rule


 

Canto 9

Nrisimha Pranâma

 


 

Chapter 6: The Downfall of Saubhari Muni

(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. (2) Rathîtara had no sons and therefore [sage] Angirâ was requested to beget children with his [Rathîtara's] wife. That led to the birth of ['kshetra jâta'-] sons with brahminical qualities. (3) Being born from his wife these sons belonged to his family. They were remembered as the dynasty of Angirâ and were among the sons of Rathîtara most prominent because they, being born under that circumstance, were considered double-born [brahmins of mixed caste]. (4) When Manu once sneezed the son Ikshvâku was born from his nose [see also 8.13]. Vikukshi, Nimi and Dandakâ were the most prominent among the hundred sons whom he begot. (5) Twenty-five of them became kings in Âryâvarta in the east [in the Himalaya and Vindhya mountains] oh King, as also [did twenty-five of them] in the west [of that region]. Three of them ruled in the middle region, while the rest of the sons ruled over other places. (6) He, king Ikshvâku, once during ashthaka-s'râddha [offerings to the forefathers made in January, February and March] ordered his son: 'Oh Vikukshi, bring me pure flesh [as acquired by hunting]. Go for it right now without delay.'

(7) Thus he went to the forest to kill animals suitable for the oblations, but when he was fatigued and hungry the hero forgetfully [about the fact that the flesh was meant for the sacrifices] ate a rabbit [*]. (8) He offered what had remained to his father who in his turn asked their guru [Vasishthha] to purify it. He replied: 'All this is polluted and unfit for use.'

(9) Thus being informed by the spiritual master the ruler understood what his son had done. Out of anger that he had violated the vidhi he consequently sent him out of the country. (10) The king had a conversation with the scholar. In accordance with what he told him he thereupon, living as a yogi, gave up his vehicle of time [his body] and thus achieved the supreme position. (11) After the withdrawal of his father, Vikukshi returned to rule over this planet earth. He worshiped the Lord with different yajñas and became celebrated as Sas'âda ['the rabbit-eater']. (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 has done to receive these names. (13) There had been a devastating war, a fight between the gods and the demons, in which his supreme assistance as a hero was accepted by the godly ones who had been defeated by the Daityas. (14) By the order of the God of Gods Lord Vishnu, the Supersoul and Master of the Entire Creation, Indra in the form of a great bull became engaged in his [Purañjaya's] service as his carrier. (15-16) He well-equipped with a first-class bow taking up the sharpest arrows, was praised [by the demigods], mounted it and sat on the hump prepared to fight. Favored by the power of Vishnu, the Original Person and Supersoul, he surrounded by the servants of heaven, then laid siege to the Daitya residence on the western side. (17) A battle took place between him and the demons that was so aggressive that it made one's hair stand on end. All the Daityas who approached him in the fight he sent to Yamarâja with his arrows. (18) Confronted with his shower of arrows that was as fierce as the fire at the end of time, the Daityas who were slaughtered and dispersed fled away to return to their places. (19) Conquering over them he, the saintly king, turned all their wealth and wives over to the carrier of the thunderbolt [Indra]. That gave him his names.

(20) From Purañjaya there was a son called Anenâ, his son was Prithu and the son that he begot was Vis'vagandhi who in his turn had a son called Candra whose son was called Yuvanâs'va. (21) S'râvasta was his son and he built a town called S'râvastî. By S'râvasta next Brihadas'va was begotten and from him there was Kuvalayâs'va. (22) He was of a great power. Together with the twenty-one thousand sons that surrounded him, he for the satisfaction of sage Utanka killed a demon named Dhundhu. (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 oh son of Bharata. Dridhâs'va's son was Haryas'va and the renown Nikumbha was his son. (25) Nikumbha's son was Bahulâs'va and his son was Kris'âs'va. Senajit succeeded him and from him Yuvanâs'va was born. Yuvanâs'va had no sons and retired [together with his wives] to the forest. (26) Living together with his hundred wives he was depressed so that the sages, very merciful with him, with the greatest care began a [fertility] ceremony known as Indra-yajña. (27) One night he being very thirsty entered the sacrificial arena. Seeing all the brahmins fast asleep, he drank  from the sanctified water himself [instead of keeping it for his women]. (28) After they [in the morning] all woke up and next found the water pot empty oh prabhu, they inquired who was responsible for drinking the water that was meant for giving birth to a child. (29) Understanding that it by providence was drank by the king, they all prayed to the Supreme Lord saying: 'Alas, the power of God is what rules!' (30) And so, lo and behold, after due course of time, the lower abdomen of king Yuvanâs'va opened itself at the right side from which a son was born [with all the qualities characterizing] a good king. (31) Who now would supply the child with milk? It was crying that much thirsting for it that king Indra said: 'Do not cry my child, just drink from me' and thereupon gave it his index-finger to suck. (32) It was the mercy of the divine scholars that the father did not die because of the baby he gave birth to. Yuvanâs'va later on achieved the perfection of life by doing tapas in that same place. (33-34) Dear King, Indra gave the child the name Trasaddasyu ['the fear of the rogues']. Crooks like Râvana and such, were afraid of him. Yuvanâs'va's son Mândhâtâ by the power of the Infallible One thus could rule the surface of the earth with its seven continents as the one and only master. (35-36) He also in full awareness of the [Super]soul worshiped Yajña, the Lord of Sacrifices, the God and Supersoul of everyone elevated above the sensual plane. This happened in sacrificial ceremonies that were attended by all the godly people whom he rewarded with large donations. The ingredients, the mantras and the regulative principles, the worship and the worshiper as also the priests in their dharma of proceeding according to the time and place, all together contributed to assure that the interest of the true self was done justice. (37) For all the places mentioned that stretch from where the sun rises above the horizon to everywhere it sets, one speaks about the field of action of Yuvanâs'va's son, Mândhâtâ.

