Srimad Bhagavatam | Canto 9 Chapter 6 | The Downfall Of Saubhari Muni

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. From Virūpa came a son named Pṛṣadaśva, and from Pṛṣadaśva came a son named Rathītara. (1) Rathītara had no sons, and therefore he re quested the great sage Aṅgirā to beget sons for him. Because of this request, Aṅgirā begot sons in the womb of Rathītara’s wife. All these sons were born with brahminical prowess. (2) Hav ing been born from the womb of Rathītara’s wife, all these sons were known as the dynasty of Rathītara, but because they were born from the semen of Aṅgirā, they were also known as the dynasty of Aṅgirā. Among all the progeny of Rathītara, these sons were the most promi nent because, owing to their birth, they were considered brāhmaṇas. (3)

The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu’s nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent. (4) Of the one hundred sons, twenty-five became kings in the western side of Āryāvarta, a place between the Himālaya and Vindhya mountains. Another twenty-five sons became kings in the east of Āryāvarta, and the three principal sons became kings in the mid dle. The other sons became kings in various other places. (5) During the months of January, February and March, oblations offered to the forefathers are called aṣṭakā-śrāddha. The śrād dha ceremony is held during the dark fortnight of the month. When Mahārāja Ikṣvāku was per forming his oblations in this ceremony, he or dered his son Vikukṣi to go immediately to the forest to bring some pure flesh. (6)

Thereafter, Ikṣvāku’s son Vikukṣi went to the forest and killed many animals suitable for being offered as oblations. But when fatigued and hungry he became forgetful and ate a rabbit he had killed. (7) Vikukṣi offered the remnants of the flesh to King Ikṣvāku, who gave it to Vasiṣṭha for puri fication. But Vasiṣṭha could immediately un derstand that part of the flesh had already been taken by Vikukṣi, and therefore he said that it was unfit to be used in the śrāddha ceremony. (8) When King Ikṣvāku, thus informed by Va siṣṭha, understood what his son Vikukṣi had done, he was extremely angry. Thus he ordered Vikukṣi to leave the country because Vikukṣi had violated the regulative principles. (9)

Having been instructed by the great and learned brāhmaṇa Vasiṣṭha, who discoursed about the Absolute Truth, Mahārāja Ikṣvāku became re nounced. By following the principles for a yogī, he certainly achieved the supreme perfec tion after giving up his material body. (10) Af ter his father’s disappearance, Vikukṣi returned to the country and thus became the king, ruling the planet earth and performing various sacri fices to satisfy the Supreme Personality of God head. Vikukṣi later became celebrated as Śaśāda. (11) The son of Śaśāda was Purañjaya, who is also known as Indravāha and sometimes as Kakutstha. Please hear from me how he re ceived different names for different activities. (12) Formerly, there was a devastating war be tween the demigods and the demons. The dem igods, having been defeated, accepted Pura ñjaya as their assistant and then conquered the demons. Therefore this hero is known as Pura ñjaya, “he who conquered the residence of the demons.” (13)

Purañjaya agreed to kill all the demons, on the condition that Indra would be his carrier. Because of pride, Indra could not accept this proposal, but later, by the order of the Supreme Lord, Viṣṇu, Indra did accept it and became a great bull carrier for Purañjaya. (14) Well protected by armor and desiring to fight, Purañjaya took up a transcendental bow and very sharp arrows, and, while being highly praised by the demigods, he got up on the back of the bull [Indra] and sat on its hump. Thus he is known as Kakutstha. Being empowered by Lord Viṣṇu, who is the Supersoul and the Su preme Person, Purañjaya sat on the great bull and is therefore known as Indravāha. Sur rounded by the demigods, he attacked the resi dence of the demons in the west. (15-16)

There was a fierce battle between the demons and Purañjaya. Indeed, it was so fierce that when one hears about it one’s hairs stand on end. All the demons bold enough to come before Purañjaya were immediately sent to the residence of Yamarāja by his arrows. (17) To save them selves from the blazing arrows of Indravāha, which resembled the flames of devastation at the end of the millennium, the demons who re mained when the rest of their army was killed fled very quickly to their respective homes. (18) After conquering the enemy, the saintly king Purañjaya gave everything, including the enemy’s riches and wives, to Indra, who carries a thunderbolt. For this he is celebrated as Pura ñjaya. Thus Purañjaya is known by different names because of his different activities. (19) The son of Purañjaya was known as Anenā, Anenā’s son was Pṛthu, and Pṛthu’s son was Viśvagandhi. Viśvagandhi’s son was Candra, and Candra’s son was Yuvanāśva. (20)

The son of Yuvanāśva was Śrāvasta, who con structed a township known as Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva, and his son most prominent. (4) Of the one hundred sons, twenty-five became kings in the western side of Āryāvarta, a place between the Himālaya and Vindhya mountains. Another twenty-five sons became kings in the east of Āryāvarta, and the three principal sons became kings in the mid dle. The other sons became kings in various other places. (5) During the months of January, February and March, oblations offered to the forefathers are called aṣṭakā-śrāddha. The śrād dha ceremony is held during the dark fortnight of the month. When Mahārāja Ikṣvāku was per forming his oblations in this ceremony, he or dered his son Vikukṣi to go immediately to the forest to bring some pure flesh. (6)

