'A tlf4I'{ I
: ij 'SfqR'tUf'( II II
tdrils tvam sarilsaya sukte dve
vaiSvadeve mahatmana/:t
te svar yanto dhanam satra
pariSe$itam dtmana/:t
dasyanti te 'tha tan arccha
tatha sa krtavdn yatha
tasmai dattvd yayu svargam
te satra-pariSe$ar:tam
tan-to all of them; tvam-yourself; sarilsaya-describe; silkte
Vedic hymns; dve-two; vaiSvadeve-in connection with V aisvadeva,
the
heavenly
planets;
pariSe$ar:tam-remnants of yajfia.
te-all
of
them;
satra
90
Srimad-Bhagavatam
[Canto 9, Ch. 4
TRANSLATION
Nabhaga's father continued: "Go to those great souls and de
sages have completed the sacrifice and are going to the heavenly
planets, they will give you the remnants of the money they have
received from the sacrifice. Therefore, go there immediately."
and the great sages of the Angira dynasty gave him all their wealth
and then went to the heavenly planets.
TEXT6
: I
'31'1(ffl em II II
({ {f 'f:
uvacottarato 'bhyetya
mamedarh vastukarh vasu
tam-unto Nabhaga; kascit-someone; svikari$yantam-'while ac
cepting the riches given by the great sages; pura/:1.-a person; krTJ- a
darsana/:1.-black-looking;
uvaca-said;
TRANSLATION
Thereafter, while Nabhaga was accepting the riches, a black
looking person from the north came to him and said, "All the
NRrmfa q:,
ij mrR 31': 'l!Cfl'J. At tN1 II \9 II
mamedam r ibhir dattam
iti tarhi sma manava/:1.
Text
8]
te
91
pitari pra.Sna
TEXTS
i41t!ld (1fi0: I
lltti : II II
yajfia-vastu-gatam sarvam
ucchi$tam r$aya kvacit
cakrur hi bhagam rudraya
sa deva sarvam arhati
yajtia-vastu-gatam-things belonging to the sacrificial arena; sarvam
kvacit
TRANSLATION
The father of Niihhiiga said: Whatever the great sages sacrificed
92
Srimad -Bhagavatam
[Canto9, Ch. 4
TEXT9
SfO(R(($0 q I
it fifflT ;mfm SfI(( II II
nabhagas tam prar:tamyaha
tavesa kila vastukam
ity aha
me
pita brahman
nabhaga-Nabhaga;
tam-unto him
ij rq1,i!\t 4 snwm ,
ij ..34t?Ul im '1R1'1q__ II oil
yat te pitavadad dharmam
dadami
te
mantra-drso
yat-whatever;
te-your;
pita-father;
avadat-explained;
dental; santitanam-eternal.
Text
I2]
93
TRANSLATION
Lord Siva said: Whatever your father has said is the truth, and
you also are speaking the same truth. Therefore, I, who know the
II
+tffi:stqfHI I
it: 11 11
(to
rudra}:t-Lord
Siva;
bhagavan-the most
from the sacrifice, for I give it to you." After saying this, Lord
Siva, who is most adherent to the religious principles, disappeared
from that place.
TEXT
I2
Srimad-Bhagavatam
94
ya-anyone
who;
etat-about
this
incident;
[Canto 9, Ch. 4
sarilsmaret-may
TEXT 13
wmlll(\<m'{{T:
m- 1
'tWlil ifSlfcfTSftf WI m: m II II
nabhagad ambario 'bhun
maha-bhagavata krti
nasprsad brahma-sapo 'pi
yam na pratihata kvacit
na
TRANSLATION
From Nabhaga, Maharaja Amhari took birth. Maharaja Am
Text 16]
95
TEXT 14
'(nfT'if
ftfJ01fil u'fut : 1
WI illlt tp;: II\lll
sr'i-riijovaca
bhagavaii chrotum icchiim i
riijares tasya dhimatab,
na priibhiid yatra nirmukto
brahma-dar:u}o duratyayab,
sn-raja uooca-King Parikit inquired; bhagavan-0 great brah
ma; srotum icchiimi-1 wish to hear (from you); riijareb,-of the
great King Amharia;
tasya-of him;
whom
(Maharaja
Ambari);
nirmuktab,-being
released;
TRANSLATION
King Parikit inquired: 0 great personality, Maharaja Amharia
was certainly most exalted and meritorious in character. I wish to
hear about him. How surprising it is that the curse of a briihmai].a,
which is insurmountable, could not act upon him.
TEXTS 15-16
P..ftCfi
31110til : aitqqffi 1
fW.i II
ef ffi{ R1{_ I
f;rluf f?rorij IIII
sf?t4
Srimad-Bhagavatam
96
[Canto 9, Ch. 4
sri-suka uvaca
ambari$o mahii-bhiigal;
sapta-dvipavatirh mahim
aryayarh ca sriyarh labdhva
vibhavarh catularh bhuvi
mene 'tidurlabharh purilsarh
sarvarh tat svapna-sarilstutam
vidvan vibhava-nirvdlJilrh
tamo viSati yat pumdn
sri-suka/:t uvaca-Sri Sukadeva Gosvami said;
Ambaria;
ambaria/;-King
vatim-consisting
labdhva-after achieving;
opulence;
tama/;-ignorance;
viSati-fallen into;
yat-because
of
TRANSLATION
Sukadeva Gosviimi said: Maharaja Amh aria, the most fortunate
personality, achieved the rule of the entire world, consisting of
Maharaja Ambaria did not care for it at all, for he knew very well
Text 20)
97
TEXT 17
IW m :q
mltT T qt Ft II \911
vasudeve bhagavati
tad-bhakteu ca sadhu
prapto bhavam param viSvam
yenedam lo$!ravat smrtam
vasudeve-unto the all-pervading Supreme Personality;
bhagavati
as
a piece of
TRANSLATION
Maharaja Amharia was a great devotee of the Supreme Per
sonality of Godhead, Vasudeva, and of the saintly persons who are
the Lord's devotees. Because of this devotion, he thought of the
entire universe as being as insignificant as a piece of stone.
TEXTS 18-20
'{;{: t;oN;;:Idt=G;ti\
06gtlll?j!E4Ul
I
"
\+tiU\51..11;;:
=itflll-.:.@ II II
98
Srimad-Bhiigavatam
oiit
'"'I'
(Canto 9, Ch. 4
mukunda-linga-alayg-darsane-in seeing
the Deity and temples and holy dhamas of Mukunda; drsau-his two
eyes; tat-bhrtya-of the servants of KrQ.a; gatra-sparse-in touching
Text 20)
99
(7.1)
partha yogam yufijan mad-asraya. This indicates that one must exe
cute devotional service under the guidance of a devotee or directly under
the guidance of the Supreme Personality of Godhead. It is not possible,
100.
Srimad-Bhagavatam
[Canto 9, Ch. 4
fllqfiR\;r:
I
R flfliflt
:
..
Text 21)
101
(5.29):
bhoktiiram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutiiniim
jnatva mam santim rcchati
People are very much anxious to live in peace and prosperity in this
material world, and here in Bhagavad-gitii the peace formula is given
personally by the Supreme Personality of Godhead: everyone should
understand that Krr:ta, the Supreme Personality of Godhead, is the ulti
mate proprietor of all the planets and is therefore the enjoyer of all ac
tivities, political, social, cultural, religious, economic and so on. The Lord
has given perfect advice in Bhagavad-gitii, and Amharia Maharaja, as
the ideal executive head, ruled the entire world as a Vair:tava, taking ad
vice from Vair:tava brahmar:w-s. The siistras enjoin that even though a
brahmar:w- may be well versed in the occupational brahminical duties and
may be very learned in Vedic knowledge, he cannot give advice as a guru
until he is a Vair:tava.
at-karma-nipur:w vipro
mantra-tantra-visarada
avar:w-vo gurur
na
syad
(Canto 9, Ch. 4
Srimad-Bhagavatam
102
Lord,
for
ordinary
(Bhag. 5.18.12)
ance of a l(rI).a conscious king will become devotees, and then there will
be no need to enact new laws every day to reform the way of life in the
state. If the citizens are trained to become devotees, they will auto
matically become peaceful and honest, and if they are guided by a de
voted king advised by devotees, the state will not be in the material world
but in the spiritual world. All the states of the world should therefore
follow the ideal of the rule or administration of Maharaja Ambaria, as
described here.
Text 22)
103
TEXT 22
s
TftqfqnfiJ:
Ri81RHtnc:t+uRf
m e(dl'( 11,
ije 'svamedhair adhiyajfiam iSvaram
maha-vibhutyopacitanga-da/cyir:wi/:1.
tatair vasthiisita-gautamadibhir
dhanvany abhisrotam asau sarasvatim
ije-worshiped;
as
of the Sarasvatl.
TRANSLATION
In desert countries where there flowed the River Sarasvati,
Maharaja Amharia performed great sacrifices like the a8vamedha
yajiia and thus satisfied the master of all yajiias, the Supreme Per
sonality of Godhead. Such sacrifices were performed with great
opulence and suitable paraphernalia and with contributions of
daki:r.tii to the brahma:r_1as, who were supervised by great per
sonalities like Vasitha, Asita and Gautama, representing the king,
the performer of the sacrifices.
PURPORT
When one performs ritualistic sacrifices as prescribed in the Vedas,
one needs expert brahmar:ws known as yajiiika-brahmar:ws. In Kali
yuga, however, there is a scarcity of such brahmar:ws. Therefore in
Srimad-Bhiigavatam
104
[Canto 9, Ch. 4
TEXT 23
iti : ;n: I
ijttq,@ffirn OJH WJm: 11 11
Text
24]
105
TRANSLATION
In the sacrifice arranged by Maharaja Amharia, the members of
the assembly and the priests [especially hotii, udgatii, brahma and
adhvaryu] were gorgeously dressed, and they all looked exactly
like demigods. They eagerly saw to the proper performance of the
yajiia.
citizens;
amara-priyab, -very
dear
even
to
the
demigods;
TRANSLATION
The citizens of the state of Maharaja Amharia were accustomed
to chanting and hearing about the glorious activities of the Per
sonality of Godhead. Thus they never aspired to be elevated to the
heavenly planets, which are extremely dear even to the demigods.
PURPORT
A pure devotee who has been trained in the practice of chanting and
hearing the holy name of the Lord and His fame, qualities, form,
[Canto 9, Ch. 4
Srimad-Bhiigavatam
106
6.17.28)
TEXT 25
,.... ,....
tt:qa- Hn: qRllJf.lm: I
*-C'
m ;ffit{ fuFrt
'r.i:
na-not;
api-also;
Text
25]
107
impersonal Brahman and the happiness derived from the eight perfec
tions of mystic yoga (aimd, laghima, prapti and so on) do not give any
pleasure to the devotee. As stated by Srila Prabodhananda Sarasvati:
with controlling the senses, but because the senses of a devotee are
engaged in the service of the Lord (hr$ike hr$ikesa-sevanam bhaktir
ucyate) there is no need for separate control of the senses. For those who
are materially engaged, control of the senses is required, but a devotee's
senses are all engaged in the service of the Lord, which means that they
Srimad-Bhiigavatam
108
are already controlled.
[Canto 9, Ch. 4
senses are not attracted by material enjoyment. And even though the ma
terial world is full of misery, the devotee considers this material world to
be also spiritual because everything is engaged in the service of the Lord.
The difference between the spiritual world and material world is the
mentality of service.
prapaiici-kataya buddhya
hari-sambandhi-vastuna/:t
mumu/cyubhi/:t parityago
vairagyam phalgu kathyate
(Bhakti-rasamrta-sindhu 1.2.256)
That which is not engaged in the service of the Lord is material, and
nothing thus engaged should be given up. In the construction of a high
skyscraper and the construction of a temple, there may be the same en
thusiasm, but the endeavors are different, for one is material and the
other spiritual. Spiritual activities should not be confused with material
activities and given up. Nothing connected with Hari, the Supreme Per
sonality of Godhead, is material. A devotee who considers all this is al
ways situated in spiritual activities, and therefore he is no longer
attracted by material activities
liR :
ut R mill'{ !!fit+it
sa ittham bhakti-yogena
tapo-yuktena parthiva/:t
sva-dharme7Ja harim pri7Jan
sarvan kaman sanair jahau
sa/:t-he (Ambaria Maharaja);
Text 27)
yuktena-which
109
austerity;
the
Supreme
Lord;
prilJ(ln-satisfying;
samin-all
prepare dresses and so on. In this way, one must constantly be engaged in
various activities, and the hard labor involved is certainly an austerity.
Similarly, the hard labor involved in preaching, preparing literature,
preaching to atheistic men and distributing literature door to door is of
course an austerity (tapo-yuktena). Tapo divyam putraka. Such austerity
freed from material desires, he is free from the repetition of birth and
death, old age and disease.
TEXT 27
w
'l a:"ili!t
..
Srimad -Bhiigavatam
110
3Tif"'"'
"'
"
l'iq;f;:dfitt.:fqre
(Canto 9, Ch. 4
II II
syandana-in
PURPORT
tachment for material things for sense enjoyment, but for preaching, to
spread the glories of the Lord, he accepts such things without attach-
Text 28]
lll
Slli!.h$litlet6:( I
3flijt +r 1111
(f
cakram-His disc;
pratyanika
7.9.43)
Srimad-Bhagavatam
112
[Canto 9, Ch. 4
adverse situation in the material world. The Lord also promises, kaun
teya pratijanihi na
me
to the world that the devotees of the Lord are never vanquished."
(Bg.
9.31)
: !dletl 1
: :ti'4R efm ii\IG>fhHt II II
ariradhafo.u krr:uzrh
mahya tulya-silaya
yukta sdritvatsararh viro
dadhara dvadaSi-vratam
ariradhayu-aspiring to worship; krr:uzm-the Supreme Lord,
KrJ).a; mahya-with his queen; tulya-silaya-who was equally as
qualified as Maharaja Ambaria; yukta
to gether ; saritvatsaram-for
PURPORT
To observe Ekadasi-vrata and Dvadasi-vrata means to please the
Supreme Personality of Godhead. Those interested in advancing in
:<rl).a consciousness must observe Ekada8i-vrata regularly. Maharaja
Arnbaria's queen was equally as qualified
as
Text 30]
113
grhe niisti
bharya capriya-vadini
arayaril tena gantavyam
yatharayaril tatha grham
A person who has no mother at home and whose wife is not agreeable
with him should immediately go away to the forest. Because human life
is meant for spiritual advancement only, one's wife must be helpful in
this endeavor. Otherwise there is no need of household life.
TEXT 30
ftf: I
: ChG\INd\Chlfw.om$6\ II oil
fSm;f
nights;
sa mup0$ ita-after
sndta-after bathing;
completely
kadacit-once upon
observing
the
fast;
114
Srimad-Bhagavatam
[Canto 9, Ch. 4
mahabheka-vidhinii
sarvopaskara-sampadii
abhicyambara kalpa ir
gandha-malyarhar,liidibhi
tad-gatiintara-bhavena
pujayiim iisa kesavam
brahmar:uJ,ms ca maha-bhagan
siddharthan api bhaktita
maha-abheka-vidh inii-by the regulative principles for bathing the
Deity; sarva-upaskara-sampadii-by all the paraphernalia for worship
ing the Deity; abhicya-after bathing; ambara-akalpai-with nice
clothing and ornaments; gandha-miilya-with fragrant flower garlands;
Text 35)
115
gavarh rukma-vi$ar-inarh
rilpyaizghrir-clrh suvasasam
paya[ljila-vayo-rilpa
vatsopaskara-sampadiim
prahir-ot sadhu-viprebhyo
grheu nyarbudiini at
bhojayitva dvijan agre
svadv annarh gur-avattamam
labdha-kamair anujnata
parar-ayopacakrame
tasya tarhy atithi saad
durvcisa bhagavan abhat
gavam-cows; rukma-vi$ar-inam-whose horns were covered with
gold plate; rilpya-arigh rir-clm - whose hooves were covered with silver
plate; su-vdsasam-very nicely decorated with garments; paya-sila
with full milk bags; vaya-young; rilpa-beautiful; vatsa-upaskara
sampadiim-with
nice
calves;
prahir-ot-gave in charity;
sadhu
times;
bhojayitva-feeding them;
Dvadasi;
upacakrame-was
just
about
to
observe
the
final
Srimad-Bhagavatam
116
(Ambaria) ;
[Canto 9, Ch. 4
tarhi-immediately; atithi
sixty crores of cows whose horns were covered with gold plate and
whose hooves were covered with silver plate. All the cows were
well decorated with garments and had full milk hags. They were
calves. Mter giving these cows, the King first sumptuously fed all
the hrahmllJ.las, and when they were fully satisfied, he was about to
observe the end of Ekad&Si, with their permission, by breaking the
fast. Exactly at that time, however, Durviisa Muni, the great and
powerful mystic, appeared on the scene as an uninvited guest.
tam-unto him
( Durvasa ) ;
(Ambari ) ;
pratyutthana-by
TRANSLATION
Mter standing up to receive Durviisa Muni, King Ambaria
offered him a- seat and paraphernalia of worship. Then, sitting at
his feet, the King requested the great sage to eat.
Text 38)
117
Sf ij ijj'lf m : 1
m:<ri! 11\911
pr atinan dya sa tam yacnam
kartum avasyakam gata
sa-Durvasa Muni;
tam-that;
brhat-the
Supreme
Brahman;
dhyayan-meditating
on;
remaining
only
for
half
brahmar:ws;
tat-dharma-concerning
that
religious
principle;
(Canto 9, Ch. 4
Srimad-Bhagavatam
118
TRANSLATION
In the meantime, only a muhurta of the Dvada8i day was left on
TEXTS 39-40
brahmaT)iitikrame do$o
dvadaSyam yad aparar:te
yat krtva sadhu me bhuyad
adharmo va na mam sprset
ambhasa kevaleniitha
kariye vrata-parar:tam
ahur ab-bha/cyar:tam vipra
hy aitam niisitam ca tat
brahmar:ta-atikrame-in surpassing the rules of respect to the
brahmalJaS; do$a-there is a fault; dvadaSyam-on the Dvada8i day;
yat-because; apdrar:te-in not breaking the fast in due time; yat
krtva-after doing which action; sadhu-what is auspicious; me-unto
me; bhuyat-may so become; adharmab,-what is irreligious;
vd
kevalena-only;
vrata-pdrar:tam-the
bha/cyar:tam-drinking
atka-therefore;
completion
water;
of
the
vipra-0
ahu-said;
brahmar:tas;
ap
hi-indeed;
TRANSLATION
The King said: "To transgress the laws of respectful behavior
Text 41]
119
hand, if one does not observe the breaking of the fast within the
time of Dvada.Si, there is a flaw in one's observance of the vow.
Therefore, 0 brahmaas, if you think that it will be auspicious and
not irreligious, I shall break the fast by drinking water." In this
way, after consulting with the brahmas, the King reached this
decision, for according to brahminical opinion, drinking water
may be accepted as eating and also as not eating.
PURPORT
When Maharaja Ambaria, in his dilemma, consulted the brahmarJaS
about whether he should break the fast or wait for Durvasa Muni, ap
parently they could not give a definite answer about what to do. A
Vai1,1ava,
however,
Therefore
TEXT 41
uftf 41-.:. I
Sf""lt! g fi;:mFfi{q : 11\H II
ity apa/:t prasya rajariS
cintayan manasacyutam
pratyacta kuru-sretha
dvijagamanam eva sa/:t
iti-thus; apa/:t-water; prasya-after drinking; rajari/:t-the great
King Ambaria; cintayan-meditating upon; manasa-by the mind;
Srimad-Bhigavatam
120
[Canto 9, Ch. 4
brahmarw.;
eva-indeed;
sa?z,-the King.
TRANSLATION
within his heart, waited for the return of the great mystic Durvasa
Muni.
TEXT 42
iijlfi 3WRY:
uijtff':G:ij(ij f!d
I
11\lll
durvasa yamuna-kaliit
krtava.Syaka agata?z,
rajnabhinanditas tasya
bubudhe ce$!itarh dhiya
yamu na- k aliit -from the bank of the
ava.Syaka-he by whom
the necessary ritualistic ceremonies; agata?z,-returned; raj na-by the
King; a bhinandita?z,-being well received; tasya -his; bubudhe-could
understand; ce$!itam-performance; dhiya-by intelligence.
durvasa?z,-the great sage;
TRANSLATION
After executing the ritualistic ceremonies to be performed at
noon, Durvasa returned from the bank of the Yamuna. The King
received him well, offering all respects, but Durvasii Muni, by his
Text 44]
121
manyund pracalad-gatro
bhru-kup-ku!iliinana
bubhuita5 ca sutarilm
krtaiijalim abhii$ata
manyuna-agitated by great anger; praca lat-gatra-his body trem
bling; bhru-kup-by the eyebrows; ku!ila-curved; ilnana-face;
3Wt p;.t(t_.q"ij I
: 11\l\lll
aho asya nr-samsasya
sriyonmattasya pa5yata
dharma-vyatikramam v4rwr
abhaktasyesa-milnina
aho-alas; asya-of this man; nr-samsasya-who is so cruel; sriya
unmattasya-puffed up because of great opulence; pa5yata-everyone
just see; dharma-vyatikramam-the transgression of the regulative
principles of religion; virw/:t abhaktasya-who is not a devotee of
Lord Vi:Q.u; iSa- milnina-consider ing himself the Supreme Lord,
independent of everything.
