FolioCorpusŚrīmad-Bhāgavatam

9.8 · The Sons of Sagara Meet Lord Kapiladeva

27 verses · 🖨 Class prep
1 2 3 4 5-6 7 8 9-10 11 12 13 14 15-16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Book Bhagavata Canto 9 · D.R.A.G
R Ramacandra SB 9.6–9.13 · 9 sub-topics Open on bhagavata.keshavaswami.com ↗
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R – Ramacandra (6-13) The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.

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R – Ramacandra (6-13)

R – Ramacandra (6-13) The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.

Previous Succession Next Saubhari Muni Last updated 1 year ago

Dynasties of Iksvaku

R – Ramacandra (6-13) Dynasties of Iksvaku Chapter 12, 13 Sukadeva Goswami then described the dynasty of Kusa, Lord Rama’s son. He also elaborated on the dynasty of Nimi, who was another of Iksvaku’s sons. When Nimi wanted to perform a sacrifice, he requested the presence of his spiritual master, Vasistha. Since Vasistha was engaged elsewhere, he instructed Nimi to wait for him to return. Nimi, however, considered that life was very short, so he went ahead anyway. When Vasistha discovered this, he cursed his disciple to die. Nimi then counter-cursed his spiritual master to suffer the same fate! Vasistha took birth again, but when the priests tried to revive Nimi he refused, not wanting to be materially encaged again. Instead, the sages churned Nimi’s body, and as a result, Janaka, father of Udavasu, was born. Sukadeva Goswami then described the rest of the dynasty.

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Other Descendants

R – Ramacandra (6-13) Other Descendants Chapter 7, 8, 9 Sukadeva Goswami listed more descendants of King Mandhata, again pausing to elaborate on certain personalities. Trisanku : Several generations after Mandhata came Trisanku, who kidnapped a lady who was soon to be married. For this act, his father angrily cursed him to become a dog-eater ( candala ). With Visvamitra’s help, however, Trisanku received elevation to the heavenly planets. Later, the demigods forced him to fall, and he thus began his descent, though Visvamitra’s powerful intervention meant he didn’t drop all the way down. Hariscandra : After successfully worshipping Varuna to get a son, Hariscandra, Trisanku’s son, repeatedly avoided his promise to offer the son as a sacrifice in return. Hariscandra was then attacked by disease, though his son, Rohita, resolved the whole situation by purchasing another boy and offering him for the Varuna-yajna. Hariscandra was freed from his disease and ultimately freed from the entanglement of material life. Bahuka : In the lineage of Rohita was Bahuka, who had adopted residence in the forest and eventually died there. Though his wife wanted to enter the funeral pyre with him, the sage Aurva forbade her since she was pregnant. The co-wives of Bahuka tried to poison her, but she nevertheless had a son named Sagara (“one born with poison”). Sagara : Under his rulership many uncivilised clans were reformed. When he attempted to perform a horse sacrifice ( asvamedha yajna ), Indra stole the horse, and Sagara’s sons went looking for it. They dug up the earth and formed a trench which became known as the Sagara ocean. When they falsely accused Kapiladeva of stealing the horse, their offensive allegations caused them to be burned to ashes. Amsuman : This grandson of Sagara was instructed in spiritual knowledge by Lord Kapiladeva and later retrieved the horse. Sagara then performed the sacrifices with that horse. Both Amsuman and Dilipa, his son, were unsuccessful in bringing the Ganges to the Earth. Bhagiratha : Dilipa’s son underwent severe austerities to invite Ganga to the earth. When Gangadevi appeared, he humbly submitted his request. She agreed, but had some reservations. Bhagiratha mitigated them by convincing Siva to bear the force of her descent, and by arranging that pure devotees who enter the Ganga would remove all the stored sins of materialistic bathers. Later, the sons of Sagara, whose bodies had been burnt up, were elevated by being sprinkled with Ganges water. Saudasa : In Bhagiratha’s line was Saudasa, who once killed a man-eater. Seeking revenge, the man-eater’s brother became the cook at Saudasa’s palace and served meat to Vasistha, the spiritual master of the King. Vasistha thus cursed Saudasa to become a man-eater, and in that life he indeed killed a brahmana who was about to impregnate his wife. Saudasa was thus cursed to die if he ever engaged in the sexual act. After being released from the Raksasa curse, he still couldn’t impregnate his wife, Madayanti, and thus allowed Vasistha Muni to give her a child. Khatvanga : Further in the lineage came the great King Khatvanga. When he pleased the demigods by assisting them to defeat the demons, they offered him a benediction. He wisely enquired how long he would live for, and when he discovered he was on the brink of death, he fixed his mind on the Lord and attained perfection.

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Purusottama

R – Ramacandra (6-13) Purusottama “We should not accept any rascal as God or an incarnation of God, for God displays special features in His various activities. Therefore, the Lord Himself says in Bhagavad-gita ( 4.9 ): “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” The activities of the Lord are not common; they are all transcendentally wonderful and not able to be performed by any other living being. The symptoms of the Lord’s activities are all mentioned in the sastras, and after one understands them one can accept the Lord as He is.” ( SB 9.10.15 ) To prove His Supreme identity, Sri Chaitanya Mahaprabhu exhibited His six-armed form known as the Sadbhuja-rupa on multiple occasions. The form displays the two arms of Rama (holding the bow and arrow), the two arms of Krishna (holding the flute) and the two arms of Chaitanya Mahaprabhu (holding the staff and waterpot). The Supreme Person (Purusottama) thus assumes different identities, each with a specific purpose and mood. Krishna is known as Lila-Purusottama – the form of the Lord who attracts the world by displaying profoundly sweet and intimate pastimes with His devotees. Sri Chaitanya Mahaprabhu is known as Prema-Purusottama - the form of the Lord who embodies and freely distributes the wonderful gift of pure love of Godhead to the entire world. Ramacandra is known as Maryada-Purusottama – the form of the Lord who establishes the ideal example for the world to follow. He was the ideal person, the ideal husband, the ideal ruler and the ideal follower of Vedic culture and etiquette in all respects. In Canto Eleven, Narada Muni recites an exquisite verse which depicts the Sadbhuja-rupa. When translated in different ways, the Sanskrit text simultaneously describes Lord Rama, Lord Krishna and Sri Chaitanya Mahaprabhu: tyaktva su-dustyaja-surepsita-rajya-laksmim dharmistha arya-vacasa yad agad aranyam maya-mrgam dayitayepsitam anvadhavad vande maha-purusa te caranaravindam ( SB 11.5.34 ) Lord Krishna – “O Maha Purusa, you gave up the opulence of Mathura which is desired even by demigods. To obey the loving order of Vasudeva and Devaki, You went to the forest village of Vrindavana. Due to the inconceivable love of Srimati Radharani, You become easily controlled by Her just like ‘a toy animal.’ You run here and there in Vrindavana, protecting the cows, playing with your friends and engaging in countless intrigues of love with Srimati Radharani and the gopis, tightly under the control of their love.” Lord Chaitanya – “O Maha Purusa, I worship Your lotus feet. You accepted sannyasa and gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara.” Lord Ramacandra – “O Maha Purusa, you gave up the Kingdom of Ayodhya, which was very opulent, difficult to renounce and hankered after by even great demigods. By the order of Maharaja Dasaratha, who was just like Your guru, You gave up everything and went to the forest. There You exhibited Your great affection for mother Sita and chased after the golden deer, which was especially desired by Srimati Sitadevi.” Rama demonstrated how to live according to dharma : right action or sacred duty according to one’s occupation and social situation. Indeed, His entire life was a demonstration of selflessness, nobility of spirit and being prepared to sacrifice one’s own comfort for a higher cause.

