|| 9

Chapter Six

The Descendents of Ikvku|| 9.6.1 ||r-uka uvca

virpa ketum chambhur

ambara-suts traya

virpt padavo 'bht

tat-putras tu rathtara

ukadeva Gosvm said: Ambara had three sons, named Virpa, Ketumn and ambhu. From Virpa came a son named Padava, and from Padava came a son named Rathtara.The Sixth Chapter tells the stories of ada, Indravha, Yuvanva, Mndht and the astonishing story of sage Saubhari.

|| 9.6.2 ||rathtarasyprajasya

bhryy tantave 'rthita

agir janaym sa

brahma-varcasvina sutn

Rathtara had no sons, and therefore he requested the great sage Agir to beget sons for him. Because of this request, Agir begot sons with brahminical prowess in the womb of Rathtara's wife.Tantave means for producing children.

|| 9.6.3 ||ete ketra-prast vai

punas tv giras smt

rathtar pravar

ketropet dvi-jtaya

Having been born from the womb of Rathtara's wife, all these sons were known as the dynasty of Rathtara, but because they were born from the semen of Agir, they were also known as the dynasty of Agir. Among all the progeny of Rathtaras line, these sons were the most prominent because, owing to their birth, they were considered brhmaas.

Because of being born in Rathtaras wife they were part of Rathtaras line. Because they were born from Agirs semen they were part of his lineage. They were famous as Rathtaras sons because of being born in his wife, but they were considered brhmaas. They can be described as having two lineages. || 9.6.4 ||kuvatas tu manor jaje

ikvkur ghrata suta

tasya putra-ata-jyeh

vikuki-nimi-daak

When Vaivasvata Manu sneezed, Ikvku was born from Manu's nostrils. King Ikvku had one hundred sons, of whom Vikuki, Nimi and Daak were the most prominent.The dynasty from Ikvku, Manus son, was extensive. This is now explained. Ikvku was born out of Manus nostril when he sneezed. rdhara Svm says that when it is said that ten sons were born from Manus wife raddh, this is generalization, since Ikvku was actually born from Manus nostril.

|| 9.6.5 ||te purastd abhavann

ryvarte np npa

paca-viati pacc ca

trayo madhye 'pare 'nyata

O King! Of the one hundred sons, twenty-five became kings in the eastern side of ryvarta. Another twenty-five sons became kings to the west of ryvarta, and the three principal sons became kings in the middle. The other sons became kings in various other places.ryvarta is a pious land between the Vidya and Himalaya ranges. East of that, stretching to the ocean, in separate areas, twenty-five sons became kings. West of ryvarta twenty-five became kings. The three eldest sons became kings of the middle area. Others became kings in the north and south.

|| 9.6.6 ||sa ekadak-rddhe

ikvku sutam diat

msam nyat medhya

vikuke gaccha m ciram

When Mahrja Ikvku was performing his oblations for the ak-raddha, he ordered his son Vikuki to go immediately to the forest to bring some pure flesh.Four verses explain why Vikuki became known as ada.

|| 9.6.7 ||tatheti sa vana gatv

mgn hatv kriyrhan

rnto bubhukito vra

aa cdad apasmti

Thereafter, Ikvku's son Vikuki went to the forest and killed animals suitable for being offered as oblations. But when fatigued and hungry, he became forgetful and ate a rabbit he had killed.

|| 9.6.8 ||ea nivedaym sa

pitre tena ca tad-guru

codita prokayha

duam etad akarmakam

Vikuki offered the remnants of the flesh to King Ikvku, who gave it to Vasiha for purification. But Vasiha said that it was polluted, unfit for the rddha ceremony.

