Vyasadev
Praneetha
The Mad Bhagavatam
Canto 9
Liberation
Chapter 1King Sudyumna Becomes a Woman
This chapter describes how Sudyumna became a woman and how the dynasty of Vaivasvata Manu was amalgamated with the Soma-vaḿśa, the dynasty coming from the moon.
By the desire of Mahārāja Parīkṣit, Śukadeva Gosvāmī told about the dynasty of Vaivasvata Manu, who was formerly King Satyavrata, the ruler of Draviḍa. While describing this dynasty, he also described how the Supreme Personality of Godhead, while lying down in the waters of devastation, gave birth to Lord Brahmā from a lotus generated from His navel. From the mind of Lord Brahmā, Marīci was generated, and his son was Kaśyapa. From Kaśyapa, through Aditi, Vivasvān was generated, and from Vivasvān came Śrāddhadeva Manu, who was born from the womb of Saḿjñā. Śrāddhadeva's wife, Śraddhā, gave birth to ten sons, such as Ikṣvāku and Nṛga.
Śrāddhadeva, or Vaivasvata Manu, the father of Mahārāja Ikṣvāku, was sonless before Ikṣvāku's birth, but by the grace of the great sage Vasiṣṭha he performed a yajña to satisfy Mitra and Varuṇa. Then, although Vaivasvata Manu wanted a son, by the desire of his wife he got a daughter named Ilā. Manu, however, was not satisfied with the daughter. Consequently, for Manu's satisfaction, the great sage Vasiṣṭha prayed for Ilā to be transformed into a boy, and his prayer was fulfilled by the Supreme Personality of Godhead. Thus Ilā became a beautiful young man named Sudyumna.
Once upon a time, Sudyumna went on tour with his ministers. At the foot of the mountain Sumeru there is a forest named Sukumāra, and as soon as they entered that forest, they were all transformed into women. When Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī about the reason for this transformation, Śukadeva Gosvāmī described how Sudyumna, being transformed into a woman, accepted Budha, the son of the moon, as her husband and had a son named Purūravā. By the grace of Lord Śiva, Sudyumna received the benediction that he would live one month as a woman and one month as a man. Thus he regained his kingdom and had three sons, named Utkala, Gaya and Vimala, who were all very religious. Thereafter, he entrusted his kingdom to Purūravā and took the order of vānaprastha life.
9.1.1
śrī-rājovāca
tvayoktāni śrutāni me
(1) The king said: 'I've listened to your descriptions of all the periods of the Manus and all the wonderful actions performed by the Lord of Eternal Heroism during those periods.
9.1.2-3
rājarṣir draviḍeśvaraḥ
sa vai vivasvataḥ putro
(2-3) He who was known by the name of Satyavrata, the saintly king and ruler of Dravidades'a, received at the end of the previous day of Brahmâ the spiritual knowledge by rendering service to the Original Person [the purusha]. From you I heard how he indeed as a son of Vivasvân [the sun-god] thus became the Manu. You have spoken about his many sons, the kings headed by Ikshvâku [8.13: 1].
9.1.4
vaḿśānucaritāni ca
(4) O brahmin, please describe each of the dynasties of those kings and what characterized them, o greatly fortunate one, for they constitute the eternal of our service unto you.
9.1.5
(5) Please tell us about the exploits of all those pious and celebrated souls who have lived, who will live in the future and who are there around right now.'
9.1.6
(6) S'rî Sûta said: "Thus in the assembly of all the brahmin followers requested by Parîkchit gave the most learned in the dharma, the powerful S'uka a reply.
9.1.7
(7) S'rî S'uka said: 'Now listen to me about the dynasty of Manu, o subduer of the enemies, as far as possible discussed, because not even hundred years would be enough to do this extensively.
9.1.8
parāvareṣāḿ bhūtānām
(8) When the Supersoul who is the Original Transcendental Person of all higher and lower forms of life found existed at the end of the kalpa could there outside of Him nothing of this universe or whatever else be found.
Taking the proper position from which to describe the dynasty of Manu, Śukadeva Gosvāmī begins by saying that when the entire world is inundated, only the Supreme Personality of Godhead exists, and nothing else. Śukadeva Gosvāmī will now describe how the Lord creates other things, one after another.
9.1.9
padma-koṣo hiraṇmayaḥ
(9) From His navel generated a golden lotus and on that lotus, o King, was there the selfborn one with his four heads [see also 3.8].
9.1.10
marīcir manasas tasya
dākṣāyaṇyāḿ tato 'dityāḿ
(10) Marîci took birth from Brahmâ's mind and from him there was Kâs'yapa who thereafter in the daughter of Daksha, Aditi, begot Visvasvân as his son [see also 6.6: 38-39].