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Banishing Sita

R – Ramacandra (6-13) Purusottama Banishing Sita Perhaps the most bewildering of Rama’s acts was to banish Sita after rescuing her from the grips of Ravana. If Lord Rama’s descent was to set the ideal example, how do we justify such a (seemingly) harsh, cruel and immoral act? Sitadevi was pure, chaste, untouched and completely innocent, and to exile her because of nonsensical rumours seems unforgivable. In order to understand this, we have to look at the practical reality, the principle involved and the deeper purpose of the Lord. [ 28 ] Practical – Sitadevi wasn’t cruelly exiled with no means of survival, but rather given a suitable living situation where she would be fully protected. She was carefully placed under the care of Valmiki Rishi and female hermits within the kingdom of Ayodhya. But why was she banished from the palace? Principle – while navigating life we are often confronted with a conflict of principles. It’s an art to expertly respond and resolve such dilemmas. As an ideal husband, Ramacandra had a duty to care for His chaste wife. As a king, Ramacandra had the responsibility of being spotless and free from any suspicion or character flaw. He expertly balanced both principles by ensuring Sita’s protection, and simultaneously exhibiting the detachment required of a king, thus setting the shining example for all future leaders. But why did the innocent Sita have to suffer? Purpose – the profound purpose and inner meaning behind this episode is to facilitate and intensify the exchange of spiritual emotions between the Lord and His consort. Love is intensified in separation. We find this in the pastimes of Krishna, in the pastimes of Sri Chaitanya and here in the pastimes of Lord Rama. What externally looks like a hard-hearted act, is actually a trigger for invoking a deep, sweet internal yearning. The entire incident also highlights the incredible love of Sita, which was unfailing in all circumstances. Despite being rejected by her beloved, her faithfulness remained as strong as ever – love tested is love triumphant.

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Being Exemplary

R – Ramacandra (6-13) Purusottama Being Exemplary Lord Rama’s life is detailed in the ancient Sanskrit epic, Ramayana. The history contains 24,000 verses, and fully describes the activities of Lord Rama and the lessons relevant for our lives today. The story is told in response to sage Valmiki’s question to Narada Muni: “Who is an ideal man?” Narada’s answer, a brief description of the life and qualities of Lord Rama, forms the basis for Valmiki’s much longer epic. This beautiful teaching of being ideal and exemplary is central to the development of spirituality. When Srila Prabhupada was once asked, “How do you recognise a Vaisnava?” his answer was simple but profound: “A Vaisnava is a perfect gentleman.” Just as the Srimad-Bhagavatam is known as amala-purana , the spotless book, the true follower is known as amala-bhakta , the spotless devotee. One famous propagandist used to say that you can cheat some people for all time and you can cheat all people for some time, but you can’t cheat all people for all time. If one is lacking in integrity and character, sooner or later it will be exposed. In the material world, people are remembered for what they do – their ground-breaking achievements, their high-ranking positions of responsibility and their impactful influence on the world. In spiritual circles, however, people are remembered for who they are . In some cases, the most outstanding spiritualists made a visible mark on the world and were famed for it, but in many cases they were quiet, simple, humble souls who went about their daily life with a deep sense of devotion, sensitivity and saintliness, their consciousness merged in transcendence. They were unassuming, and quite often went unnoticed. The value system in spiritual circles is entirely different: it’s character over capability. The spotless and exemplary character of saintly personalities is an unending source of instruction and inspiration. They are never found to be duplicitous or superficial, but ever-preaching the highest ideals of human life and simultaneously walking the talk. A recent survey showed that over 70% of first- time attendants to a spiritual movement never return. Why? Primarily because they observe a huge gap between the ideals of the philosophy and the behaviour of its adherents. Thus, we may consider that being exemplary in conduct is a core aspect of any aspiring spiritualist’s life, and indeed a very special contribution to the world. Being exemplary is a service which is universal (everyone can do it), powerful (everyone will appreciate it), perpetual (can never be taken away by anyone) and flexible (can be done in any time, place or circumstance).

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Ramacandra’s Pastimes

R – Ramacandra (6-13) Ramacandra’s Pastimes Chapter 10 Sukadeva Goswami’s description of Iksvaku’s dynasty eventually reached Dasaratha, the father of Lord Rama. The great sage then narrated all the key events in Lord Rama’s life. On the request of Visvamitra, Rama assisted in killing many demons even though He was still relatively young. Later, He won the hand of Sita in Mithila, doing what no other warrior could do. During the return journey, Ramacandra defeated the mighty Parasurama, who had annihilated the ksatriya race. Back in Ayodhya, everything was very auspicious, until the news arrived that Dasaratha had been asked to banish Rama from the kingdom. To honour his father, Rama readily agreed and left all opulence behind to accept a life of hardship in the forest. While wandering in exile, Rama, Sita and Laksman encountered a variety of situations. When Ravana’s sister, Surpanakha, approached Rama with lusty desires, Laksman cut her nose off. This led to the killing of Khara and Dusana who had launched an attack in retaliation. Later, the tragic kidnapping of Sita took place, and the bravery of Jatayu was witnessed as he attempted to intercept the mighty Ravana, though he lost his life in the process. To rescue his beloved consort, Rama established an alliance with the monkeys, who expertly tracked her down. In an epic scene, Rama and the monkey army built a bridge to Lanka and laid siege on the demons who had kidnapped the goddess of fortune. After a raging battle, Ravana was defeated and killed, and Sita was rescued from the Asoka grove. Rama installed the devoted Vibhisana as King of Lanka, while He himself returned to Ayodhya accompanied by His dearest associates. Bharata, who had been ruling in His absence, heartily welcomed Rama, who was finally reunited with his mothers, family members and loyal subjects. Rama was duly coronated as the King, and His reign was celebrated as the ideal exhibition of royal rule ( rama-rajya ).