The guru was Vasiha. It was polluted because Vikuki had already eaten part of the offering.

|| 9.6.9 ||jtv putrasya tat karma

gurubhihita npa

den nisraym sa

suta tyakta-vidhi ru

When King Ikvku, thus informed by Vasiha, understood what his son Vikuki had done, out of anger he ordered Vikuki to leave the country because Vikuki had violated the rules.

|| 9.6.10 ||sa tu viprea savda

jpakena samcaran

tyaktv kalevara yog

sa tenvpa yat param

Instituting the instructions give by Vasiha, Mahrja Ikvku became renounced and achieved the supreme perfection after giving up his material body.Ikvku, executing the instructions given by Vasiha who gave knowledge, became detached.

|| 9.6.11 ||pitary uparate 'bhyetya

vikuki pthivm imm

sad je hari yajai

ada iti viruta

After his father's disappearance, Vikuki returned to the country and thus became the king, ruling the planet earth and worshipped the Lord by performing various sacrifices. Vikuki later became celebrated as Sada (rabbit eater).sat means he protected.

|| 9.6.12 ||purajayas tasya suta

indravha itrita

kakutstha iti cpy ukta

u nmni karmabhi

The son of Sada was Purajaya, who is also known as Indravha and sometimes as Kakutstha. Please hear from me how he received different names for different activities.He was called Purajaya because he conquered the city of the demons. He was called Indravha because Indra became his carrier. He was called Kakutsha because he stood on the back of a bull. Hear how these names arose by his activities.

|| 9.6.13 ||ktnta st samaro

devn saha dnavai

prigrho vto vro

devair daitya-parjitai

Formerly, there was a devastating war between the devats and the demons. The devats, having been defeated, accepted Purajaya as their assistant.

There was a war similar to the destruction of the universe. During that war Purajaya was accepted as an ally by the devats.|| 9.6.14 ||vacand deva-devasya

vior vivtmana prabho

vhanatve vtas tasya

babhvendro mah-va

Indra became a great bull, and accepted to be the carrier of Purajaya by the order of the Supreme Lord Viu, soul of the universe.

If Indra becomes my carrier, then I will kill the demons. Indra, out of shame, refused to be his carrier, but by the order of Viu, he became a huge bull and carried Purajaya.

|| 9.6.15-16 ||sa sannaddho dhanur divyam

dya viikh chitn

styamnas tam ruhya

yuyutsu kakudi sthita

tejaspyyito vio

puruasya mahtmana

pratcy dii daityn

nyaruat tridaai puram

Well protected by armor and desiring to fight, Purajaya took up a celestial bow and sharp arrows, and, while being highly praised by the devats, he got up on the back of the bull [Indra] and sat on its hump. Empowered by Lord Viu, who is the Supersoul and the Supreme Person, Purajaya, surrounded the city of the demons in the west along with the devats. Purajaya, mounting the bull who was Indra is thus called Indravha (he whose carrier is Indra). Because he sat on the hump of the bull he is called Kakutsha (situated on the hump). He surrounded the city with the devats.

|| 9.6.17 ||tais tasya cbht pradhana

tumula loma-haraam

yamya bhallair anayad

daityn abhiyayur mdhe

There was a fierce, hair-raising battle between the demons and Purajaya. Purajaya sent all the demons who approached him in battle to the abode of death by his arrows.

He killed them all. Dative case (yamya) is used to express an action leading to a destination.

|| 9.6.18 ||tasyeu-ptbhimukha

yugntgnim ivolbaam

visjya dudruvur daity

hanyamn svam layam

Giving up the attack of arrows of Indravha, which resembled the flames of devastation at the end of the millennium, the demons, being killed, fled to Ptla.Those demons who remained fled to Ptla.

|| 9.6.19 ||jitv para dhana sarva

sastrka vajra-paye

pratyayacchat sa rjarir

iti nmabhir hta

After conquering the enemy, the saintly king Purajaya gave everything, including the enemy's riches and wives, to Indra, who carries a thunderbolt. For this he is celebrated by different names because of his different activities.By conquering the demons city, he was known as Purajana. He gave everything to Indra, and Indra gave it to Purajaya. Therefore the King was known by various names. Another version has huta, but the meaning is the same.|| 9.6.20 ||purajayasya putro 'bhd

anens tat-suta pthu

vivagandhis tata candro

yuvanvas tu tat-suta

The son of Purajaya was known as Anen, Anen's son was Pthu, and Pthu's son was Vivagandhi. Vivagandhi's son was Candra, and Candra's son was Yuvanva.

|| 9.6.21 ||rvastas tat-suto yena

rvast nirmame pur

bhadavas tu rvastis

tata kuvalayvaka

The son of Yuvanva was rvasta, who constructed a township known as rvast. The son of rvasta was Bhadava, and his son was Kuvalayva.