9.1.11-12
tato manuḥ śrāddhadevaḥ
(11-12) From him appeared in Samjñâ, Manu S'râddhadeva and in his wife S'râddha he of his self-control begot ten sons that by him were named Ikshvâku, Nriga, S'aryâti, Dishtha, Dhrishtha, Karûshaka, Narishyanta and Prishadhra, and Nâbhaga and the mighty Kavi.
9.1.13
prajārtham akarod vibhuḥ
(13) At first had he, the Manu, no son but the great personality, the powerful Vasishthha, performed for the demigods Mitra and Varuna a sacrifice that would bring one.
9.1.14
duhitrartham upāgamya
praṇipatya payovratā
(14) But S'râddha, Manu's wife, as prescribed with obeisances being on a payo vrata [vow of drinking only, see 8.16] approached in that sacrifice the performing priest to beg him for a daughter.
9.1.15
preṣito 'dhvaryuṇā hotā
(15) Thus requested executed the ritvik the ceremony, with great attention taking the ghee to commence the oblation to which the brahmin chanted the mantra 'vashat' ['to the Living Being'].
9.1.16
hotus tad-vyabhicāreṇa
kanyelā nāma sābhavat
nātituṣṭamanā gurum
(16) With that transgression of the performing priest was a daughter born named Ilâ ['the libation'] and when Manu saw her said he dissatisfied to his guru:
Because Manu had no issue, he was pleased at the birth of the child, even though a daughter, and gave her the name Ilā. 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 Ilā, but his pleasure was temporary.
9.1.17
(17) 'O my lord, what is this, as a result of the actions of you followers of Brahmâ, is there alas this opposite result which is a painful deviation that according the mantras used never should have taken place!
In this age, the performance of yajña has been forbidden because no one can properly chant the Vedic mantras. If Vedic mantras are chanted properly, the desire for which a sacrifice is performed must be successful. Therefore the Hare Kṛṣṇa chant is called the mahā-mantra, the great, exalted mantra above all other Vedic mantras, because simply chanting the Hare Kṛṣṇa mahā-mantra brings so many beneficial effects. As explained by Śrī Caitanya Mahāprabhu (Śikṣāṣṭaka 1):
ceto-darpaṇa-mārjanaḿ bhava-mahā-dāvāgni-nirvāpaṇaḿ
ānandāmbudhi-vardhanaḿ prati-padaḿ pūrṇāmṛtāsvādanaḿ
[Cc. Antya 20.12]
"Glory to the Śrī Kṛṣṇa sańkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sańkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious."Therefore, the best performance of yajña given to us is the sańkīrtana-yajña. Yajñaiḥ sańkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.32). Those who are intelligent take advantage of the greatest yajña in this age by chanting the Hare Kṛṣṇa mahā-mantra in congregation. When the Hare Kṛṣṇa mantra is chanted by many men together, the chanting is called sańkīrtana, and as a result of such a yajña there will be clouds in the sky (yajñād bhavati parjanyaḥ [Bg. 3.14]). In these days of drought, people can gain relief from scarcity of rain and food by the simple method of the Hare Kṛṣṇa yajña. Indeed, this can relieve all of human society. At present there are droughts throughout Europe and America, and people are suffering, but if people take this Kṛṣṇa consciousness movement seriously, if they stop their sinful activities and chant the Hare Kṛṣṇa mahā-mantra, all their problems will be solved without difficulty. In other processes of yajña there are difficulties because there are no learned scholars who can chant the mantras perfectly well, nor is it possible to secure the ingredients to perform the yajña. Because human society is poverty-stricken and men are devoid of Vedic knowledge and the power to chant the Vedic mantras, the Hare Kṛṣṇa mahā-mantra is the only shelter. people should be intelligent enough to chant it. Yajñaiḥ sańkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]. Those whose brains are dull cannot understand this chanting, nor can they take to it.
9.1.18
(18) How could, of the society of the wise and learned of you all so aware of the Absolute Truth and composed of penance, with all impurities burnt away, there be such a discrepancy, such a falsehood, with what was planned?'
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.
9.1.19
hotur vyatikramaḿ jñātvā
(19) Hearing that been said by him, the most powerful one, the Manu, spoke, with understanding for the mistake the performing priest had made, their great-grandfather Vasishthha to the son of the sungod.
9.1.20
hotus te vyabhicārataḥ
(20) 'Despite of this unexpected result as a consequence of what your priest did wrong, am I capable of assuring you a nice son!'
9.1.21
(21) Thus decided, o King, offered the renown powerful master Vasishthha prayers unto the Original Person to have of Ilâ a turn to manhood.
9.1.22
dadāv ilābhavat tena
sudyumnaḥ puruṣarṣabhaḥ
(22) Pleased with him granted the Supreme Controller Hari the desired benediction of Ilâ becoming consequently a nice man called Sudyumna.
