Sri Bhagavaam - Canto 4 (Skandah 4) Chapters 25 to 28

Vyasadev

Praneetha

The Mad Bhagavatam

 Canto 4

Chapter 25: About the Character of King Purañjana (The Descriptions of the Characteristics of King Purañjana)

4.25.1

maitreya uvāca
iti sandiśya bhagavān
bārhiṣadair abhipūjitaḥ
paśyatāṁ rāja-putrāṇāṁ
tatraivāntardadhe haraḥ

(1) Maitreya said: 'After thus having given instruction, the Destroyer worshiped by the sons of Barhishat vanished from there right before the eyes of the princes.

4.25.2

rudra-gītaṁ bhagavataḥ
stotraṁ sarve pracetasaḥ
japantas te tapas tepur
varṣāṇām ayutaṁ jale

 (2) While they at that water for an endless number of years executed austerities, all the Pracetâs recited the prayer as sung by Lord S'iva.

4.25.3

prācīnabarhiṣaṁ kṣattaḥ
karmasv āsakta-mānasam
nārado 'dhyātma-tattva-jñaḥ
kṛpāluḥ pratyabodhayat

(3) O Vidura, meanwhile a compassionate Nârada as a knower of the spiritual truth instructed King Prâcînabarhi who had a mind full of attachment to fruitive activities:

4.25.4

śreyas tvaṁ katamad rājan
karmaṇātmana īhase
duḥkha-hāniḥ sukhāvāptiḥ
śreyas tan neha ceṣyate

(4) 'O King, [he said] what spiritual welfare do you expect from fruitive activities? That way engaged you will not see the misery disappear nor will the ultimate good of happiness be attained.'
4.25.5

rājovāca
na jānāmi mahā-bhāga
paraṁ karmāpaviddha-dhīḥ
brūhi me vimalaṁ jñānaṁ
yena mucyeya karmabhiḥ

(5) The king replied: 'I don't know o great transcendental soul, my intelligence is occupied by my desire for the fruits. Please enlighten me on the pure, spiritual knowledge that will relieve me of my workload.

4.25.6

gṛheṣu kūṭa-dharmeṣu
putra-dāra-dhanārtha-dhīḥ
na paraṁ vindate mūḍho
bhrāmyan saṁsāra-vartmasu

(6) In the superficial duties of one's family life with sons, a wife and wealth, transcendence is not considered to be the goal of life, and thus one discovers that one is a fool wandering around on all paths of material existence.'

4.25.7

nārada uvāca
bho bhoḥ prajāpate rājan
paśūn paśya tvayādhvare
saṁjñāpitāñ jīva-saṅghān
nirghṛṇena sahasraśaḥ

(7) Nârada said: 'O my dearest ruler of the citizens, o King, may I remind you of all the thousands of animals that you without pity have killed in the sacrifices?

4.25.8

ete tvāṁ sampratīkṣante
smaranto vaiśasaṁ tava
samparetam ayaḥ-kūṭaiś
chindanty utthita-manyavaḥ

(8) Remembering the harm you did to them, they are all waiting for you boiling with anger to pierce you with horns of iron after you've died.

4.25.9

atra te kathayiṣye 'mum
itihāsaṁ purātanam
purañjanasya caritaṁ
nibodha gadato mama

(9) In this connection I will relate to you the very old story about the character of Purañjana ['he who is after the city that is the body']. Understand what I'm going to tell you now.

4.25.10

āsīt purañjano nāma
rājā rājan bṛhac-chravāḥ
tasyāvijñāta-nāmāsīt
sakhāvijñāta-ceṣṭitaḥ

 (10) Once there was a king of great renown named Purañjana o Ruler. He had a friend called Avijñâta ['the unknown one'] of whom nobody knew what he did.

4.25.11

so 'nveṣamāṇaḥ śaraṇaṁ
babhrāma pṛthivīṁ prabhuḥ
nānurūpaṁ yadāvindad
abhūt sa vimanā iva

(11) He restlessly traveled the planet all over to hold his ground [with a residence], but when he couldn't find [that place for] himself that way, he got morose.

4.25.12

na sādhu mene tāḥ sarvā
bhūtale yāvatīḥ puraḥ
kāmān kāmayamāno 'sau
tasya tasyopapattaye

 (12) Wishing a residence that answered to all his desires he thought that none of all the places that he saw was good enough.

4.25.13

sa ekadā himavato
dakṣiṇeṣv atha sānuṣu
dadarśa navabhir dvārbhiḥ
puraṁ lakṣita-lakṣaṇām

(13) One day at the southern side of the Himalayas he spotted on its ridges a city with nine gates that offered him all facilities [compare B.G. 5: 13]

4.25.14

prākāropavanāṭṭāla-
parikhair akṣa-toraṇaiḥ
svarṇa-raupyāyasaiḥ śṛṅgaiḥ
saṅkulāṁ sarvato gṛhaiḥ

 (14) Packed with houses and surrounded by walls it had towers, gates, parks, canals, windows and domes made of gold, silver and iron.

4.25.15

nīla-sphaṭika-vaidūrya-
muktā-marakatāruṇaiḥ
kḷpta-harmya-sthalīṁ dīptāṁ
śriyā bhogavatīm iva

 (15) The floors of the palaces were bedecked with sapphires, crystal, diamonds, pearls, emeralds and rubies which gave the city a luster as radiating as the celestial town called Bhogavatî.

4.25.16

sabhā-catvara-rathyābhir
ākrīḍāyatanāpaṇaiḥ
caitya-dhvaja-patākābhir
yuktāṁ vidruma-vedibhiḥ

(16) There were assembly houses, squares and streets with gambling houses, shops and places to repose which were decorated with flags, festoons and hanging gardens.

4.25.17

puryās tu bāhyopavane
divya-druma-latākule
nadad-vihaṅgāli-kula-
kolāhala-jalāśaye

(17) In the outskirts of that town one saw the nicest trees and creepers and there was a lake vibrating with the sounds of chirping birds and colonies of humming bees.

4.25.18

hima-nirjhara-vipruṣmat-
kusumākara-vāyunā
calat-pravāla-viṭapa-
nalinī-taṭa-sampadi

(18) From the waterfall of a mountain stream the treasury of trees on the bank of the lotus-filled lake received a springtime mist of water droplets on its branches.

4.25.19

nānāraṇya-mṛga-vrātair
anābādhe muni-vrataiḥ
āhūtaṁ manyate pāntho
yatra kokila-kūjitaiḥ

 (19) The different groups of forest animals were as tame as the wisest sages and all the cooing of its cuckoos made any passenger feel welcome.

4.25.20

yadṛcchayāgatāṁ tatra
dadarśa pramadottamām
bhṛtyair daśabhir āyāntīm
ekaika-śata-nāyakaiḥ

 (20) There he happened to see a very beautiful woman coming towards him surrounded by ten servants who each led a hundred others.

4.25.21

pañca-śīrṣāhinā guptāṁ
pratīhāreṇa sarvataḥ
anveṣamāṇām ṛṣabham
aprauḍhāṁ kāma-rūpiṇīm

(21) Young as she was with a desirable, well-shaped figure she was looking for a husband and on all sides guarded by a five-hooded snake.

4.25.22

sunāsāṁ sudatīṁ bālāṁ
sukapolāṁ varānanām
sama-vinyasta-karṇābhyāṁ
bibhratīṁ kuṇḍala-śriyam

(22) With an attractive nose and beautiful teeth the young woman had a nice forehead and beautiful harmoniously to her face arranged ears with dazzling earrings.

4.25.23

piśaṅga-nīvīṁ suśroṇīṁ
śyāmāṁ kanaka-mekhalām
padbhyāṁ kvaṇadbhyāṁ calantīṁ
nūpurair devatām iva

(23) She wore a yellow garment and had a beautiful waist with a dark skin, a golden belt and at her feet ankle bells tinkling as she walked. She looked like a denizen of heaven.

4.25.24

stanau vyañjita-kaiśorau
sama-vṛttau nirantarau
vastrāntena nigūhantīṁ
vrīḍayā gaja-gāminīm

(24) Pacing as graceful as an elephant she with the end of her sârî, timidly tried to cover the equally round and full breasts speaking for her youth.

4.25.25

tām āha lalitaṁ vīraḥ
savrīḍa-smita-śobhanām
snigdhenāpāṅga-puṅkhena
spṛṣṭaḥ premodbhramad-bhruvā

 (25) Moved by her sexual attraction, the arrows of her looks, the exciting love of her eyebrows and the great beauty of her coy smiles, the hero addressed her very gently.

4.25.26

kā tvaṁ kañja-palāśākṣi
kasyāsīha kutaḥ sati
imām upa purīṁ bhīru
kiṁ cikīrṣasi śaṁsa me

(26) 'Who are you with those beautiful lotus petal eyes? Who do you belong to, where do you come from and what are you doing  here near this city o chaste one? Please be so kind to tell me what your plans are o timid girl.