TRANSLATION
Alas, just see the behavior of this cruel man! He is not a
devotee of Lord Vi:Q.U. Being proud of his material opulence and
122
Srimad-Bhagavatam
[Canto 9, Ch. 4
of this verse as spoken by Durvasa Muni. Durvasa Muni used the word
the local people" and that sarhsasya means "of he (Ambarif?a) whose
character was glorified." Similarly, one who is very rich becomes mad
because of his wealth and is therefore called sriya-unmattasya, but Srila
Visvanatha Cakravarti 'fhakura interprets these words to mean that al
though Maharaja Ambaria was such an opulent king, he was not mad
after money, for he had already surpassed the madness of material opu
fir
j(ij m 1{,
yo mam atithim ayatam
atithyena nimantrya ca
adattva bhuktavarhs tasya
sadyas
te
darsaye phalam
Text 46]
123
TRANSLATION
Maharaja Ambaria, you have invited me to eat as a guest, but in
stead of feeding me, you yourself have eaten first. Because of your
misbehavior, I shall show you something to punish you.
PURPORT
Ambaria.
TEXT 46
sta_'lfqt: I
R _;ftq+U( 11\lll
As Durviisa Muni said this, his face became red with anger.
Uprooting a bunch of hair from his head, he created a demon
resembling the blazing fire of devastation to punish Maharaja
Ambaria.
Srimad-Bhagavatam
124
[Canto 9, Ch. 4
TEXT 47
(demon);
his
footstep;
bhuvam-the
vepayantim-causing to tremble;
surface
of
the
earth;
TRANSLATION
Taking a trident in his hand and making the surface of the earth
was
not at all
disturbed and did not move even slightly from his position.
PURPORT
TEXT 48
G. ifor +tiilf44w:tl I
Wii ijf :stlf'rer : II \?II
Text 48)
125
9.31).
na me
bhakta
(18.66):
aharh
tvarh sarva-papebhyo
126
Srimad-Bhiigavatam
[Canto 9, Ch. 4
TEXT 49
'Ttt *14 :q I
ertm ffll 1111
tad-abhidravad udvilcyya
sva-prayiisam ca nphalam
durvasa dudruve bhito
dilcyu pra1Jllparipsaya
tat-of that disc; abhidravat-moving toward him; udvilcyya-after
seeing; sva-prayasam-his own attempt; ca-and; n phalam-having
failed; durvasa-Durvasa Muni; dudruve-began to run; bhita-full
of fear; dilcyu-in every direction; pra1Jllparipsaya-with a desire to
save his life.
TRANSLATION
Upon seeing that his own attempt had failed and that the
%TTW
aynfit-FJ I
ij
T'{tuil
g{f AA: 3RR1R it: II
II
Text 51)
127
uddhuta-blazing high;
sikha-having
dhavati-he
went;
tatra
tatra-there
everywhere;
(Canto 9, Ch. 4
Srimad-Bhagavatam
128
TRANSLATION
Just to protect himself, Durviisii Muni fled everywhere, in all
cakra.
TEXT
31?.{: w
52
M*t:
ft
Ui(4lsft ill{_ 11'-\ II
alabdha-niitha/.t sa sadii kuta.Scit
santrasta-citto 'rar.am e$amar.a/.t
devarh virificarh samagad vidhatas
trahy atma-yone 'jita-tejaso mam
alabdha-niitha/.t-without getting the shelter of a protector; sa/.t
a fearful heart;
arar.am-a
person
who
can give
shelter;
TRANSLATION
With a fearful heart, Durviisa Muni went here and there seeking
Lord Brahmii and said, "0 my lord, 0 Lord Brahmii, kindly pro
Personality of Godhead."
129
TEXTS 53-54
wtT<ffif
')ffl'
I
Ill d1:
;ft
'"'
3T
'
RfRttffir II'-\ II
ij:UQe(:
'
fifd 1iitiRd : 11'-\JII
sri-brahmovaca
by
the
flicking
of
the
eyebrows;
hi-indeed;
whom;
tirobhaviyati-will
be
vanquished;
aham-1;
Bhrgu;
pradhana/:t-and
others
headed
by
them;
praja-iSa-the
[Canto 9, Ch. 4
Srimad -Bhiigavatam
130
yat-niyamam-whose
prapanna-are surrendered;
mardhnya ar
TRANSLATION
Lord Brahmii said: At the end of the dvi-pariirdha, when the
Bltfgu and similar great saints of which they are the head, and also
the rulers of the living entities, the rulers of human society and
the rulers of the demigods-all of us surrender to that Supreme
Personality of Godhead, Lord Vil).u, bowing our heads, to carry
TEXT 55
Text 56]
131
TRANSLATION
When Durvasa, who was greatly afflicted by the blazing fire of
take shelter of Lord Siva, who always resides on his planet, known
as Kailasa.
TEXT 56
dtf
eri
;r
fflij
ij(ff
sm:1
err.
. m
{:ltil
w:r
c:r :
eri WUl{: 11'-\
sri-sarikara uvaca
vayam na tata prabhavama bhumni
yasmin pare 'nye 'py aja-jiva-kosa
bhavanti kale na bhavanti hidrsa
sahasra.So yatra vayam bhramama!J.
sri-sarikara uvaca-Lord Siva said; vayam-we; na-not; tata-0
my dear son; prabhavama!J.-sufficiently able; bhumni-unto the great
Supreme Personality of Godhead; yasmin-in whom; pare-in the
Transcendence; anye-others; api-even; aja-Lord Brahma; jim
living entities; kosa-the universes; bhavanti-can become; kale-in
due course of time;
hi-indeed;
Srimad-Bhagavatam
132
(Canto 9, Ch. 4
TRANSLATION
Lord Siva said: My dear son, I, Lord Brahma and the other
PURPORT
There are innumerable universes in the material world, and there are
innumerable Lord Brahmas, Lord Sivas and other demigods. All of them
rotate within this material world under the supreme direction of the Per
trength of the Lord. Lord Siva also refused to protect Durvasa, for Lord
Siva also was under the rays of the Sudarsana cakra sent by the Supreme
Personality of Godhead.
TEXTS 57-59
.
'R
;nw
WUiJ1: I
) ft: 11'-\\911
lMS4fF'CI' mn: qtmf;n: 1
qitsqr.=ffi:
aham sanat-kumara.S ca
niirado bhagaviin aja/:t
kapilo 'pantaratamo
devalo dharma iisuri/:t
marici-pramukhas canye
siddhesa/:t para-darsanii/:t
Text 59]
133
sanat-kumarab,
(Sanaka,
of
the universe;
idam-this;
sastram-weapon
(the
disc);
sararuzm yahi-go
to
take
shelter;
harib,-the
TRANSLATION
Past, present and future are known to me (Lord Siva], Sanat
kumara, Narada, the most revered Lord Brahma, Kapila (the son of
Devahiiti], Apantaratama [Lord Vyiisadeva], Devala, Yamaraja,
Asuri, Marici and many saintly persons headed by him, as well as
many others who have achieved perfection. Nonetheless, because
we are covered by the illusory energy of the Lord, we cannot
understand how expansive that illusory energy is. You should
simply approach that Supreme Personality of Godhead to get
relief, for this Sudarsana cakra is intolerable even to us. Go to
(Canto 9, Ch. 4
Srimad-Bhagavatam
134
TEXT 60
m rm: lFCCfa-t 1
fj06i(otj f;{: f II oil
tato niraso durvasa
padam bhagavato yayau
vaikurt!hakhyam yad adhyaste
srinivasa sriya saha
tata-thereafter;
nirasa-disappointed;
durvasa - the
great
TEXT 6 1
4G>tM'ii"flSfGiijitlf
ijq qfmn :
roa- srm
ft N II
3t11""-Y)ijlit
sandahyamano ]ita-sastra-vahnina
tat-pada-mule patita savepathu
ahacyutananta sad-ipsita prabho
krtagasam mavahi visva-bhavana
Text 62]
135
am
protection.
TEXT 62
ij
llll
id : fitmtt""IUITTI'I'( I
AA qf ferm(fiTil ;: sfq 1111
ajanatii te paramanubhavam
krtam
ma
knowledge;
te-o
Your
Lordship;
parama
tasya-of
such
an
offense;
apacthm-counteraction;
Srimad-Bhiigavatam
136
[Canto 9, Ch. 4
TRANSLATION
TfiiWTT'<f
t ;:;r I
'
n"n..
nHfi4T
+r'(n.-.m,w;r: II
\1,,
"
sri-bhagavan uvaca
aham bhakta-paradhirw
hy asvatantra iva dvija
sadhubhir grasta-hrdayo
bhaktair bhakta-jana-priya
sn-bhagavan uvaca-the Supreme Personality of Godhead said;
aham-I;
Text 64)
137
PURPORT
All the great stalwart personalities in the universe, including Lord
Brahma and Lord Siva, are fully under the control of the Supreme Per
under the control of His devotee. Why is this? Because the devotee is
indeed, not only the devotees, but also the devotees of the devotees. Sri:la
Narottama dasa Thakura says, ch{Ujiya va7Java-seva nistara payeche
TEXT 64
111'1
: f
f f if&'{ 'T
I
II II
mat-bhaktaift-with
My
devotees;
sadhubhift-with
the
saintly
138
Srimad-Bhagavatam
[Canto 9, Ch. 4
am;
para-the ultimate.
TRANSLATION
0 best of the hrihmru:tas, without saintly persons for whom I am
PURPORT
The Supreme Personality of Godhead is self-sufficient, but to enjoy
His transcendental bliss He requires the cooperation of His devotees. In
V:rndavana, for example, although Lord K:rQ.a is full in Himself, He
wants the cooperation of His devotees like the cowherd boys and the
gopis to increase His transcendental bliss. Such pure devotees, who can
increase the pleasure potency of the Supreme Personality of Godhead,
are certainly most dear to Him. Not only does the Supreme Personality of
Godhead enjoy the company of His devotees, but because He is unlimited
He wants to increase His devotees unlimitedly. Thus, He descends to the
material world to induce the nondevotees and rebellious living entities to
return home, back to Godhead. He requests them to surrender unto Him
because, unlimited as He is, He wants to increase His devotees un
limitedly. The K:rQ.a consciousness movement is an attempt to increase
the number of pure devotees of the Supreme Lord more and more. It is
certain that a devotee who helps in this endeavor to satisfy the Supreme
Personality of Godhead becomes indirectly a controller of the Supreme
Lord. Although the Supreme Lord is full in six opulences, He does not
feel transcendental bliss without His devotees. An example that may be
cited in this regard is that if a very rich man does not have sons in a
family he does not feel happiness. Indeed, sometimes a rich man adopts a
son to complete his happiness. The science of transcendental bliss is
known to the pure devotee. Therefore the pure devotee is always
engaged in increasing the transcendental happiness of the Lord.
TEXT 65
GJ(Ill(?lIH FRf'lli
:Mffl 11'-\11
Text 65]
139
ye dariigiira-putriipta-
and
paraphernalia);
miim-unto
Me;
sarar;uzm-shelter;
give them up; utsahe-1 can be enthusiastic in that way (it is not
possible).
TRANSLATION
Since pure devotees give up their homes, wives, children, rela
tives, riches and even their lives simply to serve Me, without any
desire for material improvement in this life or in the next, how
can
whereas when Durvasa Muni was chased by the Sudarsana cakra by the
supreme will of the Lord, he was so perturbed that he fled all over the
world and tried to take shelter in every nook and corner of the universe.
At last, in fear of his life, he approached Lord Brahma, Lord Siva and
did not have very good intelligence, and how can an unintelligent person
[Canto 9, Ch. 4
Srimad-Bhagavatam
140
tries to give all protection to His devotees who have given up everything
for the sake of serving Him.
Another point in this verse is that attachment to daragara-putrapta
home, wife, children, friendship, society and love-is not the way to
achieve the favor of the Supreme Personality of Godhead. One who is at
tached to hearth and home for material pleasure cannot become a pure
devotee. Sometimes a pure devotee may have a habit or attraction for
wife, children and home but at the same time want to serve the Supreme
Lord to the best of his ability. For such a devotee, the Lord makes a
special arrangement to take away the objects of his false attachment and
thus free him from attachment to wife, home, children, friends and so
on. This is special mercy bestowed upon the devotee to bring him back
home, back to Godhead.
TEXT 66
A4:a:41: : ij'iG;lW\U
'fWCT m +TcRtrn,ftw.r: wqffi'
ijfq
I
II II
mayi nirbaddha-hrdaya
sadhava sama-darsanii
vase kurvanti miirh bhaktya
sat-striya sat-patirh yatha
TRANSLATION
As chaste women bring their gentle husbands under control by
are
Text 67]
141
PURPORT
In this verse, the word sama-darsanii is significant. The pure devotee
is actually equal toward everyone, as confirmed in Bhagavad-gita
( 18.54):
na
kiirilcyatil sama
7.9.43)
People suffer from material distress because they are not attached to the
Supreme Personality of Godhead. A pure devotee's chief concern,
therefore, is to raise the ignorant mass of people to the sense of "Kr1.1a
conscwusness.
TEXT 67
ffi 3l ll;:p;(IR"i'4t!ettll_
;rf;q : s;:tr
11\SII
':I
mat-sevayii pratitarh te
siilokyiidi-catU$!ayam
necchanti sevayii pur1)ii
kuto 'nyat kiila-viplutam
mat-sevaya-by being engaged fully in My transcendental loving ser
vice; pratitam-automatically achieved; te-such pure devotees are
fully satisfied; siilokya-adi-ca(U$!ayam-the four different types of
Srimad-Bhagavatam
142
(Canto 9, Ch. 4
perishable happiness
as
PURPORT
follows:
Text 68]
143
TRANSLATION
The pure devotee is always within the core of My heart, and I
am
PURPORT
Since Durvasa Muni wanted to chastise Maharaja Ambaria, it is to be
understood that he wanted to give pain to the heart of the Supreme Per
sonality of Godhead, for the Lord says, siif;lhavo hrdayam mahyam:
"The pure devotee is always within the core of My heart." The Lord's
feelings are like those of a father, who feels pain when his child is in
pain. Therefore, offenses at the lotus feet of a devotee are serious.
Caitanya Mahaprabhu has very strongly recommended that one not com
mit any offense at the lotus feet of a devotee. Such offenses are compared
to a mad elephant because when a mad elephant enters a garden it causes
devastation. Therefore one should be extremely careful not to commit
offenses at the lotus feet of a pure devotee. Actually Maharaja Ambaria
was not at all at fault; Durvasa Muni unnecessarily wanted to chastise
him on flimsy grounds. Maharaja Ambaria wanted to complete the
Ekadasi-paraJ).a as part of devotional service to please the Supreme Per
sonality of Godhead, and therefore he drank a little water. But although
Durvasa Muni was a great mystic brahma, he did not know what is
what. That is the difference between a pure devotee and a so-called
learned scholar of Vedic knowledge. The devotees, being always situated
in the core of the Lord's heart, surely get all instructions directly from
the Lord, as confirmed by the Lord Himself in Bhagavad-gita
te$am evanukampartham
aham ajnanajam tama
nasayamy atma-bhavastho
jiiana-dipena bhasvata
(10.11):
Srimad-Bhagavatam
144
[Canto 9, Ch. 4
na
bujhaya.
TEXT 69
Ptt41fi4 (R
Rsr
ffil,
3P-i :ql( I
!! srfti : : 1111
upayam kathafo.yami
tava vipra SfTJ-Va tat
ayam hy iitmiibhicaras te
yatas tam yahi mii ciram
sadhu prahitam teja
prahartu kurute 'sivam
upayam-the means of protection in this dangerous position;
kathayi$yami-I shall speak to you; tava-o your deliverance from this
danger; vipra-0 briihmar:ra; srr:t va-just hear from me; tat-what I
say; ayam-this action taken by you; hi-indeed; iitma-abhiciira
sel-envy or envious of yourself (your mind has become your enemy);
te-for
you;
yata-because
of whom;
tam-to
him
(Maharaja
TRANSLATION
0 brahma, let Me now advise you for your own protection.
Please hear from Me. By offending Maharaja Amharia, you have
Text 70]
145
TEXT 70
146
Srimad-Bhagavatam
[Canto 9, Ch. 4
TRANSLATION
For a brahma1,1a, austerity and learning are certainly auspicious,
PURPORT
It is said that a jewel is very valuable, but when it is on the hood of a
serpent, it is dangerous despite its value. Similarly, when a materialistic
nondevotee achieves great success in learning and austerity, that success
is dangerous for all of society. So-called learned scientists, for example,
invented atomic weapons that are dangerous for all humanity. It is
therefore said, mar:tinii bh!"4itab, sarpab, kim asau na bhayaitkarab,. A
serpent with a jewel on its hood is as dangerous as a serpent without such
a jewel. Durvasa Muni was a very learned brahmar:ta equipped with
mystic power, but because he was not a gentleman, he did not know how
to use his power. He was therefore extremely dangerous. The Supreme
Personality of Godhead is never inclined toward a dangerous person who
uses his mystic power for some personal design. By the laws of nature,
therefore, such misuse of power is ultimately dangerous not for society
but for the person who misuses it.
TEXT 71
i{
nwi q-n II II
brahmarhs tad gaccha bhadrarh te
nabhaga-tanayarh nrpam
/cyamapaya malui-bluigam
tatab, santir bhaviyati
brahman-0 brahmar:ta; tat-therefore; gaccha-you go; bha
dram-all auspiciousness; te-unto you; nabhaga-tanayam-to the son
of Maharaja Nabhaga; nrpam-the King (Arnbari); /cyamapaya-just
try to pacify him; maha-bhagam-a great personality, a pure devotee;
tatab,-thereafter; sdntib,-peace; bhaviyati-there will be.
Text 71]
147
TRANSLATION
0 best of the briihmal}.as, you should therefore go immediately
to King Amharia, the son of Maharaja Niihhaga. I wish you all
good fortune. If you can satisfy Maharaja Amharia, then there will
he peace for you.
PURPORT
In this regard, Madhva Muni quotes from the
Garuc;la Purarw:
brahmadi-bhakti-koty-arilSad
arilSo naivambarake
naimnyasya cakrasyapi
tathapi harir iSvarab,
tatkalikopaceyatvat
te$tirh ya.Sasa adirat
brahmadaya.S ca tat-kirtim
vyaiijayam asur uttamam
mohanaya ca daityanam
brahmade nindanaya ca
anyartham ca smyam vi$7Jur
brahmadyas ca nirasi$abmdnU$e$11ttamatvac ca
te$drh bhaktyadibhir gurwib
brahmader v"{tv-adhinatva
jnapanaya ca kevalam
durvast'iS ca svayam rudras
tathapy anyayam uktavan
tasyapy anugraharthaya
darpa-nt'iSartham eva ca
The lesson to be derived from this narration concerning Maharaja
Ambaria and Durviisii Muni is that all the demigods, including Lord
Srimad-Bhagavatam
148
Brahma and Lord
Siva,
[Canto 9, Ch. 4
Siva.
Srimad-Bhagavatam,
entitled
"Ambara Maharaja
CHAPTER FIVE
to Durvasa Muni.
By the order of the Supreme Personality of Godhead, ViJ.lu, Durvasa
Muni immediately went to Maharaja Ambaria and fell at his lotus feet.
Maharaja Ambaria, being naturally very humble and meek, felt shy and
ashamed because Durvasa Muni had fallen at his feet, and thus he began
to offer prayers to the Sudarsana
Sudarsana
other weapons, the killer of darkness, and the manifester of the prowess
of devotional service; it is the means of establishing religious principles,
and it is the killer of all irreligious activities. Without his mercy, the uni
verse cannot be maintained, and therefore the Sudarsana
ployed by the Supreme Personality of Godhead.
cakra is em
When Maharaja
Ambaria
Sudarsana
lcyatriya group, and therefore Durvasa Muni considered him lower than
brahma and wanted to exercise brahminical power against him.
the
Srimad-Bhagavatam
150
[Canto 9, Ch. 5
TEXT 1
!f6 Cfl'if
ijimftr: 1
311Sl{Nf! m :ftcrijt II
II
sri-suka uvaca
evam bhagavatad!o
durvasas cakra-tapita
ambari$am upavrtya
tat-padau dukhito 'grahit
sri-suka uooca-Sri Sukadeva Gosvami said; evam-in this way;
bhagavata ad!a-being ordered by the Supreme Personality of God
head; durvasa-the great mystic yogi named Durvasa; cakra-tapita
being very much harassed by the Sudarsana cakra; ambari$am-unto
Maharaja Ambaria; upavrtya-approaching; tat-padau-at his lotus
feet; dukhita-being very much aggrieved; agrahit-he caught.
TRANSLATION
Sukadeva Gosvami said: When thus advised by Lord Vi!lll).U,
much aggrieved, the muni fell down and clasped the King's lotus
feet.
TEXT2
lQ444414l'lf
q1a;fet:
Text3]
151
3rR1 n 'i3"C#R
,.....
C'
C'
.... ....
ambaria uvaca
tvam agnir bhagavan suryas
tvam somo jyotiam pati
tvam apas tvam k:;itir vyoma
vayur matrendriyar-i ca
ambari:a-Maharaja Ambaria; uvaca-said; tvam-you (are);
agni-the fire; bhagavan-the most powerful; surya-the sun;
tvam-you (are); soma-the moon; jyotiam-of all the luminaries;
patit-the master; tvam-you (are); dpat-water; tvam-you (are);
k:;itit-earth; vyoma-sky; vayu-the air; matra-the objects of the
senses; indriyar-i-and the senses; ca-also.
TRANSLATION
Maharaja Amharia said: 0 Sudarsana cakra, you are fire, you
are the most powerful sun, and you are the moon, the master of all
luminaries. You are water, earth and sky, you are the air, you are
the five sense objects [sound, touch, form, taste and smell], and
you are the senses also.
[Canto 9, Ch. 5
Srimad-Bhagavatam
152
Personality
of
Godhead,
Acyuta;
sarva-astra-ghiitin-0
"44@1 ij s 1
't2: t:ll
II
dharma-religion;
statements; satyam
tvam-you;
rtam-encouraging
153
Text 6]
tvam-you;
planets;
sarva-dtma-all-pervading;
pauram-of
the
loka-pala-the
Supreme
maintainer
tvam-you;
Personality
of
of the
various
teja-prowess;
Godhead;
param
transcendental.