|| 9.6.22 ||ya priyrtham utakasya

dhundhu-nmsura bal

sutnm eka-viaty

sahasrair ahanad vta

To satisfy the sage Utaka, the powerful Kuvalayva killed a demon named Dhundhu with the assistance of his twenty-one thousand sons.With the assistance of his twenty-one thousand sons, he killed the demon.

|| 9.6.23-24 ||dhundhumra iti khytas

tat-suts te ca jajvalu

dhundhor mukhgnin sarve

traya evvaeit

dhva kapilva ca

bhadrva iti bhrata

dhva-putro haryavo

nikumbhas tat-suta smta

O Mahrja Parkit, for this reason Kuvalayva is celebrated as Dhundhumra "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 Dhva, Kapilva and Bhadrva. From Dhva came a son named Haryava, whose son is celebrated as Nikumbha.

|| 9.6.25 ||bahulvo nikumbhasya

kvo 'thsya senajit

yuvanvo 'bhavat tasya

so 'napatyo vana gata

The son of Nikumbha was Bahulva, the son of Bahulva was Kva, the son of Kva was Senajit, and the son of Senajit was Yuvanva. Yuvanva had no sons, and thus he retired from family life and went to the forest.

|| 9.6.26 ||bhry-atena nirvia

ayo 'sya kplava

ii sma vartay cakrur

aindr te susamhit

Yuvanva and his one hundred wives were morose. The sages in the forest, however, being very kind to the King, began very attentively performing an Indra-yaja.|| 9.6.27 ||rj tad-yaja-sadana

pravio nii tarita

dv aynn viprs tn

papau mantra-jala svayam

Being thirsty one night, the King entered the arena of sacrifice, and when he saw all the brhmaas lying down, he personally drank the sanctified water meant to be drunk by his wife.Being thirsty, he drank water sanctified by mantras meant for his wife.

|| 9.6.28 ||utthits te niamytha

vyudaka kalaa prabho

papracchu kasya karmeda

pta pusavana jalam

When the brhmaas got up from bed and saw the water pot empty, they inquired who had done this act of drinking the water meant for begetting a child.

|| 9.6.29 ||rj pta viditv vai

vara-prahitena te

varya nama cakrur

aho daiva-bala balam

When the brhmaas came to understand that the King, inspired by the supreme controller, had drunk the water, they all exclaimed "Alas! The power of providence is most powerful. In this way they offered their respectful obeisances unto the Lord.They said, The power of the Lord is most powerful.

|| 9.6.30 ||tata kla upvtte

kuki nirbhidya dakiam

yuvanvasya tanaya

cakravart jajna ha

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 Yuvanva's abdomen.

|| 9.6.31 ||ka dhsyati kumro 'ya

stanye roryate bham

m dht vatsa m rodr

itndro deinm adt

"Who will take care of this baby?" they said. Then Indra, who was worshiped in that sacrifice, came and solaced the baby. "Do not cry," Indra said. Then Indra put his index finger in the baby's mouth and said, "You may drink me."The brhmaas said, Who will feed the child? Then Indra, who was worshipped in the sacrifice, appeared. He said, Drink me (m dht). Do not cry. He put his forefinger in the childs mouth.

|| 9.6.32 ||na mamra pit tasya

vipra-deva-prasdata

yuvanvo 'tha tatraiva

tapas siddhim anvagt

Because Yuvanva, the father of the baby, was blessed by the brhmaas, he did not fall a victim to death. After this incident, he performed severe austerities and achieved perfection in that very spot.

|| 9.6.33-34 ||trasaddasyur itndro 'ga

vidadhe nma yasya vai

yasmt trasanti hy udvign

dasyavo rvadaya

yauvanvo 'tha mndht

cakravarty avan prabhu

sapta-dvpavatm eka

ascyuta-tejas

O King Parkit! Mndht, the son of Yuvanva, the cause of fear for Rvaa and other criminals who caused anxiety, was known as Trasaddasyu (giving fear to the criminals). This name was given by King Indra. By the power of the Supreme Lord, the powerful son of Yuvanva, called Mndht, became the emperor and alone ruled the entire world, consisting of seven islands.

