Vyasadev
Praneetha
The Mad Bhagavatam
Canto 9
Chapter 5
Durvâsâ Saved: the Cakra-prayers of Ambarîsha
In this chapter we find Mahārāja Ambarīṣa offering prayers to the Sudarśana cakra and we find how the Sudarśana cakra became merciful to Durvāsā Muni.
By the order of the Supreme Personality of Godhead, Viṣṇu, Durvāsā Muni immediately went to Mahārāja Ambarīṣa and fell at his lotus feet. Mahārāja Ambarīṣa, being naturally very humble and meek, felt shy and ashamed because Durvāsā Muni had fallen at his feet, and thus he began to offer prayers to the Sudarśana cakra just to save Durvāsā. What is this Sudarśana cakra? The Sudarśana cakra is the glance of the Supreme Personality of Godhead by which He creates the entire material world. Sa aikṣata, sa asṛjata. This is the Vedic version. The Sudarśana cakra, which is the origin of creation and is most dear to the Lord, has thousands of spokes. This Sudarśana cakra is the killer of the prowess of all 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 universe cannot be maintained, and therefore the Sudarśana cakra is employed by the Supreme Personality of Godhead. When Mahārāja Ambarīṣa thus prayed that the Sudarśana cakra be merciful, the Sudarśana cakra, being appeased, refrained from killing Durvāsā Muni, who thus achieved the Sudarśana cakra's mercy. Durvāsā Muni thus learned to give up the nasty idea of considering a Vaiṣṇava an ordinary person (vaiṣṇave jāti-buddhi). Mahārāja Ambarīṣa belonged to the kṣatriya group, and therefore Durvāsā Muni considered him lower than the brāhmaṇas and wanted to exercise brahminical power against him. By this incident, everyone should learn how to stop mischievous ideas of neglecting Vaiṣṇavas. After this incident, Mahārāja Ambarīṣa gave Durvāsā Muni sumptuous food to eat, and then the King, who had been standing in the same place for one year without eating anything, also took prasāda. Mahārāja Ambarīṣa later divided his property among his sons and went to the bank of the Mānasa-sarovara to execute devotional meditation.
9.5.1
evaḿ bhagavatādiṣṭo
(1) S'rî S'uka said: 'Durvâsâ [meaning: 'the difficulty of residing'] who, harassed by the cakra, thus was directed by the Lord, approached Ambarîsha and caught most aggrieved his lotus feet.
9.5.2
(2) Seeing him engaged in that practice of touching his feet felt Ambarîsha ashamed and offered he thus, embarrassed as he was in his mercy, prayers to the weapon of the Lord [see also 6.8: 23].
9.5.3
tvaḿ somo jyotiṣāḿ patiḥ
vāyur mātrendriyāṇi ca
(3) Ambarîsha said: 'You are the fire, the supreme power of the sun and the moon you are, you are the master of all the luminaries, the waters, the earth, the sky, the air, and the senses and their objects.
9.5.4
sahasrārācyuta-priya
(4) O acute presence and auspicious vision [or Sudars'ana], my obeisances unto you with your thousands of spokes, o love of the Infallible One, you are the defeat of all weapons, be favorable unto this brahmin, o master over the world.
9.5.5
(5) You are the dharma, the original nature and religion, you encourage the statements of the Ultimate Truth, you are the full and complete enjoyer of the results of the sacrifices and maintain the variety of the worlds; the all-pervading prowess you are of the Transcendental Personality.
The word sudarśana means "auspicious vision." From Vedic instructions we understand that this material world is created by the glance of the Supreme Personality of Godhead (sa aikṣata, sa asṛjata). The Supreme Personality of Godhead glanced over the mahat-tattva, or the total material energy, and when it was agitated, everything came into existence. 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.
9.5.6
(6) All my respect for you, the auspicious center of spin, the measure of the complete nature, who indeed art like a bad omen to the unenlightened bereft of the religion; the maintainer of the three worlds you are, the supreme goodness acting with a wonderful effulgence and as fast as the mind I try to voice.
The disc of the Lord is called Sudarśana because he does not discriminate between high and low criminals or demons. Durvāsā Muni was certainly a powerful brāhmaṇa, but his acts against the pure devotee Mahārāja Ambarīṣa were no better than the activities of asuras. As stated in the śāstras, dharmaḿ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] the word dharma refers to the orders or laws given by the Supreme Personality of Godhead. Sarva-dharmān parityajya mām ekaḿ śaraṇaḿ vraja: [Bg. 18.66] real dharma is surrender unto the Supreme Personality of Godhead. Therefore real dharma means bhakti, or devotional service to the Lord. The Sudarśana cakra is here addressed as dharma-setave, the protector of dharma. Mahārāja Ambarīṣa was a truly religious person, and consequently for his protection the Sudarśana cakra was ready to punish even such a strict brāhmaṇa as Durvāsā Muni because he had acted like a demon. There are demons even in the form of brāhmaṇas. Therefore the Sudarśana cakra does not discriminate between brāhmaṇa demons and śūdra demons. Anyone against the Supreme Personality of Godhead and His devotees is called a demon. In the śāstras we find many brāhmaṇas and kṣatriyas who acted as demons and have been described as demons. According to the verdict of the śāstras, one has to be understood according to his symptoms. If one is born of a brāhmaṇa father but his symptoms are demoniac, he is regarded as a demon. The Sudarśana cakra is always concerned with annihilating the demons. Therefore he is described as adharma-śīlāsura-dhūma-ketave. Those who are not devotees are called adharma-śīla. The Sudarśana cakra is just like an inauspicious comet for all such demons.