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Ramacandra’s Reign

R – Ramacandra (6-13) Ramacandra’s Reign Chapter 11 Ramacandra conducted His affairs with the highest principles, and thus there was incredible opulence and abundant prosperity in the kingdom. He would give personal time to the citizens and ensure all governmental affairs were concluded smoothly. Ramacandra would send spies around the capital and wander incognito Himself to gauge the impression the citizens had of Him. He wanted this feedback in order to maintain the love and trust of His subjects. One night, He heard a man criticising Him for accepting Sitadevi back after she had been in another man’s house. Fearing the concerns and doubts that people may have about his character, He decided to leave His pregnant wife. Everyone was shocked and distraught! Sitadevi took shelter of Valmiki’s asrama , where she gave birth to Lava and Kusa. When Sitadevi eventually left the world, the aggrieved Rama performed austerities for 13,000 years. The Supreme Lord then wound up His pastimes and left the world.

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Saubhari Muni

R – Ramacandra (6-13) Saubhari Muni Chapter 6 Sukadeva Goswami described the descendants of Ambarish and then detailed the descendants of Iksvaku (another of Vaivasvata Manu’s sons) up to Mandhata, whose unique birth and powerful rulership was described. Mandhata’s fifty daughters were all married to Saubhari Muni, and Sukadeva Goswami thus narrated the sage’s history. Once, while meditating in the waters of the Yamuna, Saubhari witnessed two fishes copulating. He became so sexually agitated that he desired to marry one of Mandhata’s daughters. He rejuvenated his body, after which all fifty daughters selected him as their husband. By dint of yogic power, the former ascetic provided all household opulence for his wives, had 100 children with each one and thus expanded his family network. He later reflected on how ephemeral sense gratification is, and how he had become entangled in a very mundane existence. Having reawakened his spiritual intelligence, he retired from family life ( vanaprastha ), practised austerities and subsequently attained perfection.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.8.1

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श्रीशुक उवाच हरितो रोहितसुतश्चम्पस्तस्माद् विनिर्मिता । चम्पापुरी सुदेवोऽतो विजयो यस्य चात्मज: ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
harito rohita-sutaś
[harito rohita-sutash]
campas tasmād vinirmitā
[champas tasmaad vinirmitaa]
campāpurī sudevo ’to
[champaapuree sudevo ’to]
vijayo yasya cātmajaḥ
[vijayo yasya chaatmajah]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said haritaḥ — the king named Harita rohita-sutaḥ — the son of King Rohita campaḥ — by the name Campa tasmāt — from Harita vinirmitā — was constructed campā-purī — the township known as Campāpurī sudevaḥ — by the name Sudeva ataḥ — thereafter (from Campa) vijayaḥ — by the name Vijaya yasya — of whom (Sudeva) ca — also ātma-jaḥ — the son.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
harito rohita-sutaś
haritaḥ
the king named Harita
rohita-sutaḥ
the son of King Rohita
campas tasmād vinirmitā
campaḥ
by the name Campa
tasmāt
from Harita
vinirmitā
was constructed
campāpurī sudevo ’to
campā-purī
the township known as Campāpurī
sudevaḥ
by the name Sudeva
vijayo yasya cātmajaḥ
ataḥ
thereafter (from Campa)
vijayaḥ
by the name Vijaya
yasya
of whom (Sudeva)
ca
also
ātma-jaḥ
the son.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: 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. The Eighth Chapter tells the story of King Sagara, how his sons were destroyed by committing offense to Kapila and how Amśumān pleased him and brought the sacrificial horse back to the city. The city of Campāpurī was built by Harita. From him Sudeva was born.
Related lectures
Personal Guidance
Generations build, name, and leave behind cities like Campāpurī. Even the kingdoms we found are footnotes in someone's story — usefulness, not permanence, is the highest available reward.
Reflection Questions
  • What 'city' am I building that I am imagining as permanent?
  • How could I refocus my construction work on usefulness now rather than fame later?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.2

↗
भरुकस्तत्सुतस्तस्माद् वृकस्तस्यापि बाहुक: । सोऽरिभिर्हृतभू राजा सभार्यो वनमाविशत् ॥ २ ॥
bharukas tat-sutas tasmād
[bharukas tat-sutas tasmaad]
vṛkas tasyāpi bāhukaḥ
[vrikas tasyaapi baahukah]
so ’ribhir hṛta-bhū rājā
[so ’ribhir hrita-bhoo raajaa]
sabhāryo vanam āviśat
[sabhaaryo vanam aavishat]
Word-for-word
bharukaḥ — by the name Bharuka tat-sutaḥ — the son of Vijaya tasmāt — from him (Bharuka) vṛkaḥ — by the name Vṛka tasya — his api — also bāhukaḥ — by the name Bāhuka saḥ — he, the King aribhiḥ — by his enemies hṛta-bhūḥ — his land having been taken away rājā — the King (Bāhuka) sa-bhāryaḥ — with his wife vanam — the forest āviśat — entered.
Blended reading (Sanskrit + English inline)
bharukas tat-sutas tasmād
bharukaḥ
by the name Bharuka
tat-sutaḥ
the son of Vijaya
tasmāt
from him (Bharuka)
vṛkas tasyāpi bāhukaḥ
vṛkaḥ
by the name Vṛka
tasya
his
api
also
bāhukaḥ
by the name Bāhuka
so ’ribhir hṛta-bhū rājā
sabhāryo vanam āviśat
saḥ
he, the King
aribhiḥ
by his enemies
hṛta-bhūḥ
his land having been taken away
rājā
the King (Bāhuka)
sa-bhāryaḥ
with his wife
vanam
the forest
āviśat
entered.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Vijaya was Bharuka, Bharuka's son was Vṛka, and Vṛka's son was Bāhuka. When the enemies of Bāhuka took away all his land, he entered the forest with his wife.
Personal Guidance
When enemies stripped Bāhuka of everything, he simply went to the forest with his wife. Sudden loss can be received either as catastrophe or as a doorway into the next āśrama of life.
Reflection Questions
  • If I were stripped of my current possessions, would I have practiced enough to find the doorway?
  • What detachment training could I start now, before circumstances impose it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.3