(38) The ruler [Mândhâtâ] begot in the daughter Bindumatî of a king called S'as'abindu [the sons] Purukutsa, Ambarîsha and Mucukunda who was a great yogi. Their fifty sisters accepted sage Saubhari as their husband. (39-40) He [Saubhari] performing an uncommon austerity in being submerged in the depth of the Yamunâ river, saw in his penance how a big fish was enjoying sexual matters. Thus being sexually awakened the scholar begged the king [Mândhâtâ] for a single daughter. The king said: 'You may marry a daughter of mine oh brahmin, if that is what she chooses.'

(41-42) He thought to himself: 'Women do not like me, I'm too old, I'm not attractive to them. I am wrinkled, have gray hair and a head tremor. I'll be rejected! Let me make it so that my body is desirable to the women of heaven, not to mention the daughters of the worldly kings!' Thus was the resolve of the mystic. (43) The sage being announced by an envoy was admitted into the quarters of the princesses that were opulent in every respect. There he was accepted by all the fifty princesses as their single husband. (44) A great quarrel rose among them when they, being attracted to him, gave up their friendship by saying things like: 'This man is the right person for me, not for you.' (45-46) He, as a result of his austerity knowing many a mantra, enjoyed with his wives 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 accompanied by the song of birds, bumblebees and professional singers. (47) The ruler over the seven continents [Mândhâtâ] was struck with wonder when he saw Saubhari's family life because of which he no longer could pride himself on being the emperor of the world blessed with all opulence. (48) Saubhari though, who was always engaged in the happiness and diversity of the material affairs of his household, could not find satisfaction in his enjoyment, just like a fire cannot that is fueled with fat. (49) One day sitting down and wondering how his straying away from the true self could have taken place, the expert in many mantras saw that it had been caused by a couple of copulating fish: (50) 'Alas, see how I, who was such a great ascetic, fell down. I, so observant and strict to the vow, was distracted from the spiritual life that I practiced for so long. Just because of the thing aquatics do under water! (51) He who seeks liberation must give it up to associate with those who are loose in their sexual morals. He should in every respect avoid it to give free reign to his external senses. He should live alone in a secluded place and fix his mind on the lotus feet of the Unlimited Lord. And if he seeks [intimate] association, he should associate with like-minded souls of detachment. (52) As a renunciate I was all alone under water associating with fish (!) and acquired fifty wives, not mentioning the five thousand [grand]children I begot. I see no end to all my duties here and in the hereafter that are occupying my mind, for I, under the influence of the modes of matter being motivated for my own interest, lost my intelligence in the material enjoyment.'

(53) Thus [regretfully] living at home he in due course of time became detached and situated in the renounced order of life. He went to the forest and was followed by all his wives, for he was their object of worship. (54) In his penance there being of the severest austerity conducive to self-realization, he, conversant now with the fires of the personal self, engaged himself with the Supreme Self. (55) Oh Mahârâja, the wives who saw their husband progressing spiritually, managed under that influence to follow him, just like the flames do with a fire that extinguishes [compare B.G. 9: 32].'
 

 

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Third revised edition, loaded December 9, 2012.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 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. 
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. (Vedabase)

 

Text 2

Rathîtara had no sons and therefore [sage] Angirâ was requested to beget children with his [Rathîtara's] wife. That led to the birth of ['kshetra jâta'-] sons with brahminical qualities.