4.25.27

ka ete 'nupathā ye ta
ekādaśa mahā-bhaṭāḥ
etā vā lalanāḥ subhru
ko 'yaṁ te 'hiḥ puraḥ-saraḥ

 (27) Who are all these followers, your eleven guards and all these women? O you with your beautiful eyes, what kind of snake is that preparing your way?

4.25.28

tvaṁ hrīr bhavāny asy atha vāg ramā patiṁ
vicinvatī kiṁ munivad raho vane
tvad-aṅghri-kāmāpta-samasta-kāmaṁ
kva padma-kośaḥ patitaḥ karāgrāt

 (28) In your shyness you are as the wife of S'iva [Umâ] or rather Sarasvatî [of Brahmâ] or even better... the Goddess of Fortune [Lakshmî belonging to Vishnu]! Where is the lotus flower that must have fallen from the palm of your hand in your search for your husband, you as alone as a sage in the forest walking on feet from which one may expect anything one might wish for?

4.25.29

nāsāṁ varorv anyatamā bhuvi-spṛk
purīm imāṁ vīra-vareṇa sākam
arhasy alaṅkartum adabhra-karmaṇā
lokaṁ paraṁ śrīr iva yajña-puṁsā

 (29) And when you are none of these [goddesses] o fortunate one - for your feet are touching the ground - then you as someone who is so much alike the transcendental goddess of the Enjoyer of the Sacrifices, deserve it to walk to the greater beauty of this city alongside this great hero, I who am of the greatest glory in this world!

4.25.30

yad eṣa māpāṅga-vikhaṇḍitendriyaṁ
savrīḍa-bhāva-smita-vibhramad-bhruvā
tvayopasṛṣṭo bhagavān mano-bhavaḥ
prabādhate 'thānugṛhāṇa śobhane

 (30) By your shy looks, sympathetic smiles and bewildering eyebrows you have upset me. Because of you I am pained by the almighty Cupid. Therefore have mercy with me, my dearest beauty.

4.25.31

tvad-ānanaṁ subhru sutāra-locanaṁ
vyālambi-nīlālaka-vṛnda-saṁvṛtam
unnīya me darśaya valgu-vācakaṁ
yad vrīḍayā nābhimukhaṁ śuci-smite

 (31) Your face with such nice eyebrows and warm eyes, surrounded by the locks of your bluish hair hanging loose, you in your shyness haven't even lifted to grant me the vision of your look and the sweet words of your speech o woman with the lovely smile.'
4.25.32

nārada uvāca
itthaṁ purañjanaṁ nārī
yācamānam adhīravat
abhyanandata taṁ vīraṁ
hasantī vīra mohitā

(32) Nârada said: 'O hero, the woman attracted by the impatient begging of Purañjana, smiled and addressed the staunch one:

4.25.33

na vidāma vayaṁ samyak
kartāraṁ puruṣarṣabha
ātmanaś ca parasyāpi
gotraṁ nāma ca yat-kṛtam

(33) 'I'm not sure about who has put me on this planet o best among the men, nor from whose lineage the others were born or what their names are.

4.25.34

ihādya santam ātmānaṁ
vidāma na tataḥ param
yeneyaṁ nirmitā vīra
purī śaraṇam ātmanaḥ

(34) What I know is that all of us souls are there today, that is all. I do not know o hero, who created this city where all beings have their residence.

4.25.35

ete sakhāyaḥ sakhyo me
narā nāryaś ca mānada
suptāyāṁ mayi jāgarti
nāgo 'yaṁ pālayan purīm

 (35) All these men and women at my side are my male and female friends o respectable one, and when I am asleep the snake stays awake to protect this city.

4.25.36

diṣṭyāgato 'si bhadraṁ te
grāmyān kāmān abhīpsase
udvahiṣyāmi tāṁs te 'haṁ
sva-bandhubhir arindama

(36) Fortunately you have come to this place, may you find all happiness! I and my friends o killer of the enemy, will provide for all the sense enjoyment you desire.

4.25.37

imāṁ tvam adhitiṣṭhasva
purīṁ nava-mukhīṁ vibho
mayopanītān gṛhṇānaḥ
kāma-bhogān śataṁ samāḥ

 (37) Just be so good to stay in this city with the nine gates o mighty one, to enjoy for a hundred years the matters of life that I have arranged here for you.

4.25.38

kaṁ nu tvad-anyaṁ ramaye
hy arati-jñam akovidam
asamparāyābhimukham
aśvastana-vidaṁ paśum

 (38) Who else but you would I allow to enjoy? Without the certainty of your wisdom and knowledge in this, that would be as foolish as it is for animals not seeing what lies ahead, to aspire a life in the hereafter.

4.25.39

dharmo hy atrārtha-kāmau ca
prajānando 'mṛtaṁ yaśaḥ
lokā viśokā virajā
yān na kevalino viduḥ

(39) With religious rituals, economic development and regulated pleasures one can enjoy a life here beyond the ken of the transcendentalists in having offspring, the nectar of the sacrifices, a good repute and [access to higher] worlds without lamentation and disease.

4.25.40

pitṛ-devarṣi-martyānāṁ
bhūtānām ātmanaś ca ha
kṣemyaṁ vadanti śaraṇaṁ
bhave 'smin yad gṛhāśramaḥ

 (40) The forefathers, the gods, man in general, all living beings and each person for himself, will all defend that a householder's life like this constitutes the [safe and] blessed refuge [for people] in the material world.

4.25.41

kā nāma vīra vikhyātaṁ
vadānyaṁ priya-darśanam
na vṛṇīta priyaṁ prāptaṁ
mādṛśī tvādṛśaṁ patim

(41) Who indeed my great hero, would not accept such an easy to get magnanimous, beautiful and famous husband like you?

4.25.42

kasyā manas te bhuvi bhogi-bhogayoḥ
striyā na sajjed bhujayor mahā-bhuja
yo 'nātha-vargādhim alaṁ ghṛṇoddhata-
smitāvalokena caraty apohitum

(42) Which woman's mind in this world would not be drawn to your able body with its strong arms o mighty man who only travels around to dissipate with your utmost effort and alluring smiles the distress of  a poor woman like me?'

4.25.43

nārada uvāca
iti tau dam-patī tatra
samudya samayaṁ mithaḥ
tāṁ praviśya purīṁ rājan
mumudāte śataṁ samāḥ

(43) Nârada continued: 'O King, thus at that place having agreed upon the terms of their engagement with each other, they as husband and wife entered the city to enjoy their life there for a hundred years.

4.25.44

upagīyamāno lalitaṁ
tatra tatra ca gāyakaiḥ
krīḍan parivṛtaḥ strībhir
hradinīm āviśac chucau

(44) When it was too hot he surrounded by women entered the river to sport with them there, and the singers at different places sang nice songs about it.

4.25.45

saptopari kṛtā dvāraḥ
puras tasyās tu dve adhaḥ
pṛthag-viṣaya-gaty-arthaṁ
tasyāṁ yaḥ kaścaneśvaraḥ

(45)  The city had seven gates above the ground and two below that were constructed for the ruler or anyone else to go to different places.

4.25.46

pañca dvāras tu paurastyā
dakṣiṇaikā tathottarā
paścime dve amūṣāṁ te
nāmāni nṛpa varṇaye

(46) Five of the gates faced the east, one was at the south, one at the north and two gates where found at the western side. I will describe their names to you o King.

4.25.47

khadyotāvirmukhī ca prāg
dvārāv ekatra nirmite
vibhrājitaṁ janapadaṁ
yāti tābhyāṁ dyumat-sakhaḥ

(47) At one place at the eastern side two gates were built named Khadyotâ ['glowworm'] and Âvirmukhî ['torchlight']. The king used them to go to the city of Vibhrâjita ['to see clearly'] with his friend Dyumân ['of the sun'].

4.25.48

nalinī nālinī ca prāg
dvārāv ekatra nirmite
avadhūta-sakhas tābhyāṁ
viṣayaṁ yāti saurabham

(48) At another location in the east there were built the gates called Nalinî and Nâlinî ['mystical names for the nostrils'] and they were used when he with his friend named Avadhûta ['the one who got rid'] went to a place called Saurabha ['aroma'].

4.25.49

mukhyā nāma purastād dvās
tayāpaṇa-bahūdanau
viṣayau yāti pura-rāḍ
rasajña-vipaṇānvitaḥ

(49) The fifth gate on the eastern side called Mukhyâ ['of the mouth'] was used by the king of the city, accompanied by Rasajña ['the taster'] and Vipana ['the organ of speech'], to go to two places called Bahûdana ['many a gift'] and Âpana ['the market'].