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वृद्धं तं पञ्चतां प्राप्तं महिष्यनुमरिष्यती । और्वेण जानतात्मानं प्रजावन्तं निवारिता ॥ ३ ॥
vṛddhaṁ taṁ pañcatāṁ prāptaṁ
[vriddham tam panchataam praaptam]
mahiṣy anumariṣyatī
[mahishy anumarishyatee]
aurveṇa jānatātmānaṁ
[aurvena jaanataatmaanam]
prajāvantaṁ nivāritā
[prajaavantam nivaaritaa]
Word-for-word
vṛddham — when he was old tam — him pañcatām — death prāptam — who had obtained mahiṣī — the queen anumariṣyatī — who wanted to die with him and become satī aurveṇa — by the great sage Aurva jānatā — understanding that ātmānam — the body of the queen prajā-vantam — bore a son within the womb nivāritā — was forbidden.
Blended reading (Sanskrit + English inline)
vṛddhaṁ taṁ pañcatāṁ prāptaṁ
vṛddham
when he was old
tam
him
pañcatām
death
prāptam
who had obtained
mahiṣy anumariṣyatī
mahiṣī
the queen
anumariṣyatī
who wanted to die with him and become satī
aurveṇa jānatātmānaṁ
aurveṇa
by the great sage Aurva
jānatā
understanding that
ātmānam
the body of the queen
prajāvantaṁ nivāritā
prajā-vantam
bore a son within the womb
nivāritā
was forbidden.
Bāhuka died when he was old, and one of his wives wanted to die with him, following the satī rite. At that time, however, Aurva Muni, knowing her to be pregnant, forbade her to die.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bāhuka died when he was old and one of his wives wanted to die with him. At that time, however, the sage Aurva, knowing she was pregnant, forbade her to die. She was forbidden by the sage who knew her to be pregnant (prajāvantam).
Personal Guidance
Aurva Muni forbids the pregnant wife to die with her husband — a future life depends on her staying. There are moments when our grief-driven impulses must yield to a responsibility we are carrying for someone yet unseen.
Reflection Questions
  • Whose future is depending on my refusal to give up in my own present grief?
  • Where might a sage's voice be telling me to stay when my emotions want to walk away?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.4

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आज्ञायास्यै सपत्नीभिर्गरो दत्तोऽन्धसा सह । सह तेनैव सञ्जात: सगराख्यो महायशा: । सगरश्चक्रवर्त्यासीत् सागरो यत्सुतै: कृत: ॥ ४ ॥
ājñāyāsyai sapatnībhir
[aajnaayaasyai sapatneebhir]
garo datto ’ndhasā saha
[garo datto ’ndhasaa saha]
saha tenaiva sañjātaḥ
[saha tenaiva sanjaatah]
sagarākhyo mahā-yaśāḥ
[sagaraakhyo mahaa-yashaah]
sagaraś cakravarty āsīt
[sagarash chakravarty aaseet]
sāgaro yat-sutaiḥ kṛtaḥ
[saagaro yat-sutaih kritah]
Word-for-word
ājñāya — knowing (this) asyai — unto that pregnant queen sapatnībhiḥ — by the co-wives of the wife of Bāhuka garaḥ — poison dattaḥ — was given andhasā saha — with her food saha tena — with that poison eva — also sañjātaḥ — was born sagara-ākhyaḥ — by the name Sagara mahā-yaśāḥ — having a great reputation sagaraḥ — King Sagara cakravartī — the emperor āsīt — became sāgaraḥ — the place known as Gaṅgāsāgara yat-sutaiḥ — by the sons of whom kṛtaḥ — was excavated.
Blended reading (Sanskrit + English inline)
ājñāyāsyai sapatnībhir
ājñāya
knowing (this)
asyai
unto that pregnant queen
sapatnībhiḥ
by the co-wives of the wife of Bāhuka
garo datto ’ndhasā saha
garaḥ
poison
dattaḥ
was given
saha tenaiva sañjātaḥ
andhasā saha
with her food
sagarākhyo mahā-yaśāḥ
saha tena
with that poison
eva
also
sañjātaḥ
was born
sagaraś cakravarty āsīt
sagara-ākhyaḥ
by the name Sagara
mahā-yaśāḥ
having a great reputation
sāgaro yat-sutaiḥ kṛtaḥ
sagaraḥ
King Sagara
cakravartī
the emperor
āsīt
became
sāgaraḥ
the place known as Gaṅgāsāgara
yat-sutaiḥ
by the sons of whom
kṛtaḥ
was excavated.
Knowing that she was pregnant, the co-wives of the wife of Bāhuka conspired 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Knowing that she was pregnant, the co-wives of the wife of Bāhuka gave her poison with her food. The famous son was born along with the poison. Therefore he became famous as Sagara, "one who is born with poison". Sagara later became the emperor. His sons dug up the ocean. They gave her poison with her food (andhasā).
Personal Guidance
Sagara is born even though his co-wives poison his mother. When the Lord wills a soul into the world for a purpose, even deliberate harm becomes the very label by which he is known and remembered.
Reflection Questions
  • What 'poison' was present at my own beginning that, by the Lord's arrangement, did not destroy me?
  • Whose hostile interference in my life has the Lord rendered harmless?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.5-6