Rathîtara had no sons and so was [sage] Angirâ requested to beget children with his wife, which led to the birth of ['ksetra jâta'-] sons with brahminical qualities. (Vedabase)

 

Text 3

Being born from his wife these sons belonged to his family. They were remembered as the dynasty of Angirâ and were among the sons of Rathîtara most prominent because they, being born under that circumstance, were considered double-born [brahmins of mixed caste].

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]. (Vedabase)

Text 4

When Manu once sneezed the son Ikshvâku was born from his nose [see also 8.13]. Vikukshi, Nimi and Dandakâ were the most prominent among the hundred sons whom he begot.

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. (Vedabase)

 

Text 5

Twenty-five of them became kings in Âryâvarta in the east [in the Himalaya and Vindhya mountains] oh King, as also [did twenty-five of them] in the west [of that region]. Three of them ruled in the middle region, while the rest of the sons ruled over other places.

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. (Vedabase)

  

Text 6

He, king Ikshvâku, once during ashthaka-s'râddha [offerings to the forefathers made in January, February and March] ordered his son: 'Oh Vikukshi, bring me pure flesh [as acquired by hunting]. Go for it right now without delay.'

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'. (Vedabase)

 

Text 7

Thus he went to the forest to kill animals suitable for the oblations, but when he was fatigued and hungry the hero forgetfully [about the fact that the flesh was meant for the sacrifices] ate a rabbit [*]

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 [•] (Vedabase)

 

Text 8

He offered what had remained to his father who in his turn asked their guru [Vasishthha] to purify it. He replied: 'All this is polluted and unfit for use.'

He offered what remained to his father who on his turn asked their guru [Vasishthha] to purify it and he replied: 'All this is polluted and unfit to be used.' (Vedabase)

 

Text 9

Thus being informed by the spiritual master the ruler understood what his son had done. Out of anger that he had violated the vidhi he consequently sent him out of the country.

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. (Vedabase)

 

Text 10

The king had a conversation with the scholar. In accordance with what he told him he thereupon, living as a yogi, gave up his vehicle of time [his body] and thus achieved the supreme position.

He indeed with the scholar for his tutor in discussions thereto incited, accordingly, as a yogî gave up his vehicle of time, and so he achieved the supreme position. (Vedabase)

 

Text 11

After the withdrawal of his father, Vikukshi returned to rule over this planet earth. He worshiped the Lord with different yajñas and became celebrated as Sas'âda ['the rabbit-eater'].

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']. (Vedabase)

 

Text 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 has done to receive these names.

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'] indeed. Hear now about what he did to get these names. (Vedabase)

 

Text 13

There had been a devastating war, a fight between the gods and the demons, in which his supreme assistance as a hero was accepted by the godly ones who had been defeated by the Daityas.

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. (Vedabase)

 

Text 14

By the order of the God of Gods Lord Vishnu, the Supersoul and Master of the Entire Creation, Indra in the form of a great bull became engaged in his [Purañjaya's] service as his carrier.

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. (Vedabase)

  

Text 15-16

He well-equipped with a first-class bow taking up the sharpest arrows, was praised [by the demigods], mounted it and sat on the hump prepared to fight. Favored by the power of Vishnu, the Original Person and Supersoul, he surrounded by the servants of heaven, then laid siege to the Daitya residence on the western side.

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 the heavens, in the western direction the daitya residence. (Vedabase)

  

Text 17

A battle took place between him and the demons that was so aggressive that it made one's hair stand on end. All the Daityas who approached him in the fight he sent to Yamarâja with his arrows.

A battle took place between them and him that was so fierce that it makes one hair stand on end to hear how he in the fight came forward and sent the daityas with his arrows to Yamarâja. (Vedabase)
 
Text 18

Confronted with his shower of arrows that was as fierce as the fire at the end of time, the Daityas who were slaughtered and dispersed fled away to return to their places.

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. (Vedabase)

 

Text 19

Conquering over them he, the saintly king, turned all their wealth and wives over to the carrier of the thunderbolt [Indra]. That gave him his names.

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. (Vedabase)

 

 Text 20

From Purañjaya there was a son called Anenâ, his son was Prithu and the son that he begot was Vis'vagandhi who in his turn had a son called Candra whose son was called Yuvanâs'va.

From Purañjaya was a son born called Anenâ, his son was Prithu and the son from him was Vis'vagandhi who on his turn had a son called Candra whose son was called Yuvanâs'va. (Vedabase)

 

Text 21

S'râvasta was his son and he built a town called S'râvastî. By S'râvasta next Brihadas'va was begotten and from him there was Kuvalayâs'va.