9.5.7
tamaḥ prakāśaś ca dṛśo mahātmanām
(7) By your strength which carries all religiousness is the darkness dissipated and are all directions illumined; for the great personalities are your glories unsurpassable, o master of speech, your manifestation comprises the manifest and unmanifest, the superior and the lower.
Without illumination, nothing can be seen, especially in this material world. The illumination in this world emanates from the effulgence of Sudarśana, the original vision of the Supreme Personality of Godhead. The illuminating principles of the sun, the moon and fire emanate from Sudarśana. Similarly, illumination by knowledge also comes from Sudarśana because with the illumination of Sudarśana one can distinguish one thing from another, the superior from the inferior. Generally people accept a powerful yogi like Durvāsā Muni as wonderfully superior, but if such a person is chased by the Sudarśana cakra, we can see his real identity and understand how inferior he is because of his dealings with devotees.
9.5.8
yadā visṛṣṭas tvam anañjanena vai
bāhūdarorv-ańghri-śirodharāṇi
(8) When you by the Transcendental Personality are sent to the fighters of the Daityas and Dânavas, o indefatigable one, do you, staying on the battlefield, never tire to sever their arms and bellies, thighs and legs.
9.5.9
nirūpitaḥ sarva-saho gadā-bhṛtā
(9) For the person of learning that I am, is your good self, o protector of the universe, the one who, empowered by the Full Authority of the Club, is engaged in bringing defeat; please may we enjoy the favor of your doing good to the fortune of our dynasty?
9.5.10
sva-dharmo vā svanuṣṭhitaḥ
(10) If there is charity, the worship of the deity and the duties are properly performed, and if our dynasty is blessed by the scholars, may this twiceborn soul then be free from burning [down] with you.
9.5.11
(11) When by us the one Supreme Lord, the reservoir of all qualities and life and soul of all living beings, is satisfied, may this twiceborn soul then be freed from the fire?'
9.5.12
iti saḿstuvato rājño
(12) S'rî S'uka said: 'When the disc weapon of the Lord named Sudars'ana thus was glorified by the King ceased it because of his prayers with all its harrassing the learned one.
9.5.13
yuñjānaḥ paramāśiṣaḥ
(13) He, Durvâsâ, freed from the heat of the fire of the weapon most contented then praised him, the ruler of the earth, the king he blessed with the highest benedictions.
9.5.14
durvāsā uvāca
(14) Durvâsâ said: 'What a greatness may I witness today of the servants of the Eternal One; despite of the wrong I perpetrated have you, o King, prayed for my good fortune!
9.5.15
dustyajo vā mahātmanām
(15) What indeed would be difficult to do or impossible to forsake for those saintly, great souls, those persons who reached the leader, Hari, the Supreme Lord of the Devotees.
9.5.16
(16) What is there else to do for the servants if by simply hearing the holy name of Him whose lotusfeet are the holy places, a person becomes purified?
9.5.17
rājann anugṛhīto 'haḿ
tvayātikaruṇātmanā
(17) O King, you so utterly merciful have, in control with my offenses, favored me very much and doing so that way saved my life.'
9.5.18
caraṇāv upasańgṛhya
(18) The King, who had awaited his return fasting, was of mercy for him in every way and desired to approach his feet feeding him sumptuously.
9.5.19
so 'śitvādṛtam ānītam
(19) He after having eaten of the different foodstuffs that, catering to every taste, were given with the greatest respect, said thus fully satisfied to the king: 'Please partake', and proved this way his care.
9.5.20
prīto 'smy anugṛhīto 'smi
darśana-sparśanālāpair
ātithyenātma-medhasā
(20) [He continued:] 'I'm very happy to be favored so much by the purity of your devotion; indeed am I, seeing you, touching your feet, talking to you and enjoying your hospitality, much obliged.
It is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even a very intelligent man cannot understand the activities of a pure Vaiṣṇava. Therefore, because Durvāsā Muni was a great mystic yogī, he first mistook Mahārāja Ambarīṣa for an ordinary human being and wanted to punish him. Such is the mistaken observation of a Vaiṣṇava. When Durvāsā Muni was persecuted by the Sudarśana cakra, however, his intelligence developed. Therefore the word ātma-medhasā is used to indicate that by his personal experience he would understand how great a Vaiṣṇava the King was. When Durvāsā Muni was chased by the Sudarśana cakra, he wanted to take shelter of Lord Brahmā and Lord Śiva, and he was even able to go to the spiritual world, meet the Personality of Godhead and talk with Him face to face, yet he was unable to be rescued from the attack of the Sudarśana cakra. Thus he could understand the influence of a Vaiṣṇava by personal experience. Durvāsā Muni was certainly a great yogī and a very learned brāhmaṇa, but despite his being a real yogī he was unable to understand the influence of a Vaiṣṇava. Therefore it is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even the most learned person cannot understand the value of a Vaiṣṇava. There is always a possibility for so-called jñānīs and yogīs to be mistaken when studying the character of a Vaiṣṇava. A Vaiṣṇava can be understood by how much he is favored by the Supreme Personality of Godhead in terms of his inconceivable activities.