Thereafter, Ikṣvāku’s son Vikukṣi went to the forest and killed many animals suitable for being offered as oblations. But when fatigued and hungry he became forgetful and ate a rabbit he had killed. (7) Vikukṣi offered the remnants of the flesh to King Ikṣvāku, who gave it to Vasiṣṭha for puri fication. But Vasiṣṭha could immediately un derstand that part of the flesh had already been taken by Vikukṣi, and therefore he said that it was unfit to be used in the śrāddha ceremony. (8) When King Ikṣvāku, thus informed by Va siṣṭha, understood what his son Vikukṣi had done, he was extremely angry. Thus he ordered Vikukṣi to leave the country because Vikukṣi had violated the regulative principles. (9) Hav ing been instructed by the great and learned brāhmaṇa Vasiṣṭha, who discoursed about the Absolute Truth, Mahārāja Ikṣvāku became re nounced. By following the principles for a yogī, he certainly achieved the supreme perfec tion after giving up his material body. (10)

After his father’s disappearance, Vikukṣi returned to the country and thus became the king, ruling the planet earth and performing various sacri fices to satisfy the Supreme Personality of God head. Vikukṣi later became celebrated as Śaśāda. (11) The son of Śaśāda was Purañjaya, who is also known as Indravāha and sometimes as Kakutstha. Please hear from me how he re ceived different names for different activities. (12) Formerly, there was a devastating war be tween the demigods and the demons. The dem igods, having been defeated, accepted Pura ñjaya as their assistant and then conquered the demons. Therefore this hero is known as Pura ñjaya, “he who conquered the residence of the demons.” (13) Purañjaya agreed to kill all the demons, on the condition that Indra would be his carrier. Because of pride, Indra could not accept this proposal, but later, by the order of the Supreme Lord, Viṣṇu, Indra did accept it and became a great bull carrier for Purañjaya. (14)

Well protected by armor and desiring to fight, Purañjaya took up a transcendental bow and very sharp arrows, and, while being highly praised by the demigods, he got up on the back of the bull [Indra] and sat on its hump. Thus he is known as Kakutstha. Being empowered by Lord Viṣṇu, who is the Supersoul and the Su preme Person, Purañjaya sat on the great bull and is therefore known as Indravāha. Sur rounded by the demigods, he attacked the resi dence of the demons in the west. (15-16) There was a fierce battle between the demons and Pu rañjaya. Indeed, it was so fierce that when one hears about it one’s hairs stand on end. All the demons bold enough to come before Purañjaya were immediately sent to the residence of Yamarāja by his arrows. (17) To save them selves from the blazing arrows of Indravāha, which resembled the flames of devastation at the end of the millennium, the demons who re mained when the rest of their army was killed fled very quickly to their respective homes. (18)

After conquering the enemy, the saintly king Purañjaya gave everything, including the enemy’s riches and wives, to Indra, who carries a thunderbolt. For this he is celebrated as Pura ñjaya. Thus Purañjaya is known by different names because of his different activities. (19) The son of Purañjaya was known as Anenā, Anenā’s son was Pṛthu, and Pṛthu’s son was Viśvagandhi. Viśvagandhi’s son was Candra, and Candra’s son was Yuvanāśva. (20) The son of Yuvanāśva was Śrāvasta, who con structed a township known as Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva, and his son  was Kuvalayāśva. In this way the dynasty in creased. (21) To satisfy the sage Utaṅka, the greatly powerful Kuvalayāśva killed a demon named Dhundhu. He did this with the assis tance of his twenty-one thousand sons. (22)

O Mahārāja Parīkṣit, for this reason Kuvalayāśva is celebrated as Dhundhumāra [“the killer of Dhundhu”]. All but three of his sons, however, were burned to ashes by the fire emanating from Dhundhu’s mouth. The remaining sons were Dṛḍhāśva, Kapilāśva and Bhadrāśva. From Dṛḍhāśva came a son named Haryaśva, whose son is celebrated as Nikumbha. (23-24) The son of Nikumbha was Bahulāśva, the son of Bahulāśva was Kṛśāśva, the son of Kṛśāśva was Senajit, and the son of Senajit was Yuvanāśva. Yuvanāśva had no sons, and thus he retired from family life and went to the for est. (25) Although Yuvanāśva went into the forest with his one hundred wives, all of them were very morose. The sages in the forest, how ever, being very kind to the King, began very carefully and attentively performing an Indra yajña so that the King might have a son. (26)