4.25.50

pitṛhūr nṛpa puryā dvār
dakṣiṇena purañjanaḥ
rāṣṭraṁ dakṣiṇa-pañcālaṁ
yāti śrutadharānvitaḥ

(50) Going through the southern city gate named Pitrihû ['invoking the ancestors'] o King, Purañjana together with his friend S'rutadhara ['having a good memory'] visited the southern country side named Dakshina-pañcâla ['the southern territories'].

4.25.51

devahūr nāma puryā dvā
uttareṇa purañjanaḥ
rāṣṭram uttara-pañcālaṁ
yāti śrutadharānvitaḥ

(51) The city gate called Devahû ['the one to God'] in the north was used by Purañjana to visit together with S'rutadhara the northern countryside Uttara-pañcâla ['the northern fivefold'].

4.25.52

āsurī nāma paścād dvās
tayā yāti purañjanaḥ
grāmakaṁ nāma viṣayaṁ
durmadena samanvitaḥ

(52) The gate on the western side called Âsurî ['the one void of light'] was used by Purañjana to go together with Durmada ['the one mad about'] to the city of pleasure called Grâmaka ['a small place'].

4.25.53

nirṛtir nāma paścād dvās
tayā yāti purañjanaḥ
vaiśasaṁ nāma viṣayaṁ
lubdhakena samanvitaḥ

 (53) The western gate called Nirriti ['the bottom, dissolution'] was used by Purañjana to go to the place called Vais'asa ['distress, slaughter'] accompanied by his friend Lubdhaka ['the covetous one'].

4.25.54

andhāv amīṣāṁ paurāṇāṁ
nirvāk-peśaskṛtāv ubhau
akṣaṇvatām adhipatis
tābhyāṁ yāti karoti ca

(54) The king belonging to those endowed with sight went through [the subterranean gates named] Nirvâk ['speechlessness'] and Pes'askrit ['the hand'] to engage in activities together with two blind citizens.

4.25.55

sa yarhy antaḥpura-gato
viṣūcīna-samanvitaḥ
mohaṁ prasādaṁ harṣaṁ vā
yāti jāyātmajodbhavam

(55) When he went to his private quarters, he did so accompanied by Vishûcîna ['going apart'] and then in a state of illusion to his satisfaction and happiness enjoyed the love of his wife and children.

4.25.56

evaṁ karmasu saṁsaktaḥ
kāmātmā vañcito 'budhaḥ
mahiṣī yad yad īheta
tat tad evānvavartata

(56) Thus strongly attached to act in lust and foolishness for the sake of a certain result, he was cheated in being controlled by whatever his queen wanted him to do.

4.25.57-61

kvacit pibantyāṁ pibati
madirāṁ mada-vihvalaḥ
aśnantyāṁ kvacid aśnāti
jakṣatyāṁ saha jakṣiti
kvacid gāyati gāyantyāṁ
rudatyāṁ rudati kvacit
kvacid dhasantyāṁ hasati
jalpantyām anu jalpati
kvacid dhāvati dhāvantyāṁ
tiṣṭhantyām anu tiṣṭhati
anu śete śayānāyām
anvāste kvacid āsatīm
kvacic chṛṇoti śṛṇvantyāṁ
paśyantyām anu paśyati
kvacij jighrati jighrantyāṁ
spṛśantyāṁ spṛśati kvacit
kvacic ca śocatīṁ jāyām
anu śocati dīnavat
anu hṛṣyati hṛṣyantyāṁ
muditām anu modate

(57-61) When she drank liquor, he drank and got drunk. When she ate he ate, chewing with her whatever she was chewing. When his wife sang he used to sing and when she at times had to cry, he cried too. When she had to laugh he laughed as well, when she talked chitchat, he prattled after her. Wherever she went for a walk, he followed in her footsteps, when she stood still, he stood still and when she laid herself down on her bed, he had the habit to lie down following her example. He also had the habit of sitting down when she sat and at times listened to what she was listening to. When she saw something he looked for the same and when she smelled something, he usually smelled it too. When she touched, he touched and when she was complaining he followed her in being equally wretched. He enjoyed it when she was enjoying and when she was satisfied, he was the same after her.

4.25.62

vipralabdho mahiṣyaivaṁ
sarva-prakṛti-vañcitaḥ
necchann anukaroty ajñaḥ
klaibyāt krīḍā-mṛgo yathā

 (62) Thus captivated by the queen he was led astray, away from his own nature and as the foolish king who helplessly did what she did, as weak as a pet animal.'

Canto 4

Chapter 26 

Chapter 26: King Purañjana Goes Hunting and Finds his Morose Wife

4.26.1-3

nārada uvāca
sa ekadā maheṣvāso
rathaṁ pañcāśvam āśu-gam
dvīṣaṁ dvi-cakram ekākṣaṁ
tri-veṇuṁ pañca-bandhuram
eka-raśmy eka-damanam
eka-nīḍaṁ dvi-kūbaram
pañca-praharaṇaṁ sapta-
varūthaṁ pañca-vikramam
haimopaskaram āruhya
svarṇa-varmākṣayeṣudhiḥ
ekādaśa-camū-nāthaḥ
pañca-prastham agād vanam

(1-3) Nârada said: 'Once upon a time he [King Purañjana] went to the forest called Pañca-prastha ['the five destinations'] carrying his bow, golden armor and inexhaustible quiver. He traveled on the two wheels and one axle of a swift chariot with golden ornaments that, being drawn by five horses, had one sitting place, seven armor plates, three flags and two posts for his harnesses. He carried five weapons and two special arrows. Together with his eleventh commander and his one chariot driver who held one set of reins, he knew five objectives and five different ways of approach.

4.26.4

cacāra mṛgayāṁ tatra
dṛpta ātteṣu-kārmukaḥ
vihāya jāyām atad-arhāṁ
mṛga-vyasana-lālasaḥ

(4) Having taken up his bow and arrows he was very proud of having left his wife behind, for that was a thing next to impossible for him. [But] inspired by the evil thought of hunting he went there to kill animals.

4.26.5

āsurīṁ vṛttim āśritya
ghorātmā niranugrahaḥ
nyahanan niśitair bāṇair
vaneṣu vana-gocarān

(5) With the demoniac darkness of a lack of enlightenment in his heart he had taken to the horrible practice of mercilessly with sharp arrows killing the animals in the forests.

4.26.6

tīrtheṣu pratidṛṣṭeṣu
rājā medhyān paśūn vane
yāvad-artham alaṁ lubdho
hanyād iti niyamyate

(6) A king in his greed [for flesh] may, as is regulated by the directions of the Vedas, kill in the forest as many animals fit for sacrifices in holy places as are needed and not more than that.

4.26.7

ya evaṁ karma niyataṁ
vidvān kurvīta mānavaḥ
karmaṇā tena rājendra
jñānena na sa lipyate

(7) O King, any man of learning who must do his job the way it is regulated, will by [the power of] that spiritual knowledge never be affected by such activities.

4.26.8

anyathā karma kurvāṇo
mānārūḍho nibadhyate
guṇa-pravāha-patito
naṣṭa-prajño vrajaty adhaḥ

(8) Or else he by his karmic actions will get entangled in a notion of false prestige and thus, having fallen under the influence of the natural modes, bereft of all knowledge be going downhill.

4.26.9

tatra nirbhinna-gātrāṇāṁ
citra-vājaiḥ śilīmukhaiḥ
viplavo 'bhūd duḥkhitānāṁ
duḥsahaḥ karuṇātmanām

(9) Because of the destruction of the animal bodies that were pierced by the arrows which had different kinds of feathers, there was great sadness, it was a distress unbearable for compassionate souls.

4.26.10

śaśān varāhān mahiṣān
gavayān ruru-śalyakān
medhyān anyāṁś ca vividhān
vinighnan śramam adhyagāt

 (10) From killing game like rabbits, buffaloes, bison, black deer, porcupines and various other kinds he got very tired.

4.26.11

tataḥ kṣut-tṛṭ-pariśrānto
nivṛtto gṛham eyivān
kṛta-snānocitāhāraḥ
saṁviveśa gata-klamaḥ

(11) When he was done he arrived thirsty and exhausted back home to take a bath, have a proper meal and rest to find his peace back.

4.26.12

ātmānam arhayāṁ cakre
dhūpālepa-srag-ādibhiḥ
sādhv-alaṅkṛta-sarvāṅgo
mahiṣyām ādadhe manaḥ

(12) After he [some day] as should had perfumed and smeared his body with sandalwood pulp, he, nicely garlanded and beautifully ornamented, wanted to pay attention to his queen.