9.5.21
kīrtayiṣyati bhūr iyam
(21) The purity of the things you've done will for ever be sung by the maidens of heaven; the entire world will never cease singing the glory of your supreme virtue!'
9.5.22
yayau vihāyasāmantrya
(22) S'rî S'uka continued: 'Thus glorifying the king took Durvâsâ, satisfied in all respects, permission to leave that place and rose he to the heavens of the abode of Brahmâ where no other ulterior motive holds.
Although Durvāsā Muni went back to Brahmaloka through the spaceways, he did not need an airplane, for great mystic yogīs 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 Durvāsā Muni, the great mystic yogī, could go through the skyways to any planet, even to Brahmaloka. In Brahmaloka, everyone is self-realized, and thus there is no need of philosophical speculation to come to the conclusion of the Absolute Truth. Durvāsā Muni's purpose in going to Brahmaloka was apparently to speak to the residents of Brahmaloka about how powerful a devotee is and how a devotee can surpass every living entity within this material world. The so-called jñānīs and yogīs cannot compare to a devotee.
9.5.23
saḿvatsaro 'tyagāt tāvad
munis tad-darśanākāńkṣo
(23) One complete year had passed and for the time that the great muni had not returned had the king, desiring to see him again, restricted himself to only drinking water.
9.5.24
dvijopayogātipavitram āharat
ṛṣer vimokṣaḿ vyasanaḿ ca vīkṣya
(24) Upon Durvâsâ's return gave Ambarîsha him the best food available to eat that would befit a twiceborn one and understood he, seeing how the sage had been released from the sin, that he owed his strength to his devotion for the Supreme [see also B.G. 6: 47].
A devotee like Mahārāja Ambarīṣa 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 Personality of Godhead, is never disturbed. The vivid example is Mahārāja Ambarīṣa. He was the emperor of the entire world and had many duties to perform, and in the course of these duties there were many disturbances created by persons like Durvāsā 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 cāhaḿ hṛdi sanniviṣṭaḥ), and He manages things as He desires. Thus although Mahārāja Ambarīṣa was faced with many disturbances, the Lord, being merciful to him, managed things so nicely that in the end Durvāsā Muni and Mahārāja Ambarīṣa became great friends and parted cordially on the basis of bhakti-yoga. After all, Durvāsā Muni was convinced of the power of bhakti-yoga, although he himself was a great mystic yogī. Therefore, as stated by Lord Kṛṣṇa in Bhagavad-gītā (6.47):
yoginām api sarveṣāḿ
mad-gatenāntarātmanā
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." Thus it is a fact that a devotee is the topmost yogī, as proved in the dealings of Mahārāja Ambarīṣa with Durvāsā Muni.9.5.25
yayāviriñcyān nirayāḿś cakāra
(25) Thus blessed with all good qualities was the king of devotion for the Supersoul, the Supreme Spirit and for Vâsudeva with the many duties he observed, keeping with them always in mind that with whatever one does from the highest position in heaven to the lowest in hell one must take care [to remember the difference between that what is to the letter and that what is to the spirit; compare: 6.17: 28].'
An exalted and pure devotee like Mahārāja Ambarīṣa is in full awareness of Brahman, Paramātmā and Bhagavān; in other words, a devotee of Vāsudeva, Kṛṣṇa, is in full knowledge of the other features of the Absolute Truth. The Absolute Truth is realized in three features — Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate). A devotee of the Supreme Personality of Godhead, Vāsudeva, knows everything (vāsudevaḥ sarvam iti [Bg. 7.19]) because Vāsudeva, Kṛṣṇa, includes both Paramātmā and Brahman. One does not have to realize Paramātmā by the yoga system, for the devotee always thinking of Vāsudeva is the topmost yogī (yoginām api sarveṣām [Bg. 6.47]). And as far as jñāna is concerned, if one is a perfect devotee of Vāsudeva, he is the greatest mahātmā (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). A mahātmā is one who has full knowledge of the Absolute Truth. Thus Mahārāja Ambarīṣa, being a devotee of the personality of Godhead, was in full awareness of Paramātmā, Brahman, māyā, the material world, the spiritual world, and how things are going on everywhere. Everything was known to him. Yasmin vijñāte sarvam evaḿ vijñātaḿ bhavati. Because the devotee knows Vāsudeva, he knows everything within the creation of Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). Such a devotee does not give much value to the highest standard of happiness within this material world.
nārāyaṇa-parāḥ sarve
svargāpavarga-narakeṣv
(Bhāg. 6.17.28)Because he is fixed in devotional service, a devotee does not regard any position in the material world as important. Śrīla Prabodhānanda Sarasvatī has therefore written (Caitanya-candrāmṛta 5):
kaivalyaḿ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
For one who becomes a pure devotee through devotional service to great personalities like Caitanya Mahāprabhu, kaivalya, or merging into Brahman, appears no better than hell. As far as the heavenly planets are concerned, to a devotee they are like a phantasmagoria or will-o'-the-wisp, and as far as yogic perfection is concerned, a devotee does not care a fig for such perfection, since the purpose of yogic perfection is achieved automatically by the devotee.