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. (Vedabase)

 

Text 22

He was of a great power. Together with the twenty-one thousand sons that surrounded him, he for the satisfaction of sage Utanka killed a demon named Dhundhu. 

It was him of great power who, together with the twenty-one thousand sons that surrounded him, for the satisfaction of sage Utanka killed a demon named Dhundhu. (Vedabase)

 

Text 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 oh son of Bharata. Dridhâs'va's son was Haryas'va and the renown Nikumbha was his son.

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. (Vedabase)

 

Text 25

Nikumbha's son was Bahulâs'va and his son was Kris'âs'va. Senajit succeeded him and from him Yuvanâs'va was born. Yuvanâs'va had no sons and retired [together with his wives] to the forest. 

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 in the forest. (Vedabase)

   

Text 26

Living together with his hundred wives he was depressed so that the sages, very merciful with him, with the greatest care began a [fertility] ceremony known as Indra-yajña.

Together out there with his hundred wives was he depressed so that the sages very merciful with him all together with the greatest care started with a [fertility] ceremony known as Indra-yajña. (Vedabase)

 

Text 27

One night he being very thirsty entered the sacrificial arena. Seeing all the brahmins fast asleep, he drank  from the sanctified water himself [instead of keeping it for his women]. 

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]. (Vedabase)


Text 28

After they [in the morning] all woke up and next found the water pot empty oh prabhu, they inquired who was responsible for drinking the water that was meant for giving birth to a child.

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. (Vedabase)

 

Text 29

Understanding that it by providence was drank by the king, they all prayed to the Supreme Lord saying: 'Alas, the power of God is what rules!'
Understanding that by providence it was drunk by the king offered they all their obeisances unto the Supreme Controller saying: 'Alas, the power of God is what rules!' (Vedabase)

 

Text 30

And so, lo and behold, after due course of time, the lower abdomen of king Yuvanâs'va opened itself at the right side from which a son was born [with all the qualities characterizing] a good king.

So was, lo and behold, thereafter when the time was ripe, the lower abdomen of king Yuvanâs'va at the right side pierced by a son who was born with all the good symptoms of a king. (Vedabase)

 

Text 31

Who now would supply the child with milk? It was crying that much thirsting for it that king Indra said: 'Do not cry my child, just drink from me' and thereupon gave it his index-finger to suck.

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. (Vedabase)

 

Text 32

It was the mercy of the divine scholars that the father did not die because of the baby he gave birth to. Yuvanâs'va later on achieved the perfection of life by doing tapas in that same place.

The father didn't die of the baby because of the mercy of the divine scholars. Yuvanâs'va afterwards achieved the perfection doing tapas in that very place. (Vedabase)

 

Text 33-34

Dear King, Indra gave the child the name Trasaddasyu ['the fear of the rogues']. Crooks like Râvana and such, were afraid of him. Yuvanâs'va's son Mândhâtâ by the power of the Infallible One thus could rule the surface of the earth with its seven continents as the one and only master.

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. (Vedabase)

 

Text 35-36

He also in full awareness of the [Super]soul worshiped Yajña, the Lord of Sacrifices, the God and Supersoul of everyone elevated above the sensual plane. This happened in sacrificial ceremonies that were attended by all the godly people whom he rewarded with large donations. The ingredients, the mantras and the regulative principles, the worship and the worshiper as also the priests in their dharma of proceeding according to the time and place, all together contributed to assure that the interest of the true self was done justice.

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 and to which he donated large sums. All ingredients, the mantra's, the regulative principles, the worship and the worshiper, the priests and the religion and the proceeding to the time and place, all together contributed as things favorable to the interest of the true self. (Vedabase)

 

Text 37

For all the places mentioned that stretch from where the sun rises above the horizon to everywhere it sets, one speaks about the field of action of Yuvanâs'va's son, Mândhâtâ.

From where the sun rises above the horizon to everywhere it did and still does pass and from everything before mentioned, speaks one of the field of action of the son of Yuvanâs'va, Mândhâtâ. (Vedabase)

 

Text 38

The ruler [Mândhâtâ] begot in the daughter Bindumatî of a king called S'as'abindu [the sons] Purukutsa, Ambarîsha and Mucukunda who was a great yogi. Their fifty sisters accepted sage Saubhari as their husband.