↗
यस्तालजङ्घान् यवनाञ्छकान् हैहयबर्बरान् । नावधीद् गुरुवाक्येन चक्रे विकृतवेषिण: ॥ ५ ॥ मुण्डाञ्छ्मश्रुधरान् कांश्चिन्मुक्तकेशार्धमुण्डितान् । अनन्तर्वासस: कांश्चिदबहिर्वाससोऽपरान् ॥ ६ ॥
yas tālajaṅghān yavanāṣ
[yas taalajanghaan yavanaash]
chakān haihaya-barbarān
[chakaan haihaya-barbaraan]
nāvadhīd guru-vākyena
[naavadheed guru-vaakyena]
cakre vikṛta-veṣiṇaḥ
[chakre vikrita-veshinah]
muṇḍāṣ chmaśru-dharān kāṁścin
[mundaash chmashru-dharaan kaamshchin]
mukta-keśārdha-muṇḍitān
[mukta-keshaardha-munditaan]
anantar-vāsasaḥ kāṁścid
[anantar-vaasasah kaamshchid]
abahir-vāsaso ’parān
[abahir-vaasaso ’paraan]
Word-for-word
yaḥ — Mahārāja Sagara who tālajaṅghān — the uncivilized clan named Tālajaṅgha yavanān — persons averse to the Vedic literature śakān — another class of atheist haihaya — the uncivilized barbarān — and the Barbaras na — not avadhīt — did kill guru-vākyena — by the order of his spiritual master cakre — made them vikṛta-veṣiṇaḥ — dressed awkwardly muṇḍān — shaved clean śmaśru-dharān — wearing mustaches kāṁścit — some of them mukta-keśa — loose hair ardha-muṇḍitān — half-shaven anantaḥ-vāsasaḥ — without underwear kāṁścit — some of them abahiḥ-vāsasaḥ — without covering garments aparān — others.
Blended reading (Sanskrit + English inline)
yas tālajaṅghān yavanāṣ
yaḥ
Mahārāja Sagara who
tālajaṅghān
the uncivilized clan named Tālajaṅgha
yavanān
persons averse to the Vedic literature
chakān haihaya-barbarān
nāvadhīd guru-vākyena
cakre vikṛta-veṣiṇaḥ
muṇḍāṣ chmaśru-dharān kāṁścin
mukta-keśārdha-muṇḍitān
śakān
another class of atheist
haihaya
the uncivilized
anantar-vāsasaḥ kāṁścid
abahir-vāsaso ’parān
barbarān
and the Barbaras
na
not
avadhīt
did kill
guru-vākyena
by the order of his spiritual master
cakre
made them
vikṛta-veṣiṇaḥ
dressed awkwardly
muṇḍān
shaved clean
śmaśru-dharān
wearing mustaches
kāṁścit
some of them
mukta-keśa
loose hair
ardha-muṇḍitān
half-shaven
anantaḥ-vāsasaḥ
without underwear
kāṁścit
some of them
abahiḥ-vāsasaḥ
without covering garments
aparān
others.
Sagara Mahārāja, following the order of his spiritual master, Aurva, did not kill the uncivilized 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 differently, but King Sagara did not kill them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sagara Mahārāja did not kill uncivilized men like the Tālajaṅghas, Yavanas, Śakas, Haihayas and Barbaras. Instead, following the order of his guru Aurva, he made dress some of them awkwardly, he shaved some of them clean but allowed them to wear mustaches, he left some of them wearing loose hair, he half-shaved some, he left some without underwear, and he left some without external garments. A series of tribes are listed. By the words of his guru Aurva, they were made to dress in novel ways.
Personal Guidance
Sagara doesn't exterminate the barbaric clans; he marks them by altered dress and grooming. Sometimes correction comes through visible reminders rather than annihilation — discipline that preserves life while making non-dharmic identity obvious.
Reflection Questions
  • Where am I tempted to 'destroy' what I should be patiently marking and reforming?
  • What visible reminders in my own life are meant to keep me from drifting back into old habits?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.7

↗
सोऽश्वमेधैरयजत सर्ववेदसुरात्मकम् । और्वोपदिष्टयोगेन हरिमात्मानमीश्वरम् । तस्योत्सृष्टं पशुं यज्ञे जहाराश्वं पुरन्दर: ॥ ७ ॥
so ’śvamedhair ayajata
[so ’shvamedhair ayajata]
sarva-veda-surātmakam
[sarva-veda-suraatmakam]
aurvopadiṣṭa-yogena
[aurvopadishta-yogena]
harim ātmānam īśvaram
[harim aatmaanam eeshvaram]
tasyotsṛṣṭaṁ paśuṁ yajñe
[tasyotsrishtam pashum yajne]
jahārāśvaṁ purandaraḥ
[jahaaraashvam purandarah]
Word-for-word
saḥ — he, Mahārāja Sagara aśvamedhaiḥ — by performing aśvamedha-yajñas ayajata — worshiped sarva-veda — of all Vedic knowledge sura — and of all learned sages ātmakam — the Supersoul aurva-upadiṣṭa-yogena — by the mystic yoga practice advised by Aurva harim — unto the Supreme Personality of Godhead ātmānam — unto the Supersoul īśvaram — unto the supreme controller tasya — of him (Sagara Mahārāja) utsṛṣṭam — which was meant for offering paśum — the sacrificial animal yajñe — in the sacrifice jahāra — stole aśvam — the horse purandaraḥ — the King of heaven, Indra.
Blended reading (Sanskrit + English inline)
so ’śvamedhair ayajata
sarva-veda-surātmakam
saḥ
he, Mahārāja Sagara
aśvamedhaiḥ
by performing aśvamedha-yajñas
aurvopadiṣṭa-yogena
ayajata
worshiped
sarva-veda
of all Vedic knowledge
harim ātmānam īśvaram
tasyotsṛṣṭaṁ paśuṁ yajñe
sura
and of all learned sages
ātmakam
the Supersoul
aurva-upadiṣṭa-yogena
by the mystic yoga practice advised by Aurva
jahārāśvaṁ purandaraḥ
harim
unto the Supreme Personality of Godhead
ātmānam
unto the Supersoul
īśvaram
unto the supreme controller
tasya
of him (Sagara Mahārāja)
utsṛṣṭam
which was meant for offering
paśum
the sacrificial animal
yajñe
in the sacrifice
jahāra
stole
aśvam
the horse
purandaraḥ
the King of heaven, Indra.
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 Vedic knowledge, the Supreme Personality of Godhead. But Indra, the King of heaven, stole the horse meant to be offered at the sacrifice.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Following the instructions of the sage Aurva, by horse sacrifices Sagara Mahārāja worshipped the Lord who is the supreme controller, who is the soul of the Vedas, the soul of the devatās, and the soul of all beings. But Indra stole the sacrificial horse.
Related lectures
Personal Guidance
Following his guru's instructions, Sagara performs grand sacrifices and pleases the Lord — but Indra still steals the horse. Even our most sincere sacrifices can be interrupted by powerful interferences, and that does not mean the offering was wrong.
Reflection Questions
  • When my offerings get 'interrupted,' do I conclude I was mistaken — or trust the offering itself?
  • What 'horse' in my life has been mysteriously snatched away in the middle of devotional work?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.8