9.5.26
(26) S'rî S'uka said: 'Thus did Ambarîsha, as the wisest dividing his kingdom among his equally qualified sons, enter the forest setting his mind to the True Self that is Vâsudeva and vanquished he the waves [the gunas] of the material ocean.
As a pure devotee, Mahārāja Ambarīṣa was liberated in any condition of life because, as enunciated by Śrīla Rūpa Gosvāmī, a devotee is always liberated.
īhā yasya harer dāsye
nikhilāsv apy avasthāsu
In Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī thus instructs that if one's only desire is service to the Lord, he is liberated in any condition of life. Mahārāja Ambarīṣa was undoubtedly liberated in any condition, but as an ideal king he accepted the vānaprastha order of retirement from family life. It is essential for one to renounce family responsibilities and fully concentrate on the lotus feet of Vāsudeva. Therefore Mahārāja Ambarīṣa divided the kingdom among his sons and retired from family life.9.5.27
sańkīrtayann anudhyāyan
bhakto bhagavato bhavet
27) As a consequence of reciting or regularly meditating this tale of piety can one become a devotee of the Supreme Personality of Godhead.
When one is very eager for more and more money, he is not satisfied even when he is a millionaire or a multimillionaire, but wants to earn more and more money by any means. The same mentality is present in a devotee. The devotee is never satisfied, thinking, "This is the limit of my devotional service." The more he engages in the service of the Lord, the more service he wants to give. This is the position of a devotee. Mahārāja Ambarīṣa, in his family life, was certainly a pure devotee, complete in every respect, because his mind and all his senses were engaged in devotional service (sa vai manaḥ kṛṣṇa-padāravindayor vacāḿsi vaikuṇṭha-guṇānuvarṇane). Mahārāja Ambarīṣa was self-satisfied because all of his senses were engaged in devotional service (sarvopādhi-vinirmuktaḿ tat-paratvena nirmalam/ hṛṣīkeṇa hṛṣīkeśa-sevanaḿ bhaktir ucyate [Cc. Madhya 19.170]). Nonetheless, although Mahārāja Ambarīṣa had engaged all his senses in devotional service, he left his home and went to the forest to concentrate his mind fully at the lotus feet of Kṛṣṇa, exactly as a mercantile man, even though complete in wealth, tries to earn more and more. This mentality of getting more and more engaged in devotional service puts one in the most exalted position. Whereas on the karma platform the mercantile man who wants more and more money becomes increasingly bound and entangled, the devotee becomes increasingly liberated.
9.5.28
(28) All those who hear of the character of this great soul Ambarîsha will simply through bhakti by the mercy of Vishnu advance towards the end that is the liberation.'
Canto 9
Chapter 6
The Downfall of Saubhari Muni
After describing the descendants of Mahārāja Ambarīṣa, Śukadeva Gosvāmī described all the kings from Śaśāda to Māndhātā, and in this connection he also described how the great sage Saubhari married the daughters of Māndhātā.
Mahārāja Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. The son of Virūpa was Pṛṣadaśva, and his son was Rathītara. Rathītara had no sons, but when he requested the favor of the great sage Ańgirā, the sage begot several sons in the womb of Rathītara's wife. When the sons were born, they became the dynasty of Ańgirā Ṛṣi and of Rathītara.
The son of Manu was Ikṣvāku, who had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the eldest. The sons of Mahārāja Ikṣvāku became kings of different parts of the world. Because of violating sacrificial rules and regulations, one of these sons, Vikukṣi, was banished from the kingdom. By the mercy of Vasiṣṭha and the power of mystic yoga, Mahārāja Ikṣvāku attained liberation after giving up his material body. When Mahārāja Ikṣvāku expired, his son Vikukṣi returned and took charge of the kingdom. He performed various types of sacrifices, and thus he pleased the Supreme Personality of Godhead. This Vikukṣi later became celebrated as Saśāda.
Vikukṣi's son fought with the demons for the sake of the demigods, and because of his valuable service he became famous as Purañjaya, Indravāha and Kakutstha. The son of Purañjaya was Anenā, the son of Anenā was Pṛthu, and the son of Pṛthu was Viśvagandhi. The son of Viśvagandhi was Candra, the son of Candra was Yuvanāśva, and his son was Śrāvasta, who constructed Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva. Bṛhadaśva's son Kuvalayāśva killed a demon named Dhundhu, and thus he became celebrated as Dhundhumāra, "the killer of Dhundhu." The sons of the killer of Dhundhu were Dṛḍhāśva, Kapilāśva and Bhadrāśva. He also had thousands of other sons, but they burned to ashes in the fire emanating from Dhundhu. The son of Dṛḍhāśva was Haryaśva, the son of Haryaśva was Nikumbha, the son of Nikumbha was Bahulāśva, and the son of Bahulāśva was Kṛśāśva. The son of Kṛśāśva was Senajit, and his son was Yuvanāśva.