TRANSLATION
0 Sudarsana wheel, you are religion, you are truth, you are en
couraging statements, you are sacrifice, and you are the enjoyer of
the fruits of sacrifice. You are the maintainer of the entire uni
verse, and you are the supreme transcendental prowess in the
hands of the Supreme Personality of Godhead. You are the original
vision of the Lord, and therefore you are known as Sudarsana.
Everything has been created by your activities, and therefore you
are all-pervading.
PURPORT
The word sudarsana means "auspicious vision." From Vedic instruc
tions we understand that this material world is created by the glance of
the Supreme Personality of Godhead (sa aik{iata, sa asrjata). The
Supreme Personality of Godhead glanced over the mahat-tattva, or the
total material energy, and when it was agitated, everything came into ex
istence. Western philosophers sometimes think that the original cause of
creation was a chunk that exploded. If one thinks of this chunk as the
total material energy, the mahat-tattva, one can understand that the
chunk was agitated by the glance of the Lord, and thus the Lord's glance
is the original cause of material creation.
TEXT6
-
it
itti\qp fci(Ct-4
ij1{:
"
C'"
;Jllil414l:g1hOl
"
II II
nama sunabhakhila-dharma-setave
hy adharma-siliisura-dhilma-ketave
Srimad-Bhagavatam
154
[Canto 9, Ch. 5
trailokya-gopaya viSuddha-varcase
mano-javayiidbhuta-karmar:te grr:te
nama-al1 respectful obeisances unto you; su-nabha-0 you who
have an auspicious hub; akhila-dharma-setave-whose spokes are con
sidered to be a breech of the entire universe; hi-indeed; adharma
sila-who are irreligious; asura-for the demons; dhama-ketave-unto
you who are like fire or an inauspicious comet; trailokya-of the three
material worlds; g opaya
comet for the irreligious demons. Indeed, you are the maintainer
as
quick
as
are
simply utter the word "nam," offering all obeisances unto you.
PURPORT
The disc of the Lord is called Sudarsana because he does not discrimi
nate between high and low criminals or demons. Durviisii Muni was cer
tainly a powerful brahmar:w-, but his acts against the pure devotee
Maharaja Ambaria were no better than the activities of asuras. As stated
in the sastras, dharmam tu saiid bhagavat-prar:z,itam: the word dharma
refers to the orders or laws given by the Supreme Personality of God
head.
Sarva-dharman
Personality of Godhead.
Text 7)
155
"'
+i+i
('
'*I:JfijI
1 +ial+i14( 1
fird
ffi( q(li'H( II \9 II
ij+{:
0:...
principles;
samhrtam-dissipated;
tama-darkness;
Srimad-Bhagavatam
156
[Canto 9, Ch. 5
can
f?t!tt'1it'1
.
"' '"'
mcr!lSII"J
illtd'ilqfol
i
fqrT"I'1-r:riil I
1111
vai-indeed;
the
demons;
bahu-arms;
udara-bellies;
ilru-thighs;
157
Text 10)
TRANSLATION
0 indefatigable one, when you are sent by the Supreme Per
sonality of Godhead to enter among the soldiers of the Daityas and
the Danavas, you stay on the battlefield and unendingly separate
their arms, bellies, thighs, legs and heads.
TEXT9
"101 (Cf$f
fiRn
f
:qm
ferm: ij!4 ft ;n
II II
all-powerful; gada-bhrta-by
vidhehi-kindly
do;
bhadram
all-good;
tat-that;
fitGi en en !r: 1
wit f ft: :II oil
158
Srimad-Bhiigavatam
(Canto 9, Ch. 5
TEXT 11
f: +f f: II
Text 13)
159
who is the life and soul of all living entities, is pleased with us, we
wish that this briihmiU,la, Durviisii Muni, be freed from the pain of
being burned.
TEXT 12
f[.Cfiffl
,....
"'
"'
"
('
"'
sri-suka uvaca
iti saritstuvato rajno
viJ-u-cakrarh sudarsanam
aamyat sarvato viprarh
pradahad raja-yacnaya
sri-suka umca-Sri
Sukadeva
Gosvami said;
iti-thus;
sarits
the Sudarsana cakra and Lord Vi?I;IU, because of his prayers the
Sudarsana
cakra
became
peaceful
and
TEXT 13
asW'm: _qfuHtffl
l n 1
ijwfltii A: qoofutl: II II
Srimad-Bhagavatam
160
(Canto 9, Ch. 5
sa mukto 'stragni-tdpena
durvasiifi, svastimiirils tatafi,
pra.Sa.Sarilsa tam urviSarit
y u fijanafi, paramiiSafi,
sa f!,-he Durvasa Muni; muktafi,-being freed; astra-agni-tiipena
,
from the heat of the fire of the Sudarsana cakra; durviisiifi,-the great
mystic Durvasa; svastimiin-fully satisfied, relieved of the burning;
tataf!,-then; pra.Sa.Sarilsa-offered praise; tam-unto him; urvi-iSam
the
King;
yufijanaf!,-performing;
parama-asafi,-the
highest
benedictions.
TRANSLATION
Durviisa Muni, the greatly powerful mystic, was indeed satisfied
when freed from the fire of the Sudarsana cakra. Thus he praised
the qualities of Maharaja Amharia and offered him the highest
benedictions.
TEXT 14
i3<1R
dG\lli :t I
tidlllsfq til 1\IM ('t''f II II
duroiisii uviica
aho ananta-diisiiniirit
mahattvarit dmam adya me
krtagaso 'pi yad riijan
mangaliini samihase
durvasafi, uroca-Durvasa Muni said; aho-alas; ananta-diisiiniim
of the servants of the Supreme Personality of Godhead; mahattvam
greatness; dr!am -s een; adya-today; me
although I
was
Text 16)
161
"'
:N'nqr I
: ijrm ('116 : "
dUkara/:1- ko nu sadhunam
dustyajo oo mahatmanam
yai/:1- sangrhito bhagamn
satvatam rabho hari/:1dUkara/:1--difficult to do; ka/:1--what; nu-indeed; sadhunam-of
the devotees; dustyaja/:1--impossible to give up; vii-either; maha
atmanam-of the great persons; yai/:1--by which persons; sangrhita/:1-
achieved (by devotional service); bhagaviin-the Supreme Personality
of Godhead; satvatam-of the pure devotees; rabha/:1--the leader;
hari/:1--the Lord.
TRANSLATION
For those who have achieved the Supreme Personality of God
head, the master of the pure devotees, what is impossible to do,
and what is impossible to give up?
TEXT 16
Rt'ltOI : I
ij ffi": fcti tfi C::R11;fl'lii4 II
yan-nama-sruti-miitre
pumiin bhavati nirmala/:1tasya tirtha-pada/:1- kim vii
dasanam ava5yate
yat-nama-the holy name of the Lord; sruti-miitre-simply by
hearing; pumiin-a person; bhavati-becomes; nirmala/:1--puri:fied;
tasya-of Him; tirtha-pada/:1--the Lord, at whose feet are the holy
Srimad-Bhagavatam
162
[Canto 9, Ch. 5
!&:'hft
tzgijt
fuiiM''II I
m1JTT ifsfm:taJn: II \911
me
'bhira/cyita/:1,
00
stll+tw:tetiiWtl I
!RnQ
II II
ij+i'fi11t:
+.fllf!jqeJ:&
Text 20)
163
msfent+ilwft+iiRr"li (114Ehlflwi I
wrmt m nff{Rt"
so 'sitvadrtam anitam
atithyarh sarva-kamikam
trptatma nrpatirh praha
bhujyatam iti sadaram
sa-he (Durvasa); a5itva-after eating sumptuously; adrtam-with
great respect; anitam-received; atithyam-offered different varieties
of food; sarva-kamikam-fulfilling all kinds of tastes; trpta-atma-thus
being fully satisfied; nrpatim-unto the King; praha-said; bhujyatam
-my dear King, you eat also; iti-in this way; sa-adaram-with great
respect.
TRANSLATION
Thus the King respectfully received Durvasii Muni, who after
eating varieties of palatable food was so satisfied that with great
affection he requested the King to eat also, saying, "Please take
your meal."
TEXT 20
!fuitijtsf
ijq llet
-;nwtic:'i'=lm
a
prito 'smy anugrhito 'smi
tava bhagavatasya vai
I
lloll
164
Srimad-Bhagavatam
(Canto 9, Ch. 5
darsana-sparsanaliipair
atithyenatma-medhasa
p rita-very much satisfied; asmi-1 am; anugrhita-very much
gence, that you are the most exalted devotee of the Lord.
Vai1,1ava the King was. When Durviisii Muni was chased by the
Siva, and he was even able to go to the spiritual world, meet the Per
sonality of Godhead and talk with Him face to face, yet he was unable to
be rescued from the attack of the Sudarsana cakra. Thus he could under
was certainly a great yogr and a very learned brahmal)-a, but despite his
jhaya: even the most learned person cannot understand the value of a
Text 22]
165
TEXT 21
A mcr : : 1
Tffl q(ii tri II
kar1TI.ijvadatam etat te
gayanti sva/:1,-striyo muhu/:1,
kirtirh parama-pur:tyiirh ca
kirtayiyati bhur iyam
karma-activity; avadatam-without any tinge; etat-all this; te
your; gayanti-will sing; sva/:1,-striya/:1,-women from the heavenly
planets;
muhu/:1,-always;
kirtim-glories;
parama-pur:tyiim-highly
TRANSLATION
All the blessed women in the heavenly planets will continuously
chant about your spotless character at every moment, and the
people of this world will also chant your glories continuously.
TEXT 22
I
("IT iiRl+itd 1111
...:-!W
oo;:r
<:411:
ij((f:
-L qff"
ftf
sri-suka uvaca
evarit sankirtya rajanarit
durvasa/:1, parito$ita/:l,
yayau vihiiyasamantrya
brahmalokam ahaitukam
Srimad-Bhagavatam
166
sri-sukafi,
uvaca-Sri
Sukadeva
[Canto 9, Ch. 5
Gosvami
said;
evam-thus;
brahmalokam-to
the
topmost planet
of this universe;
respects, the great mystic yogi Durvasii took permission and left,
PURPORT
Although Durvasa Muni went back to Brahmaloka through the space
ways, he did not need an airplane, for great mystic yogis can transport
themselves from any planet to any other without any machine. There is a
planet named Siddhaloka whose inhabitants can go to any other planet
because they naturally have all the perfection of yoga practice. Thus
Durvasa Muni, the great mystic yogi, could go through the skyways to
any planet, even to Brahmaloka. In Brahmaloka, everyone is self
ing entity within this material world. The so-called jnanis and yogis
TEXT 23
.
@M(ij(tJ''11iifil1
I
cr II II
munis tad-darsanakarilcyo
rajab-bhalcyo babhuva ha
Text 24)
167
yavata-so long;
na-not; agata/:t-returned;
gata/:t-Durvasa
Muni, who had left that place; muni/:t-the great sage; tat-darsana
akarilcya/:t-desiring to see him again; raja-the King; ap-bhalcya/:t
tak.ing only water; babhuva-remained; ha-indeed.
TRANSLATION
Durviisii Muni had left the place of Maharaja Amharia, and as
long as he had not returned-for one complete year-the King
had fasted, maintaining himself simply by drinking water.
TEXT 24
;ffls
lijfu
mit
'"' '"'IITHfq
":rnr.:r:rrn:
I"('J'Ilq
r:rst+416:(
Fcf41 cft'lf
eW:i 11,\?11
gate 'tha durvdsasi so 'mbario
dvijopayogatipavitram aharat
rer vimo/cyam vyasanarh ca vilcyya
mene sva-viryam ca paranubhavam
year,
King
Amharia sumptuously fed him all varieties of pure food, and then
he himself also ate. When the King saw that the hriihma.J;la Durviisii
Srimad-Bhagavatam
168
[Canto 9, Ch. 5
could understand that by the grace of the Lord he himself was also
powerful, hut he did not take any credit, for everything had been
PURPORT
A devotee like Maharaja Amharia is certainly always busy in many
activities. Of course, this material world is full of dangers that one has to
meet, but a devotee, because of his full dependence on the Supreme Per
sonality of Godhead, is never disturbed. The vivid example is Maharaja
Ambaria. He was the emperor of the entire world and had many duties
to perform, and in the course of these duties there were many distur
bances created by persons like Durvasa Muni, but the King tolerated
everything, patiently depending fully on the mercy of the Lord. The
Lord, however, is situated in everyone's heart (sarvasya caham hrdi
(6.47):
yoga and is the highest of all." Thus it is a fact that a devotee is the top
most yogi,
as
Muni.
TEXT 25
fiNItfi!JOI:
q(k+d9t qfOr
Text
25)
fifllfi1:
Fif(l'lf;w.ti
169
llltll
Srimad-Bhagavatam
170
[Canto 9, Ch. 5
mahatma is one who has full knowledge of the Absolute Truth. Thus
the spiritual world, and how things are going on everywhere. Everything
cause the devotee knows Vasudeva, he knows everything within the cre
ation of Vasudeva (vasudeva sarvam iti sa mahatma sudurlabhaM.
Such a devotee does not give much value to the highest standard of
happiness within this material world.
narayar:w-para sarve
na kuta.Scana bibhyati
svargapavarga-narakev
api tulyartha-darsina
(Bhag. 6.17.28)
For one who becomes a pure devotee through devotional service to great
a fig for such perfection, since the purpose of yogic perfection is achieved
Text 26)
171
TEXT 26
3ll+4Uq(ij-.
ij'+u-.ft! M \fu::
f?f4k+iF.t w
t 'a4(ijgtl1Sfl(t II II
sri-suka uvaca
baria/:-King
Amharia;
tanaye$u-unto
his
sons;
dhira/:-the
most
learned
as
rajyam-the
their father;
person,
Maharaja
and went to the forest to concentrate his mind fully upon Lord
Vasudeva.
PURPORT
liberated.
Srimad-Bhagavatam
172
[Canto 9, Ch. 5
Amhari:a divided the kingdom among his sons and retired from family
life.
history;
akhyanam
(Maharaja Parik?it);
King
anu
PURPORT
Srtla Visvanatha Cakravarti: Thakura herein giv.es a very good
example. When one is very eager for more and more money, he is not
Text 28)
173
Maharaja
Ambari:a
was
self-satisfied
TEXT 28
31+fui uqf.(t4k+r;'f:
!ltrT):
31: 11(;11
ambariasya caritam
yesrr:tvanti mahannana/:t
muktim prayanti te sarve
bhaktya viTJ.OI:t prasadata/:t
ambariasya-of Maharaja Ambari:a; caritam-character; ye-per
sons who;srr:tvanti-hear; maha-atmana/:t-of the great personality, the
great devotee;
muktim-liberation; prayanti
simply by devotional
174
Srimad-Bhagavatam
[Canto 9, Ch. 5
TRANSLATION
By the grace of the Lord, those who hear about the activities of
CHAPTER SIX
connection he also described how the great sage Saubhari married the
daughters of Mandhata.
Sambhu. The son of Virupa was P.radasva, and his son was Rathitara.
Rathitara had no sons, but when he requested the favor of the great sage
Ailgira, the sage begot several sons in the womb of Rathitara's wife.
When the sons were born, they became the dynasty of Ailgira &i and of
Rathitara.
The son of Manu was lkvaku, who had one hundred sons, of whom
Vikuki, Nimi and DaQ<:{aka were the eldest. The sons of Maharaja
ing sacrificial rules and regulations, one of these sons, Vikuki, was
banished from the kingdom. By the mercy of Vasitha and the power of
mystic yoga, Maharaja Ikvaku attained liberation after giving up his
material body. When Maharaja lkvaku expired, his son Vikuki
Vikuki's son fought with the demons for the sake of the demigods,
and because of his valuable service he became famous as Puraiijaya,
Indravaha and Kakutstha. The son of Puraiijaya was Anena, the son of
Anena was P.rthu, and the son of P.rthu was Visvagandhi. The son of
Visv3;gandhi was Candra, the so of Candra was Yuvanasva and his son
was Sravasta, who constructed Sravasti PurL The son of Sravasta was
176
Srimad-Bhagavatam
[Canto 9, Ch. 6
OrQhasva was Haryasva, the son of Haryasva was Nikumbha, the son of
Nikumbha was Bahulasva, and the son of Bahulasva was l(rsasva. The
son of l(rsasva 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 lndra-yajiia on his behalf. Once, however, the King
became so thirsty in the forest that he drank the water kept for perform
ing yajfia. 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 lndra 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, Ambaria 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,
rq1
T"l
:
Qlir(im: 1
it: II II
sri-suka uvaca
virilpa/:t ketumiifi chambhur
ambaa-sutiis traya/:t
Text2]
177
um ca
tu
rathitarab,
name Rathitara.
TRANSLATION
Sukadeva Gosviimi said: 0 Maharaja Parikit, Amharia had
cam e
named Rathitara.
came
a son
TEXT2
II
rathitarasyaprajasya
Rathitara;
aprajasya-who
had
no
sons;
qualities; sutan-sons.
TRANSLATION
Rathitara had no sons, and therefore he requested the great sage
178
Srimad-Bhagavatam
[Canto 9, Ch. 6
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 persot to produce
food grains from it, but because the grains are produced fiJm 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 etra-jata. Because Rathitara had no sons,
he took advantage of this method.
TEXT3
ij 511lffl T: m: I
ooWJTt !fcm: )qm ft: 11
11
etra-prasiltii/:t-became the
children of Rathitara and belonged to his family (because they were born
from the womb of his wife); vai-indeed; puna/:t-again; tu-but;
arigirasa!l,-of the dynasty of A:ngira; smrta/:t-they were called;
rathitara1)iim-of all the sons of Rathitara; pravara/:t-the chief; etra
upetii/:t-because of being born of the etra (field); dvi-jataya/:t-called
brahmar:u;t (being a mixture of brahmar:u;t and atriya).
TRANSLATION
Having been horn from the womb of Rathitara's wife, all these
considered hriihnuu;tas.
Text 5)
179
dvi-jataya/:t
brahmar:uz and k$atriya.
TEXT4
" "
C'
ftJf;{on
II II
TRANSLATION
The son of Manu was Ikvaku. When Manu was sneezing,
Ikvaku was born from Manu's nostrils. King lkvaku had one
hundred sons, of whom Vikuki, Nimi and Dal}.9aka were the most
prominent.
PURPORT
Bhagavatam (9.1.11-12)
has previously included Ikvaku among the ten sons begotten by Manu in
his wife Sraddha, this was a generalization. It is here specifically ex
plained that Ikvaku was born simply from the sneezing of Manu.
TEXTS
ffif q- I
qftJfij: q:ij ;rtf sql:s: II II
Srimad-Bhagavatam
180
[Canto 9, Ch.6
: ijt I
m felll II
sa etakii-sraddhe
ivaku sutam adiSat
sa-that king
(Maharaja Ikvaku);
adiSat-ordered;
marhsam-:Besh;
aniyatam-bring
here;
rna
ciram-without delay.
Text7]
181
TRANSLATION
During the months of January, February and March, oblations
offered to the forefathers are called lakii-sriiddha. The sriiddha
ceremony is held during the dark fortnight of the month. When
Maharaja lkviiku was performing his oblations in this ceremony,
he ordered his son Vikuki to go immediately to the forest to bring
some pure flesh.
TEXT7
ijRn.ter;f f.l.ertfstiifiUIIi 1
WijT : :qta:a:qftr: II \9
II
kriya
yajfia in the sriiddlm ceremony;
srdnta-when he was fatigued; bubhu/cy ita-and hungry; vira-the
arlmn-suitable for offering to the
sriiddha).
TRANSLATION
Thereafter, Ikviiku's son Vikuki 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
[Canto 9, Ch. 6
Srimad-Bhagavatam
182
a.Svamedham gavalambham
sannyasam pala-paitrkam
devarer:w sutotpattim
kalau pafica vivarjayet
"In this age of Kali, five acts are forbidden: the offering of a horse in
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
lcyatriyas are allowed to hunt, whereas sudras are allowed to eat flesh
the sastra, are allowed to eat flesh, but never the flesh of cows. Cows
TEXTS
f;r4<41+iR1 M'
!q II II
Text
9]
183
gunw: 1
'5f:iji(I'Uij' wf N 'fT II Q.. II
karma
guru{tdbhihitam nrpa
desan nifzsarayam asa
sutam tyakta-vidhim ra
jnattxi-knowing; putrasya-of his son; tat-that; karma-action;
guru{td-by the spiritual master (Vasitha);
abhihitam-informed;
Srimad-Bhagavatam
184
[Canto 9, Ch. 6
TRANSLATION
When King lkvaku, thus informed by Vasitha, understood
what his son Vikuki had done, he was extremely angry. Thus he
TEXT 10
ij RUT q 'ffiit. I
1 m ;;fttft ij' Cfltt II II
ij
sa
tu
vipre7Ja sariwadam
jfliipakena samdcaran
tyaktvii kale vararil yogi
sa teniiviipa yat param
material body.