In the daughter Bindumatî of a king called S'as'abindu begot the ruler [Mândhâtâ] Pûrukutsa, Ambarîsha and Mucukunda who was a great yogî. Their fifty sisters accepted sage Saubhari as their husband. (Vedabase)

 

Text 39-40

He [Saubhari] performing an uncommon austerity in being submerged in the depth of the Yamunâ river, saw in his penance how a big fish was enjoying sexual matters. Thus being sexually awakened the scholar begged the king [Mândhâtâ] for a single daughter. The king said: 'You may marry a daughter of mine oh brahmin, if that is what she chooses.'
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 it is the choice of her desire'. (Vedabase)

 

Text 41-42

He thought to himself: 'Women do not like me, I'm too old, I'm not attractive to them. I am wrinkled, have gray hair and a head tremor. I'll be rejected! Let me make it so that my body is desirable to the women of heaven, not to mention the daughters of the worldly kings!' Thus was the resolve of the mystic.

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. (Vedabase)

 

Text 43

The sage being announced by an envoy was admitted into the quarters of the princesses that were opulent in every respect. There he was accepted by all the fifty princesses as their single husband.

On word of an envoy was the sage admitted into the in every way opulent quarters of the princesses and was he, only one person, by all the fifty princesses accepted as their husband. (Vedabase)

 

Text 44

A great quarrel rose among them when they, being attracted to him, gave up their friendship by saying things like: 'This man is the right person for me, not for you.'

They had a lot of argument giving up their good relationship for his sake: saying 'He's the person fit for me, not for you', were they thus moved in minding him. (Vedabase)

 

Text 45-46

He, as a result of his austerity knowing many a mantra, enjoyed with his wives 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 accompanied by the song of birds, bumblebees and professional singers.

He, knowing many a mantra, enjoyed with his wives as a result of his austerity 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. (Vedabase)

 

Text 47

The ruler over the seven continents [Mândhâtâ] was struck with wonder when he saw Saubhari's family life because of which he no longer could pride himself on being the emperor of the world blessed with all opulence.

Just to observe his family life struck the ruler over the seven continents [Mândhâtâ] with wonder so that he no longer took pride in his own position as the emperor of the world blessed with all opulence. (Vedabase)

 

Text 48

Saubhari though, who was always engaged in the happiness and diversity of the material affairs of his household, could not find satisfaction in his enjoyment, just like a fire cannot that is fueled with fat.

Thus always engaged in the happiness and diversity of material affairs of his household was he in his enjoyment, just as a fire fed with fat, never satisfied. (Vedabase)

 

Text 49

One day sitting down and wondering how his straying away from the true self could have taken place, the expert in many mantras saw that it had been caused by a couple of copulating fish:

He one day, sitting down wondering how the degradation away from the true self could have taken place, established that it had been caused by a couple of copulating fish: (Vedabase)

 

Text 50

'Alas, see how I, who was such a great ascetic, fell down. I, so observant and strict to the vow, was distracted from the spiritual life that I practiced for so long. Just because of the thing aquatics do under water!

'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 fare under water! (Vedabase)

 

Text 51

He who seeks liberation must give it up to associate with those who are loose in their sexual morals. He should in every respect avoid it to give free reign to his external senses. He should live alone in a secluded place and fix his mind on the lotus feet of the Unlimited Lord. And if he seeks [intimate] association, he should associate with like-minded souls of detachment.

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 may associate with like-minded people like saints. (Vedabase)

 

Text 52

As a renunciate I was all alone under water associating with fish (!) and acquired fifty wives, not mentioning the five thousand [grand]children I begot. I see no end to all my duties here and in the hereafter that are occupying my mind, for I, under the influence of the modes of matter being motivated for my own interest, lost my intelligence in the material enjoyment.'

On myself 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.' (Vedabase)

 

Text 53

Thus [regretfully] living at home he in due course of time became detached and situated in the renounced order of life. He went to the forest and was followed by all his wives, for he was their object of worship.

This way 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. (Vedabase)

 

Text 54

In his penance there being of the severest austerity conducive to self-realization, he, conversant now with the fires of the personal self, engaged himself with the Supreme Self.

There in his penance of the severest austerity conducive to self-realization, engaged he, for sure familiar with the fires of the personal self, himself with the Supreme Soul. (Vedabase)

 

Text 55

Oh Mahârâja, the wives who saw their husband progressing spiritually, managed under that influence to follow him, just like the flames do with a fire that extinguishes [compare B.G. 9: 32].'

O mahârâja, the wives who saw their husband spiritually progressing, could follow under that influence just like flames can with a fire extinguishing [compare B.G. 9.32]. (Vedabase)

  

*: To this there is a quote from the Brahma-vaivarta 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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The image on this page is titled: 'Gravure représentant un sâdhu',
by Frans Balthazar Solvyns, (1760-1824). Source:
Gallica.
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