Śukadeva Gosvāmī continued: The son of Rohita was Harita, and Harita’s son was Campa, who constructed the town of Campāpurī. The son of Campa was Sudeva, and his son was Vijaya. (1) The son of Vijaya was Bharuka, Bharuka’s son was Vṛka, and Vṛka’s son was Bāhuka. The enemies of King Bāhuka took away all his possessions, and therefore the King entered the order of vānaprastha and went to the forest with his wife. (2) Bāhuka died when he was old, and one of his wives wanted to die with him, fol lowing the satī rite. At that time, however, Aurva Muni, knowing her to be pregnant, for bade her to die. (3) Knowing that she was preg nant, the co-wives of the wife of Bāhuka con spired to give her poison with her food, but it did not act. Instead, the son was born along with the poison. Therefore he became famous as Sagara [“one who is born with poison”]. Sagara later became the emperor. The place known as Gaṅgāsāgara was excavated by his sons. (4)
Sagara Mahārāja, following the order of his spiritual master, Aurva, did not kill the uncivi lized men like the Tālajaṅghas, Yavanas, Śakas, Haihayas and Barbaras. Instead, some of them he made dress awkwardly, some of them he shaved clean but allowed to wear mustaches, some of them he left wearing loose hair, some he half shaved, some he left without underwear, and some without external garments. Thus these different clans were made to dress differ ently, but King Sagara did not kill them. (5-6) Following the instructions of the great sage Aurva, Sagara Mahārāja performed aśvamedha sacrifices and thus satisfied the Supreme Lord, who is the supreme controller, the Supersoul of all learned scholars, and the knower of all Ve dic knowledge, the Supreme Personality of Godhead. But Indra, the King of heaven, stole the horse meant to be offered at the sacrifice. (7)
[King Sagara had two wives, Sumati and Keśinī.] The sons of Sumati, who were very proud of their prowess and influence, following the order of their father, searched for the lost horse. While doing so, they dug into the earth very extensively. (8) Thereafter, in the north eastern direction, they saw the horse near the āśrama of Kapila Muni. “Here is the man who has stolen the horse,” they said. “He is staying there with closed eyes. Certainly he is very sin ful. Kill him! Kill him!” Shouting like this, the sons of Sagara, sixty thousand all together, raised their weapons. When they approached the sage, the sage opened His eyes. (9-10) By the influence of Indra, the King of heaven, the sons of Sagara had lost their intelligence and disrespected a great personality. Consequently, fire emanated from their own bodies, and they were immediately burned to ashes. (11)
It is sometimes argued that the sons of King Sagara were burned to ashes by the fire emanating from the eyes of Kapila Muni. This statement, however, is not approved by great learned per sons, for Kapila Muni’s body is completely in the mode of goodness and therefore cannot manifest the mode of ignorance in the form of anger, just as the pure sky cannot be polluted by the dust of the earth. (12) Kapila Muni enunciated in this material world the Sāṅkhya philosophy, which is a strong boat with which to cross over the ocean of nescience. Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend? (13)
Among the sons of Sagara Mahārāja was one named Asamañjasa, who was born from the King’s second wife, Keśinī. The son of Asamañjasa was known as Aṁśumān, and he was always engaged in working for the good of Sagara Mahārāja, his grandfather. (14) Formerly, in his previous birth, Asamañjasa had been a great mystic yogī, but by bad asso ciation he had fallen from his exalted position. Now, in this life, he was born in a royal family and was a jāti-smara; that is, he had the special advantage of being able to remember his past birth. Nonetheless, he wanted to display him self as a miscreant, and therefore he would do things that were abominable in the eyes of the public and unfavorable to his relatives. He would disturb the boys sporting in the river Sarayū by throwing them into the depths of the water. (15-16)
Because Asamañjasa engaged in such abominable activities, his father gave up affection for him and had him exiled. Then Asamañjasa exhibited his mystic power by re viving the boys and showing them to the King and their parents. After this, Asamañjasa left Ayodhyā. (17) O King Parīkṣit, when all the inhabitants of Ayodhyā saw that their boys had come back to life, they were astounded, and King Sagara greatly lamented the absence of his son. (18) Thereafter, Aṁśumān, the grand son of Mahārāja Sagara, was ordered by the King to search for the horse. Following the same path traversed by his uncles, Aṁśumān gradually reached the stack of ashes and found the horse nearby. (19) The great Aṁśumān saw the sage named Kapila, the saint who is an in carnation of Viṣṇu, sitting there by the horse. Aṁśumān offered Him respectful obeisances, folded his hands and offered Him prayers with great attention. (20)
Aṁśumān said: My Lord, even Lord Brahmā is to this very day unable to understand Your position, which is far beyond himself, ei ther by meditation or by mental speculation. So what to speak of others like us, who have been created by Brahmā in various forms as demi gods, animals, human beings, birds and beasts? We are completely in ignorance. Therefore, how can we know You, who are the Transcend ence? (21) My Lord, You are fully situated in every one’s heart, but the living entities, covered by the material body, cannot see You, for they are influenced by the external energy, conducted by the three modes of material nature. Their in telligence being covered by sattva-guṇa, rajo guṇa and tamo-guṇa, they can see only the ac tions and reactions of these three modes of ma terial nature. Because of the actions and reac tions of the mode of ignorance, whether the liv ing entities are awake or sleeping, they can see only the workings of material nature; they can not see Your Lordship. (22)
O my Lord, sages freed from the influence of the three modes of material naturesages such as the four Kumāras [Sanat, Sanaka, Sanandana and Sanātana]are able to think of You, who are concentrated knowledge. But how can an ignorant person like me think of You? (23) O completely peaceful Lord, although material nature, frui tive activities and their consequent material names and forms are Your creation, You are unaffected by them. Therefore, Your transcen dental name is different from material names, and Your form is different from material forms. You assume a form resembling a material body just to give us instructions like those of Bhaga vad-gītā, but actually You are the supreme orig inal person. I therefore offer my respectful obeisances unto You. (24)
O my Lord, those whose hearts are bewildered by the influence of lust, greed, envy and illusion are interested only in false hearth and home in this world created by Your māyā. Attached to home, wife and children, they wander in this material world perpetually. (25) O Supersoul of all living en tities, O Personality of Godhead, simply by see ing You I have now been freed from all lusty desires, which are the root cause of insurmount able illusion and bondage in the material world. (26) O King Parīkṣit, when Aṁśumān had glo rified the Lord in this way, the great sage Ka pila, the powerful incarnation of Viṣṇu, being very merciful to him, explained to him the path of knowledge. (27)
The Personality of Godhead said: My dear Aṁśumān, here is the animal sought by your grandfather for sacrifice. Please take it. As for your forefathers, who have been burnt to ashes, they can be delivered only by Ganges water, and not by any other means. (28) Thereafter, Aṁśumān circumambulated Ka pila Muni and offered Him respectful obei sances, bowing his head. After fully satisfying Him in this way, Aṁśumān brought back the horse meant for sacrifice, and with this horse Mahārāja Sagara performed the remaining ritu alistic ceremonies. (29) After delivering charge of his kingdom to Aṁśumān and thus being freed from all mate rial anxiety and bondage, Sagara Mahārāja, fol lowing the means instructed by Aurva Muni, achieved the supreme destination. (30)
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