Yuvanāśva married one hundred wives, but he had no sons, and therefore he entered the forest. In the forest, the sages performed a sacrifice known as Indra-yajña on his behalf. Once, however, the King became so thirsty in the forest that he drank the water kept for performing yajña. Consequently, after some time, a son came forth from the right side of his abdomen. The son, who was very beautiful, was crying to drink breast milk, and Indra gave the child his index finger to suck. Thus the son became known as Māndhātā. In due course of time, Yuvanāśva achieved perfection by performing austerities.
Thereafter, Māndhātā 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." Māndhātā begot sons in the womb of his wife, Bindumatī. These sons were Purukutsa, Ambarīṣa and Mucukunda. These three sons had fifty sisters, all of whom became wives of the great sage known as Saubhari.
In this connection, Śukadeva Gosvāmī 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 Māndhātā for sexual pleasure. Later, Saubhari Muni became very regretful. Thus he accepted the order of vānaprastha, performed very severe austerities, and thus attained perfection. In this regard, Śukadeva Gosvāmī described how Saubhari Muni's wives also became perfect.
9.6.1
tat-putras tu rathītaraḥ
(1) S'rî S'uka said: 'The three sons of Ambarîsha [see previous chapters] were Virûpa, Ketumân and S'ambhu; from Virûpa there was Prishadas'va and from him there was a son called Rathîtara.
9.6.2
rathītarasyāprajasya
bhāryāyāḿ tantave 'rthitaḥ
(2) Rathîtara had no sons and so was [sage] Angirâ requested to beget children with his [Rathîtara's] wife, which led to the birth of ['kshetra jâta'-] sons with brahminical qualities.
In the Vedic age a man was sometimes called upon to beget sons in the womb of a lesser man's wife for the sake of better progeny. In such an instance, the woman is compared to an agricultural field. A person possessing an agricultural field may employ another person to produce food grains from it, but because the grains are produced from the land, they are considered the property of the owner of the land. Similarly, a woman was sometimes allowed to be impregnated by someone other than her husband, but the sons born of her would then become her husband's sons. Such sons were called kṣetra jāta. Because Rathītara had no sons, he took advantage of this method.
9.6.3
punas tv āńgirasāḥ smṛtāḥ
(3) They again were all sons of Rathîtara, the head, as they, born from his wife, belonged to his family indeed, but they were remembered as the dynasty of Angirâ and called double-born [of mixed caste] since they were born from that field [or kshetra]
9.6.4
ikṣvākur ghrāṇataḥ sutaḥ
(4) When once Manu sneezed was from his nostrils the son Ikshvâku born [see also 8.13] and of his hundred sons were Vikukshi, Nimi and Dandakâ the most prominent.
although the Bhāgavatam (9.1.11-12) has previously included Ikṣvāku among the ten sons begotten by Manu in his wife Śraddhā, this was a generalization. It is here specifically explained that Ikṣvāku was born simply from the sneezing of Manu.
9.6.5
teṣāḿ purastād abhavann
pañca-viḿśatiḥ paścāc ca
(5) Twenty-five of them became kings in Âryâvarita in the east [in the Himalaya and Vindhya mountains], o King, as also [did twenty-five of them] in the west [of that region], three ruled in the middle, while the others ruled over other places.
9.6.6
(6) He, king Ikshvâku, once during ashthaka-s'râddha [offerings to the forefathers made in January, February and March] ordered his son: 'Bring me pure flesh [from hunting] o Vikukshi, go for it right now, without delay.'
9.6.7
śrānto bubhukṣito vīraḥ
śaśaḿ cādad apasmṛtiḥ
(7) So he thereto went to the forest to kill animals suitable for the oblations, but when he was fatigued and hungry ate the hero forgetful [that the flesh was meant for the sacrifices] a rabbit [•]"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." The word pala-paitṛkam refers to an offering of flesh in oblations to forefathers. Formerly, such an offering was allowed, but in this age it is forbidden. In this age, Kali-yuga, everyone is expert in hunting animals, but most of the people are śūdras, not kṣatriyas. According to Vedic injunctions, however, only kṣatriyas are allowed to hunt, whereas śūdras are allowed to eat flesh after offering goats or other insignificant animals before the deity of goddess Kālī or similar demigods. On the whole, meat-eating is not completely forbidden; a particular class of men is allowed to eat meat according to various circumstances and injunctions. As far as eating beef is concerned, however, it is strictly prohibited to everyone. Thus in Bhagavad-gītā Kṛṣṇa personally speaks of go-rakṣyam, cow protection. Meat-eaters, according to their different positions and the directions of the śāstra, are allowed to eat flesh, but never the flesh of cows. Cows must be given all protection.
9.6.8
coditaḥ prokṣaṇāyāha
9.6.9
guruṇābhihitaḿ nṛpaḥ
sutaḿ tyakta-vidhiḿ ruṣā(9) Informed by the spiritual master knew the ruler what his son had done and so drove he out of anger over him having violated the vidhi his son out of the country.
9.6.10
(10) He in the discussions with the scholar who was his tutor thereto incited, gave according the knowledge [of the Absolute Truth] he thus received, as a yogi up his vehicle of time, and thus achieved the supreme position.
9.6.11
pitary uparate 'bhyetya
(11) Upon the abdication of his father came Vikukshi back to rule over this planet earth in worship of the Lord with different yajñas and was he thus celebrated as S'as'âda ['the rabbit-eater'].