↗
सुमत्यास्तनया द‍ृप्ता: पितुरादेशकारिण: । हयमन्वेषमाणास्ते समन्तान्न्यखनन् महीम् ॥ ८ ॥
sumatyās tanayā dṛptāḥ
[sumatyaas tanayaa driptaah]
pitur ādeśa-kāriṇaḥ
[pitur aadesha-kaarinah]
hayam anveṣamāṇās te
[hayam anveshamaanaas te]
samantān nyakhanan mahīm
[samantaan nyakhanan maheem]
Word-for-word
sumatyāḥ tanayāḥ — the sons born of Queen Sumati dṛptāḥ — very proud of their prowess and influence pituḥ — of their father (Mahārāja Sagara) ādeśa-kāriṇaḥ — following the order hayam — the horse (stolen by Indra) anveṣamāṇāḥ — while seeking te — all of them samantāt — everywhere nyakhanan — dug mahīm — the earth.
Blended reading (Sanskrit + English inline)
sumatyās tanayā dṛptāḥ
sumatyāḥ tanayāḥ
the sons born of Queen Sumati
dṛptāḥ
very proud of their prowess and influence
pitur ādeśa-kāriṇaḥ
pituḥ
of their father (Mahārāja Sagara)
ādeśa-kāriṇaḥ
following the order
hayam anveṣamāṇās te
hayam
the horse (stolen by Indra)
anveṣamāṇāḥ
while seeking
te
all of them
samantān nyakhanan mahīm
samantāt
everywhere
nyakhanan
dug
mahīm
the earth.
[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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sons of Sumati, who were very proud of their prowess, following the order of their father Sagara, searched for the lost horse. While doing so, they dug up the earth everywhere. King Sagara had two wives, Sumati and Keśinī. Six verses describe the prowess and death of Sumati’s sons.
Personal Guidance
Pride drives the sons of Sagara to literally tear up the earth in search of the lost horse. Material confidence in our own prowess often leaves a trail of destruction we will later regret.
Reflection Questions
  • What am I aggressively 'digging up' to recover, and at what cost to the surrounding world?
  • Where is pride directing my problem-solving in a way I'll be embarrassed by later?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.9-10

↗
प्रागुदीच्यां दिशि हयं दद‍ृशु: कपिलान्तिके । एष वाजिहरश्चौर आस्ते मीलितलोचन: ॥ ९ ॥ हन्यतां हन्यतां पाप इति षष्टिसहस्रिण: । उदायुधा अभिययुरुन्मिमेष तदा मुनि: ॥ १० ॥
prāg-udīcyāṁ diśi hayaṁ
[praag-udeechyaam dishi hayam]
dadṛśuḥ kapilāntike
[dadrishuh kapilaantike]
eṣa vāji-haraś caura
[esha vaaji-harash chaura]
āste mīlita-locanaḥ
[aaste meelita-lochanah]
hanyatāṁ hanyatāṁ pāpa
[hanyataam hanyataam paapa]
iti ṣaṣṭi-sahasriṇaḥ
[iti shashti-sahasrinah]
udāyudhā abhiyayur
[udaayudhaa abhiyayur]
unmimeṣa tadā muniḥ
[unmimesha tadaa munih]
Word-for-word
prāk-udīcyām — in the northeastern diśi — direction hayam — the horse dadṛśuḥ — they saw kapila-antike — near the āśrama of Kapila eṣaḥ — here is vāji-haraḥ — the horse thief cauraḥ — the thief āste — existing mīlita-locanaḥ — with closed eyes hanyatām hanyatām — kill him, kill him pāpaḥ — a most sinful person iti — in this way ṣaṣṭi-sahasriṇaḥ — the sixty thousand sons of Sagara udāyudhāḥ — raising their respective weapons abhiyayuḥ — they approached unmimeṣa — opened His eyes tadā — at that time muniḥ — Kapila Muni.
Blended reading (Sanskrit + English inline)
prāg-udīcyāṁ diśi hayaṁ
prāk-udīcyām
in the northeastern
diśi
direction
hayam
the horse
dadṛśuḥ kapilāntike
dadṛśuḥ
they saw
kapila-antike
near the āśrama of Kapila
eṣa vāji-haraś caura
eṣaḥ
here is
vāji-haraḥ
the horse thief
cauraḥ
the thief
āste mīlita-locanaḥ
āste
existing
mīlita-locanaḥ
with closed eyes
hanyatāṁ hanyatāṁ pāpa
hanyatām hanyatām
kill him, kill him
pāpaḥ
a most sinful person
iti ṣaṣṭi-sahasriṇaḥ
iti
in this way
ṣaṣṭi-sahasriṇaḥ
the sixty thousand sons of Sagara
udāyudhā abhiyayur
udāyudhāḥ
raising their respective weapons
abhiyayuḥ
they approached
unmimeṣa tadā muniḥ
unmimeṣa
opened His eyes
tadā
at that time
muniḥ
Kapila Muni.
Thereafter, in the northeastern 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 sinful. 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, in the northeastern direction, they saw the horse near the hermitage of Kapila. "Here is the man who has stolen the horse," they said. "He is staying there with closed eyes. This sinful man should be killed!" The sixty thousand sons of Sagara, raising their weapons, attacked the sage. The sage opened his eyes.
Personal Guidance
Sixty thousand armed princes shouting 'kill, kill' over a meditating sage — when collective momentum carries us, we will commit absurd offenses with no internal pause. Crowd-mind is among the most dangerous spiritual states.
Reflection Questions
  • Which group am I part of whose collective momentum sometimes overrides my better judgment?
  • When did I last refuse to join a chorus crying 'kill, kill' against someone undeserving?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.11

↗
स्वशरीराग्निना तावन्महेन्द्रहृतचेतस: । महद्‌व्य‌तिक्रमहता भस्मसादभवन् क्षणात् ॥ ११ ॥
sva-śarīrāgninā tāvan
[sva-shareeraagninaa taavan]
mahendra-hṛta-cetasaḥ
[mahendra-hrita-chetasah]
mahad-vyatikrama-hatā
[mahad-vyatikrama-hataa]
bhasmasād abhavan kṣaṇāt
[bhasmasaad abhavan kshanaat]
Word-for-word
sva-śarīra-agninā — by the fire emanating from their own bodies tāvat — immediately mahendra — by the tricks of Indra, the King of heaven hṛta-cetasaḥ — their consciousness having been taken away mahat — a great personality vyatikrama-hatāḥ — defeated by the fault of insulting bhasmasāt — turned to ashes abhavan — became kṣaṇāt — immediately.
Blended reading (Sanskrit + English inline)
sva-śarīrāgninā tāvan
sva-śarīra-agninā
by the fire emanating from their own bodies
tāvat
immediately
mahendra-hṛta-cetasaḥ
mahendra
by the tricks of Indra, the King of heaven
hṛta-cetasaḥ
their consciousness having been taken away
mahad-vyatikrama-hatā
mahat
a great personality
vyatikrama-hatāḥ
defeated by the fault of insulting
bhasmasād abhavan kṣaṇāt
bhasmasāt
turned to ashes
abhavan
became
kṣaṇāt
immediately.
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.
Purport