4.26.13

tṛpto hṛṣṭaḥ sudṛptaś ca
kandarpākṛṣṭa-mānasaḥ
na vyacaṣṭa varārohāṁ
gṛhiṇīṁ gṛha-medhinīm

(13) Satisfied, joyous and very proud as well he had his mind on Cupid and didn't aim at a higher consciousness with his wife who maintained him with her royal household.

4.26.14

antaḥpura-striyo 'pṛcchad
vimanā iva vediṣat
api vaḥ kuśalaṁ rāmāḥ
seśvarīṇāṁ yathā purā

 (14) O dear King, worried a little he asked the maids of the household: 'O my beauties, is everything okay with you and your mistress?

4.26.15

na tathaitarhi rocante
gṛheṣu gṛha-sampadaḥ
yadi na syād gṛhe mātā
patnī vā pati-devatā
vyaṅge ratha iva prājñaḥ
ko nāmāsīta dīnavat

 (15) All the matters at home at the moment appear to be not as attractive as before. To have no mother or wife at home devotedly welcoming her husband is like having a chariot without wheels. What man of learning would sit on such a poor thing?

4.26.16

kva vartate sā lalanā
majjantaṁ vyasanārṇave
yā mām uddharate prajñāṁ
dīpayantī pade pade

 (16) Where is she now, that intelligent woman who delivers me from drowning in an ocean of worries and inspires me at every step?'

4.26.17

rāmā ūcuḥ
nara-nātha na jānīmas
tvat-priyā yad vyavasyati
bhūtale niravastāre
śayānāṁ paśya śatru-han

(17) The women answered: 'O King go and see how your beloved one lies on the bare floor o killer of the enemies. We have no idea why she has taken to this kind of behavior!'

4.26.18

nārada uvāca
purañjanaḥ sva-mahiṣīṁ
nirīkṣyāvadhutāṁ bhuvi
tat-saṅgonmathita-jñāno
vaiklavyaṁ paramaṁ yayau

(18) Nârada said: 'When he saw his queen lying on the ground as if she were a mendicant, Purañjana racking his brains over the scene, was most bewildered.

4.26.19

sāntvayan ślakṣṇayā vācā
hṛdayena vidūyatā
preyasyāḥ sneha-saṁrambha-
liṅgam ātmani nābhyagāt

(19) Pacifying her with sweet words and a heart full of regrets, he couldn't notice any sign of anger that would prove any love from the side of his sweetheart.

4.26.20

anuninye 'tha śanakair
vīro 'nunaya-kovidaḥ
pasparśa pāda-yugalam
āha cotsaṅga-lālitām

(20) Gradually first touching her feet and then embracing her on his lap, the hero experienced in flattery began to appease her.

4.26.21

purañjana uvāca
nūnaṁ tv akṛta-puṇyās te
bhṛtyā yeṣv īśvarāḥ śubhe
kṛtāgaḥsv ātmasāt kṛtvā
śikṣā-daṇḍaṁ na yuñjate

 (21) Purañjana said: 'Masters unto servants who acting out of line committed an offense o auspicious one, are with those whom they accepted as their subjects of no instruction if they wouldn't reprimand them.

4.26.22

paramo 'nugraho daṇḍo
bhṛtyeṣu prabhuṇārpitaḥ
bālo na veda tat tanvi
bandhu-kṛtyam amarṣaṇaḥ

 (22) The punishment by the master meted out to the servants constitutes the greatest favor. A fool doesn't know o slender maiden, that to be angry is the duty of a friend!

4.26.23

sā tvaṁ mukhaṁ sudati subhrv anurāga-bhāra-
vrīḍā-vilamba-vilasad-dhasitāvalokam
nīlālakālibhir upaskṛtam unnasaṁ naḥ
svānāṁ pradarśaya manasvini valgu-vākyam

(23) That face of yours that with its beautiful teeth and eyebrows fills me with attachment and now so gloomy is hanging down, you together with your sweet voice, like a bee should lift up to me shining, smiling and glancing from under its bluish hair so beautiful to your straight nose. Please o thoughtful one, I'm all yours.

4.26.24

tasmin dadhe damam ahaṁ tava vīra-patni
yo 'nyatra bhūsura-kulāt kṛta-kilbiṣas tam
paśye na vīta-bhayam unmuditaṁ tri-lokyām
anyatra vai mura-ripor itaratra dāsāt

(24) Except for when he belongs to the school of the enlightened souls on this earth, I am willing to punish him who wronged you o wife of this hero. As far as I am concerned he will not live without fear and anxiety in the three worlds or anywhere else, when he is anyone else but a servant of Vishnu ['the enemy of Mura']!

4.26.25

vaktraṁ na te vitilakaṁ malinaṁ viharṣaṁ
saṁrambha-bhīmam avimṛṣṭam apeta-rāgam
paśye stanāv api śucopahatau sujātau
bimbādharaṁ vigata-kuṅkuma-paṅka-rāgam

(25) Your face was never without its decorations nor have I ever before seen you that dirty, morose,  upset and without your luster and affection. Never I saw your nice breasts wet with tears or your lips not red of kunkum.

4.26.26

tan me prasīda suhṛdaḥ kṛta-kilbiṣasya
svairaṁ gatasya mṛgayāṁ vyasanāturasya
kā devaraṁ vaśa-gataṁ kusumāstra-vega-
visrasta-pauṁsnam uśatī na bhajeta kṛtye

(26) My most intimate friend, be kind to this man who did the wrong thing because he went hunting on his own accord. What woman who with her great beauty controls the lusty desires of her husband wouldn't dutifully embrace him being lost in impatience and pierced by the arrows of Cupid?'

Canto 4

Chapter 27: Candavega Attacks the City of King Purañjana; the Character of Kâlakanyâ

4.27.1

nārada uvāca
itthaṁ purañjanaṁ sadhryag
vaśamānīya vibhramaiḥ
purañjanī mahārāja
reme ramayatī patim

(1) Nârada said: 'Purañjana's wife by means of these love games completely bringing her husband under her control o great King, thus enjoyed all the satisfaction she gave him.

4.27.2

sa rājā mahiṣīṁ rājan
susnātāṁ rucirānanām
kṛta-svastyayanāṁ tṛptām
abhyanandad upāgatām

(2) O King, the queen perfectly happy welcomed the king who with his attractive face had approached her nicely bathed and fully decorated.

4.27.3

tayopagūḍhaḥ parirabdha-kandharo
raho 'numantrair apakṛṣṭa-cetanaḥ
na kāla-raṁho bubudhe duratyayaṁ
divā niśeti pramadā-parigrahaḥ

 (3) Intimately making fun she embraced him as he held her in his arms. Thus being captivated by the woman he lost his keenness and wasn't quite aware of how day and night the insurmountable time was passing.

4.27.4

śayāna unnaddha-mado mahā-manā
mahārha-talpe mahiṣī-bhujopadhiḥ
tām eva vīro manute paraṁ yatas
tamo-'bhibhūto na nijaṁ paraṁ ca yat

(4) Lying down on the precious bedstead of the queen, the hero, despite of his advanced consciousness, became increasingly illusioned and having his wife's arms for his pillow he, overwhelmed by ignorance considering it to be the highest attainment, didn't realize what self-realization and the Supreme actually meant.

4.27.5

tayaivaṁ ramamāṇasya
kāma-kaśmala-cetasaḥ
kṣaṇārdham iva rājendra
vyatikrāntaṁ navaṁ vayaḥ

 (5) O best of Kings, this way lustily enjoying with an impure heart, his newly won life passed in half a moment.

4.27.6

tasyām ajanayat putrān
purañjanyāṁ purañjanaḥ
śatāny ekādaśa virāḍ
āyuṣo 'rdham athātyagāt

(6) Purañjana o King, spending half his life that way, begot in his wife eleven sons and hundreds [of grandsons].

4.27.7

duhitṝr daśottara-śataṁ
pitṛ-mātṛ-yaśaskarīḥ
śīlaudārya-guṇopetāḥ
paurañjanyaḥ prajā-pate

(7) He also had over ten daughters and a hundred [granddaughters], and all those daughters of Purañjana, o founding father, were just as famous as their parents because of their good conduct, magnanimity and [other] qualities.

4.27.8

sa pañcāla-patiḥ putrān
pitṛ-vaṁśa-vivardhanān
dāraiḥ saṁyojayām āsa
duhitṝḥ sadṛśair varaiḥ

(8) He the King of Pañcâla for expanding his line married his sons with the best of wives and his daughters to equally qualified husbands.

4.27.9

putrāṇāṁ cābhavan putrā
ekaikasya śataṁ śatam
yair vai paurañjano vaṁśaḥ
pañcāleṣu samedhitaḥ

(9) Also the hundreds of sons of the [grand]sons all produced hundreds and hundreds of other descendants because of which Purañjana's family increased immensely in the land of Pañcâla.