9.6.12
indravāha itīritaḥ
(12) Purañjaya ['the conqueror of the residence'] was his son. He was also known as Indravâha ['carried by Indra'] and Kakutstha ['sitting on the hump of a bull']. Hear now about what he did to get these names.
9.6.13
pārṣṇigrāho vṛto vīro
devair daitya-parājitaiḥ(13) There had been a devastating war, a fight of the godly with the Dânavas, in which he being of the best assistance, for the godly turned out to be a hero in conquering the demoniac.
9.6.14
viṣṇor viśvātmanaḥ prabhoḥ
(14) By word of the God of Gods Lord Vishnu, the Supersoul and Master of the Entire Creation, became Indra engaged in His service as His carrier, as a great bull.
9.6.15-16
tejasāpyāyito viṣṇoḥ
(15-16) He, highly praised and well-equipped, with a first-class bow taking up the sharpest arrows, mounted him and sat on the hump, prepared to fight. Favored by the power of Vishnu, the Original Person and Supersoul, captured he, surrounded by the servants of heaven, in the western direction the daitya residence.
9.6.17
tais tasya cābhūt pradhanaḿ
yamāya bhallair anayad
(17) A battle took place between them and him that was so fierce that it makes one's hair stand on end to hear how he in the fight came forward and sent the Daityas with his arrows to Yamarâja.
9.6.18
tasyeṣu-pātābhimukhaḿ
yugāntāgnim ivolbaṇam
(18) Confronted with his shower of arrows fierce as the fire at the end of time, gave the Daityas all together their attack up and ran they who were not killed off to their own places.
9.6.19
pratyayacchat sa rājarṣir
(19) Conquering over them turned he, the saintly king, all their wealth and wives over to the carrier of the thunderbolt [Indra] and were him thus given the names.
9.6.20
purañjayasya putro 'bhūd
viśvagandhis tataś candro
(20) From Purañjaya was a son born called Anenâ, his son was Prithu and the son he begot was Vis'vagandhi who on his turn had a son called Candra whose son was called Yuvanâs'va.
9.6.21
bṛhadaśvas tu śrāvastis
(21) S'râvasta was his son and he built a town called S'râvastî; by S'râvasta was then Brihadas'va begotten and from him was there Kuvalayâs'va.
9.6.22
sahasrair ahanad vṛtaḥ
(22) It was him being of a great power who, together with the twenty-one thousand sons that surrounded him, for the satisfaction of sage Utanka killed a demon named Dhundhu.
9.6.23-24
dhundhumāra iti khyātas
dhundhor mukhāgninā sarve
traya evāvaśeṣitāḥ
dṛḍhāśvaḥ kapilāśvaś ca
dṛḍhāśva-putro haryaśvo
(23-24) He was thus known as Dhundhumâra [the killer of Dhundhu]. All but three of his sons had been burned by the fire from the mouth of Dhundhu. The only ones that remained alive were Dridhâs'va, Kapilâs'va and Bhadrâs'va, o son of Bharata. Dridhâs'va's son was Haryas'va and the renown Nikumbha was his son.
9.6.25
bahulāśvo nikumbhasya
kṛśāśvo 'thāsya senajit
(25) Nikumbha's son was Bahulâs'va and his was Kris'âs'va. After him was there Senajit of whom Yuvanâs'va was born. Yuvanâs'va had no sons and retired [together with his wives] to the forest.
9.6.26
ṛṣayo 'sya kṛpālavaḥ
(26) Together out there with his hundred wives was he depressed so that the sages very merciful with him with the greatest care began a [fertility] ceremony known as Indra-yajña.
One may enter the vānaprastha order of life with his wife, but the vānaprastha order means complete retirement from household life. Although King Yuvanāśva retired from family life, he and his wives were always morose because he had no son.
9.6.27
praviṣṭo niśi tarṣitaḥ
(27) He one night being very thirsty entered the sacrificial arena and seeing all the brahmins fast asleep, drank he of the sanctified water himself [instead of keeping it for his women].
Yajñas performed by brāhmaṇas according to Vedic ritualistic ceremonies are so potent that the sanctifying of water by Vedic mantras can bring about the desired result. In this instance, the brāhmaṇas sanctified the water so that the King's wife might drink it in the yajña, but by providence the King himself went there at night and, being thirsty, drank the water.
9.6.28
utthitās te niśamyātha
papracchuḥ kasya karmedaḿ
(28) After they all woke up and next found the waterpot empty, o prabhu, inquired they who was responsible for drinking the water that was meant for giving birth to a child.
9.6.29
īśvarāya namaś cakrur
(29) Understanding that by providence it was drank by the king prayed they all to the Supreme Lord saying: 'Alas, the power of God is what rules!'
9.6.30
yuvanāśvasya tanayaś
(30) So opened, lo and behold, thereafter when the time was ripe, the lower abdomen of king Yuvanâs'va itself at the right side and was a son born with all the qualities characterizing a good king.
9.6.31
(31) Who now would supply the child with milk? It was crying so much thirsting for it that king Indra said: 'don't cry my child, just drink from me' and gave it his index-finger to suck.