The material body is a combination of earth, water, fire, air and ether. There is already fire within the body, and our practical experience is that the heat of this fire sometimes increases and sometimes decreases. The fire within the bodies of the sons of Sagara Mahārāja became so much hotter that all of them burned to ashes. The fire’s increased heat was due to their misbehavior toward a great personality. Such misbehavior is called mahad-vyatikrama. They were killed by the fire of their own bodies because of insulting a great personality.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sons of Sagara, losing their intelligence because of Indra, disrespected a great person. Consequently, by fire emanating from their own bodies, they were immediately burned to ashes. The third material element fire increased in their bodies because of their offense and burned them. Because they thought that Kapila was Indra, they became bewildered.
Personal Guidance
Disrespect to a great personality literally combusts the offenders. Misbehavior toward saintly persons is not just bad manners — it ignites something destructive within us.
Reflection Questions
  • Whose holiness am I currently treating with casual disrespect?
  • What inner 'overheating' might be a signal that I have offended someone the Lord protects?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.12

↗
न साधुवादो मुनिकोपभर्जिता नृपेन्द्रपुत्रा इति सत्त्वधामनि । कथं तमो रोषमयं विभाव्यते जगत्पवित्रात्मनि खे रजो भुव: ॥ १२ ॥
na sādhu-vādo muni-kopa-bharjitā
[na saadhu-vaado muni-kopa-bharjitaa]
nṛpendra-putrā iti sattva-dhāmani
[nripendra-putraa iti sattva-dhaamani]
kathaṁ tamo roṣamayaṁ vibhāvyate
[katham tamo roshamayam vibhaavyate]
jagat-pavitrātmani khe rajo bhuvaḥ
[jagat-pavitraatmani khe rajo bhuvah]
Word-for-word
na — not sādhu-vādaḥ — the opinion of learned persons muni-kopa — by the anger of Kapila Muni bharjitāḥ — were burned to ashes nṛpendra-putrāḥ — all the sons of Sagara Mahārāja iti — thus sattva-dhāmani — in Kapila Muni, in whom the mode of goodness was predominant katham — how tamaḥ — the mode of ignorance roṣa-mayam — manifested in the form of anger vibhāvyate — can be manifested jagat-pavitra-ātmani — in He whose body can purify the whole world khe — in the sky rajaḥ — dust bhuvaḥ — earthly.
Blended reading (Sanskrit + English inline)
na sādhu-vādo muni-kopa-bharjitā
na
not
sādhu-vādaḥ
the opinion of learned persons
muni-kopa
by the anger of Kapila Muni
bharjitāḥ
were burned to ashes
nṛpendra-putrā iti sattva-dhāmani
nṛpendra-putrāḥ
all the sons of Sagara Mahārāja
iti
thus
sattva-dhāmani
in Kapila Muni, in whom the mode of goodness was predominant
kathaṁ tamo roṣamayaṁ vibhāvyate
katham
how
tamaḥ
the mode of ignorance
roṣa-mayam
manifested in the form of anger
vibhāvyate
can be manifested
jagat-pavitrātmani khe rajo bhuvaḥ
jagat-pavitra-ātmani
in He whose body can purify the whole world
khe
in the sky
rajaḥ
dust
bhuvaḥ
earthly.
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 persons, 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
That the sons were burned by Kapila’s anger is not accepted by the wise. How can tamas filled with anger exist in the body of Kapila which is śuddha-sattva and which purifies the universe? It is like saying that earthly dust contaminates the sky. Those who say that Kapila became angry are ignorant. To say that the sons were burned by the anger of Kapila is not accepted by the wise. It is said by the ignorant, since his body is śuddha-sattva, and thus by seeing it, the world becomes purified. Tamas cannot exist in him. An example is given to show the impossibility. How is it possible for dust to exist in sky? The ignorant say the sky is dirty. Similarly they say Kapila got angry.
Related lectures
Personal Guidance
Some retell the story as if Kapila destroyed the princes in anger, but a sage in pure goodness cannot manifest such ignorance. We must be careful not to project our own grossness onto the actions of advanced souls.
Reflection Questions
  • Where have I attributed motives to a devotee that say more about me than about them?
  • How could I extend more benefit of the doubt to those whose nature is purer than mine?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.13

↗
यस्येरिता साङ्ख्यमयी द‍ृढेह नौ- र्यया मुमुक्षुस्तरते दुरत्ययम् । भवार्णवं मृत्युपथं विपश्चित: परात्मभूतस्य कथं पृथङ्‌मति: ॥ १३ ॥
yasyeritā sāṅkhyamayī dṛḍheha naur
[yasyeritaa saankhyamayee dridheha naur]
yayā mumukṣus tarate duratyayam
[yayaa mumukshus tarate duratyayam]
bhavārṇavaṁ mṛtyu-pathaṁ vipaścitaḥ
[bhavaarnavam mrityu-patham vipashchitah]
parātma-bhūtasya kathaṁ pṛthaṅ-matiḥ
[paraatma-bhootasya katham prithan-matih]
Word-for-word
yasya — by whom īritā — had been explained sāṅkhya-mayī — having the form of the philosophy analyzing the material world (Sāṅkhya philosophy) dṛḍhā — very strong (to deliver people from this material world) iha — in this material world nauḥ — a boat yayā — by which mumukṣuḥ — a person desiring to be liberated tarate — can cross over duratyayam — very difficult to cross bhava-arṇavam — the ocean of nescience mṛtyu-patham — a material life of repeated birth and death vipaścitaḥ — of a learned person parātma-bhūtasya — who has been elevated to the transcendental platform katham — how pṛthak-matiḥ — a sense of distinction (between enemy and friend).
Blended reading (Sanskrit + English inline)
yasyeritā sāṅkhyamayī dṛḍheha naur
yasya
by whom
īritā
had been explained
sāṅkhya-mayī
having the form of the philosophy analyzing the material world (Sāṅkhya philosophy)
dṛḍhā
very strong (to deliver people from this material world)
yayā mumukṣus tarate duratyayam
bhavārṇavaṁ mṛtyu-pathaṁ vipaścitaḥ
parātma-bhūtasya kathaṁ pṛthaṅ-matiḥ
iha
in this material world
nauḥ
a boat
yayā
by which
mumukṣuḥ
a person desiring to be liberated
tarate
can cross over
duratyayam
very difficult to cross
bhava-arṇavam
the ocean of nescience
mṛtyu-patham
a material life of repeated birth and death
vipaścitaḥ
of a learned person
parātma-bhūtasya
who has been elevated to the transcendental platform
katham
how
pṛthak-matiḥ
a sense of distinction (between enemy and friend).
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?
Purport