4.27.10

teṣu tad-riktha-hāreṣu
gṛha-kośānujīviṣu
nirūḍhena mamatvena
viṣayeṣv anvabadhyata

(10) Because of his deep rooted attachment to material enjoyment he became fully subservient to his descendants who heavily plundered his home and treasury.

4.27.11

īje ca kratubhir ghorair
dīkṣitaḥ paśu-mārakaiḥ
devān pitṝn bhūta-patīn
nānā-kāmo yathā bhavān

 (11) He, so full of desires, just like you conducted sacrifices out of respect for the forefathers, the gods and the great ones in society. But they were all equally ghastly inspired by the killing of poor animals.

4.27.12

yukteṣv evaṁ pramattasya
kuṭumbāsakta-cetasaḥ
āsasāda sa vai kālo
yo 'priyaḥ priya-yoṣitām

 (12) Thus wantonly involved with a heart enslaved by kith and kin, one day the time [of old age] arrived that is not very loved by those who are fond of women.

4.27.13

caṇḍavega iti khyāto
gandharvādhipatir nṛpa
gandharvās tasya balinaḥ
ṣaṣṭy-uttara-śata-trayam

(13) O King, there is a king belonging to the heavenly kingdom [Gandharvaloka] who is called Candavega ['the impetuously streaming time']. He has the lead over three hundred and sixty very powerful other Gandharvas.

4.27.14

gandharvyas tādṛśīr asya
maithunyaś ca sitāsitāḥ
parivṛttyā vilumpanti
sarva-kāma-vinirmitām

(14) There are also an equal amount of black and white heavenly women of Candavega [the light and dark periods of the month, see 3.11: 10]. They all surrounded the city to plunder the amenities for sensual pleasure.

4.27.15

te caṇḍavegānucarāḥ
purañjana-puraṁ yadā
hartum ārebhire tatra
pratyaṣedhat prajāgaraḥ

(15) When all the followers of Candavega began to plunder the city of Purañjana, they met with the big serpent present there for its defense [his five hoods stand for the five kinds of life air: prana, apâna, vyâna, udâna and samâna; see 4.25: 35 and list].

4.27.16

sa saptabhiḥ śatair eko
viṁśatyā ca śataṁ samāḥ
purañjana-purādhyakṣo
gandharvair yuyudhe balī

 (16) Single-handedly he for a hundred years as the guardian of Purañjana's city valiantly fought the seven hundred and twenty Gandharvas.

4.27.17

kṣīyamāṇe sva-sambandhe
ekasmin bahubhir yudhā
cintāṁ parāṁ jagāmārtaḥ
sa-rāṣṭra-pura-bāndhavaḥ

(17) Becoming weak all alone fighting so many warriors, his intimate friend[, the ruler] of the city state along with all his friends and relatives, got very anxious and sad.

4.27.18

sa eva puryāṁ madhu-bhuk
pañcāleṣu sva-pārṣadaiḥ
upanītaṁ baliṁ gṛhṇan
strī-jito nāvidad bhayam

(18) He who within the city [of the five senses] Pañcâla enjoyed the sweetest love and together with his associates collected the necessary means for it, as a hen-pecked husband couldn't understand though what kind of fear he actually dealt with [the fear of death].

4.27.19

kālasya duhitā kācit
tri-lokīṁ varam icchatī
paryaṭantī na barhiṣman
pratyanandata kaścana

(19) [All of this happened during the time that] the daughter of the Almighty Time [called Kâlakanyâ, referring to Jarâ or old age] traveled the three worlds desiring someone for a husband o King Prâcînabarhi, but there was never anyone who accepted her proposal.

4.27.20

daurbhāgyenātmano loke
viśrutā durbhageti sā
yā tuṣṭā rājarṣaye tu
vṛtādāt pūrave varam

(20) Unhappy about it she was known in the world as Durbhagâ ['ill-fated'], but because she once had pleased a wise king who had accepted her [called Jayâti who by S'ukrâcârya had been cursed with premature old age], she granted Pûru [the son faithfull to Jayâti] a boon [viz. to inherit the kingdom. See also 9.18].

4.27.21

kadācid aṭamānā sā
brahma-lokān mahīṁ gatam
vavre bṛhad-vrataṁ māṁ tu
jānatī kāma-mohitā

 (21) Once when I myself was traveling around she descended to earth from her heavenly abode [Brahmaloka] and, illusioned by lust, proposed to me while I was a vowed celibate.

4.27.22

mayi saṁrabhya vipula-
madāc chāpaṁ suduḥsaham
sthātum arhasi naikatra
mad-yācñā-vimukho mune

(22) [After I turned her down] she out of illusion having become very angry with me, cursed me saying: 'Having turned down my request thou sage, you will never be able to remain at one place.'

4.27.23

tato vihata-saṅkalpā
kanyakā yavaneśvaram
mayopadiṣṭam āsādya
vavre nāmnā bhayaṁ patim

 (23) After that frustration of her plans, she on my instigation approached the ruler of the Yavanas [the untouchables also called mlecchas or meat-eaters] named Bhaya ['fear'] to accept him as her husband.

4.27.24

ṛṣabhaṁ yavanānāṁ tvāṁ
vṛṇe vīrepsitaṁ patim
saṅkalpas tvayi bhūtānāṁ
kṛtaḥ kila na riṣyati

 (24) She said to him: 'O great hero, you as the best of the untouchables I accept as the husband of my desire. No one will ever see the plans foiled he made with you.

4.27.25

dvāv imāv anuśocanti
bālāv asad-avagrahau
yal loka-śāstropanataṁ
na rāti na tad icchati

 (25) The following two kinds of people are of lamentation: the ignorant not following the path of charity and the foolish who never wish to accept what according to custom and the scriptures is brought about by God's grace.

4.27.26

atho bhajasva māṁ bhadra
bhajantīṁ me dayāṁ kuru
etāvān pauruṣo dharmo
yad ārtān anukampate

(26) Therefore accept me o gentleman, I am willing to serve. Have mercy with me, for every man it is a matter of principle to be of compassion for people in distress.'

4.27.27

kāla-kanyodita-vaco
niśamya yavaneśvaraḥ
cikīrṣur deva-guhyaṁ sa
sasmitaṁ tām abhāṣata

(27) When the king of the Yavanas heard the daughter of Time express herself in these words, he, according to the will of God prepared to do his duty in the private sphere, addressed her with a smile:

4.27.28

mayā nirūpitas tubhyaṁ
patir ātma-samādhinā
nābhinandati loko 'yaṁ
tvām abhadrām asammatām

 (28) 'For being unacceptable because of the inauspiciousness you stand for you are never welcome to considerate souls. I've thought about this matter and ascertained that you must have a husband.

4.27.29

tvam avyakta-gatir bhuṅkṣva
lokaṁ karma-vinirmitam
yā hi me pṛtanā-yuktā
prajā-nāśaṁ praṇeṣyasi

 (29) Please, o you who move about imperceptibly, enjoy this world that is built upon karma, upon fruitive action. With the help of my soldiers you will unhindered be able to guide the people to their death.

4.27.30

prajvāro 'yaṁ mama bhrātā
tvaṁ ca me bhaginī bhava
carāmy ubhābhyāṁ loke 'sminn
avyakto bhīma-sainikaḥ

(30) I give you my brother Prajvâra ['the fever of Vishnu'] and thus you become my sister. Together with the two of you and my fearsome soldiers, I will roam about unseen in this world.'

Canto 4

Chapter 28: Purañjana Becomes a Woman in his Next Life

4.28.1

nārada uvāca
sainikā bhaya-nāmno ye
barhiṣman diṣṭa-kāriṇaḥ
prajvāra-kāla-kanyābhyāṁ
vicerur avanīm imām

(1) Nârada said: 'O King Prâcînabarhi, all the forces of Bhaya, the representatives of death [who are alike the troubles of old age] roamed this earth together with Prajvâra and Kâlakanyâ.

4.28.2

ta ekadā tu rabhasā
purañjana-purīṁ nṛpa
rurudhur bhauma-bhogāḍhyāṁ
jarat-pannaga-pālitām

(2) But when they one day full of wrath laid siege to the city of Purañjana which was so full of sensual pleasure o King, they discovered it was protected by the old serpent.

4.28.3

kāla-kanyāpi bubhuje
purañjana-puraṁ balāt
yayābhibhūtaḥ puruṣaḥ
sadyo niḥsāratām iyāt

(3) The daughter of Kâla then also participated in the violence to take hold of Purañjana's city. Overwhelmed by her someone immediately realizes how insignificant he is.

4.28.4

tayopabhujyamānāṁ vai
yavanāḥ sarvato-diśam
dvārbhiḥ praviśya subhṛśaṁ
prārdayan sakalāṁ purīm

(4) With her attack the Yavanas from all sides entered the gates and created severe trouble all over the city.