TEXT 11
f4aq(ijs : 'lf%Fftf 1
IR1G_l : ftr : II II
pitary uparate 'bhyetya
viku/cyi prthivim imam
Text 12]
185
try and thus became the king, ruling the planet earth and per
(tt !! : I
1"9;'ffi: wmnf flf: II II
purafijayas tasya suta
indravaha itirita/:1,
kakutstha iti ciipy ukta!J
srttu ruimani karmabhi/:1.
puram-jaya/J- Puraii.jaya
("the
conqueror
of
the
residence");
Srimad-Bhiigavatam
186
[Canto 9, Ch. 6
TEXT 13
31 '{U : 1
qTf rn erm : ,,
r.=cr
saha-with;
danavai-the demons;
TEXT 14
criWf: 3flft: I
: 11\111
vacaniid deva-devasya
vir_tOr viSviitmana prabho
viihanatve vrtas tasya
babhuvendro maha-vra
vacaniit-by the order or the words; deva-devasya-o the Supreme
Lord of all demigods; vir.tO-Lord ViI).u; visva-iitmana-the Super
soul
of the
entire
creation;
prabho-the
Lord, the
controller;
Text 16]
187
ijgott+tla>ltt- I
'u ::
ijeiO<Ial tail: lf{mr.t:
*ntti: ,,''
sa sannaddho dhanur divyam
adaya viSiklulii chitan
stayamanas tam aruhya
yuyutsu kakudi sthita
tejasapyayito vi$rw
puasya malultmana
praticyam diSi daityanam
nyarur:wt tridaSai puram
sab,-he, Pur aiijaya; sannaddhab,-being well equipped; dhanub,
divyam-a first-class or transcendental bow;
ddaya-taking;
viSikluln-arrows; sitdn-very sharp; sruyamana-being praised very
much; tam-him (the bull); aruhya-getting on; yuyutsu-prepared
to fight; kakudi-on the hump of the bull; sthita-being situated;
tejasa-by the power; apyayitab,-being favored; vi$'!10-of Lord
Vi?Qu; purasya-the Supreme Person; maha-atmanab,-the Super
soul; praticyam-on the western; di.Si-direction; daityanam-of the
demons; nyarur:wt-captured; tridaa*-surrounded by the demigods;
puram-the residence.
Srimad-Bhagavatam
188
[Canto 9, Ch. 6
TRANSLATION
Well protected by armor and desiring to fight, Puraiijaya took
TEXT 17
was;
pradhanam-a
fight;
tumulam-very
fierce;
loma
abhiyayu-who
TRANSLATION
There was a fierce battle between the demons and Puraiijaya. In
deed, it was so fierce that when one hears about it one's hairs stand
69;q(dl ll;:ijtffii'4t<HIOII( I
WqGti AT: 1111
Text 19]
189
tasye$u-patabhimukham
yugantagnim ivolbam
visrjya dudruvur daitya
hanyamana svam alayam
(Canto 9, Ch. 6
Srimad-Bhagavatam
190
activities.
TEXT 20
s: :1
R : lloll
Puraiijaya;
putra/:t-son;
abhut-was
born;
Visvagandhi;
tata/:t-his
son;
TRANSLATION
The son of Puraiijaya was known as Anenii, Anenii's son was
i6f(ij(ijtr1l
1 R m I
m 1164M(ij6 ! 1;64Z'St41: II II
sravastas tat-suto yena
sravasti nirmame puri
brhadaSvas tu sravastis
tata/:t kuvalayasvaka/:t
Text 24)
however;
snzvasti-begotten
by
191
brhadaSoo- B:rhada8va; tu
Sravasta;
tata-from
him;
TRANSLATION
The son of Yuvanasva was Srivasta, who constructed a township
known as Sravasti Puri. The son of Sravasta was B:rhada8va, and his
ya priyartham utmikasya
dhundhu-niimiisurarh bali
sutaniim eka-vimsatya
sahasrair ahanad vrta
ya-he who; priya-artham-for the satisfaction; utankasya-of the
twenty-one;
vrta-surrounded.
sahasrai-thousands;
ahanat-killed;
TRANSLATION
To satisfy the sage Utanka, the greatly powerful Kuvalayasva
TEXTS 23-24
R 41ij(ijijl :q iiq: I
W>f4tM'1t ;(lf 6lt;rilftffln 1111
-m: fq fij I
m it f'1: : 11\111
[Canto 9, Ch. 6
Srimad-Bhagavatam
192
killer
of Dhundhu;
iti-thus;
khyiita/:1,
alive;
drl)hiiSva/:1,-D:rhasva;
kapiliiSva/:1,
Parikit;
drl)hiism-putra/:1,-the
son
of
D:rhasva;
TRANSLATION
0 Maharaja Parikit, for this reason KuvalayiiSva is celebrated as
TEXT 25
fTSI
WJ;nsqtSlfer TSWf q;:f tmt II" II
bahuliisvo nikumbhasya
krsiisvo 'thiisya senajit
yuvaniiSvo 'bhavat tasya
so 'napatyo mnam gata/:1,
Text 26)
193
TRANSLATION
The son of Nikumhha 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.
TEXT 26
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 at
tentively performing an lndra-yajfia so that the King might have a
son.
PURPORT
One may enter the viinaprastha order of life with his wife, but the
vanaprastha order means complete retirement from household life.
Srimad-Bhagavatam
194
[Canto 9, Ch. 6
Although King Yuvanasva retired from family life, he and his wives
were. always morose because he had no son.
TEXT 27
U\1tl
raja tad-yajfia-sadanam
prav!o niSi taritat
dr!va sayanan viprams tan
papau mantra-jalam svayam
raja-the
King
(Yuvanasva);
tat-yajfia-sadanam-the
arena
of
TRANSLATION
Being thirsty one night, the King entered the arena of sacrifice,
PURPORT
Yajfias performed by brahmar:ws according to Vedic ritualistic
ceremonies are so potent that the sanctifying of water by Vedic mantras
can
sanctified the water so that the King's wife might drink it in the yajfia,
but by providence the King himself went there at night and, being
thirsty, drank the water.
TEXT 28
i3 f tfi I
: q'J ;f
Text 29)
195
utthitas te niSamyatha
vyudakam kala.Sam prabho
papracchu kasya karmedam
pitaril purilsavanaril jalam
utthita-after
atha-thereafter;
prabho-0
King
awakening;
te-all
of
vyudakam-empty;
Pariit;
them;
niSamya - seeing;
kala.Sam-the
papracchu-inquired;
waterpot;
kasya-whose;
can
Srimad-Bhiigavatam
196
[Canto 9, Ch. 6
:ffl
;n a-;r.rffi R II II
o
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.
TEXT 31
ttim,
lfT 'IT oof(JT.-1 II II
kam dhiisyati kumaro 'yam
stanye roruyate bhrsam
mam dhata vatsa rna rodir
itindro desinim adat
kam
by whom;
breast milk;
Text
34)
197
WI
f'fl
'R
"'
;nms
32
fcrsfstlet:
a=;rer <:Tt1m
,..,...
Tfrct IIII
33-34
1
;rnr..rn:mu: 1111
!fut'l ifsw
..
wm tBr
198
[Canto 9,
Sri mad-Bhagavatam
Ch. 6
s T +.f$fiii4;ff : I
('(a{lqii4Jl:
ijm 11 ll
trasaddasyur itindro 'riga
vidadhe nama yasya vai
yasmiit trasanti hy udvigna
dasyavo rava1J.ildayabyauvanii.Svo 'tha miindhata
cakravarty avanirh prabhub
sapta-dvipavatim ekab
sa.Sasacyuta-tejasa
trasat-dasyub--of the name Trasaddasyu ("one who threatens thieves
yauvanasvab-the son of
TRANSLATION
Mindhiitii, the son of YuvaniiSva, was the cause of fear for
Riiv111;1a and other thieves and rogues who caused anxiety. 0 King
Parikjit, because they feared him, the son of YuvaniiSva was
known as Trasaddasyu. This name was given by King lndra. By the
mercy of the Supreme Personality of
Godhead,
the son of
Text 36]
199
TEXTS 35-36
worshiped;
ca-also;
yajfiam-the
Lord
of
sacrifices;
of
the
Vedic
hymns;
vidhi/:1,-regulative
principles;
[Canto 9, Ch. 6
Srimad-Bhagavatam
200
TEXT 37
Rr 5fktkt3 I
;;flq;n : ?lij-r..ijij 11\911
yavat surya udeti sma
yavac ca pratiti$!hati
tat sarvarit yauvanasvasya
mandhatu /cyetram ucyate
yavat-as long as; surya-the sun; udeti-has risen on the horizon;
sma-in the past; yavat-as long as; ca-also; pratit!hati-continues
to stay; tat-all those things mentioned above; sarvam-everything;
yauvanasvasya-of
the
son
of
Yuvanasva;
mandhatu-called
sa.Sabindor duhitari
bindumatyam adhan nrpa
purukutsam amba1"4arit
mucukundarit ca yoginam
Text 40)
201
patim-as husband.
TRANSLATION
Mandhiitii begot three sons in the womb of Bindumati, the
yamunantar-jale magnas
tapyamanab, pararh tapa!,
nirvrtirh mina-rajasya
dr$!vli maithuna-dharmir;wb,
jata-sprho nrparh viprab,
kanyam ekam ayacata
so 'py aha grhyatarh brahman
kamarh kanya svayarhvare
yamuna-antab,-jale-in the deep water
magnab,-merged
completely;
tapyamanab,-executing
austerities;
Srimad-Bhagavatam
202
param-uncommon;
tapa-austerity;
[Canto 9, Ch. 6
nirvrtim-pleasure;
mina
can
desire he went to King Mandhatii and begged for one of the King's
daughters. In response
to this request,
the
King said,
"0
PURPORT
This is the beginning of the story of Saubhari i. According to
Visvanatha Cakravarti Thakura, Mandhata was the king of Mathura, and
Saubhari i
was
River Yamuna. When the ri 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.
TEXTS 41-42
..
sa vicintyapriyarh strirh
jaratho 'ham asan-mata/:t
vali-palita ejat-ka
ity aharh pratyudiihrta
Text 43]
203
sadhayye tathatmdnaril
sura-strim abhipsitam
kim punar manujendrar_uim
iti vyavasita prabhu
sa-he, Saubhari Muni; vicintya-thinking to himself; apriyam
not liked; strim-by the women; jara!ha-being infirm because of
old age; aham-I; asat-mata-not desired by them; vali-wrinkled;
palita-grey-haired;
iti-in
this
way;
ejat-ka-with
aham-I;
the head
always trembling;
pratyz.ulahrta-rejected
(by
them);
kings;
mystic.
TRANSLATION
Saubhari Muni thought: I
am
am
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.
TEXT 43
Srimad-Bhagavatam
204
[Canto 9, Ch. 6
beautiful person, the messenger of the palace took him inside the
TEXT 44
Cfi 4fli{ij;;:ijsimmt{_,
;w.f q d II
selves, each one of them contending, "This man is just suitable for
me,
disagreement.
In
this
way
there
TEXTS 45-46
erfit(qHofN: fqf<0
ensued a great
Text 46]
205
'11'1tqtt ;mreFq:: {J
-wl'1!!
ttj1(1'1i4(iA.
r.:r:r
rn
ijjl'113ciqli41l:
II'-\ II
dl(lit!
'
iti\Wc;:Fl
sa bahv-rcas tabhir apiirar:tiya
tapa/:1,-sriyanarghya-paricchadeu
grhe$U niinopavaniimaliimbha/:1,
sara/:1-su saugandhika-kiinane$U
maharha-sayyasana-vastra-bhil$ar:ta
sniiniinulepabhyavahara-malyakai/:l,
svalarikrta-stri-purU$eu nityada
reme 'nugayad-dvija-bhrnga-vandi$u
sa/:1,-he Saubhari I:ti; bahu-rca /:1,-quite expert in utilizing Vedic
paricchade $u-equipped
grhe$u-in
the
house
with
and
different
rooms;
garments
niinii-varieties
and
of;
kiinane$u-in gardens;
maha-arha
with men
followed
also;
by
the
nityada
- constantly;
singing
of;
reme-enjoyed;
dvija-birds;
anugayat
bhrnga-bumblebees;
206
Srimad-Bhagavatam
[Canto 9, Ch. 6
PURPORT
Saubhari &i was a great yogi. Yogic perfection makes available eight
material opulences-aima,
laghimii,
TEXT 47
Mi<oi T"lf('Htilqdlqfin
I
:rr \911
yad-garhasthyam tu samvi/cyya
sapta-dvipa vati-patib,
vismitab, stambham ajahiit
siirvabhauma-sriyanvitam
Text 48)
207
TRANSLATION
Mindhiti, the King of the entire world, consisting of seven
islands, was struck with wonder when he saw the household opu
lence 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 ex
perience, in which the emperor of the entire world felt himself defeated
in all details of material happiness by the opulence of Saubhari Muni.
of;
vayan-material paraphernalia;
sukhai-happiness;
vividhai-with
sevamana-enjoying;
na-not;
Srimad-Bhagavatam
208
[Canto 9, Ch. 6
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
(5.29),
bhoktaram yajiia-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutiiniim
jiiiitvii miim 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 Kr!?Qa conscious
ness and advance in .l<r!?Qa consciousness by properly following the
regulative principles. Then one
can
Clif:ttqlftl'i
il@lltO
3TR'WI@R'f.{: I
ilf.Tiji\'e II
sa kadiicid upiisina
atmiipahnavam atmana/:t
Text 50)
209
dadarsa bahv-rcacaryo
mina-sanga-samutthitam
sa?l-he,
down;
of
Saubhari
Muni;
atma apahnavam
tapasya;
kadacit-one
degrading
atmana?t-self-caused;
day;
oneself
upasina?t-sitting
from
the
dadarsa-observed;
platform
bahu-rca
TEXT 50
qw it
ijqf((f:
R+.f(SI(H\id\
fern ;m f d\ II oil
aho imam pa5yata me vini.iSarh
tapasvina?t sac-carita-vratasya
210
(Canto 9, Ch. 6
Srimad-Bhagavatam
antarjale vari-cara-prasangat
pracyavitam brahma ciram dhrtam yat
aho-alas; imam-this; pa.Syata-just see; me-of me; vnasam
falldown;
great
mystic performing
TRANSLATION
Alas! While practicing austerity, even within the depths of the
water, and while observing all the rules and regulations practiced
Q a- 'l"E4i wr:
{{ 'l" f%<r Rf;foT I
m ;r;:cr
TijSffiW: IIZII
sangam tyajeta mithuna-vratinam mumulcyu
sarvatmana na visrjed bahir-indriyar:r-i
ekaS caran rahasi cittam ananta iSe
yuiijita tad-vratu sadhUu cet prasanga
sangam-association ; tyajeta-must give up; mithuna-vratinam-of
a person engaged in sexual affairs, legal or illegal; mumu/cyu-persons
who desire liberation; sarm-atmana-in all respects; na-do not; visr
jet-employ ; bahi-indriyar:r-i-external senses; eka-alone; caran
moving; rahasi-in a secluded place; cittam-the heart; anante iSe-
Text 51)
211
y wijita-one
can
in sex life and accumulating money. This is also advised by Sri Caitanya
Mahaprabhu:
nkincanasya bhagavad-bhajanonmukasya
piirarh pararh jigamor bhava-sagarasya
sandarsanarh ayir;uim atha yO{iitiirh ca
hii hanta hanta va-bhak$a1)(lto 'py asiidhu
(Caitanya-candrodaya-niitaka 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 vayi-materialistic persons or those interested in sex
life. Every materialist is interested in sex. Thus in plain language it is
[Canto 9, Ch. 6
Srimad-Bhagavatam
212
advised that an exalted saintly person avoid the association of those who
that one engage in the service of the acaryas, and if one wants to live in
many centers just to create devotees so that by associating with the mem
simply by taking prasada and taking part in chanting of the Hare KrQa
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.
TEXT 52
,....
1Rm_
.
qtta:tHI q=t:
"'
tf
rer:
11'-\11
only;
tapasvi-great
sage;
aham-1;
atha-thus;
Text 54]
213
TRANSLATION
In the beginning I was alone and engaged in perfonning 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 in
fluence 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.
TEXT 53
qit riffirW-rn: I
\l14llfl:ltt9;kq<: qefflt: II
evam vasan grhe kiilam
virakto nyasam asthita
vanam jagamanuyayus
tat-patnya pati-devata
evam-in this way; vasan-living; grhe-at home; kiilam-passing
away time; virakta-became detached; nyasam-in the renounced
order
of life;
asthita-became situated;
n 'ro{miR ll'dll
214
Srimad-Bhagavatam
[Canto 9, Ch. 6
deham punar janma naiti). 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 mdm eti: he goes back home, back to
Godhead. Thus it appears that Saubhari Muni attained that perfect stage.
TEXT 55
m---q 1
3Tfit dfitii41't: 11'-\'-\11
tab, sva-patyu r maharaja
niriyadhyatmikim gatim
anviyus tat-prabhave1JC1
agnirh santam ivarcab,
Text 55]
215
As stated in Bhagavad-gita
(9.32),
yanti pararit gatim. Women are not considered very powerful in follow
able 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,
CHAPTER SEVEN
(sarpa-gar:r-a)
named
came a
Hariscandra
once
performed
Rii.jasiiya-yajiia,
but
dalcyi
yajfia,
[Canto 9, Ch. 7
Srimad-Bhagavatam
218
years and then returned home. Rohita purchased Sunal;tsepha, the second
son of Ajigarta, and gave him to his father, Hariscandra, as the sacrificial
animal. In this way, the sacrifice was performed, Varul).a and the other
demigods were pacified, and Hariscandra was freed from disease. In this
sacrifice, Visvamitra was the hotti priest, Jamadagni was the adhvaryu,
Vasitha was the brahmii, and Ayasya was the udgatii. King lndra, being
Visvamitra
gave
him
transcendental
knowledge.
Thus
Sukadeva
TEXT I
II
sri-suka uvaca
miindhatu putra-pravaro
yo 'mbaria prakirtita
pitamahena pravrto
yauvanasvas tu tat-suta
haritas tasya putro 'bhun
miindhatr-pravara ime
sri-suka
uvaca-Sri
Sukadeva
Gosvami
said;
miindhatu-of
pitamahena-by
the
his
name
Ambaria;
grandfather
yauvanasva-named Yauvanasva;
Ambaria;
putra-the
harita-by
son;
the
name
abhut-became;
praki'rtita-celebrated ;
Yuvanasva;
pravrta-accepted;
tasya-of Yauvanasva;
miindhatr-in
the
dynasty
of
TRANSLATION
Sukadeva Gosviimi said: The most prominent among the sons of
Text3
219
TEXT2
: I
llttl.-S(st9;'ffi41 II II
ttttl4
;ffift
purukutsaya yoragai/:t
taya rasatalam nito
bhujagendra-prayuktaya
namuu:la-by the name Narmada; bhratrbhi/:t-by her brothers;
uragai/:t-by
the
serpents
(sarpa-ga1}Jl);
taya -by
her;
bhujaga-indra-prayuktaya-engaged
serpents.
by Vasuki,
the
King of the
TRANSLATION
The serpent brothers of Narmada gave Narmada to Purukutsa.
Being sent by Visuki, she took Purukutsa to the lower region of
the universe.
PURPORT
Before describing the descendants of Pm:ukutsa, the son of Mandhata,
Narmada, who was induced to take him to the lower region of the
universe.
TEXT3
ij;f fcc I
: 4((<ttfii'( II II
(Canto 9, Ch. 7
Srimad-Bhagavatam
220
Lord
received
Vi:Q.u;
a
nagat-from
benediction;
the
Nagas;
sarpat-from
the
labdha-vara-having
snakes;
abhayam
being
empowered
trasaddasyu paurukutso
yo 'narar:tyasya deha-krt
haryavas tat-sutas tasmdt
prarulJO 'tha tribandhana
trasaddasyu-by the name Trasaddasyu; paurukutsa-the son of
Purukutsa;
ya-who;
anarar:tyasya-of Anara:Q.ya;
deha-krt-the
tat-suta-the son of
Text 6]
221
TRANSLATION
The son of Purukutsa was Trasaddasyu, who was the father of
Anarai,lya. Anaraya's son was Harya8va, the father of Priirua.
PriiruJ].a was the father of Tribandhana.
TEXTS 5-6
RRI : I
smiNM1i :ftjq:;ij('tlll II
('lIUU : (C4l+itt1N f I
qffirf
fl ftroiji!4 II II
(1t41:
Tribandhana;
son;
satyavrata&-by the
triSanku&-by
the
name
name
Satyavrata;
Trisanku;
iti-thus;
Srimad-Bhagavatam
222
(Canto 9, Ch.7
when she was being married, his father cursed him to become a
cai}.<J_iila, lower than a sudra. Thereafter, by the influence of
ft ll'l"'etM:3t1 I
Rlf+rq1 qfaJunqtlfifCh'( 11 \9 11
traiSankavo hariScandro
viSvamitra-vas!hayo/:t
yan-nimittam abhild yuddharit
pak$ir;wr bahu-vdr$ikam
traiSankava/:t-the son of Trisailku; ha riScandra/:t-by the name
Hariscandra;
viSvamitra-vas!hayo/:t-between
Vasitha; yat-nimittam
yuddham-a
Visviimitra
and
TRANSLATION
The son of Trisariku was Hariscandra. Because of Hariscandra
birds.
PURPORT
Text
8)
223
'rjuna. Within this material world, or within this universe, however ele
vated one may be in material qualities, one must suffer the conditions of
birth, death, old age and disease (janma-mrtyu-jara-vyadhi). Therefore
1<-r:t:J.a says that this material world is simply miserable (du/:Lkhalayam
so 'napatyo vi$ar:t1Jlitmti
naradasyopadesata/:L
varur:tam sarar:tam yata/:L
putro me jayatam prabho
sa/:L-that Hariscandra; anapatya/:L-being without a son; vi$ar:tr:ta
atma-therefore very morose; naradasya -of Narada; upadesata/:L-by
the advice; varur:tam-unto Varu:t:J.a; sarar:tam yata/:L-took shelter;
putra/:L-a son; me-o me; jayatam -let there be born; prabho-0 my
lord.
TRANSLATION
Hariscandra had no son and
was
Srimad-Bhagavatam
224
[Canto9, Ch. 7
VaruJ].a and said to him, "My lord, I have no son. Would you
kindly give me one?"