9.6.32
yuvanāśvo 'tha tatraiva
(32) The father didn't die of the baby he gave birth to because of the mercy of the divine scholars. Yuvanâs'va afterwards achieved the perfection doing tapas in that very place.
9.6.33-34
trasaddasyur itīndro 'ńga
dasyavo rāvaṇādayaḥ
yauvanāśvo 'tha māndhātā
śaśāsācyuta-tejasā
(33-34) Dear king, Indra gave the child the name Trasaddasyu ['the fear of the rogues'], and of him indeed were crooks like Râvana and such, most afraid. Thus ruled Yuvanâs'va's son Mândhâtâ by the power of the Infallible One the surface of the earth with its seven continents as its one and only master.
9.6.35-36
sarvātmakam atīndriyam
dravyaḿ mantro vidhir yajño
yajamānas tathartvijaḥ
(35-36) He also in full awareness of the true self worshiped Yajña, the Lord of Sacrifices, the God and Supersoul of everyone above the sensual, in great ritualistic performances that were attended by all the godly whom he rewared with large sums. All ingredients, the mantras and the regulative principles, the worship and the worshiper and the priests with all the dharma of proceeding to the time and place, together contributed to assure that the interest of the true self was done justice.
9.6.37
yāvac ca pratitiṣṭhati
(37) About all the places mentioned stretching from where the sun rises above the horizon to everywhere he sets, speaks one as the field of action of the son of Yuvanâs'va, Mândhâtâ.
9.6.38
śaśabindor duhitari
bindumatyām adhān nṛpaḥ
(38) In the daughter Bindumatî of a king called S'as'abindu begot the ruler [Mândhâtâ] Pûrukutsa, Ambarîsha and Mucukunda who was a great yogi . Their fifty sisters accepted sage Saubhari as their husband.9.6.39-40
yamunāntar-jale magnas
so 'py āha gṛhyatāḿ brahman
(39-40) He [Saubhari] performing an uncommon austerity saw, submerged in the deep of the Yamunâ river, in his penance how a big fish was enjoying in sexual matters. Sexually awakened begged the learned one the king [Mândhâtâ] for a single daughter. The king said: 'You may take my daughter, o brahmin, if that is what she chooses.'
This is the beginning of the story of Saubhari Ṛṣi. According to Viśvanātha Cakravartī Ṭhākura, Māndhātā was the king of Mathurā, and Saubhari Ṛṣi was engaged in austerity while submerged deep within the River Yamunā. When the ṛṣi felt sexual desire, he emerged from the water and went to King Māndhātā to ask that one of the King's daughters become his wife.
9.6.41-42
ity ahaḿ pratyudāhṛtaḥ
sādhayiṣye tathātmānaḿ
(41-42) He thought to himself: 'Women don't like me, I'm too old, I'm not attractive to them, wrinkled, with gray hair and a head-tremor; I'll be rejected! Let me make it this way that my body is desirable to the women of heaven, not to mention the daughters of worldly kings!' Thus was the resolve of the mystic.
9.6.43
kanyāntaḥpuram ṛddhimat
(43) Announced by an envoy was the sage admitted into the in every possible respect opulent quarters of the princesses where he, the one person he was, by all the fifty princesses was accepted as their husband.
9.6.44
tāsāḿ kalir abhūd bhūyāḿs
(44) Quarrels ensued among themselves when they gave up on their good relations in being attracted to him saying things like: 'He's the person suited for me, not for you.'
9.6.45-46
sa bahv-ṛcas tābhir apāraṇīya-
tapaḥ-śriyānarghya-paricchadeṣu
gṛheṣu nānopavanāmalāmbhaḥ-
snānānulepābhyavahāra-mālyakaiḥ
svalańkṛta-strī-puruṣeṣu nityadā
(45-46) He, as a result of his austerity knowing many a mantra, enjoyed with his wives consequently an unlimited opulence with everything that one could wish for: all kinds of finely furnished houses and quarters, parks, the clearest water in ponds amidst fragrant gardens, costly bedding and furniture, clothing and ornaments; there were bathing places, palatable dishes, there was sandalwood paste and a dress-up with garlands and decorations of all men and women who in constant glee were followed by the song of birds, bumblebees and professional singers.
Saubhari Ṛṣi was a great yogī. Yogic perfection makes available eight material opulences — aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-ṛca means "expert in chanting mantras." As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vānaprastha order and achieved final success. Those who are not ātma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are ātma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni.
9.6.47
sārvabhauma-śriyānvitam
(47) Just to observe Saubhari's family life struck the ruler over the seven continents [Mândhâtâ] with wonder so that he could no longer pride himself on his own position as the emperor of the world blessed with all opulence.
Everyone is proud of his own position, but here was an astounding experience, in which the emperor of the entire world felt himself defeated in all details of material happiness by the opulence of Saubhari Muni.
9.6.48
evaḿ gṛheṣv abhirato
sevamāno na cātuṣyad
ājya-stokair ivānalaḥ
(48) And Saubhari, always engaged in the happiness and diversity of the material affairs of his household, was in his enjoyment, just as a fire fed with fat, never satisfied.