4.28.5

tasyāṁ prapīḍyamānāyām
abhimānī purañjanaḥ
avāporu-vidhāṁs tāpān
kuṭumbī mamatākulaḥ

 (5) Purañjana, who as an all too eager householder was overly attached to his family, was in the troubled city thereupon plagued by all kinds of distress.

4.28.6

kanyopagūḍho naṣṭa-śrīḥ
kṛpaṇo viṣayātmakaḥ
naṣṭa-prajño hṛtaiśvaryo
gandharva-yavanair balāt

(6) Embraced by the Daughter of Time he lost his beauty and because he in being addicted to sensual pleasures was a miser lacking in intelligence, he was by the Gandharvas and Yavanas [the meat-eaters] by force bereft of his opulence.

4.28.7

viśīrṇāṁ sva-purīṁ vīkṣya
pratikūlān anādṛtān
putrān pautrānugāmātyāñ
jāyāṁ ca gata-sauhṛdām

 (7) He saw his town fall apart in opposing fractions, that his sons and grandsons, servants and ministers were disrespectful and that his wife had become indifferent.

4.28.8

ātmānaṁ kanyayā grastaṁ
pañcālān ari-dūṣitān
duranta-cintām āpanno
na lebhe tat-pratikriyām

(8) With Pañcâla being infested with insurmountable enemies he grew very anxious, but because he himself was seized by Kâlakanyâ he couldn't take any counteraction.

4.28.9

kāmān abhilaṣan dīno
yāta-yāmāṁś ca kanyayā
vigatātma-gati-snehaḥ
putra-dārāṁś ca lālayan

(9) In his emotional preference for his sons and wife he had lost the real purpose of life and because of Kâlakanyâ everything the poor man had lusted for in his life had become stale.

4.28.10

gandharva-yavanākrāntāṁ
kāla-kanyopamarditām
hātuṁ pracakrame rājā
tāṁ purīm anikāmataḥ

 (10) The town that was overrun by the Gandharvas and Yavanas and was smashed by the Daughter of Time, the king against his will had to abandon.

4.28.11

bhaya-nāmno 'grajo bhrātā
prajvāraḥ pratyupasthitaḥ
dadāha tāṁ purīṁ kṛtsnāṁ
bhrātuḥ priya-cikīrṣayā

 (11) For the sole purpose of pleasing his elder brother Bhaya [called 'the fear'], Prajvâra [being 'the fever'] present at the spot, set fire to the city.

4.28.12

tasyāṁ sandahyamānāyāṁ
sapauraḥ saparicchadaḥ
kauṭumbikaḥ kuṭumbinyā
upātapyata sānvayaḥ

 (12) When the city with all the citizens, servants and followers was ablaze Purañjana, the head of the big family, along with his wife and descendants had to suffer the heat.

4.28.13

yavanoparuddhāyatano
grastāyāṁ kāla-kanyayā
puryāṁ prajvāra-saṁsṛṣṭaḥ
pura-pālo 'nvatapyata

(13) With the city being attacked by the Yavanas and seized by Kâlakanyâ and the problems caused by Prajvâra, also the guardian of the city [the snake] got very aggrieved.

4.28.14

na śeke so 'vituṁ tatra
puru-kṛcchroru-vepathuḥ
gantum aicchat tato vṛkṣa-
koṭarād iva sānalāt

(14) He couldn't protect the city [against the fire] and had great difficulty trying to get out of there. It was as if he had to escape from a hollow tree that was thrown into the flames.

4.28.15

śithilāvayavo yarhi
gandharvair hṛta-pauruṣaḥ
yavanair aribhī rājann
uparuddho ruroda ha

(15) With his physical strength defeated by the Gandharvas and the hostile Yavanas o King, he frustrated had to cry aloud.

4.28.16

duhitṝḥ putra-pautrāṁś ca
jmi-jāmātṛ-pārṣadān
svatvāvaśiṣṭaṁ yat kiñcid
gṛha-kośa-paricchadam

(16) What fate now befell the daughters, sons, grandsons, daughters- and sons-in-law and associates, what would become of the kingdom and the palace with all its wealth and goods?

4.28.17

ahaṁ mameti svīkṛtya
gṛheṣu kumatir gṛhī
dadhyau pramadayā dīno
viprayoga upasthite

(17) At his separation the householder turned his attention to the 'I' and 'mine' of his home and it thus happened that he with a mind full of obnoxious thoughts had a hard time concerning his wife.

4.28.18

lokāntaraṁ gatavati
mayy anāthā kuṭumbinī
vartiṣyate kathaṁ tv eṣā
bālakān anuśocatī

(18) 'When I have left for another life, how must this woman exist being bereft of a husband and lamenting with all the children of the family around her?

4.28.19

na mayy anāśite bhuṅkte
nāsnāte snāti mat-parā
mayi ruṣṭe susantrastā
bhartsite yata-vāg bhayāt

 (19) I never ate when she didn't eat, I never missed a bath when she would bathe. She was always devoted to me and fearfully kept silent when I was angry, however afraid she was when I reprimanded her.

4.28.20

prabodhayati māvijñaṁ
vyuṣite śoka-karśitā
vartmaitad gṛha-medhīyaṁ
vīra-sūr api neṣyati

(20) She gave me good counsel when I was foolish and she was saddened and put off when I was away. Will she, despite of being the mother of such great heroes, be able to hold on to the path of her household duties?

4.28.21

kathaṁ nu dārakā dīnā
dārakīr vāparāyaṇāḥ
vartiṣyante mayi gate
bhinna-nāva ivodadhau

 (21) How will my poor sons and daughters who have no one else to depend on, live when I like a broken boat in the ocean have disappeared from this world?'

4.28.22

evaṁ kṛpaṇayā buddhyā
śocantam atad-arhaṇam
grahītuṁ kṛta-dhīr enaṁ
bhaya-nāmābhyapadyata

(22) Thus out of his wretched intelligence lamenting what should not be lamented, the one determined to bring him down called Fear approached to arrest him.

4.28.23

paśuvad yavanair eṣa
nīyamānaḥ svakaṁ kṣayam
anvadravann anupathāḥ
śocanto bhṛśam āturāḥ

(23) Purañjana was restrained like an animal by the Yavanas taken to their abode, followed by the stream of his attendants who deeply aggrieved were lost in tears.

4.28.24

purīṁ vihāyopagata
uparuddho bhujaṅgamaḥ
yadā tam evānu purī
viśīrṇā prakṛtiṁ gatā

 (24) As soon as the serpent who had to give up the city was arrested and following him had left, the city turned into dust.

4.28.25

vikṛṣyamāṇaḥ prasabhaṁ
yavanena balīyasā
nāvindat tamasāviṣṭaḥ
sakhāyaṁ suhṛdaṁ puraḥ

 (25) Forcibly dragged by the mighty Yavana, Purañjana, covered by the darkness of his ignorance, couldn't remember his friend and well-wisher [the Supersoul within] who had been there from the beginning.

4.28.26

taṁ yajña-paśavo 'nena
saṁjñaptā ye 'dayālunā
kuṭhāraiś cicchiduḥ kruddhāḥ
smaranto 'mīvam asya tat

(26) All the animals of sacrifice by him most unkind killed with axes and cut to pieces, very angrily remembered that sinful activity of his.

4.28.27

ananta-pāre tamasi
magno naṣṭa-smṛtiḥ samāḥ
śāśvatīr anubhūyārtiṁ
pramadā-saṅga-dūṣitaḥ

(27) For an endless number of years he in the beyond was absorbed in darkness and, bereft of all intelligence, practically endless had to experience the misery of an impure life of being focussed on women.

4.28.28

tām eva manasā gṛhṇan
babhūva pramadottamā
anantaraṁ vidarbhasya
rāja-siṁhasya veśmani

(28) Because he [till the very end] had kept her in mind he after his death became a well situated woman [a daughter] in the house of the most powerful King Vidarbha [see also B.G. 8: 5].

4.28.29

upayeme vīrya-paṇāṁ
vaidarbhīṁ malayadhvajaḥ
yudhi nirjitya rājanyān
pāṇḍyaḥ para-purañjayaḥ

(29) As the daughter of Vidarbha she [he] was given in marriage as a prize of valor to Malayadhvaja ['as firm as the Malaya hill'] who as the best of the learned [a Pândya ruler] in the fight had defeated many princes and was the conqueror of all other cities.

4.28.30

tasyāṁ sa janayāṁ cakra
ātmajām asitekṣaṇām
yavīyasaḥ sapta sutān
sapta draviḍa-bhūbhṛtaḥ

(30) He begot a daughter in her with dark eyes as also seven younger mighty sons* who became the kings of the seven provinces of the south of India [Dravida].