TEXT9
iti-thus ;
tatha-as
you
desire;
accepted;
TRANSLATION
0 King Parikit, Hariscandra begged VaruJ].a, "My lord, if a son
is born to me, with that son I shall perform a sacrifice for your
TEXT 10
:
Text 12)
225
approached
Hariscandra and said, "Now you have a son. With this son you can
offer me a sacrifice." In answer to this, Hariscandra said, "After
ten days have passed since an animal's birth, the animal becomes fit
to be sacrificed."
TEXT 11
ili:ii l I
: qj)%1
("if RRt II II
nirdaSe ca sa agatya
yajasvety aha so 'bravit
dantab, pa.Sor yaj jayerann
atha medhyo bhaved iti
nirdaSe-after ten days; ca-also; sab,-he, Varul).a; agatya-coming
there;
yajasva-now
Hariscandra;
sacrifice;
abravit-replied;
iti-thus;
dantab,-the
aha-said;
teeth;
sab,-he,
pa.Sob,-of
the
T 1
qij@ l3T%f 1111
Srimad-Bhagavatam
226
[Canto 9, Ch. 7
sa pratyahatha so 'bravit
yadii patanty asya danta
atha medhyo bhaved iti
danta/:l-the teeth; jataft-have grown; yajasva-now sacrifice; iti
thus; salt-he, Varul).a; pratyaha-said; atka-thereupon; sa/:l-he,
Hariscandra; abravit__:replied; yadii-when; p atanti-fall out; asya
his; danta/:l-teeth; atha-then; medhya/:l-fit for sacrifice; bhavet
will become; iti-thus.
TRANSLATION
When the teeth grew, Varul).a e and said to Hariscandra,
"Now the animal has grown teeth, and you can perform the
sacrifice." Hariscandra replied, "When all its teeth have fallen out,
TEXT 13
qnfflqffin 4'Jt60 m 1
)::: 1111
pa5or nipatitii danta
danta/:l-the
teeth;
jayante-grow;
atha-then;
Hariscandra, "Now the animal's teeth have fallen out, and you can
perform the sacrifice." But Hariscandra replied, "When the
Text 15]
227
iti-thus;
sa/:t-he,
Varul).a;
atka
/cyatriya;
atha-then;
suci/:t-becomes purified.
TRANSLATION
When the teeth grew in again, Varua came and said to
Hariscandra,
"Now
you
can
perform
the
sacrifice."
But
U6
'41JitUI
er (f
ttttfW"4ijijQI I
iita
iti putranuriiger_ta
sneha-yantrita-cetasa
kalam vaiicayata tam tam
ukto devas tam ai/cyata
iti-in this way; putra-anurager_ta-because of affection for the son;
sneha-yantrita-cetasa-his mind being controlled by such affection;
[Canto 9, Ch. 7
Srimad-Bhagavatam
228
kalam-time;
va ncayata -cheating;
ukta-said;
deva-the
tam-unto
demigod
VaruQ.a;
him;
tam-that;
tam-unto
him,
fitij: d PttlMHt I
SlqQ6 II t l\11
SIIOIqlflllwu.i
rohitas tad abhijnaya
pitu karma cikir$itam
prar;a-prepsur dhanU$-pdr:tir
arar:r-yarh pratyapadyata
rohita-the son of Hariscandra; tat-this fact; abhijnaya -having
thoroughly
understood;
pitu-of
his
father;
karma-action;
TRANSLATION
Rohita could understand that his father intended to offer him as
death, he equipped himself with bow and arrows and went to the
forest.
TEXT 17
\i1Rtitld\(( I
sll'ifrtltl : 11 \911
tim 101!4\'d
pitararh varur;a-grastarh
srutvd jata-mahodaram
Text
18)
229
18
:m= 1
(lfl61q1+4: ijtsQ((U II <=II
bhumel} paryatanam pur;tyam
tirtha-k{;etra-nevail}
rohitayadiSac chakral}
so 'py arar;tye 'vasat samiim
(Canto 9, Ch. 7
Srimad-Bhiigavatam
230
TEXT 19
q.q(ltll
mifmt llQ..II
evam dvitiye trtiye
caturthe paficame tatha
abhyetyabhyetya sthaviro
vipro bhatvaha vrtra-ha
evam-in this way; dvitiye-on the second year; trtiye-on the third
year; caturthe-on the fourth year;
as
as
TEXT 20
'fd fi itmf: I
i,!qiNf"iiGOtl{fia:SfllUII"''q I
: m @fcf IJoll
(1$!ham samvatsaram tatra
caritva rohita purim
upavrajann ajigartad
akri1Jiin madhyamam sutam
suna/:!Sepham paum pitre
pradiiya samavandata
(1$!ham-the
sixth;
tatra-in
the
forest;
Text 21]
231
utam-son; suna/.tepham
+iltt11: ,
tffi\Ui!t{: 1111
tata purWja-medhena
hariScandro maha-yaa/:t
muktodaro 'yajad devan
varuT)iidin mahat-katha
tata
mahat-katha-famous
personalities.
in
history
with
other
exalted
Srimad-Bhiigavatam
232
(Canto 9, Ch. 7
TRANSLATION
Thereafter, the famous King Hariscandra, one of the exalted
and pleased all the demigods. In this way his dropsy created by
V arur_ta was cured.
TEXT 22
ASllitffl I
+iG;Ilt( illn Htt1{tl : II
viSvamitro 'bhavat tasmin
hota cadhvaryur atmavan
jamadagnir abhud brahma
vas!ho 'yasya sama-ga
viSvamitra-the great sage and mystic Visvamitra; abhavat-be
came; tasmin-in that great sacrifice; hota-the chief priest to offer
oblations; ca-also; adhvar yu-a person who recites hymns from the
Vasitha was the chief brahminical priest, and the sage Ayasya was
the reciter of the hymns of the Sarna Veda.
TEXT 23
G:G:Ifct s=J I
:II
..
Text 24)
233
indra/.t-the
King
of
heaven;
siitakaumbha
mtq :q: I
NSQIITisn smn a>a>letM&<i \111
satyarit sararit dhrtirit dmva
sabharyasya ca bhupate/.t
viSvamitro bhrsarit prito
dadiiv avihatiirit gatim
satyam-truthfulness ;
saram-firmness;
dhrtim-forbearance;
dr!vii-by seeing; sa bharyasya -with his wife; ca-and; bhupate/.t
of Maharaja Hariscandra; viSviimitra/.t-the great sage Visvamitra;
-
dadau-gave
him;
TRANSLATION
The great sage Visvamitra saw that Maharaja Hariscandra, along
with his wife, was truthful, forbearing and concerned with the
Srimad-Bhagavatam
234
essence.
Thus
he
gave
them
imperishable
(Canto 9, Ch. 7
knowledge
for
TEXTS 25-26
114Sfitewt
4f.liil(11ift
ffil. I
'itl(li((M 446:1+\f;t 11'-\11
tf4tlwtifi 11,1460'{ I
f(m ijf m Rctlu1Wf44a:l I
lst(tcROI T Ft: II
'R:
subdued;
hitoo -giving
up;
tam-material
ambition;
anirdesya-imperceptible;
apratarkye r:u;t-inconceivable;
Text 26]
tasthau
235
material bondage.
TRANSLATION
Maharaja Hariscandra first purified his mind, which was full of
material enjoyment, by amalgamating it with the earth. Then he
amalgamated the earth with water, the water with fire, the fire with
the air, and the air with the sky. Thereafter, he amalgamated the
sky with the total material energy, and the total material energy
with spiritual knowledge. This spiritual knowledge is realization
of one's self as part of the Supreme Lord. When the self-realized
spiritual soul is engaged in service to the Lord, he is eternally im
perceptible
and
inconceivable.
Thus
established
in
spiritual
CHAPTER EIGHT
as
Campa was Sudeva, the son of Sudeva was Vijaya, the son of Vijaya was
Bharuka, and the son of Bharuka was Vrka. Bahuka, the son of Vrka,
was greatly disturbed by his enemies, and therefore he left home with
his wife and went to the forest. When he died there, his wife wanted to
about to die a sage named Aurva found that she was pregnant and for
bade her to do so. The co-wives of this wife of Bahuka gave her poison
with her food, but still her son was born with the poison. The son was
Barbaras. The king did not kill them, but reformed them. Then, again
following the instructions of Aurva, King Sagara performed
a.Svamedha
sacrifices, but the horse needed for such a sacrifice was stolen by lndra,
the King of heaven. King Sagara had two wives, named Sumati and
Kesini. While searching for the horse, the sons of Sumati extensively dug
up the surface of the earth and in this way dug a trench, which later be
came known as the Sagara Ocean. In the course of this search, they came
upon the great personality Kapiladeva and thought Him to have stolen
the horse. With this offensive understanding, they attacked Him and
were all burned to ashes. Kesini, the second wife of King Sagara, had a
son named Asamaiijasa, whose son Amsuman later searched for the horse
237
238
Srimad-Bhagavatam
(Canto 9, Ch. 8
both the horse meant for sacrifice and a pile of ashes. Amsumiin offered
prayers to Kapiladeva, who was very pleased by his prayers and who
returned the horse. Mter getting back the horse, however, AmSumiin
still stood before Kapiladeva, and Kapiladeva could understand that
AmSumiin was praying for the deliverance of his forefathers. Thus
Kapiladeva, circumambulated Him, and left that place with the horse for
sacrifice. When King Sagara finished his yajtia, he handed over the
salvation.
TEXT 1
15//rJf#i
Text3)
239
TEXT2
fi(ij\4:U(q : I
m 1 ;(+tltil( II II
+t()\ifi(ij@t(ijli!
the
1xihuka-by
name
Bahuka;
sa-he, the
King;
vanam-the
forest; aviSat-entered.
TRANSLATION
The son of Vijaya was Bharuka, Bharuka's son was V:rka, and
V:rka's son was Bahuka. The enemies of King Bahuka took away all
his possessions, and therefore the King entered the order of
viinaprastha and went to the forest with his wife.
TEXT3
R q 3f1lt +ti(Qt+ti(v;tl I
itiiJf >11l;(dl+u4 f;rTfun II II
vrddharh tam paiicatarh praptarh
mahi$y anumari$yati
auroe janatatmanarh
prajavantarh nivarita
vrddham-when he was old; tam-him; paiicatam-death; prap
tam-who
had
obtained;
mahi$i-the
queen;
anumari$yati-who
wanted to die with him and become sati; aurve-by the great sage
[Canto 9, Ch. 8
Srimad-Bhagavatam
240
3flllfl m: I
m: rn: ijl1(1<.61.tl 'lllfn: 1
: iij: II \111
ajfiiiyasyai sapatnibhir
garo datto 'ndhasa saha
saha tenaiva sanjata
sagarakhyo maha-yaa
saga ra cakravarty asit
sagaro yat-sutai krta
ajfiiiya-knowing
(this);
asyai-unto
that
pregnant
queen;
maha-yaa/:t-having
great
reputation;
sagara-King
as
excavated.
TRANSLATION
Knowing that she was pregnant, the co-wives of the wife of
Bahuka conspired to give her poison with her food, but it did not
act. Instead, the son was born along with the poison. Therefore he
became famous as Sagara ["one who is born with poison"]. Sagara
later became the emperor. The place known as Gailgiisiigara was
excavated by his sons.
Text 6]
241
TEXTS 5-6
t4W1150hii &t4at4Ji
cnm Niijuu II II
QOISI4 cm'Omi I
3fwl ijie(t: <=:atf(ielStmi
11 11
HijR:sttl't
....
..
tii lajaitghiin-the
sakiin
haihaya-the uncivilized; barbariin-and the
Barbaras; na-not; avadhit-did kill; guru-viikyena-by the order of
his spiritual master; cakre-made them; v ikrta-vei-dressed awk
wardly; mun-shaved clean; s ma.Sru-dhariin-wearing mustaches;
kiirilScit-some of them; mukta-kesa-loose hair; ardha-muitiin
half-shaven; ananta-viisasa-without underwear; kiirilScit-some of
them; abah*-viisasa-without covering garments; apariin-others
Talajangha; yavaniin-persons averse to the Vedic literature;
TRANSLATION
Sagara Maharaja, following the order of his spiritual master,
Aurva, did not kill the uncivilized men like the Talajailghas,
242
Srimad-Bhagavatam
[Canto 9, Ch. 8
TEXT7
ijlij
C(ij(R+l'J\ I
31jqR\!4lftwt 6:Rttl+Uwt+it I
lQGi q mt : II I I
so 'svamedhair ayajata
sarva-veda-suratmaknm
aurvopad!a-yogena
harim atmanam iSvaram
tasyotsr$!am pa.Sum yajfie
jaharasvam purandara/:t
sa/:t-he,
Maharaja Sagara;
avamedhai/:t-by performing
ava
tasya-of him
U+tflll(ijwttll : Nd(llif(oa: I
(tt+t't+tiOII l;:;:q(CiwtW{ I I
II
Text 10)
243
244
Srimad-Bhagavatam
[Canto 9, Ch. 8
him, kill him; papab,-a most sinful person; iti-in this way; ti
near the asrama of Kapila Muni. "Here is the man who has stolen
the horse," they said. "He is staying there with closed eyes. Cer
tainly he is very sinful. Kill him! Kill him!" Shouting like this, the
61riit.-S(ft6'il6('U I
(CI]{l(IM;wl
'IRtsti1(61 II
sva-sariragnina tavan
mahendra-hrta-cetasab,
mahad-vyatikrama-hata
bhasmasad abhavan a1Jijt
sm-sarira-agnina-by the fire emanating from their own bodies;
moot-immediately; mahendra-by the tricks of lndra, the King of
heaven; hrta-cetasab,-their consciousness having been taken away;
Consequently, fire emanated from their own bodies, and they were
immediately burned to ashes.
Text 12]
245
PURPORT
The material body is a combination of earth, water, fire, air and ether.
There is already fire within the body, and our practical experience is that
the heat of this fire sometimes increases and sometimes decreases. The
fire within the bodies of the sons of Sagara Maharaja became so much
hotter that all of them burned to ashes. The fire's increased heat was due
to their misbehavior toward a great personality. Such misbehavior is
called mahad-vyatikrama. They were killed by the fire of their own
bodies because of insulting a great personality.
TEXT 12
mwtl(l ij"(
tt I
INSII44M 00 wn II
WI
na siidhu-vado muni-kopa-bharjitii
nrpendra-putrii iti sattva-dhiimani
katham tamo ramayam vibhavyate
jagat-pavitriitmani khe rajo bhuva/:1,
na-not;
muni
Srimad-Bhagavatam
246
[Canto 9, Ch. 8
anger, just
as
earth.
TEXT 13
losophy, which is a strong boat with which to cross over the ocean
friend?
PURPORT
(brahma-bhuta) is
(prasannatmii). He is unaffected by the false distinctions
Text 16]
247
between good and bad in the material world. Therefore, such an exalted
person is sama sarveu bhuteu; that is to say, he is equal toward every
one, not distinguishing between friend and enemy. Because he is on the
absolute platform, free from material contamination, he is called
paratma-bhuta or brahma-bhuta. Kapila Muni, therefore, was not at all
angry at the sons of Sagara Maharaja; rather, they were burnt to ashes by
the heat of their own bodies.
TEXT 14
rata-always
engaged.
TRANSLATION
Among the sons of Sagara Maharaja was one named Asamaiijasa,
who was born from the King's second wife, Kesini. The son of
Asamaiijasa was known as Amsumiin, and he was always engaged in
working for the good of Sagara Maharaja, his grandfather.
TEXTS 15-16
316+ttt
311414
G>'il('t+t('tt(
\lllkt4t(:-fil;:u6: II II
3114t( mil;wf filfilttt( 1
1m stl(4'1'51tt;wtJ:. 11 "
Srimad-Bhiigavatam
248
[Canto 9, Ch. 8
asamanjasa atmanam
darsayann asamanjasam
jati-smara/:t pura sangad
yogi yogad vicalita/:t
acaran garhitam loke
jnatinam karma vipriyam
sarayvam knc)ato baldn
prasyad udvejayan janam
asamanjasa/:t-the son of Sagara Maharaja; atmanam-personally;
darsayan-exhibiting; asamanjasam-very disturbing; jati-smara/:t
able to remember his past life; pura-formerly; sangat-from bad
association; yogi-although he was a great mystic yogi; yogat-from the
path of executing mystic yoga; vicalita/:t-fell down; dcaran-behav
ing; garhitam-very badly; loke-in the society; jnatinam-of his rela
tives; karma-activities; vipriyam-not very favorable; sarayvam-in
the River Sarayii; kric)ata/:t-while engaged in sports; ooldn-all the
boys; prdsyat-would throw; udvejayan-giving trouble; janam-to
people in general.
TRANSLATION
Formerly, in his previous birth, Asamaiijasa had been a great
mystic yogi, hut by had association he had fallen from his exalted
position. Now, in this life, he was horn in a royal family and was a
vr:
Text 18)
249
vrtta/:t-thus
parityakta/:t
apohya- giving
up; vai-indeed; yoga-ai.Svaryer:ta-by mystic power; bulan tan-all
TRANSLATION
Because Asamaiijasa engaged in such abominable activities, his
father gave up affection for him and had him exiled. Then
Asamaiijasa exhibited his mystic power by reviving the boys and
showing
them
to
the
King
and
their
parents.
Mter
this,
Srimad-Bhagavatam
250
[Canto 9, Ch. 8
their boys had come back to life, they were astounded, and King
TEXT 19
3it) 00 iT I
Nq:ott(R11q f; a: II II
amsumams codito rajfui
turaganve$a1J yayau
pitrvya-khatanupatham
bhasmanti dadrse hayam
TRANSLATION
Thereafter, Amsumiin, the grandson of Maharaja Sagara, was or
dered by the King to search for the horse. Following the same path
TEXT 20
R:fl4 tr i'.hM<-'51(
;n::oll
tatrasinam munim vilcyya
kapilakhyam adholcyajam
Text 21]
251
astaut samiihita-manii
priiilija i prar:mto mahan
tatra-there; dsinam-seated; munim-the great sage; vi/cyya
seeing; kapila-akhyam-known
as
wt
;4ijltllfl
ffi q(4U44;fl
smfit : I
tffl m 4A:IU<liilwt
fElQfl
Cltl44stI\IU II II
arh.Sumiin uvaca
na pa.Syati tvam param atmano ]ano
na budhyate 'dyapi samiidhi-yuktibhi
kuto 'pare tasya mana-sarira-dhi
visarga-sr!a vayam aprakiisa
arh.Sumiin
tvam-Your
uvaca
Amsumiin
Lordship;
said;
na-not;
param-transcendental;
pa.Syati-can
atmana-of
see;
us
Srimad-Bhagavatam
252
visarga-sma
aprakaSa
[Canto 9, Ch. 8
we;
PURPORT
iccha-dvea-sammutthena
dvandva-mohena bharata
sarva-bhatani sammoham
sarge yanti parantapa
"0 scion of Bharata [Arjuna], 0 conqueror of the foe, all living entities
are born into delusion, overcome by the dualities of desire and hate."
(Bg.
7.27)
te
deva padiimbuja-dvaya
prasada-lesanugr:hita eva hi
janati tattvam bhagavan-mahimrw
na canya eko 'pi ciram vicinvan
Text 22)
253
"My Lord, if one is favored by even a slight trace of the mercy of Your
lotus feet, he can understand the greatness of Your personality. But those
who speculate to understand the Supreme Personality of Godhead are
unable to know You, even though they continue to study the Vedas for
many years." (Bhag.
10.14.29)
Godhead, can be understood by one who is favored by the Lord; the Lord
cannot be understood by others.
TEXT 22
gun;{ qd
riiltttt
4i1f(d'i1aet
= m ;r ::
ye deha-bhajas tri-gur:w--pradhanii
gun vipa5yanty uta vii tama.S ca
yan-mayaya mohita-cetasas tvam
vidu sva-samstham na bahi-prakaSa
ye-those persons who; deha-bhaja-have accepted the material
body; tri-gur:w--pradhana-influenced by the three modes of material
nature; gun-the manifestation of the three modes of material
nature; vipa5yanti-can see only;
tama
uta-it is so said;
vii-either;
254
[Canto 9, Ch. 8
Srimad-Bhagavatam
whether the living entities are awake or sleeping, they can see only
apavitraft pavitro va
sarvavastham gato 'pi va
ya!t smaret pur:u}ar(/riik<}am
sa bahyabhyantaraft sucift
To keep ourselves externally clean we should bathe three times daily,
and for internal cleanliness we must cleanse the heart by chanting the
Hare KrIJ.a
({ -.;j
!f\:
ewt;:a:wtauf;ff1Phw4
: qRiii4l "'41rlill
......
Text 24)
255
vimu{ihab,-being
fooled
by
the
material
nature;
can
think of You?
PURPORT
The word svabhava refers to one's own spiritual nature or original
constitutional position. When situated in this original position, the living
entity is unaffected by the modes of material nature. Sa gur:uJ,n
samatityaitan brah ma-bhuyaya kalpate (Bg.
14.26).
As soon as one is
One who stays within the influence of the three material modes is unable
to understand the Supreme Personality of Godhead.
TEXT 24
'41ttlgti1Ch4
'iwtl44
ea:eril( 1
Srimad-Bhagavatam
256
[Canto 9, Ch. 8
W<t
;ftqlltt
11\lll
pra.Siinta maya-gur:w-karma-lingam
aniima-nlparh sad-asad-vimuktam
jfianopadesaya grhita-deharh
namiimahe tvarh purarh purar:wm
pra.Siinta-0 completely peaceful one; miiyii-gur:w-the modes of ma
terial
nature;
karma-lingam-symptomized
by
fruitive
activities;
tvam-unto
original.