|| 9.6.35-36 ||je ca yaja kratubhir

tma-vid bhri-dakiai

sarva-devamaya deva

sarvtmakam atndriyam

dravya mantro vidhir yajo

yajamnas tathartvija

dharmo dea ca kla ca

sarvam etad yad tmakam

By performance of sacrifice with plentiful donations, Mndht, knower of the Lord, worshipped the Lord who is beyond the senses, who represents all devats, who is the soul of all beings, is non-different from sacrifice, and is non-different from its ingredients, its mantras, its rules, its sponsor, its priests, its results, its time and its place.

|| 9.6.37 ||yvat srya udeti sma

yvac ca pratitihati

tat sarva yauvanvasya

mndhtu ketram ucyate

All places, from where the sun rises to where the sun sets, are known as the land Mndht, the son of Yuvanva.

Pratitihati means sets.

|| 9.6.38 ||aabindor duhitari

bindumatym adhn npa

purukutsam ambara

mucukunda ca yoginam

te svasra pacat

saubhari vavrire patim

O King! Mndht begot three sons in the womb of Bindumat, the daughter of aabindu. These sons were Purukutsa, Ambara, and Mucukunda, a great mystic yog. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband.

|| 9.6.39-40 ||yamunntar-jale magnas

tapyamna para tapa

nirvti mna-rjasya

dv maithuna-dharmia

jta-spho npa vipra

kanym ekm aycata

so 'py ha ghyat brahman

kma kany svayavare

Saubhari was engaged in austerity in the water of the River Yamun, when he saw the pleasure of a big fish engaged in sexual affairs. Desire appearing in him, he went to King Mndht and begged for one of the King's daughters. In response to this request, the King said, "O brhmaa, any of my daughters may accept any husband according to her personal selection."Why did the sage Saubhari performing great austerities, marry these daughters and why did the daughters accept an old withered sage as their husband? After seeing the fish, he came out of the water, went to Mathur and requested King Mndht.

|| 9.6.41-42 ||sa vicintypriya str

jaraho 'ham asan-mata

val-palita ejat-ka

ity aha pratyudhta

sdhayiye tathtmna

sura-strm abhpsitam

ki punar manujendrm

iti vyavasita prabhu

Saubhari thought: I am now feeble because of old age. My hair has become grey, my skin is wrinkled, and my head always trembles. Therefore women do not like me. Thus I have been rejected. 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. In this way the powerful Saubhari decided. My head trembles (ejatka). I have been refused (pratyudhta) by the King. Then he decided (vyavasita) to change his body.

|| 9.6.43 ||muni praveita katr

kanyntapuram ddhimat

vta sa rja-kanybhir

eka pacat vara

Thereafter, the messenger of the palace took him inside the residential quarters of the princesses, full of splendor. All fifty princesses then accepted him as their husband, although he was only one man.

|| 9.6.44 ||ts kalir abhd bhys

tad-arthe 'pohya sauhdam

mamnurpo nya va

iti tad-gata-cetasm

Thereafter, the princesses, being attracted by Saubhari, gave up their sisterly relationship and quarreled among themselves over him, each one of them contending, "This man is just suitable for me, and not for you." || 9.6.45-46 ||sa bahv-cas tbhir apraya-

tapa-riynarghya-paricchadeu

gheu nnopavanmalmbha-

sarasu saugandhika-knaneu

mahrha-ayysana-vastra-bhaa-

snnnulepbhyavahra-mlyakai

svalakta-str-purueu nityad

reme 'nugyad-dvija-bhga-vandiu

Because Saubhari was expert in chanting mantras perfectly, he enjoyed with his wives in luxurious homes, valuable furniture, fragrant gardens with lakes of clear water, parks, with garlands, palatable food, cosmetics, baths, ornaments, clothing, seats and valuable beds, along with other men and women, all created by his impossible austerities, while birds, bees and bards sang.Bahvca means that he had powers from mantras to create his wealth. He had performed austerities impossible for others (apraya-tapa). He enjoyed in houses, and even cities with great wealth, created by his austerity.

|| 9.6.47 ||yad-grhasthya tu savkya

sapta-dvpavat-pati

vismita stambham ajaht

srvabhauma-riynvitam

Mndht, the king of the entire world consisting of seven islands, was struck with wonder when he saw the household opulence of Saubhari. Thus he gave up his false prestige in his position of wealth and power.Stambham means pride.

|| 9.6.48 ||eva ghev abhirato

viayn vividhai sukhai

sevamno na ctuyad

jya-stokair ivnala

In this way, Saubhari, attached to family life, enjoyed sense objects by various types of happiness, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of ghee.Stokai means by drops.

|| 9.6.49 ||sa kadcid upsna

tmpahnavam tmana

dadara bahv-ccryo

mna-saga-samutthitam

One day while Saubhari, who was expert in chanting mantras, was sitting down, he realized his fall down had been caused by his association with some fish.