4.28.31

ekaikasyābhavat teṣāṁ
rājann arbudam arbudam
bhokṣyate yad-vaṁśa-dharair
mahī manvantaraṁ param

(31) From each of them o King, millions and millions of descendants were born who ruled the world for the time of a manvantara and longer [see 3.11: 24].

4.28.32

agastyaḥ prāg duhitaram
upayeme dhṛta-vratām
yasyāṁ dṛḍhacyuto jāta
idhmavāhātmajo muniḥ

 (32) Âgastya [the sage; 'he who was born from a pot'] married the first daughter sworn to the Lord and from her was born a son called Dridhacyuta ['the infallible fortress'] who on his turn had the great sage Idhmavâha ['he who carries the wood'] for his son.

4.28.33

vibhajya tanayebhyaḥ kṣmāṁ
rājarṣir malayadhvajaḥ
ārirādhayiṣuḥ kṛṣṇaṁ
sa jagāma kulācalam

(33) Having divided the entire world among his sons, the pious king called Malayadhvaja went to Kulâcala in a desire to worship Lord Krishna.

4.28.34

hitvā gṛhān sutān bhogān
vaidarbhī madirekṣaṇā
anvadhāvata pāṇḍyeśaṁ
jyotsneva rajanī-karam

(34) Giving up her home, children and material happiness, the daughter of Vidarbha with her enchanting eyes followed her lord of wisdom like the moonshine accompanying the moon.

4.28.35-36

tatra candravasā nāma
tāmraparṇī vaṭodakā
tat-puya-salilair nityam
ubhayatrātmano mṛjan
kandāṣṭibhir mūla-phalaiḥ
puṣpa-parṇais tṛṇodakaiḥ
vartamānaḥ śanair gātra-
karśanaṁ tapa āsthitaḥ

 (35- 36) There he cleansed himself daily both inside and outside with the holy waters of the rivers named the Candravasâ, the Tâmraparnî and the Vathodakâ. Subsisting on bulbs, seeds, roots and fruits, flowers, leaves, grasses and water, his body undergoing the austerity gradually grew thin.

4.28.37

śītoṣṇa-vāta-varṣāṇi
kṣut-pipāse priyāpriye
sukha-duḥkhe iti dvandvāny
ajayat sama-darśanaḥ

 (37) Equipoised he thus conquered the dualities of cold and heat, wind and rain, hunger and thirst, the pleasant and the unpleasant and happiness and distress.

4.28.38

tapasā vidyayā pakva-
kaṣāyo niyamair yamaiḥ
yuyuje brahmaṇy ātmānaṁ
vijitākṣānilāśayaḥ

(38)  With vows [yama] and by regulation [niyama] fixing himself in his spiritual [yoga] realization he subdued his senses, life and consciousness and thus by means of the science of his austerities were all his impurities burned [in the fire of his devotion, compare 4.22: 24, 3.29: 17].

4.28.39

āste sthāṇur ivaikatra
divyaṁ varṣa-śataṁ sthiraḥ
vāsudeve bhagavati
nānyad vedodvahan ratim

(39) Sitting as immovable at the same place as if a hundred years of the demigods [see 3.11: 12] passed, he, steady in relation to Vâsudeva, the Supreme Lord, knew nothing but that attraction.

4.28.40

sa vyāpakatayātmānaṁ
vyatiriktatayātmani
vidvān svapna ivāmarśa-
sākṣiṇaṁ virarāma ha

(40) Like in a dream he by the all-pervasive Supersoul could distinguish himself in perfect awareness: as the self-aware witness certain in his [divine] indifference ['the glad hero'].

4.28.41

sākṣād bhagavatoktena
guruṇā hariṇā nṛpa
viśuddha-jñāna-dīpena
sphuratā viśvato-mukham

(41) Under the direct prompting of the Supreme Lord, of the spiritual master Hari [the so-called caitya guru or the guru from within] o King, he found the pure light of the spiritual knowledge that enlightens all perspectives [see also the six darshanas].

4.28.42

pare brahmaṇi cātmānaṁ
paraṁ brahma tathātmani
vīkṣamāo vihāyekṣām
asmād upararāma ha

(42) He who thus saw himself in the transcendental Absolute and the Absolute Self within himself, with this before his mind's eye gave up his considerations and withdrew himself [from life].

4.28.43

patiṁ parama-dharma-jñaṁ
vaidarbhī malayadhvajam
premṇā paryacarad dhitvā
bhogān sā pati-devatā

(43) Vaidarbhî, the daughter of Vidarbha, who served her husband Malayadhvaja with love and devotion, accepted her husband as her godhead, as the supreme knower of the principles, and gave up on her sense enjoyment.

4.28.44

cīra-vāsā vrata-kṣāmā
veṇī-bhūta-śiroruhā
babhāv upa patiṁ śāntā
śikhā śāntam ivānalam

(44) In old rags, lean because of her vows and with her hair matted, she radiated next to her husband as peaceful as the flame of a fire.

4.28.45

ajānatī priyatamaṁ
yadoparatam aṅganā
susthirāsanam āsādya
yathā-pūrvam upācarat

(45) As she was used to, the woman continued serving him who sat there fixed in his sitting posture, until she after he had passed away couldn't detect any sign of life anymore from her beloved husband.

4.28.46

yadā nopalabhetāṅghrāv
ūṣmāṇaṁ patyur arcatī
āsīt saṁvigna-hṛdayā
yūtha-bhraṣṭā mṛgī yathā

(46) When she serving him no longer felt the warmth of his feet, she became as anxious at heart as a doe separated from her partner.

4.28.47

ātmānaṁ śocatī dīnam
abandhuṁ viklavāśrubhiḥ
stanāv āsicya vipine
susvaraṁ praruroda sā

(47) Lamenting for herself how wretched it was to be without a friend, she broken-hearted began to cry loudly, wetting her breasts with her tears.

4.28.48

uttiṣṭhottiṣṭha rājarṣe
imām udadhi-mekhalām
dasyubhyaḥ kṣatra-bandhubhyo
bibhyatīṁ pātum arhasi

 (48) 'Get up, please, get up!, o wise King. This world situated in the middle of the ocean is so very afraid of rogues and rulers full of attachment, you ought to protect her!'

4.28.49

evaṁ vilapantī bālā
vipine 'nugatā patim
patitā pādayor bhartū
rudaty aśrūṇy avartayat

(49) Thus lamenting the innocent woman in that lonely place fell down at the feet of her husband with tears running down her cheeks.

4.28.50

citiṁ dārumayīṁ citvā
tasyāṁ patyuḥ kalevaram
ādīpya cānumaraṇe
vilapantī mano dadhe

(50) For her husband's body she built a funeral pyre of wood and placing him on top of it she after igniting it, lamenting, focussed her mind to die [saha-marana] together with him.

4.28.51

tatra pūrvataraḥ kaścit
sakhā brāhmaṇa ātmavān
sāntvayan valgunā sāmnā
tām āha rudatīṁ prabho

(51) Just before that took place a friend of hers, a brahmin, a very learned scholar, pacified her very nicely with mitigating words, speaking to her about her master as she was crying.

4.28.52

brāhmaṇa uvāca
kā tvaṁ kasyāsi ko vāyaṁ
śayāno yasya śocasi
jānāsi kiṁ sakhāyaṁ māṁ
yenāgre vicacartha ha

 (52) The brahmin said: 'Who are you? To whom do you belong and who is this man lying there over whom you are lamenting? Don't you recognize Me as the friend whom you in the past have consulted?

4.28.53

api smarasi cātmānam
avijñāta-sakhaṁ sakhe
hitvā māṁ padam anvicchan
bhauma-bhoga-rato gataḥ

(53) O friend, do you still remember how you, not familiar with the Supersoul, gave Me up as your friend? You were at the time in a position of being attached to desires for material pleasure.

4.28.54

haṁsāv ahaṁ ca tvaṁ cārya
sakhāyau mānasāyanau
abhūtām antarā vaukaḥ
sahasra-parivatsarān

(54) You and I o great soul, are two swans, two friends who for thousands of years in succession walked the same path of the spirit [of devotion] and then got separated from their safe haven [that Mânasa lake of the pure spirit].

4.28.55

sa tvaṁ vihāya māṁ bandho
gato grāmya-matir mahīm
vicaran padam adrākṣīḥ
kayācin nirmitaṁ striyā

(55) You who as that swan had left me o friend, thereupon traveled the earth as someone with a material consciousness. You then saw a city that was the love of some woman.

4.28.56

pañcārāmaṁ nava-dvāram
eka-pālaṁ tri-koṣṭhakam
ṣaṭ-kulaṁ pañca-vipaṇaṁ
pañca-prakṛti strī-dhavam

(56) [In that abode you had] five gardens, nine gates, one protector, three store rooms, six [mercantile] families, five market places and five material elements with one woman running the place.