9.1.23-24
vṛtaḥ katipayāmātyair
śarāḿś ca paramādbhutān
daḿśito 'numṛgaḿ vīro
(23-24) Sudyumna once on a hunting trip in the forest, o King, accompanied by a couple of associates and riding a horse from Sindhupradesha, went north in pursuit of the animals to the occasion of which he as a hero carried his bow and arrows and wore a remarkably beautiful armor.
9.1.25
yatrāste bhagavāñ charvo
ramamāṇaḥ sahomayā
(25) At the foot of mount Meru he entered the Sukumâra forest where the mighty Lord S'iva is enjoying with his wife Umâ.
9.1.26
tasmin praviṣṭa evāsau
(26) Having entered there saw Sudyumna, the hero above all, himself indeed changed into a woman and his horse into a mare, o ruler of man [see also 5.17: 15].
9.1.27
(27) So were all of his companions transformed to the opposite sex and seeing each other like this they became very depressed.'
9.1.28
śrī-rājovāca
(28) The honorable king [Parîkchit] said: 'How can that realm have this quality or for what reason, o mighty one, took this place, this is what I very much would like to see you deliberate about.'
9.1.29
diśo vitimirābhāsāḥ
(29) S'rî S'uka answered: 'Once upon a time gathered the great saints to see the Lord of the Mountain, S'iva, there in that forest; being the very best in the vow having cleared the darkness of each direction they so arrived there.
9.1.30
bhartur ańkāt samutthāya
(30) Ambikâ [Durgâ] naked on her husband's lap was very ashamed when she saw them and quickly got up covering her breasts.
9.1.31
ṛṣayo 'pi tayor vīkṣya
nivṛttāḥ prayayus tasmān
nara-nārāyaṇāśramam
(31) The saints seeing the two enjoying sex desisted from proceeding further and left immediately that place for the âs'rama of Nara-Nârâyana.
9.1.32
(32) Because of this said the mighty lord for the pleasure of his sweetheart: 'Anyone who enters this place will consequently on the spot turn into a woman!'
9.1.33
(33) Ever since do in particular males not enter that forest in the vincinity of which she [Sudyumna] in the company of her associates was doomed to keep wandering.
In Bhagavad-gītā (2.22) it is said:
vāsāḿsi jīrṇāni yathā vihāya
"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. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Such a person sees the soul, which is part and parcel of the Supreme Lord. Therefore he is a sama-darśi, a learned person.
9.1.34
carantīḿ pramadottamām
(34) With her, the most enticing woman, this way surrounded by other women loitering nearby his âs'rama, desired the powerful Budha [the son of the moon and deity of Mercury] it to enjoy her.9.1.35
(35) She who also longed to have him, the beautiful son of the king of the moon, for her husband and thus gave she from him birth to a son named Purûravâ.
9.1.36
sudyumno mānavo nṛpaḥ
(36) This way having achieved femininity did Sudyumna, as a king born of Manu, remember Vasishthha, the preceptor of the family, so I've heard.
9.1.37
sudyumnasyāśayan puḿstvam
(37) He upon seeing him in that condition was very aggrieved and desiring maleness began he out of his mercy to worship Lord S'ankara [S'iva].
9.1.38-39
(38-39) Pleased with him said he, o servant of rule, keeping true to his given word and to show the sage his love: 'This disciple of your line will every other month be a female and with this settlement may Sudyumna as desired rule the world.'
The word gotrajaḥ is significant in this connection. Brāhmaṇas generally act as spiritual masters of two dynasties. One is their disciplic succession, and the other is the dynasty born of their semen. Both descendants belong to the same gotra, or dynasty. In the Vedic system we sometimes find that both brāhmaṇas and kṣatriyas and even vaiśyas come in the disciplic succession of the same ṛṣis. 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 society, especially in regard to marriage, for which the gotra is calculated. Here the word gotrajaḥ refers to those born in the same dynasty, whether they be disciples or members of the family.
9.1.40
ācāryānugrahāt kāmaḿ
(40) With this arrangement by the mercy of the âcârya having the desired maleness ruled he over the entire world even though the citizens weren't quite happy with it.
The citizens could understand that the king was transformed into a female every alternate month and therefore could not discharge his royal duty. Consequently they were not very satisfied.
9.1.41
tasyotkalo gayo rājan
(41) Of Sudyumna there were three sons listening to the names of Utkala, Gaya and Vimala, o King; they became kings over the southern realm and were very religious.
9.1.42
purūravasa utsṛjya
(42) Thereafter, when the time had arrived, handed the master of the kingdom who was so mighty the world over to his son Purûravâ and left he for the forest.
According to the Vedic system, one within the institution of varṇa and āśrama must leave his family life after he reaches fifty years of age (pañcāśad ūrdhvaḿ vanaḿ vrajet). Thus Sudyumna followed the prescribed regulations of varṇāśrama by leaving the kingdom and going to the forest to complete his spiritual life.
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