Seven verses describe how Saubhari regained his sense after enjoying, caused by an offense to Garua. He realized the cause of his being cheated of the bliss of the self (tm apahnavam) was himself (tmana), arising from association with fish. To protect some fish he had prevented Garua from eating them.|| 9.6.50 ||aho ima payata me vinatapasvina sac-carita-vratasya

antarjale vri-cara-prasagt

pracyvita brahma cira dhta yat

Alas! While practicing austerity, even within the depths of the water, and while observing all the rules practiced by saintly persons, I lost the results of my long austerities simply by association with the sexual affairs of fish. Everyone should observe this destruction.Brahma means austerity.

|| 9.6.51 ||saga tyajeta mithuna-vratn mumuku

sarvtman na visjed bahir-indriyi

eka caran rahasi cittam ananta e

yujta tad-vratiu sdhuu cet prasaga

A person desiring liberation must give up the association of persons interested in sex life and should not employ his external senses. He should always stay in a secluded place, completely fixing his mind at the lotus feet of the unlimited Lord, and if there is associate with devotees also engaged in meditation on the Lord it is permitted, and otherwise not.Therefore, others should not become like me. In this way he regrets his condition in two verses. He should not engage his external senses. There is no injunction not to employ the internal senses, since such an order is impossible. There is no substance in giving impossible orders. If there is excellent association with devotees fixed in the Lord (tat-vrateu), he should take that association. Because I lacked that association, I associated with fish engaging in sex life, arising from finding fault in Garua. If there is excellent association then take it, otherwise do not associate. This negative should be supplied.|| 9.6.52 ||ekas tapasvy aham athmbhasi matsya-sagt

pacad sam uta paca-sahasra-sarga

nnta vrajmy ubhaya-ktya-manorathn

my-guair hta-matir viaye 'rtha-bhva

In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish, I became fifty members, and then increased to five thousand members. My intelligence destroyed by the guas, thinking enjoyment as the goal of life, I obtained no end to my desires in this and next life.He explains further the fault of association. By association with fifty wives I became fifty. By sons I became five thousand since he had a hundred sons by each wife. Thinking that enjoyment is the goal of life (artha-bhva), I obtained no end to desires for performing actions for this and next life (ubhaya-ktya).

|| 9.6.53 ||eva vasan ghe kla

virakto nysam sthita

vana jagmnuyayus

tat-patnya pati-devat

In this way he passed his life in household affairs for some time, but then he became detached from material enjoyment. He accepted the vnaprastha order and went to the forest. His devoted wives followed him, for they had no shelter other than their husband.Nysam means giving up material association, taking vna-prastha.

|| 9.6.54 ||tatra taptv tapas tkam

tma-daranam tmavn

sahaivgnibhir tmna

yuyoja paramtmani

Saubhari, knowing the self, performed severe penances in the forest for realizing the self. He gave up his body along with the fires and attained the Supreme Lord.

He gave up his body along with the household fires, and attained the Lord.

|| 9.6.55 ||t sva-patyur mahrja

nirkydhytmik gatim

anvyus tat-prabhvea

agni ntam ivrcia

O Mahrja Parkit! By observing their husband progressing in spiritual existence, Saubhari's wives followed him, just as the flames of a fire cease when the fire is extinguished.Anvyu means they followed.Thus ends the commentary on the Sixth Chapter of the Ninth Canto of the Bhgavatam for the pleasure of the devotees, in accordance with the previous cryas. Sudyumna, who was born as a daughter and then transformed into a man, and the nine other sons of Vaivasvata Manu have been described already. Now the tenth son, Ikvkau is described.

Gatyartha-karmai Pini 2.3.12