You;
purar:wm-the
TRANSLATION
0 completely peaceful Lonl, although material nature, fruitive
activities and their consequent material names and forms are Your
creation, You are unaffected by them. Therefore, Your transcen
(43):
Text 25]
257
"By serving You constantly, one is freed from all material desires and is
completely pacified. When shall I engage as Your permanent eternal ser
vant and always feel joyful to have such a fitting master?"
asritam). The identity of the Supreme Lord is that He is the original per
son. Nonetheless, those who have but a poor fund of knowledge think
that the Lord is formless. The Lord is formless in the material sense, but
He has His transcendental form (sac-cid-ananda-vigraha).
TEXT 25
AtiI(Mij 41 <NI! I
4il+tllQftildIRI6('t: II
tvan-maya-racite loke
vastu-buddhya grhadiu
bhramanti kiima-lobher$yii
moha-vibhranta-cetasa
tvat
maya -through
Your
material
energy;
racite-which
is
of lust, greed, envy and illusion are interested only in false hearth
and home in this world created by Your maya. Attached to home,
wife and children, they wander in this material world perpetually.
Srimad-Bhagavatam
258
[Canto 9, Ch. 8
kama-karmendriyasayab,
TRANSLATION
simply by seeing You I have now been freed from all lusty desires,
TEXT 27
iffl'i
:
3i?!4WOdf!CII<(+i?}J4T 11\911
sri-suka umca
Text 29]
259
'"tletl"'
3f'fitsq ;ft1(6f
Cffil
fqijl'i(qaJtl I
fq6{t it
sri-bhagavan utxica
avo 'yam niyatiim vatsa
pitamaha-paus tava
ime ca pitaro dagdha
gangambho 'rhanti netarat
sri-bhagavan uvaca-the great personality Kapila Muni said; a5va
horse; ayam-this; niyatam-take; vatsa-0 My son; pitamaha-of
your grandfather; pau-this animal; tava-your; ime-all these;
ca-also; pitara-bodies of forefathers; dagdha-burnt to ashes;
ganga-ambha-the water of the Ganges; arhanti-can be saved;
na
can
be
[Canto 9, Ch. 8
Srimad-Bhiigavatam
260
that;
pa.Suna-animal;
yajna seam-the
- King
last
Sagara;
ritualistic
TRANSLATION
Thereafter,
Amsumiin
circumambulated
Kapila
Muni
and
meant for sacrifice, and with this horse Maharaja Sagara performed
TEXT 30
(14Wi f;r:mt : I
1qRe+uifut Rt+t+tll{_ 11 11
o
ni/:tsprha-without
bandhana- completely
freed
further
from
material
material
- after
desires;
mukta
bondage;
aurva
TRANSLATION
Mter delivering charge of his kingdom to Amsumiin and thus
Text 30]
261
Appendixes
The Author
His Divine Grace A. C. Bhaktivedanta Swami Prahhupada appeared in
his world in
1896 in Calcutta,
1922.
Bhakti
I!lan and convinced him to dedicate his life to teaching Vedic knowledge.
(1933)
1922,
at
1944,
Bhogavad-gitd,
fortnightly magazine, edited it, typed the manuscripts and checked the
galley proofs. He even distributed the individual copies freely and strug
1950,
1947
retired from married life, and four years later he adopted the
vanaprastha
1959.
master. Since that time, His Divine Grace has written over forty volumes
265
266
Srimad-Bhagavatam
sciousness in July of 1966. Under his careful guidance, the Society has
grown within a decade to a worldwide confederation of almost one
sand acres, his students have since founded several similar communities
in the United States and abroad.
In 1972, His Divine Grace introduced the Vedic system of primary and
V:rndavana, India. These are centers where Westerners can live to gain
References
The purports of Srimad-Bhiigavatam are all confirmed by standard
Vedic authorities. The following authentic scriptures are specifically
cited in this volume:
143-144, 168,208,214,215,252,255
Bhakti-rasamrta-sindhu, 108,172
Brahma-samhita, 41
Brahma-vaivarta Pura7Ja, 182
Caitanya-candramrta, 107
Caitanya-candrodaya-nataka, 211
Garw;la Pura7Ja, 147
Si/cylltaka, 12-13
Srimad-Bhagavatam, 13,43-44,48,66,102,106,110,111,123,124,141,
17 179,223,252-253
Stotra-ratna, 256-257
267
GENEALOGICAL TABLE
The Descendants of Vaivasvata Manu
;I -------.- I ----,
I
Ka i
,
S_ar
_.. l_"_i
Uttanabarhi
..-
Revata
Karusas
(ksatriyas)
Kakudmi
Vikuksi
(Sasiid)
PnOOM
Udnf"'""'"'i
Puraiijaya
Nariyanta
Bhutajyoti
Vasu
Prthu
Pratika
, 'I dh'1
V.1svagan
Oghavan
Candra
Bhalandana
Midhvan
'I
Purna
I'
lndrasena
Devadatta
Kuvalayasva
Drdhasva
''I
Haryasva
. I
Ntkumbha
I
Bahulasva
Siisva
I .
P ramah
Vivimsati
Bhafa8va
(aiya)
turned
brtihma(UI.!)
Urusrava
(atriyas
P ramsu
Khanitra
Ciiku
I
I
Rambha
Agnive5ya Khaninetra
Bhadasva
Agnive5yayanas
(brtihma(IO.!)
I
I
Karandhama
Aviksit
I'
Marutta
Dama
Rajyavardhana
Nabhaga
Dharas
Vatsapriti
Vitihotra
J:tl<,a
Satya8rava
, I
Dha
Nabhaga
Yuvanasva
Sravasta
Citrasena
Kapilasva
Nga
Anena
Baladeva + Revati
Ambara
Maharaja
Ketumiin Virt1pa
Pada8va
Rathitara
Sambhu
Sons of Rathitara
begotten by Angira
Senajit
Sudhrti
Yuvanasva
Nara
I ,
I.
I
Kevala
Mandhiita + Bindhumati
Purukutsa +Narmada
Dhundhumiin
Mucukunda
Ambari
Vegavan
Trasaddasyu Yauvaniisva
Anaral).ya
Budha
Harita
TQ.ahindhu
Harya5va
Praruna
llavila
Visala
Tribandhana
Kuvera
Hemacandra
I .
I
Dhiimraketu
Satyavrata
Dhiimriiksa
Hari5candra
Samyama
(Trisaitku)
I
Devaja
Rohita
Siisva
Somadatta
Harita
Campa
+indicates marriage ties
-+indicates Ilii transformed
into Sudyumna
The Manus are administrators of universal affairs. The word "man" -or, in Sanskrit,
manya-has been derived from the name Manu, for all the members of human society are de
scendants of the original Manu. According to Vedic calculation, fourteen Manus come and go in a
day of Brahmii (4,320,000,000 years ). Sraddhadeva, or Vaivasvata Manu, the seventh Manu in
the cll!rent series, was begotten by Vivasvan in the womb of Sarhjiiii. Vaivasvata Manu and his
wife, Sraddhii, had ten sons and a daughter. The history of the descendants of Vaivasvata Manu,
listed in the tahle, is recounted in this volume.
Sudeva
Vijaya
Bharuka
Vrka
.
Bahuka
Asamaiijasa
AmSumiin
Glossary
A
Acarya-a spiritual master who teaches by example.
Arati-a ceremony for greeting the Lord with offerings of food, lamps,
fans, flowers and incense.
Arcana-the devotional process of Deity worship.
Asrama-
(l)
Asuras-atheistic demons.
Avatiira-a descent of the Supreme Lord.
B
Bhagavad-gitii-the basic directions for spiritual life spoken by the
Lord Himself.
Bhakta-a devotee.
c
Cai].4iila-a lowborn person accustomed to filthy habits such as dog
eating.
D
Dak'?iii-a disciple's gift to his spiritual master, collected by begging
and given as a token of gratitude.
271
Srimad-Bhagavatam
272
Maha-mantra
J
Jiva-tattva-the living entities, atomic parts of the Lord.
Jiiiina-theoretical knowledge.
Glossary
273
Mantra-a sound vibration that can deliver the mind from illusion.
p
Parampara-the chain of spiritual masters in disciplic succession.
Prasada-food spiritualized by being offered to the Lord.
R
is-sages.
s
Sac-cid-iinanda-vigraha-the Lord's transcendental form, which 1s
eternal, full of knowledge and bliss.
as
the Lord.
Sastras-revealed scriptures.
Sati rite-voluntary suicide by a widow at her husband's funeral.
Satyagraha-fasting for political purposes.
the
Srimad-Bhiigavatam
274
T
Tapasya-austerity; accepting some voluntary inconvenience for a
higher purpose.
Tilaka-auspicious clay marks that sanctify a devotee's body as a temple
of the Lord.
v
Vaiku1,1!ha- the spiritual world.
Vai'ii1,1ava-a devotee of Lord V iQu, KrQa.
Vaisyas-farmers and merchants; the third Vedic social order.
Vanaprastha-one who has retired from family life; the third order of
Vedic spiritual life.
Var1,1a-the four occupational divisions of society: the intellectual class,
the administrative class, the mercantile class, and the laborer class.
Var1,1iiSrama-the Vedic social system of four social and four spiritual
orders.
Vedas-the original revealed scriptures, first spoken by the Lord
Himself.
Vi'iil,lU, Lord-KrQa's expansion for the creation and maintenance of
the material universes.
V:rndiivana-KrQa's personal abode, where He fully manifests His
quality of sweetness.
Vyiisadeva-KrQa's incarnation, at the end of Dvapara-yuga, for com
piling the Vedas.
y
Yajiia-sacrifice; work done for the satisfaction of Lord V iQU.
Yogi-a transcendentalist who, in one way or another, is striving for
union with the Supreme.
Yugas-ages in the life of a universe, occurring in a repeated cycle of
four.
..!.
ii 3'u u r
e ai an all au
.: i
ala atfa
Ih
(anusvdra)
: l.t (visarga)
Consonants
Gutturals:
Cfi ka
kha
if ga
'q gha
ila
Palatals:
ca
cha
ja
"jha
5{ iia
Cerebrals:
eta
!ha
:g Qa
G Qha
01 a
Dentals:
a ta
tha
da
dha
;:rna
Labials:
q'pa
Cfi pha
if ba
l{ bha
rna
Semivowels:
t.f ya
ra
la
q va
Sibilants:
sa
q a
sa
Aspirate:
ha
'
275
276
:r
Srimad-Bhagavatam
k - as in kite
kh- as in Eckhart
g - as in give
gh- as in dig-hard
il -as in sing
c - as in chair
ch - as in staunch-heart
J -as m JOY
jh -as in hedgehog
ii - as in canyon
t -as in tub
th -as in light-heart
- as in dove
ha- as in red-hot
1,1 - as rna (prepare to say
the r and say na) .
anantar-vdsasa/1 kamscid
8.6
241
6.2
177
abhicyambarakalpair
4.31
114
anirdesyapratarkyel)a
7.26
234
abhyetyabhyetya sthaviro
7.19
230
antarjale vari-cara-prasarigat
6.50
210
acaryanugrahat kamam
1.40
27
3.26
76
8.16
248
anviyus tat-prabhavel)a
6.55
214
4.45
122
1.26
18
2.10
38
1.13
2.8
36
3.6
9
61
8.26
258
ariradhafo.u/1 kl)am
4.29
112
4.61
134
5.12
159
aham bhakta-paradhino
4.63
136
asamanjasa atmanam
8.15
248
4.54
129
as caprayunjano
3.19
70
aham sanat-kumara$ ca
4.57
132
3.24
75
aho ananta-dasanam
5.14
160
astaid adi-puam
1.21
IS
4.44
121
astaut samahita-mana/1
8.20
251
6.50
209
5.2
ISO
3.31
79
3.28
77
4.40
118
8.28
259
5.26
171
1.34
23
35
2.6
ajanata te paramanubhavam
4.62
135
3.16
68
2.13
ajnayasyai sapatnibhir
8.4
240
auroel)a janatatmanam
8.3
ayya-ratnabhara(lllmbaradi$v
4.27
llO
aurvopad.ta-margel)a
8.30
260
4.52
128
aurvopadta-yogena
8.7
242
avartamane gandharoe
3.30
78
avatir(W nijamsena
3.34
81
avidhyan mugdha-bhavena
3.4
60
4.15
96
4.69
144
8.18
249
2.28
50
ambari$am upavrtya
5.1
150
ambari$o maha-bhaga/1
4.15
96
ambhasa kevalenatha
4.40
118
8.19
250
ayam hy atmabhicaras
amsumantam uvacedam
8.27
258
ayodhya-vasina/1 saroe
277
te
39
239
Srimad-Bhagavatam
278
B
badary-dkhyam gato raja
btu;lham ity acatur vipram
bahulaSvo nikumbhasya
bhagavan chrotum icchiimi
bhagavan kim idam jatam
bhalandana sutas tasya
bhartur ankat samutthiiya
bharukas tat-sutas tasmiid
bhiirya-satena nirvi
bhavanti kale na bhavanti hidrfii
bhaviir(tavam mrtyu-patham vipa.Scita
bhi$ajav iti yat purvam
bhojayitvii dvijan agre
bhramanti kama-lobheyabhrataro 'bhiinkta kim mahyam
bhra-bhaliga-miitre(ta hi sandidhao
bhume paryatanam pu(tyam
bhuvo bhiiriivatariiya
bibhai jaram yad apatrapd kulam
brahmams tad gaccha bhadram te
brahma(tiims ca mahii-bhiigan
brahma(tdtikrame o
brhadaSvas tu sravastis
bubhuita.S ca sutariim
budhas tasyabhavad yasya
3.36
82
3.13
66
6.25
192
4.14
95
1.17
12
2.23
47
1.30
20
8.2
239
6.26
193
4.56
131
8.13
246
3.26
76
4.34
115
8.25
257
4.2
87
4.53
129
7.18
229
3.34
81
3.21
72
4.71
146
4.32
114
4.39
118
6.21
190
4.43
121
2.30
51
c
cakrur hi bhiigam rudraya
campapuri sudevo 'to
cara(tii v upasangrhya
cikiitam te kim idam patis tvaya
cintayam asa dharma-jno
citraserw nari$yantiid
codita/1. pro/cya(tiiyaha
4.8
91
8.1
238
5.18
162
3.20
71
4.38
117
2.19
45
6.8
4.48
125
4.10
92
6.49
209
3.18
70
1.22
16
1.10
1.41
27
1.24
17
7.11
225
7.12
226
5.20
164
3.17
69
4.5
89
6.9
183
4.52
128
4.44
121
6.36
199
2.17
43
6.23
192
6.23
192
4.51
127
1.29
20
6.36
199
6.24
192
6.24
192
6.27
194
1.27
19
8.18
249
1.14
10
3.8
62
4.25
106
4.49
126
4.55
131
4.42
120
5.15
161
3.7
61
1.29
20
182
D
daddha krtyam tam cakram
daddmi te mantra-drfo
dadara bahv-rcacaryo
2.4
34
2.5
35
4.28
111
2.11
39
6.51
210
6.52
212
8.9
243
etat sari.kalpa-vai$amyam
1.20
6.3
ete vaiSala-bhuptilas
15
178
2.36
54
evam bhagavattidi$f,o
5.1
150
3.22
73
4.46
123
7.19
230
2.1
1.6
4.21
6.48
279
2.34
54
4.65
139
7.26
234
1.16
11
1.19
14
3.14
67
I
ije ca yajiiam kratubhir
ije 'svamedhair adhiyajiiam iSvaram
6.35
199
4.22
103
ik$vaku-nrga-saryati-
1.12
ik$vdku-pilrvajdn putrdn
2.2
33
4.3
88
100
8.28
259
6.26
193
32
207
5.22
165
2.35
54
2.10
38
6.29
195
iti putranuriige(lll
7.15
227
5.12
159
8.27
258
1.36
24
6.53
213
5.25
169
8.17
249
2.14
40
1.21
15
G
gandharvtin avadhit tatra
gate 'tha durvasasi so 'mbaro
gavam rukma-vi$ar:tintim
ghra(lllm ca tat-ptida-saroja-saurabhe
graham grahye somasya
1.39
26
3.35
82
4.9
92
4.41
119
5.27
172
7.3
220
3.14
5.24
167
4.11
67
93
4.33
115
4.19
98
3.12
66
4.11
93
4.27
110
6.45
205
1.15
10
H
hantum tam tidade vajram
hanyatdm hanyatdm papa
haritas tasya putro 'bhun
harito rohita-suta5
harya5vas tat-sutas tasmdt
hayam anve$amd1J.ds te
3.25
75
8.10
243
7.1
218
8.1
238
7.4
220
8.8
243
J
jamadagnir abhiid brahmd
jata/:1 suto hy anentiriga
jata-sprho nrpam vipra/:1
jdti-smara/:1 purti sarigtid
jitva param dhanam sarvam
jnanam yo 'tita-kalptinte
jnanopadesaya grhita-deham
jnatva putrasya tat karma
7.22
232
7.10
224
6.40
201
8.15
248
6.19
189
1.2
8.24
256
6.9
183
K
kakudmi revatim kanyam
kakutstha iti ctipy ukta/:1
3.29
78
6.12
185
Srimad-Bhiigavatam
280
kdlam vancayata tam tam
kdlo 'bhiyatas tri-l)llvakdmam ca dasye na tu kdma-kdmyaya
kam dluisyati kumaro 'yam
kdnina iti vikhyato
7.15
227
3.32
80
4.20
98
6.31
196
2.21
46
2.18
44
3.33
80
karmavadatam etat te
karil$an manavad asan
kasyacil tv atha kdlasya
kat ham evam gu(IO desa
katham matis te 'vagatanyatha satam
katham tamo amayam vibhavyate
kav* kaniyan vayeu niprho
kavir bhavati mantra-jlio
kha(igam adaya tarasa
khanitra pramates tasmac
khe vayum dharayarils tac ca
kim punar manujendra(ldm
kirtayasva maha-bhaga
kirtim parama-pu(lyam ca
krcchran muktas tam amantrya
kriya-ka/apai samuvaha bhaktim
kriyatam me vayo rilpam
krasvat somadatto 'bhad
krtagaso 'pi yad rajan
krtanta dsit samara
amapaya maha-bhagam
uvatas tu manor jajiie
kulam no vipra-daivam ced
kuta sarikdlpa vaamyam
kuto 'pare tasya mana-sarira-dhi-
4.57
132
2.25
48
4.18
98
5.21
165
2.16
42
3.11
65
1.28
19
3.21
72
8.12
245
2.15
42
4.12
93
2.6
35
2.24
47
7.25
234
6.42
203
1.4
5.21
3.9
4
165
62
5.25
169
3.12
66
2.35
54
5.14
160
6.13
186
4.71
146
6.4
179
5.10
158
1.18
13
8.21
251
L
4.35
labdha-kdmair anujiidta/t
4.31
114
8.11
244
6.46
205
6.44
204
6.31
196
4.7
90
6.6
180
7.25
234
7.1
218
5.6
154
manvantara(li sarva(li
manyamano hatam vyaghram
manyurui pracalad-gatro
marici-pramukhaS canye
maricir manasas tasya
1.1
2.8
36
maruta parivetaro
maruttasya dama putras
maruttasya yatha 'yajlio
mdsam puman sa bhavita
mat-sevaya pratitam te
2.28
50
2.29
51
mayi nirbaddha-hrdaya
mene 'tidurlabham purilsdm
mitra-varul)llyor #mi
moha-paso drr;lhaS chinno
muhartardhava5!dyam
muktodaro 'yajad devan
mukunda-lingalaya-darsane drsau
mu!'4aii chma5ru-dharan kdmscin
munim prasadayam asa
munis tad-dar5aruikdrio
4.43
121
4.58
132
1.10
2.27
49
1.39
26
4.67
141
4.66
140
4.16
96
1.13
8.26
258
4.38
117
7.21
231
4.19
8.6
3.8
5.23
98
241
62
166
N
ruibhagad ambaro bhun
ruibhagas tam pral)llmyaha
ruibhago dta-putro 'nya/t
ruibhago nabhagapatyam
nagal labdha-vara/t sarpad
'
4.13
94
4.9
92
2.23
47
4.1
86
7.3
220
4.64
137
115
M
mad-agham mthata krtva
mad-anyat te na jananti
mahabheka-vidhirui
mahad-vyatikrama-hata
maharha-sayyasana-vastra-bhil$al)llmamanuriipo ruiyam va
mam dhata vatsa ma rodir
5.17
162
4.68
142
2.9
37
5.6
153
6.32
197
281
6.52
212
8.21
251
4.14
95
1.12
2.22
46
7.2
219
8.12
245
1.7
4.13
5
94
8.5
241
4.67
141
4.37
117
3.13
66
7.11
225
6.39
201
1.19
14
2.7
36
2.15
42
1.31
21
2.17
43
p
pii.dau hare?r, ketra-padnnusarpane
padma-sraja?r, ku'.l4alinas
palayam ii.sa ga yatto
pa.layii.m ii.sa jagatiril
parica-vimsati?r, pa5cac ca
papracchu?r, kasya karmedaril
parii.vareii.ril bhrUii.nam
pii.l}igniho vrto viro
pa5or nipatita dantii.