Being thirsty one night, the King entered the arena of sacrifice, and when he saw all the brāhmaṇas lying down, he personally drank the sanctified water meant to be drunk by his wife. (27) When the brāhmaṇas got up from bed and saw the waterpot empty, they inquired who had done this work of drinking the water meant for begetting a child. (28) When the brāhmaṇas came to understand that the King, inspired by the supreme controller, had drunk the water, they all exclaimed “Alas! The power of provi dence is real power. No one can counteract the power of the Supreme.” In this way they of fered their respectful obeisances unto the Lord. (29) Thereafter, in due course of time, a son with all the good symptoms of a powerful king came forth from the lower right side of King Yuvanāśva’s abdomen. (30) The baby cried so much for breast milk that all the brāhmaṇas were very unhappy. “Who will take care of this baby?” they said. Then Indra, who was wor shiped in that yajña, came and solaced the baby. “Do not cry,” Indra said. Then Indra put his in dex finger in the baby’s mouth and said, “You may drink me.” (31)

Because Yuvanāśva, the father of the baby, was blessed by the brāhmaṇas, he did not fall a victim to death. Af ter this incident, he performed severe austeri ties and achieved perfection in that very spot. (32) Māndhātā, the son of Yuvanāśva, was the cause of fear for Rāvaṇa and other thieves and rogues who caused anxiety. O King Parīkṣit, because they feared him, the son of Yuvanāśva was known as Trasaddasyu. This name was given by King Indra. By the mercy of the Su preme Personality of Godhead, the son of Yuvanāśva was so powerful that when he be came emperor he ruled the entire world, con sisting of seven islands, without any second ruler. (33-34)

The Supreme Personality of Godhead is not different from the auspicious aspects of great sacrifices, such as the ingredi ents of the sacrifice, the chanting of Vedic hymns, the regulative principles, the performer, the priests, the result of the sacrifice, the arena of sacrifice, and the time of sacrifice. Knowing the principles of self-realization, Māndhātā worshiped that transcendentally situated Su preme Soul, the Supreme Personality of God head, Lord Viṣṇu, who comprises all the demi gods. He also gave immense charity to the brāhmaṇas, and thus he performed yajña to worship the Lord. (35-36) All places, from where the sun rises on the horizon, shining bril liantly, to where the sun sets, are known as the possession of the celebrated Māndhātā, the son of Yuvanāśva. (37) Māndhātā begot three sons in the womb of Bindumatī, the daughter of Śaśabindu. These sons were Purukutsa, Ambarīṣa, and Mucukunda, a great mystic yogī. These three brothers had fifty sisters, who all accepted the great sage Saubhari as theirhusband. (38)

Saubhari Ṛṣi was engaged in austerity, deep in the water of the river Yamunā, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Māndhātā and begged for one of the King’s daughters. In re sponse to this request, the King said, “O brāhmaṇa, any of my daughters may accept any husband according to her personal selection.” (39-40) Saubhari Muni thought: I am now fee ble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogī. Therefore women do not like me. Since the King has thus rejected me, I shall reform my body in such a way as to be desirable even to celestial women, what to speak of the daughters of worldly kings. (41-42)

Thereafter, when Saubhari Muni became quite a young and beautiful person, the messen ger of the palace took him inside the residential quarters of the princesses, which were ex tremely opulent. All fifty princesses then ac cepted him as their husband, although he was only one man. (43) Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, “This man is just suitable for me, and not for you.” In this way there ensued a great disagree ment. (44)

Because Saubhari Muni was expert in chanting mantras perfectly, his severe auster ities resulted in an opulent home, with gar ments, ornaments, properly dressed and deco rated maidservants and manservants, and vari eties of parks with clear-water lakes and gar dens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, sur rounded by professional singers. Saubhari Muni’s home was amply provided with valua ble beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandal wood creams, flower garlands, and palatable dishes. Thus surrounded by opulent parapher nalia, the muni engaged in family affairs with his numerous wives. (45-46)

Māndhātā, the King of the entire world, consisting of seven is lands, was struck with wonder when he saw the household opulence of Saubhari Muni. Thus he gave up his false prestige in his position as em peror of the world. (47) In this way, Saubhari Muni enjoyed sense gratification in the material world, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of fat. (48) Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish. (49) Alas! While practicing austerity, even within the depths of the water, and while observing all the rules and regula tions practiced by saintly persons, I lost the re sults of my long austerities simply by associa tion with the sexual affairs of fish. Everyone should observe this falldown and learn from it. (50)

A person desiring liberation from material bondage must give up the association of per sons interested in sex life and should not em ploy his senses externally [in seeing, hearing, talking, walking and so on]. One should always stay in a secluded place, completely fixing his mind at the lotus feet of the unlimited Person ality of Godhead, and if one wants any associ ation at all, he should associate with persons similarly engaged. (51) In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the associ ation of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of ma terial nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next. (52)

In this way he passed his life in household affairs for some time, but then he became detached from material enjoy ment. To renounce material association, he ac cepted the vānaprastha order and went to the forest. His devoted wives followed him, for they had no shelter other than their husband. (53) When Saubhari Muni, who was quite con versant with the self, went to the forest, he per formed severe penances. In this way, in the fire at the time of death, he ultimately engaged him self in the service of the Supreme Personality of Godhead. (54) O Mahārāja Parīkṣit, by ob serving their husband progressing in spiritual existence, Saubhari Muni’s wives were also able to enter the spiritual world by his spiritual power, just as the flames of a fire cease when the fire is extinguished. (55)