Material desire is just like a blazing fire. If a fire is continually supplied with drops of fat, the fire will increase more and more and never be extinguished. Therefore the policy of trying to satisfy material desires by catering to one's material demands will never be successful. In modern civilization, everyone is engaged in economic development, which is another way of constantly dropping fat into the material fire. The Western countries have reached the summit of material civilization, but people are still dissatisfied. Real satisfaction is Kṛṣṇa consciousness. This is confirmed in Bhagavad-gītā (5.29), where Kṛṣṇa says:
bhoktāraḿ yajña-tapasāḿ
"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 Kṛṣṇa consciousness and advance in Kṛṣṇa consciousness by properly following the regulative principles. Then one can attain an eternal, blissful life in peace and knowledge.
9.6.49
sa kadācid upāsīna
ātmāpahnavam ātmanaḥ
dadarśa bahv-ṛcācāryo
(49) He one day, sitting down wondering how his straying away from the true self could have taken place, had to conclude that it had been caused by a couple of copulating fish:
that Saubhari Muni had fallen from his austerity because of a vaiṣṇava-aparādha. The history is that when Garuḍa wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter under his care. Because Garuḍa's plans for eating were disappointed, Saubhari Muni certainly committed a great offense to a Vaiṣṇava. Because of this vaiṣṇava-aparādha, an offense at the lotus feet of a Vaiṣṇava, Saubhari Muni fell from his exalted position of mystic tapasya. One should not, therefore, impede the activities of a Vaiṣṇava. This is the lesson we must learn from this incident concerning Saubhari Muni.
9.6.50
(50) 'Alas, see how I, who was such a great ascetic, so observant and strict to the vow, have fallen down from the ascetic life I practiced for so long; just because of what aquatics do under water!
9.6.51
sarvātmanā na visṛjed bahir-indriyāṇi
(51) He who desires liberation has to give up the association of people vowed to sensual affairs; he should in every respect avoid to employ his external senses, he should move alone in a seclude place and fix his heart on the lotus feet of the Lord Unlimited and if he seeks company, he should associate with like-minded people like saints.
Saubhari Muni, giving conclusions derived from his practical experience, instructs us that persons interested in crossing to the other side of the material ocean must give up the association of persons interested in sex life and accumulating money.
One who desires complete freedom from material bondage can engage himself in the transcendental loving service of the Lord. He must not associate with viṣayī — materialistic persons or those interested in sex life. Every materialist is interested in sex. Thus in plain language it is advised that an exalted saintly person avoid the association of those who are materially inclined. Śrīla Narottama dāsa Ṭhākura also recommends that one engage in the service of the ācāryas, and if one wants to live in association, he must live in the association of devotees (tāńdera caraṇa sevi bhakta-sane vāsa). The Kṛṣṇa consciousness movement is creating many centers just to create devotees so that by associating with the members of such a center people will automatically become uninterested in material affairs. Although this is an ambitious proposal, this association is proving effective by the mercy of Śrī Caitanya Mahāprabhu. By gradually associating with the members of the Kṛṣṇa consciousness movement, simply by taking prasāda and taking part in chanting of the Hare Kṛṣṇa 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.
9.6.52
nāntaḿ vrajāmy ubhaya-kṛtya-manorathānāḿ
(52) On my own as a renunciate was I, under water, associating with fish (!) and got I fifty wives, not to mention the five thousand sons I begot; I see no end to my duties here and hereafter that are occupying my mind. Under the influence of the modes of matter am I, out for my own interest, lost in the great attraction for material things.'
9.6.53
vanaḿ jagāmānuyayus
(53) Thus [regretfully] living at home passed the time and became he, detached, situated in the renounced order of life; he went to the forest and was followed by all his wives as he was their object of worship.
9.6.54
sahaivāgnibhir ātmānaḿ
yuyoja paramātmani
(54) There in his penance being of the severest austerity conducive to self-realization, engaged he, now familiar with the fires of the personal self, himself with the Supreme Soul.
At the time of death, fire burns the gross body, and if there is no more desire for material enjoyment the subtle body is also ended, and in this way a pure soul remains. This is confirmed in Bhagavad-gītā (tyaktvā dehaḿ punar janma naiti [Bg. 4.9]). 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. Tyaktvā dehaḿ punar janma naiti mām eti: [Bg. 4.9] he goes back home, back to Godhead. Thus it appears that Saubhari Muni attained that perfect stage.
9.6.55
nirīkṣyādhyātmikīḿ gatim
anvīyus tat-prabhāveṇa
(55) O Mahârâja, the wives who saw their husband spiritually progressing, managed to follow under that influence just like flames do with a fire that extinguishes [compare B.G. 9: 32].
As stated in Bhagavad-gītā (9.32), striyo vaiśyās tathā śūdrās te 'pi yānti parāḿ gatim. Women are not considered very powerful in following spiritual principles, but if a woman is fortunate enough to get a suitable 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, and if the husband is spiritually advanced, the woman will automatically get the opportunity to enter the spiritual world.
*: To this there is a quote from the Brahmâ-vaivarita Purâna so said S'rî Caitanya Mahâprabhu:
'as'vamedham gavâlambham
sannyâsam pala-paitrikam
devarena sutotpattim
kalau pañca vivarjayet'
"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyâsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife."
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