patito 'vak-sira devais
paya!!Sila-vayo-rilpapitamahena pravrto
pitararil varuiJll.-grastaril
pilary uparate 'bhyetya
pitrvya-khii.tanupatharil
pnidaya vidyaril paramii.m
prii.g dfaril bhrtya-rakayam
pragrhya ruciraril cdparil
prii.g-udicyaril diSi hayaril
4.20
98
3.15
68
2.3
33
1.40
27
6.5
180
6.28
195
1.8
6.13
186
7.13
226
7.6
221
4.33
115
7.1
218
7.17
228
6.11
184
8.19
250
2.32
53
4.48
125
1.24
8.9
17
243
prahiJCI siidhu-viprebhyo
praiJll.-prepsur dhan-pa1,1ir
praptaS cd(IA;lii.lataril Sii.pii.d
prii.pto bhii.vam pararil viSvam
pra5ii.nta mii.ya-guiJll.-karma-lingam
praSa.Sarilsa tam urviSaril
pra5nam enaril samii.cakva
praticyam diSi daityanaril
pratinandya sa tam yacnaril
pratyac(l$fa kuru-srefha
4.34
115
7.16
228
7.5
221
4.17
97
8.24
256
5.13
160
1.28
19
6.16
187
4.37
117
4.41
119
pratyakhyato viriricena
pratyayacchat sa rajair
preito 'dhvaryul,lii hota
priiJll.yii.m ii.sa citta-jna
prito 'smy anugrhito 'smi
4.55
130
6.19
189
1.15
10
2.3
3.10
63
5.20
163
1.6
purukutsam ambariaril
purilravasa utsrjya
puii.s traya uttasthur
putra-kii.mas tapas tepe
putryii. vararil paripTCl$fUril
33
5
7.14
227
6.12
185
6.20
190
6.38
200
1.42
28
3.15
68
2.1
32
3.29
78
R
raja duhitararil praha
rajann anugrhuo 'ham
rajais tam upalakya
raja tad-yajiia-sadanam
raja tam akrtahii.ra?r,
rajnabhinanditas tasya
rajna pitaril viditva vai
rajyam amsumate nyasya
rathitaral,liiril pravara?r,
rathitarasyaprajasya
rohitas tad abhijnaya
rohitayadiSac chakra?r,
rohito gramam eyaya
yo 'pi tayor vikya
3.19
70
5.17
162
3.5
60
6.27
194
5.18
162
4.42
120
6.29
195
8.30
260
6.3
178
6.2
177
7.16
228
7.18
229
7.17
229
1.31
21
Srimad-Bhagavatam
282
er vimok$am vyasanam ca vik$ya
im amantrya yayatur
5.24
167
3.17
69
s
sa bahv-rcas tabhir apdrarJ,iyasa canucara-samyukta
sddhaoo hrdayam mahyam
sddhaft.ye tathdtmdnam
sddhubhir grasta-hrr:Jayo
sadhU$u prahitam tejah
sa ekadd maharaja
sa ekadii$!akd-sriiddhe
sa evdsid idam vi.Svam
sagara5 cakravarty dsit
sagaras lena pa5und
sahaivagnibhir atmdnam
saha tenaiva sanjatah
sa ittham bhakti-yogena
sa kaddc id updsina
sakrn-mutra-nirodho 'bhat
sa muktc 'stragni-tiipena
samvardhayanti yat kdmdh
samvartc 'yajayad yam vai
samvatsaro 'tyagiit tavad
6.45
205
1.33
22
4.68
142
6.42
203
4.63
136
4.69
144
1.23
3.3
59
6.15
187
7.6
221
3.23
74
1.36
24
7.20
230
4.3
88
1.35
24
1.37
25
6.10
184
17
6.6
180
1.8
8.4
240
8.29
260
6.54
214
8.4
240
4.26
108
6.49
208
3.5
sakhibhjfl parivrta
sa sannaddho dhanur divyam
sa5ariro gatah svargam
sa5amsa pitre tat sarvam
sasmdra sa kuldcaryam
sa
60
5.9
157
7.24
233
2.36
54
4.18
98
1.3
3.25
75
6.41
202
2.4
34
6.8
182
6.48
207
4.30
113
5.13
160
4.25
106
2.26
49
5.23
166
8.23
254
4.61
134
6.51
210
8.2
239
sankirtayann anudhyiiyan
5.27
172
so 'Sitvddrtam dnitam
5.19
163
7.14
227
so 'svamedhair ayajata
sraddhdyiim janayiim dsa
sriintc bubhuk$ito virah
8.7
242
6.7
181
6.21
190
4.64
137
4.24
105
1.35
24
6.34
198
8.16
248
5.11
158
6.35
199
2.27
50
4.21
100
4.54
129
3.27
76
3.1
58
6.38
200
6.11
185
3.24
7.8
75
223
3.28
77
6.40
201
l.ll
1.7
4.53
5
129
1.32
21
1.34
23
6.15
187
5.4
152
2.29
51
1.37
25
283
3.10
63
3.2
58
3.7
61
1.25
17
7.20
230
7.23
233
svalanJqta-stri-pue$u nityada
svdm ca vdcam rtam kurvann
svargo na prarthito yasya
sva-sariragnina tii.van
svasti bhuya it,laspate
syan nau te pitari prana
8.8
243
3.36
82
6.22
191
4.26
108
6.46
205
1.38
25
4.24
105
8.11
244
5.4
152
4.7
91
T
tac chrutvd bhagavan brahmii.
3.31
79
tad-abhidravad udvik$ya
tad-abhiproyam ajiiii.ya
tad-anta adyam anamya
tad gaccha deva-devamso
4.49
126
tad-gatii.ntara-bhavena
tad idam bhagavan aha
16. sva-patyur maharoja
tais tasya cii.bhu.t pradhanam
tam anarcatithim bhupa
tam anvadhavad bhagavad-rathangam
tam apatantim jvalatim
tam bheje '/ambhU$6. devi
tam evam arar;ram yahi
tam kaScit svikari$yantam
3.9
62
3.30
78
3.33
80
4.32
114
1.32
21
6.55
214
6.17
188
4.36
116
4.50
126
4.47
124
2.31
52
4.59
133
4.6
8.29
tam parikramya sirasa
2.9
tam sa5apa kuliicarya
4.4
tii.rils tvam sarilsaya sukte dve
tam tvdm aham jiiii.na-ghanam svabluiva- 8.23
1.16
tii.m vilokya manu praha
90
260
37
89
254
11
3.16
68
1.30
20
4.70
145
6.44
204
4.28
111
4.5
89
1.22
16
7.23
233
1.9
1.9
tasya putra-sata-jye$!M
tasya putra-satam jajiie
tasya putro 'msumii.n nama
tasya satyavrata putras
tasya sodyamam avik$ya
tasyas tu kranditam srutvd
6.4
179
4.35
115
5.16
161
4.59
133
1.41
talair vas!hasita-gautamadibhir
tata ardhvam vanam tad vai
tathanaktam munir ik$am6.(10
tatluipi sadhayye te
tatlui tad-anuga sarve
tatheti sa vanam gatvd
tatheti varu(lentisya
tato brahma-kulam jatam
tato gnivesyo bhagavan
tato manu srii.ddhadeva
tato niraso durvasa
tato 'yajan manur devam
tat putra-pautra-naptroiim
tat-putrii.t samyamad as it
tatrasinam munim vik$ya
7.26
7
234
1.26
18
2.19
45
3.28
77
8.14
247
7.5
221
5.2
150
2.5
35
2.26
49
6.18
189
8.7
27
242
1.42
28
7.21
231
6.30
196
4.22
103
1.33
22
4.50
127
1.20
15
19
1.27
6.7
181
7.9
224
2.22
46
2.21
46
1.11
4.60
134
2.2
33
3.32
79
2.34
54
8.20
250
Srimad-Bhagavatam
284
tatra sraddha marw/1 patni
1.14
10
6.54
214
uttanabarhir tinarto
3.27
76
ultard-patha-goptdro
2.16
42
195
6.37
200
ulthittis te niSamyatha
6.28
2.30
51
3.22
73
3.11
65
uvdcotta.rato 'bhyetya
4.6
90
7.2
219
4.46
123
3.2
58
vacantid deva-devasya
6.14
186
te daiva-coditti bald
3.4
60
6.14
186
te eva durvinitasya
4.70
4.60
134
vali-palita ejatka
6.41
202
valmika-randhre dadre
3.3
145
tejasapyayito v41)0/l
6.16
187
terwpayukta-karai)Q
2.14
40
59
1.5
6.53
213
6.5
180
5.26
171
6.38
201
2.31
7.8
223
4.66
140
1.4
4.4
89
52
traiSankavo hariScandro
7.7
222
2.18
44
5.19
163
vasudeve bhagavati
2.11
39
trasaddasyu/1 paurukutso
7.4
220
vasudeve bhagavati
4.17
97
2.24
47
4.56
131
124
6.33
198
tulya-ruptiS canim4ti
4.23
104
1.38
vepayantiril samudviya
4.47
5.7
155
2.13
39
5.3
151
4.58
133
5.9
157
5.3
151
4.62
135
152
25
5.5
4.2
87
vidvdn vibhava-nirvlii.Ulril
4.16
96
5.5
152
vimukta-saliga/1 santdtmd
2.12
39
tvan-mtiya-racite loke
8.25
257
1.17
6.1
176
6.1
177
12
1.3
5.7
155
6.10
184
virya(ly ananta.-viryasya
l.l
tyaktaril pu(lyajana-trdstid
3.35
82
viSala/lsunyabandhu5 ca
2.33
53
53
2.33
vismita./1 parama-pritas
3.23
74
6.47
206
udayudha abhiyayur
8.10
243
upavrajann ajfgarttid
7.20
230
6.18
189
upayaril kathaft.yami
4.69
144
6.20
190
2.20
45
7.22
232
285
7.24
233
vitihotras tv indraseniit
vivimsate/1 suto rambha/1
vratante kartike masi
2.20
45
2.25
48
4.30
113
8.3
239
5.8
156
vrta/1 katipayamatyair
1.23
17
4.39
118
2.7
36
4.51
127
3.6
61
1.25
17
4.10
yat te pitavadad dharmaril
yat tvaril jara-grastam asaty asammataril 3.20
92
7.7
222
6.33
198
8.5
241
4.23
104
2.32
53
8.13
246
71
7.13
226
6.34
198
7.10
224
200
7.12
226
6.37
4.1
5.8
156
6.47
206
yayace 'bhyavahiiraya
4.36
116
5.22
165
5.11
158
1.5
7.9
224
ye da.ragara-putrapta-
4.65
139
8.22
253
8.17
249
4.45
122
8.14
247
2.12
39
5.10
158
4.12
93
86
6.22
191
5.15
161
1.2
yajna-vastu-gataril sarvam
4.8
91
3.1
58
3.18
70
4.29
112
6.17
188
6.30
196
6.39
201
6.25
192
8.22
253
yuvanasvasya tanaya5
yuvanasvohavat tasya
yuvanasvo 'tha tatraiva
6.32
197
5.16
161
1.18
13
General Index
Numerals in boldface type indicate references to translations of the verses of Srimad
Bhagavatam.
A
Abrahma-bhuvanal loka
quoted, 223
Absolute Truth
Ambaria aware of, 169
features of, three listed, 169,170
Ajigarta, 231
Alambuii, 52
Activities
of Asamaiijasa abominable, 248,249
188,189-190
287
Srimad-Bhagavatam
288
Amharia Maharaja
in vanaprastha, 172
as world ruler, 96, 101, 168
Amhika. See: Parvati
America, Hare l(r$Qa movement as hope of,
13
Amsumiin
merciful, 151,162
174
narration concerning Durvasa &, lesson
from 147-148
opulence disinterested, 96
parents of, 201
prayed to the Lord on Durvasa's behalf,
158,159
prayed toSudarsana weapon, 151-157
as pure devotee, 94, 97, 106, 125, 145,
138
of sky and Kapila's body, 245-246
Anandambudhi-vardhanam prati-padam
purr.uJmrtasvadanaril.
verse quoted, 12-13
AnaraQya, 221
Anarta, 77
Anarta land, 77
Anasaktasya vi$ayan
quoted, 110, 111
Anena, 190
Anger
of Durviisii toward Ambari$a, 121-123
as ignorance symptom, 246
of Ik$vaku toward Vikuk$i, 184
of lndra toward Cyavana, 75
Kapila free of, 245-246,247
General Index
Ailgirii
289
Asatl defined, 72
Asrama
as Sariwarta's father, 49
sacrifice of
in Kali-yuga forbidden, 182
Anukulyasya sankalpa/:1
quoted, 110
Anyabhilii$ita-sunyaril
quoted, 137
quoted, 100
Asita, 103
Association
of devotees, 212
A!akii-sraddha
defined, 181
Asvamedham gavalambham
verse quoted, 182
A.Svamedha sacrifice
by Ambaria, 103
by Sagara, 242
by Somadatta, 55
A.Svini-kumiiras
Sukanya pleased, 69
Asamaiijasa
acted abominably, 248, 249
mystic power of, 249
past and present life of, 248
as Sagara's son, 247
Srimad-Bhagavatam
290
Barbaras, 241
Battlefield, Sudarsana cakra 's prowess on, 157
Austerity
by Ambaria, 109
auspicious vs. dangerous, 146
Benediction
as necessary, 109
of demigods infallible, 14
209, 210,
213
Ava41f11vas. See: Nondevotees, all entries
Av41f11VO gurur na sytid
verse quoted, 101
B
Back to Godhead
by Lord's mercy, 140
as Lord's request, 138
Pradhra returned, 41
pure soul goes, 214
See also: Spiritual world; Supreme Lord
Badarikasrama, 83
Bahuka,King
in vtinaprastha, 239
wives of, 240, 241
Bahulasva, 193
Bahv-rca defined, 206
Baladeva, Lord
king's daughter in charity to, 81, 83
purifying power of, 81
as supreme, 81, 83
,
Bali Maharaja, soldiers of, Sukracarya rejuve
nated, 65
100
on devotional service, 99
General Index
Bhakti
defi.ned,100, 154
See also: Devotional service to the Supreme
Lord; J.la,Lord
Bhaktib, parescinubhavo viraktir
quoted,llO
Bhakti- rasamrta-sindhu
quoted on devotee as liberated,172
quoted on renunciation & devotional ser
vice,108
Bhakti-yoga
Durviisa-Ambaria friendship based on,
168
291
Birth
of Vivasviin, 8
of Yuvanasva's son,196
Birth and death,repeated
freedom from,109
See also: Body,material, changeable
Black-looking person,quoted on Niibhiiga's
wealth claims, 90-91
Bliss
devotee in,107, ll1
of KrJ.la & devotees, 138
pure devotee knows,138
See also: Happiness
as Cyavana's forefather,74
elements in,245
fi.re in,245
BhiirieJ.la, 77
Bhiitajyoti, 43
142
Bindumati, 201
Brahmii,Lord
abode of, 78
223
Birth
birth of, 7
of Ambaria, 94
Brahmiis beyond,132
created speies,252
day of,calculated, 80
Durviisii refused shelter by,130, 131
Durviisii sought shelter of, 128, 139
Gandharvas performed for,79
in goodness mode,252
of Kasyapa, 8
of Manu, 9
of Marici, 8
of Sagara, 240
symptoms more important than,in
character judgment, 155
Srimad-Bhagavatam
292
Brahma,Lord (continued)
Briihmal'_l.a(s)
130
Dhartas became,43
in disciplic succession,26
Durvasa as,139,145,146,154
families of,strict in marriage customs,73
Karuas protected,43
as learned,146
Brahma-bhata prasannatma
Lord favors,139
quoted,141
at Marutta's sacrifice,50-51
P.radhra as, 38
VOW
of, 38, 87
society needs,48
verse quoted,147
Brahmiider vi$T).v-adhinatva
verse quoted,147
195
Brahmaloka
Durvasa visited,166
118-119
95
116
Ambaria worshiped,114
austerity for,146
cited on drinking water,119
contributions please,51
demons in form of,154-155
devotees excel,101-102
as spiritual masters,26
Visvarnitra became,222
verse quoted,147
Brahmadi-bhakti-ko!y-arhSiid
178
Brahmiidayai ca tat-kirtim
Brahman platform
defined,255
personal examples of,255
as moon-Icing's son,23,
woman with,23,
24
Budha,son of Vegavan,52
24
General Index
Building construction,material vs. spiritual,
108
Bull, lndra as, carried Puraii.jaya,187, 188
c
Caitanya-candramrta, quoted on devotee's
transcendental outlook,107
Caitanya-candrodaya-nataka, quoted on
associating with materialists,211
Caitanya Mahaprabhu
on saliklrtana, 12-13
Ciikua,48
Campa,238
Candra,190
Caste system
293
Charity
of king to Baladeva,81, 83
of Saryati to Cyavana,63
Child (Children)
as devotees,102
See also: People
Citrasena,45
Civilization,modern
Cleanliness
Cause,ultimate
quoted,48
of creation,153
of falldown, 145
Celibate. See: Brahmacarl; Sannyasl
Ceremonies,ritualistic. See: Ritualistic
ceremonies
Ceto-darpa1_W.-marjanam bhava-maha
davagni-ni rvapa(W.m
verse quoted,12-13
Srimad-Bhagavatam
294
Cow protection
by atriya, 34
by Padhra, 34
VOW for, 32
Creation, the
cause of, 153
Durviisa fled every part of, 128
Curse
on Ambaria ineffective, 94, 95
by demigods infallible, 14
Saryati escaped, 63
in earthworm's hole, 62
irritable, 64
in lake of life, 67, 68
D
Daityas
Sudarsana cakra dismembers, 157
See also:Demons
Daa
daughter of, as Kasyapa's mother, 8
surrenders to the Lord, 130
Da-yajiia, 92
Dail)ii defined, 104
Dama, 51
Death
body & soul at, 214
Demigods
at Marutta's sacrifice, 50
numberless, 132
in passion mode, 252
General Index
Demon(s)
See also: Materialists; Nondevotees; names
of specific derrwns
Desire(s}
of Ambaria in devotional service, 99
of Budha & woman mutual, 23, 24
of devotee for more service, 173
lake of life fulfills, 67
for liberation from material bondage, 211
of Manu for sons, 32, 33
of Saubhari i for sex life, 202, 213
Desires, material
Ambaria gave up, 109
bondage to, 258
compared to fire, 208
devotee free of, 106,137,138
devotional service dispels, 99, 257
freedom from, 109, 258
See also: Attachment, material; Sex life
Detachment. See: Renunciation
Devadatta, 45, 46
Devaja, 54
Devala, 133
Devarer:w sutotpattim
verse quoted, 182
Devas. See: Demigods, all enJries
Devotee(s) of the Supreme Lord
activities of, inconceivable, 164,165
association of, 212
attachments to be avoided by, llO
in bliss, 107,111
briihmaJ.as excelled by, 101-102
citizens as, 102
death does not disturb, 125
depends on the Lord, 168
as desire1ess, 106,137, 138
as devotee of devotee, 136, 137
devotional service desired by, 106,137,
142, 173
Durvasa appreciated, 160-162, 164, 166
equanimity of, 106
fearless, 106,1ll-ll2,125
goodness only in, 102,123
heaven & hell disinterest, 106,170
impersonal Brahman as considered by, 107
295
296
Srimad-Bhiigavatam
austerity, 109
Divorce nonexistent in Vedic culture, 64, 73
Dravi<Jadesa, 3
D:r<Jhasva, 192
Dress
of Ambaria's Kr1.1a Deity, 114
as perfection, 107
power of, 41
renunciation in, 107-108
Saubhari Muni died in, 214
self -realization as, 235
senses in, 99, 100
soul in, 235
as spiritual activity, 108
spiritual master guides, 99-100
utility principle in, ll0-111
as Manu's son, 9, 43
Dhiimraketu, 53
Dhiimriia, 54
Dhundhu demon, 191, 192
Dhundhumiin, 52
Disciples
family members compared with, 26
See also: Brahmacaris; Devotees of the
Supreme Lord
Disciplic succession (parampara)
26
family dynasty compared with, 26
Dita. 9, 47,48
Drinking
of water, 119
of soma-rasa by lndra, 50
Drought
cause of, 104
chanting Hare Kr1.1a relieves, 13
Duality, material
living entities in, 252
transcendentalist free of, 246-247
Durmati defined, 38
Durviisii Muni
Ambara appreciated by, 160-166
Ambaria contrasted to, 139, 143
A.mbaria fed, 163, 167
Ambaria pleaded cause of, 152, 157159
at Ambaria's feet, 150, 151
as Ambaria's friend, 168
as Amharia's guest, 116-120
Ambaria wronged by, 143, 144, 145, 154
angry at Ambaria, 121-123
Brahmaloka visited by, 166
as brahma7J.a, 139, 145, 146, 154
Brahmii refused shelter to, 130
Brahmii's shelter sought by, 128, 139
dangerous, 146
demon of, 123-125, 139
in demon role, 154
General Index
Durvasa Muni
cakra, 164
as mysticyogi", 120,123,139,145,156,
164,166, 168
Dvadasi
ofKara, 43
of Mandhata, 219
seminal & disciplic, 26
of Visala, 53-55
See also: Family
Sudarsana
cakra chased,
126-135, 139,
297
E
Earth (element). See: Elements, material
Earth planet
Sagara's sons dug up, during horse search,
243
Vikuki ruled, 185
See also: World
Prasada
of, 122
Elements, material
150,156,164
Sudarsana
verse quoted, 14 7
Duty
of king, 104
of spiritual master, 37-38
of surrendered soul, 130
Dvadasi
in body, 245
SrimadBhigavatam
298
F
Fall down
offense to devotee causes, 145
Family
Ambaria retired from, 171,172,173
attachment to, condemned, 140
caste qualifications independent of, 44
disciplic succession compared with, 26
of Saubhari i, 205-206,213
Fire
in body, 245
burns body at death, 214
Durvasa's demon resembled, 123, 124
material desire compared to, 208
P:radhra entered, in forest, 40, 41
Fire-god, 46
Fire increased by fat, desire inflamed by sense
gratification compared to, 208
Fire pursuing snake, Lord's disc pursuing
Durvasa compared to, 127
Fish
Saubhari Muni hid, from Garu!}a, 209
Food
Female
cakra, 126-128
Prasada
ceremony
Forest
Amharia retired to, 171, 173
householder going to, 113
Kavi in, 42
atriyas hunted animals in, 181
Rohita in, 228-231
General Index
Forest fire burning snake, Lord killing demon
compared to, 125, 126
Fortune, goddess of, as Naraya1,1a's consort,
134
Freedom
from birth, 41
from birth & death, 109
from material desires, 109, 258
from material world, 41, 211
from modes of nature, 255
Sagara achieved, 260-261
for soul, 214, 235
See also: Liberation
G
Gandharvas
Brahma entertained by, 79
Purukutsa killed, 220
Gangasagara, 240
Ganges water
Arnsuman's forefathers deliverable by,