4.28.57

pañcendriyārthā ārāmā
dvāraḥ prāṇā nava prabho
tejo-'b-annāni koṣṭhāni
kulam indriya-saṅgrahaḥ

(57) The gardens are the five objects of the senses, the gates My friend are the nine apertures of the senses, the three store rooms stand for fire, water and food and the families are the five senses.

4.28.58

vipaṇas tu kriyā-śaktir
bhūta-prakṛtir avyayā
śakty-adhīśaḥ pumāṁs tv atra
praviṣṭo nāvabudhyate

(58) The five market places represent the power of action [the five working senses] and the five elements are the fundamental elements of the material world. Man is an eternal controller of the forces, but having entered that city he is out of touch with the [original] intelligence.

4.28.59

tasmiṁs tvaṁ rāmayā spṛṣṭo
ramamāṇo 'śruta-smṛtiḥ
tat-saṅgād īdṛśīṁ prāpto
daśāṁ pāpīyasīṁ prabho

(59) In that situation being in contact with the outer splendor of the world you, in her company enjoying it, then had to live without the remembrance of the inexhaustible source [of your spiritual existence]. And thus you attained a state that was full of sin, My best one.

4.28.60

na tvaṁ vidarbha-duhitā
nāyaṁ vīraḥ suhṛt tava
na patis tvaṁ purañjanyā
ruddho nava-mukhe yayā

(60) In fact you are not Vidarbha's daughter, nor is this hero of yours [Malayadhvaja] your well-wishing husband. Neither were you the husband of Purañjanî by whom you were captured in the body with its nine gates.

4.28.61

māyā hy eṣā mayā sṛṣṭā
yat pumāṁsaṁ striyaṁ satīm
manyase nobhayaṁ yad vai
haṁsau paśyāvayor gatim

(61) In reality it is so that you, by this deluding energy that I created, considered yourself a man, a woman or a nonsexual being, but you forgot about the two of us as [being united in the pure spirit of the] swans.

4.28.62

ahaṁ bhavān na cānyas tvaṁ
tvam evāhaṁ vicakṣva bhoḥ
na nau paśyanti kavayaś
chidraṁ jātu manāg api

(62) You and I are not different [in quality]. Look at yourself, you are just like Me, My friend. The imaginary distinction between the two of us is by the advanced scholars not even in the smallest degree ever acknowledged.

4.28.63

yathā puruṣa ātmānam
ekam ādarśa-cakṣuṣoḥ
dvidhābhūtam avekṣeta
tathaivāntaram āvayoḥ

(63) The two of us do not differ more from each other than the body that one sees of oneself in a mirror or in the eyes of someone else differs from one's own [compare 3.28: 40].

4.28.64

evaṁ sa mānaso haṁso
haṁsena pratibodhitaḥ
sva-sthas tad-vyabhicāreṇa
naṣṭām āpa punaḥ smṛtim

(64) An individual soul who thus like a swan lives together in the heart is, being instructed by the other swan, situated in self-realization, because he then regained the memory that was lost in that [materialistic] separateness.'

4.28.65

barhiṣmann etad adhyātmaṁ
pārokṣyeṇa pradarśitam
yat parokṣa-priyo devo
bhagavān viśva-bhāvanaḥ

There are many similar stories in the purāṇas for self-realization. As stated in the Vedas: parokṣa-priyā iva hi devāḥ. There are many stories in the Purāṇas that are intended to interest ordinary men in transcendental subjects, but actually these refer to real facts. They are not to be considered stories without a transcendental purpose. Some of them refer to real historical facts. One should be interested, however, in the real purport of the story. Indirect instruction is quickly understandable for a common man. Factually the path of bhakti-yoga is the path of hearing directly about the pastimes of the Supreme Personality of Godhead (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB

The following are some of the allegorical usages in this chapter.

Ādeśa-kārī. The actions resulting from sinful activities.

Agastya. The mind.

Amātya. The governor of the senses, the mind.

Arbuda-arbuda. Various types of śravaṇa and kīrtana of the Supreme Lord's name, quality, form and so on.

Ari. Impediments like disease.

Bhoga. Enjoyment. Herein this word refers to real enjoyment in spiritual life.

Bhṛtya. The servants of the body, namely the senses.

Draviḍa-rāja. Devotional service or a person eligible to act in devotional service.

Dvāra. The doors of the body, such as the eyes and ears.

Gṛha. Home. For spiritual cultivation one requires an undisturbed place or the good association of devotees.

Idhmavāha. The devotee who approaches the spiritual master. Idhma refers to wood that is taken to burn as fuel for a fire. A brahmacārī is supposed to take this idhma to ignite the fire used in performing sacrifices. By spiritual instruction a brahmacāri is trained to ignite a fire and offer oblations in the morning. He is supposed to go to the spiritual master to take lessons on transcendental subject matter, and the Vedic injunction is that when approaching the spiritual master one must carry with him fuel to perform yajñas, or sacrifices. The exact Vedic injunction is as follows:

tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
[MU

"To learn transcendental subject matter, one must approach the spiritual master. In doing so, he should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion, and therefore he constantly engages in the service of the Supreme Personality of Godhead." (Muṇḍaka Upaniṣad 1.2.12) By serving such a bona fide spiritual master, gradually a conditioned soul becomes detached from material enjoyment and invariably makes progress in spiritual realization under the direction of the spiritual master. Those who are misled by the illusory energy are never interested in approaching a spiritual master to make life successful.

Jāyā. Intelligence.

Jīrṇa-sarpa. The fatigued air of life.

Kālakanyā. The invalidity of old age.

Kāma. A high fever.

Kulācala. The place where there is no disturbance.

Kuṭumbinī. Intelligence.

Madirekṣaṇā. Madirekṣaṇā refers to one whose eyes are so attractive that one who observes them becomes maddened by her. In other words, madirekṣaṇā means a very beautiful young girl. According to Jīva Gosvāmī, madirekṣaṇā means the personified deity of bhakti. If one is attracted by the bhakti cult, he becomes engaged in the service of the Lord and the spiritual master, and thus his life becomes successful. Vaidarbhī, the woman, became a follower of her husband. As she left her comfortable home for the service of her husband, a serious student of spiritual understanding must give up everything for the service of the spiritual master. As stated by Viśvanātha Cakravartī Ṭhākura, yasya prasādād bhagavat-prasādaḥ: ** if one wants actual success in life, he must strictly follow the instructions of the spiritual master. By following such instructions, one is sure to make rapid progress in spiritual life. This statement by Viśvanātha Cakravartī is in pursuance of the following injunction from the Śvetāśvatara Upaniṣad (6.23):

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." In the Chāndogya Upaniṣad it is said, ācāryavān puruṣo veda: "One who approaches a bona fide spiritual master can understand everything about spiritual realization."

Malayadhvaja. A nice devotee who is like sandalwood.

Pañcāla. The five sense objects.

Paricchada. The total aggregate of the senses.

Paura-jana. The seven elements that constitute the body.

Pautra. Patience and gravity.

Prajvāra. A kind of fever called viṣṇu jvāra.

Pratikriyā. Counteracting agents such as mantras and medicines.

Pura-pālaka. The life air.

Putra. Consciousness.

Sainika. The condition of threefold miseries.

Sapta-suta. The seven sons, namely hearing, chanting, remembering, offering prayers, serving the lotus feet of the Lord, worshiping the Deity and becoming a servant of the Lord.

Sauhṛdya. Endeavor.

Suta. The son of Vaidarbhī, or, in other words, one who is somewhat advanced in fruitive activities and who comes in contact with a devotee spiritual master. Such a person becomes interested in the subject matter of devotional service.

Vaidarbhī. The woman who was formerly a man but took birth as a woman in his next life because of too much attachment to woman. Darbha means kuśa grass. In fruitive activities, or karma-kāṇḍīya ceremonies, one requires kuśa grass. Thus vaidarbhī refers to one who takes birth in a family of karma-kāṇḍīya understanding. However, if by karma-kāṇḍa activities one by chance comes in contact with a devotee, as Vaidarbhī did when she married Malayadhvaja, his life becomes successful. He then pursues the devotional service of the Lord. The conditioned soul becomes liberated simply by following the instructions of the bona fide spiritual master.

Vidarbha-rājasiṁha. The best of persons who are expert in fruitive activities.

Vīrya. One who has mercy.

Yavana. The servant of Yamarāja.

(65)  'O Prâcînabarhi, I have imparted this spiritual instruction in figures of speech, because the Supreme Lord our God, the Cause of All Causes, loves to be mysterious.'

*: These seven sons would stand for the initial seven processes of vidhi marga devotional service of hearing, chanting, remembering, offering worship, offering prayers, rendering transcendental loving service and serving the lotus feet of the Lord. Later on were added the raga marga processes of the balance-friendship and surrendering of everything.

(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection )

\