259
in Deity worship, 1 09
Garments changed by person, bodies changed
by soul compared to, 23
Garuc;la, Saubhari Muni offended, 209
Garu4a PuraJ:ta, quoted on Ambaria- Durvasa
narrative, 147
Gautama, 103
Gaya, 28
Glowworms
Cyavana within, 62
Sukanya pierced, 59, 60, 62
Goats, sadras offer, to goddess Kali, 182
Go-brahmaJ:ta-hitaya ca
quoted, 139
God. See: KrJ.la, Lord; Supreme Lord
God consciousness. See: 1,1a consciousness
Goddess Kali, goat offerings to, 182
Goddess of fortune as Naraya1,1a's consort,
134
299
Gold
in Marutta's sacrifice, 50
diisanudasa/.1
137
quoted,
138
Go-rak$yam
defined, 182
See also: Cow protection
Gosvamis, the six
as servants of Kr11-a's servants, 137
See also: Riipa Gosvami
Gotra
defined, 26
See also: Dynasty
Government
of Ambaria ideal, 102
material vs. spiritual, 102
Vedic vs. modern, 102
See also: Kings; Leaders, government;
Society, human
Grhastha. See: Family; Household life; Mar
riage
Gu. See: Modes of material nature
Guru. See: Spiritual master
H
Haihayas, 241
Happiness
in devotional service, 107
of husband & wife, 64
of Lord & devotees, 138
pure devotee understands, 141
See also: Bliss; Satisfaction
Happiness, material
devotee's consideration of, 107-108
nondevotee swept away by, 97
See also: Pleasure, material
Srimad-Bhagavatam
300
Heavenly planets
pure devotee disinterested in, 105, 106,
107
Trisailku elevated to, 222
See also: Spiritual world; Universe
Hell
170
salvation from, 136
rain by chanting, 13
Hemacandra, 54
as sole shelter, 13
HiraQ.yakasipu
Household life
224-227
VarUQ.a afHicted, with dropsy, 229
Visvamitra & Vasi!ha quarreled because
of, 222-223
Visvamitra enlightened, 233-234
Harita, 238
Harita, 219
Haryasva, 192, 221
General Index
Hunting, forest
in Kali-yuga prominent, 182
301
Indra, King
Hariscandra's gift from, 233
intoxicated, 50
karma affects, 41
by Vikuki, 181
Icchii-dvea-sammutthena
verse quoted, 252
Ignorance
about the Lord, 252-255, 257
Lord dispels, 143-144
Ignorance, mode of (tamo-gu)
anger as symptom of, 246
living entities blinded by, 253-254
nondevotee prone to, 96
Vasiha in, 37
Intoxication of Indra, 50
J
Jamadagni, 232
Janamejaya, 55
]anma karma ca
me
divyam
verse quoted, 41
]anma-mrtyu-jara-vyadhi
quoted, 223
]dti-smara
Srimad-Bhagavatam
302
Jatiikar1,1ya, 46
Jewel adorning serpent's hood, learning
adorning materialist compared to, 146
]fliina. See: Knowledge; Philosophy
]iiiinis
devotees contrasted to, 165, 166
See also: Philosophers, Western; Specula
tors, philosophical
Kapila Muni
knows past, present, future, 133
Sagara's sons attacked, 244
Sankhya philosophy spoken by, 246
transcendental, 246, 252
Kapilasva, 192
Karandhama, King, 49
Karma
devotee free of, 41, 173
K
Kadiiham aikantika-nitya-kinkara/.1
verse quoted, 256-257
Kailasa, 131
Kaivalya
defined, 170
See also: Brahman (impersonal Absolute);
verse quoted, 41
Karmis (Fruitive workers). See: Materialists;
Nondevotees
Kariia, 43
Karaka, 9
Kasyapa,8
Kaunteya pratijdnihi
quoted, 112, 125
Kavi
as Manu's son, 9, 42
perfection attained by, 42
Kesini, 243, 247
Ketuman, 177
Kevala, 52
Khaninetra, King, 49
Khanitra, 48
Kidnapping by Trisailku of brahmarJ.a 's
daughter, 221-222
King(s)
Ambaria as, 96, 101, 104, 109, 172
of Aryavarta, 180
in yuga cycle, 80
Kanina,46
KapilaMuni
Amsuman instructed by, 259
Amsuman prayed to, 251-258
anger absent in, 245-246, 247
body of, in complete goodness, 245
Brahma under, 252
as incarnation of Vi1,1u, 251, 259
General Index
Knowledge
of Ambaria perfect, 169, 170
of devotee complete, 141, 169,
about the Lord,
303
Katriya(s)
170
100, 252-255
43
in disciplic succession,
drinking interests,
26
51
182
in Kara dynasty, 43
Manu's son as, 48
as Marutta's sacrifice,
51
222
Kr1.1a, Lord
cited on cow protection,
182
queens of, 64
138
223
208
192
Kuvera, 53
255
Kr1.1a consciousness
112
141
208
208
Lake of life
11, 12
19
146
Leaders, government
Vedic vs. modern, 102
See also: Kings; Katriyas; Politician
Learning
auspicious vs. dangerous, 146
Srimad-Bhagavatam
304
Liberation
of Amharia assured, 171-172
Life
Living entities
Mahatrrui
defined, 170
defined, 153
Maha-yugas
in Brahma's day, 80
defined, 80
Male(s)
Mandhata, King
202
Saubhari i outclassed, 207
Lord
Luminaries, Sudarsana cakra as master of,
151, 156
Lust. See: Desires, material; Sex life
M
Madhuvana, 113
Madhva Muni, quoted on Ambaria-Durvasa
narrative, 147
Mahabheka
quoted, 146
Satyavrata as, 3
sons of, 3,9,25,32,33,34,42 , 43,45,
47,48,58,179
Vasitha's sacrifice for, 9-12,14-16
as Vivasvan's son, 3,9
General Index
Manu(s)
Material world
Miineuttamdtvac ca
Manvantara defined, 3
Marici
305
156
universes in, 132
Mathura
as i(rQa's place, 99
Maya
Marriage
in India calculated, 26
in maya, 257
sex life engrosses, 211
bondage to,258
dangerous, 223
quoted, 99
Meat-eating
Hunting, forest
Medical science
Meditation
Society, human
Mental speculators. See: Speculators, philo
sophical
Mercantile man
Ambaria compared to, 173
devotee contrasted to, 173
Mercy of the Supreme Lord
on Ambaria, 168
on devotee, 139, 140
Lord known by, 253
Merging with the Supreme
devotee's view of, 170
See also: Liberation
Meru, Mount, 18
Mil,lhvan,4S
Srimad-Bhagavatam
306
Mitra,9
Modes of material nature
animals under,252
41
173
(gu(taS)
Brahmaloka above,78
freedom from,255
Money
ritualistic
Month(s)
of Kartika,113
for sriiddha ceremony,181
Moon,Sudarsana cakra illuminates,151, 156
Moon-king as Budha's father, 23, 24
yogis
Mystic power
of Asamaiijasa, 249
Mystic power
146
Mystics.
N
Nabhaga,9, 87
See also: Niibhaga's father,all entries
Nabhiiga,87
cheated by brothers,87,88
Naiviinyasya cakrasyiipi
verse quoted,147
Naivodvije para duratyaya-vaitarar_r.yds
quoted, Ill
307
General Index
Name of the Supreme Lord
saving power of, 136
as transcendental, 256, 257
Nara, 51,52
Narada Muni
knows past,present,future, 133
as 1.1a's direct servant,137
Nirbandha kmr.a-sambandhe
quoted,108
145
Durvasa as, 139
Naraya1.1a, Lord
consort of, 134
Durvasa sought protection of, 134-136
residence of, 134
Nrga,9,43
quoted,124
Offense(s)
regions, 219,220
Narottama dasa Thakura
quoted on associating with devotees,212
quoted on devotee of a devotee,137
Narration
about Ambaria,purifying power of, 172,
174
about Ambaria & Durvasa, lesson of,
147-148
about Purukutsa & Narmada, benefit of
remembering, 220
Nasayamy iitma-bhdva-stho
verse quoted,143
Nature, material. See: Body,material; Ele
ments, material; Energy,material; Ma
terial world; Maya; Modes of material
nature
to brahma7J.as, 118,119
Srimad-Bhagavatam
308
Old age
Cyavana Muni in,64, 67
rejuvenation from, 65
Saubharii in,203
Opulence,material
compared to dream,96
devotee indifferent to,96-97
p
Pain. See: Suffering
Pala-paitrkam defined,182
Panciiiad urdhvam vanam vrajet
quoted, 28
Peace
Perfection (s)
via Bhiigavatam, 66
Kavi attained,42
Yuvanasva achieved,197
Philosophers
Par.uJ,ita/:1 sama-darsina/:1
quoted,23, 141
Philosophy
Sankhya,246
See also: Absolute Truth; Knowledge
Planet
of Siva, 131
Luminaries; Universe
Pleasure,material
attachment to,condemned,140
See also: Happiness,material
Poison at Sagara's birth ineffective,240
Politician
fasting by,119
See also: Kings; K$atriyas; Leaders,
government
General Index
Possessions,material
in devotional service,110-111
309
Priests
family, duty of, 37-38
as God's gift,130
Power
of demigods & the Lord contrasted, 132
of devotional service,41
of providence supreme,195-196
fairly, 87, 88
Protection
of Ambaria by Sudarsana cakra, 154
107,170
Prahlada Maharaja
fearless, 124
HiraJ;Jyakasipu envied,145
quoted on pure devotee's concern for
miserable materialists, 141
Prakrti (material nature). See: Elements, ma-
Pramsu,48
Prapaiicikataya buddhya
in brahmacarya, 38
as cow protector,34
PraruJ;Ja, 221
karma of, 41
Ambaria tasted, 99
Prasanniitma defined,246
Pra5anta
defined,257
as Vasiha's disciple, 37
weapon of, 34-36
Prthu, 190
Punishment
by Durvasa toward Ambari failed,123
for offenders to VaiJ;Javas,148
Puraiijaya
demigods helped by, 186, 188
demons conquered by, 186-190
lndra as bull carrieror, 187, 188
lndra's gift from,189
names of,185,186,188,189-190
310
Srimad-Bhagavatam
Purukutsa
Narmada took,to lower regions,219, 220
serpents blessed,220
as Trasaddasyu's father,221
Puriirava
parents of,24
Sudyumna's kingdom inherited by,28
criticism toward,condemned,144
equal to everyone,140, 141
family attachments forsaken by,139, 140
fearless,124
happiness understood by, 141
Hare l<r1,1a movement increases, 138
heaven & hell disinterest,106,107
inscrutable, 144
Qualities
good,in devotees only,102,123
material.
Queen(s)
of Ambaria,112-113
ofl<r1,1a,64
as kanna-free,41
as learned,141
as liberated,141,142, 171-172
Lord controlled by,140
Rain
Rajyavardhana,51
offenses to,143-144
Rambha,49
Pradhra as,41
Rasa tala
defined,220
Rathitara
Angira begot sons for, 177, 178
as Pradasva's son,177
sons of,177, 178
Rava1,1a feared Mandhata,198
Regulative principles,l<r1,1a consciousness ad
vanced by,208
Reincarnation. See: Birth and death,repeated;
Body, material, changeable
Rejuvenation
of Cyavana Muni, 65-69, 74
from old age,65
of Saubhari i,203, 204
Remembrance of past life,248, 249
Renunciant. See: Sannyiisi
General Index
Renunciation
in devotional service, 107, l 08
of family life, 28, 113, 172
by lk\lviiku, 184
by King Kakudmi, 83
Retirement. See: Vanaprastha
Revata, 77
Revati
as Kakudmi's daughter, 78
See also: Kakudmi, daughter of, husband
for
Riches. See: Wealth
Rich man without sons, Lord without devotees
compared to, 138
Ritualistic ceremonies
Durviisii performed, 117
mantras' poten,cy at, 194
sraddha. See: Sraddhaceremony
See also: Sacrifices
a,45
Rohita
in forest, 228-231
as Hariscandra's son, 224, 231
as Harita's father, 238
lndra's orders to, 229, 230
offered Sunal:tsepha to Hariscandra, 231
Rtipa Gosviimi
cited on devotee & spiritual master, 100
quoted on devotee as liberated, 172
3ll
Sacrifices (yajiias)
Hariscandra "promised" son in, to Varm;a,
224-227
hmnan, Hariscandra performed, 232
in Kali-yuga, 103-104
Lord nondifferent from, 199
Manu dissatisfied with, 11, 12
for Manu diverted by Manu's wife, 10-11
for Manu to beget son, 9-12, 14-16
by Marutta, 49, 50,51
by Vasiha for Manu, 9-12, 14-16
See also: Offering; Ritualistic ceremonies;
quoted, 153
Sagara Maharaja
Amsmniin given kingdom by, 260
Amsmniin returned horse to, for sacrifice,
260
as Amsmniin's grandfather, 247, 250
avamedha sacrifices by, 242
Aurva instructed, 241, 242, 260-261
born with poison, 240
clans tamed by, 241
name of, meaning of, 240
sons of, 243-245, 247
supreme goal achieved by, 260-261
wives of, 243, 247
Sages
lndra-yajfi.a by, on Yuvanasva's behalf,
193
Lord known by, 255
modes of nature do not affect, 255
in sacrificial arena, 90, 92
See also: Devotees of the Supreme Lord;
Saints; Transcendentalist; names of
quoted, 255
Saint(s)
as devotees, 97
Padhra as, 40, 41
visited Siva untimely, 20, 21
See also: Devotees of the Supreme Lord;
Sages
Sakas, 241
Salvation. See: Liberation
s
Sa aikata, sa asrjata
Sac-cid-ananda-vigraha defined, 25 7
Sacrifices {yajiias)
specific sages
Sa gu{Uln samatityaitan
312
Srimad-Bhagavatam
Saryati, King
Sarhyama, 54
Soma-yajiia by, 75
Sarhjiia, 9
Sarhvarta, 49
Sanat-kumiira
knows past, present, future, 133
Salikirtana-yajfia
as congregational chanting, 13
Sarva-bhutani sammoham
verse quoted, 252
Sarva-dharman parityajya
quoted, 154
Sarvopadhi-vinirmuktam
quoted, 173
Saryati, King
afraid of Cyavana, 62
Ailgirasas' yajfia instructed by, 58
Cyavana married daughter of, 63
61
71-73
sons of, 77
Sasabindu, 201
Satisfaction
Satyasrava, 45
General Index
Saubhari Muni
as old man, 203
in vanaprastha, 206,213
Scholar
Science, material
313
Senses
173
of devotee in devotional service, 100,
107-108
See also: Body, material
Lord
Service to God. See: Devotional service to the
Supreme Lord
Sex (gender)
Self-realization
Sense objects
five listed, 151
Siva, Lord
Srimad-Bhiigavatam
314
Slave(s)
trading of, since time immemorial, 231
Souls, conditioned
Supreme Lord
Space travel
by Durviisii, 166
Species of life
Snakes
Speculators, philosophical
quoted, 141
Society, human
Soma-rasa
brahmar,r,a as, 26
brhad-vrata brahmaciiri stays with, 87
Spiritual world
General Index
Spiritual world
wife follows husband to, 215
Subtle body. See: Body, material, gross & subtle; Mind; Intelligence
Success. See: Perfection
Sraddha
Sraddha ceremony
315
all entries
Sudarsana cakra
Ambaria pleaded with, on Durvasa's
behalf, 152,157
Sravasta, 191
Srimad-Bluigavatam
See also: Srimad-Biuigavatam, quotations
from
156, 164
159,160
perfection via, 66
as
kmw-kathii., 100
as protector
of devotees, Ill,112, 125
of
dharma, 154
of universe, 157
religious, 154,155
Sudeva, 238
on
Sudra(s)
cal).l;lala below, 222
sarikirtana, 13
Sri-vigrahdrtidhana-nitya- n.an.a
quoted, 109
Sudh:rti, 51
Sudyumna
horse of, 17,18
hunting animals, 17
Ila transformed into, 16
316
Srimad-Bhagavatam
Sudyumna (continued)
as king,26-28
as male & female,26,27
as Manu's son,25, 32
retired to forest,28-29, 32
Siva's mixed blessing on,26,27
sons of,28
in Sukumara forest,18,22
transformed into female,18,22,23,25
in viinaprastha, 32
Vasiha worshiped Siva on behalf of,25
Suffering
of cow attacked by tiger,35
Hare Krl).a movement stops,13
material world as, 223
Sukanya
at Cyavana's forest asrama, 59,60,
62-64,70
as Cyavana's wife,64,69,71,74
glowworms pierced by,59,60,62
!JUOted on piercing glowworms,62
Saryati accused,of degradation, 71-73,74
Saryati informed by,of Cyavana's rejuvenation,74
as Saryati's daughter,59,71, 72, 73,74
General Index
Supreme Lord
devotional service to. See: Devotional service to the Supreme Lord
dharma as laws of, 154
317
Supreme Lord
as savior, 135
eeing the, 254, 258
as Hrikesa, 100
persons, 133
knowledge about, 100, 252-255
limitless, 138
Supreme Lord
Lord
T
Talajailghas, 241
Tamo-gur:w. See: Ignorance, mode of
quoted, 212
Srimad-Bhagavatam
318
Tasyiipy anugrahiirthii y a
verse quoted, 147
Tpabindhu
as Alambua's husband, 52
as earth king, 52
sons of, 53
Truth
Siva confirms, 93
See also: Absolute Truth
verse quoted, 41
Teiim evanukampiirtham
verse quoted, 143
Tiger
cows attacked by, 35
sword cut, 36
Time
quoted, 255
Trance. See: Meditation
Transcendentalist
symptoms of, 246-247
See also: Devotees of the Supreme Lord;
]fiiinis; Yogis
Tribandhana, 221
Trisailku
Uru8rava, 45
Utailka, 191
Utkala, 28
Uttanabarhi, 77
v
Vaikm:tha. See: Spiritual world, all entries
Vaisali palace, 53
Vaiva. See: Devotee of the Supreme Lord
Vava-aparadha
defined, 209
See also: Offenses
319
General Index
Vaisvadeva,90
quoted,144, 164
VaiSya(s)
in disciplic succession,26
householder becoming,113
quoted,169, 170
Vatsapriti,48
Vedic culture
Sudyumna in,32
Vedic literature
Varama system
Vara,9
Hariscandra begged,for son,223-224
Vedic
impractical nowadays,12, 13
Vedic rituals.
Vegavan,52
Vijaya,238,239
Vikuki
lvaku banished,184
verse quoted,22
Vasiha, 103
in ignorance,37
lkvaku instructed by, 184
Lord blessed,16
as Manu's spiritual master,11, 25
prayed to ViJ:lu,16
as Pradhra's spiritual master,37
Vasu,43,44
sraddha sacrifice,181
as lvaku's son,179,181
as king of earth,185
as Sasada,185
Vimala,28
Virasana defined, 34
Viriipa,177
Visala,dynasty of, 53-55
Vi$ayi
defined,211
Visrava,53
Srimad-Bhagavatam
320
Water
Visvagandhi, 190
Visvamitra
Hariscandra & wife enlightened by,
233-234
as katriya turned brahmaT;ta, 222
as sacrificial priest,232
Trisailku helped by,222
VasiHha vs.,222-223
Vi.Svam prlrT;ta-sukhayate vidh i-mahendradi.S
ca kita
. yate
Weapon(s)
atomic,dangerous for humanity, 146
of Durvasa's demon,12 4
on Vasitha,38
Visvedevas,50
Vitihotra,45
of Rohita,228
of Sudyumna for hunting,17
Vivasviin,3, 8, 9
Westerners
Vivimsati,48, 49
Vow
of brahmacarya, 38, 87
for cow protection,34
of Ekadasi & Dvadasi,112, 119
Manu's wife observed,10
milk,10
Vrka,239
Vrndavana
i(r1,1a and devotees in, 138
as i(r1,1a's place,99
See also: Spiritual world
Vyasadeva
knows past, present, future,133
as i(r1,1a's direct servant, 137
servant of,devotion of,137
of, 153
as dissatisfied materialists, 208
Vedic wife's role condemned by,64
Wheel,Sudarsana. See: Sudarsana cakra
Wife. See: Family; Household life; Marriage
Woman (Women)
Budha with,23, 24
chaste,69
compared to agricultural field, 178
in heavenly planets to glorify Ambaria,
165
husband's spiritual advancement shared
by,215
with paramour degrades family,73
See also: Family; Female; Household life;
World
Ambaria ruled,96, 101, 168
Mandhata ruled,198, 200, 207
General Index
World
See also:
Worms.
See: Glowworms
25
Worship of the Supreme Lord
by Ambaria, 112-114
Deity.
321
verse quoted, 44
Yauvanasva, 219
Yavanas, 241
Yoga
by Mandhata, 200
mystic.
by Manu, 33
169
Yogi(s)
Yajfiaib- sarikirtana-prc'iyair
mystic.
See also:
Yakas, 82
Priests
Yamuna River
See:
Mystic yogi
Youthfulness restored.
Yuga cycle, 80
See also: Kali-yuga
See: Rejuvenation
Yuvanasva, 190,191,219
quoted, 170
verse quoted, 41