One who is promoted to the transcendental position ( brahma-bhūta ) is always jubilant ( prasannātmā ). He is unaffected by the false distinctions between good and bad in the material world. Therefore, such an exalted person is samaḥ sarveṣu bhūteṣu; that is to say, he is equal toward everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called parātma-bhūta or brahma-bhūta. Kapila Muni, therefore, was not at all angry at the sons of Sagara Mahārāja; rather, they were burnt to ashes by the heat of their own bodies.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In this material world Kapila enunciated the Sāṅkhya philosophy, which is a boat by which persons eager for liberation cross the path of death, the ocean of the material world, which is difficult to cross. In such an omniscient person, who is Paramātmā, how can there be any distinction between enemy and friend? Sāṅkhya philosophy is propagated by him. How can material conceptions exist in Kapila who is omniscient (vipaścitaḥ), who is a form of Paramātmā?
Personal Guidance
Sāṅkhya philosophy, as Kapila gave it, is a boat across the ocean of nescience — and a person established on that platform sees no fundamental enemy. The deeper one knows reality, the fewer 'others' there are to oppose.
Reflection Questions
  • Which 'enemy' in my mental world might dissolve if I climbed onto a more elevated platform?
  • What philosophical boat am I currently relying on, and is it actually seaworthy?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.14

↗
योऽसमञ्जस इत्युक्त: स केशिन्या नृपात्मज: । तस्य पुत्रोशुमान् नाम पितामहहिते रत: ॥ १४ ॥
yo ’samañjasa ity uktaḥ
[yo ’samanjasa ity uktah]
sa keśinyā nṛpātmajaḥ
[sa keshinyaa nripaatmajah]
tasya putro ’ṁśumān nāma
[tasya putro ’mshumaan naama]
pitāmaha-hite rataḥ
[pitaamaha-hite ratah]
Word-for-word
yaḥ — one of the sons of Sagara Mahārāja asamañjasaḥ — whose name was Asamañjasa iti — as such uktaḥ — known saḥ — he keśinyāḥ — in the womb of Keśinī, the other queen of Sagara Mahārāja nṛpa-ātmajaḥ — the son of the King tasya — of him (Asamañjasa) putraḥ — the son aṁśumān nāma — was known as Aṁśumān pitāmaha-hite — in doing good for his grandfather, Sagara Mahārāja rataḥ — always engaged.
Blended reading (Sanskrit + English inline)
yo ’samañjasa ity uktaḥ
sa keśinyā nṛpātmajaḥ
yaḥ
one of the sons of Sagara Mahārāja
tasya putro ’ṁśumān nāma
asamañjasaḥ
whose name was Asamañjasa
pitāmaha-hite rataḥ
iti
as such
uktaḥ
known
saḥ
he
keśinyāḥ
in the womb of Keśinī, the other queen of Sagara Mahārāja
nṛpa-ātmajaḥ
the son of the King
tasya
of him (Asamañjasa)
putraḥ
the son
aṁśumān nāma
was known as Aṁśumān
pitāmaha-hite
in doing good for his grandfather, Sagara Mahārāja
rataḥ
always engaged.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Another son of Sagara Mahārāja named Asamañjasa was born from the King's second wife, Keśinī. The son of Asamañjasa was known as Aṁśumān, and he worked for the benefit of Sagara Mahārāja, his grandfather. Another son of King Sagara who was called Asamañjasa was the son of Keśinī.
Related lectures
Personal Guidance
From the same household come ignoble and noble grandchildren. Aṁśumān quietly serves his grandfather throughout — and is the one who will redeem the family's lost cause.
Reflection Questions
  • Which young person in my life, working quietly in service, may be the future redeemer of my work?
  • Am I noticing and encouraging the silent servants more than the noisy strivers?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.15-16

↗
असमञ्जस आत्मानं दर्शयन्नसमञ्जसम् । जातिस्मर: पुरा सङ्गाद् योगी योगाद् विचालित: ॥ १५ ॥ आचरन् गर्हितं लोके ज्ञातीनां कर्म विप्रियम् । सरय्वां क्रीडतो बालान्प्रास्यदुद्वेजयञ्जनम् ॥ १६ ॥
asamañjasa ātmānaṁ
[asamanjasa aatmaanam]
darśayann asamañjasam
[darshayann asamanjasam]
jāti-smaraḥ purā saṅgād
[jaati-smarah puraa sangaad]
yogī yogād vicālitaḥ
[yogee yogaad vichaalitah]
ācaran garhitaṁ loke
[aacharan garhitam loke]
jñātīnāṁ karma vipriyam
[jnaateenaam karma vipriyam]
sarayvāṁ krīḍato bālān
[sarayvaam kreedato baalaan]
prāsyad udvejayaṣ janam
[praasyad udvejayash janam]
Word-for-word
asamañjasaḥ — the son of Sagara Mahārāja ātmānam — personally darśayan — exhibiting asamañjasam — very disturbing jāti-smaraḥ — able to remember his past life purā — formerly saṅgāt — from bad association yogī — although he was a great mystic yogī yogāt — from the path of executing mystic yoga vicālitaḥ — fell down ācaran — behaving garhitam — very badly loke — in the society jñātīnām — of his relatives karma — activities vipriyam — not very favorable sarayvām — in the river Sarayū krīḍataḥ — while engaged in sports bālān — all the boys prāsyat — would throw udvejayan — giving trouble janam — to people in general.
Blended reading (Sanskrit + English inline)
asamañjasa ātmānaṁ
asamañjasaḥ
the son of Sagara Mahārāja
ātmānam
personally
darśayann asamañjasam
darśayan
exhibiting
asamañjasam
very disturbing
jāti-smaraḥ purā saṅgād
jāti-smaraḥ
able to remember his past life
purā
formerly
saṅgāt
from bad association
yogī yogād vicālitaḥ
yogī
although he was a great mystic yogī
yogāt
from the path of executing mystic yoga
vicālitaḥ
fell down
ācaran garhitaṁ loke
ācaran
behaving
garhitam
very badly
loke
in the society
jñātīnāṁ karma vipriyam
jñātīnām
of his relatives
karma
activities
vipriyam
not very favorable
sarayvāṁ krīḍato bālān
sarayvām
in the river Sarayū
krīḍataḥ
while engaged in sports
bālān
all the boys
prāsyad udvejayaṣ janam
prāsyat
would throw
udvejayan
giving trouble
janam
to people in general.
Formerly, in his previous birth, Asamañjasa had been a great mystic yogī, but by bad association 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 himself 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Formerly, in his previous birth, Asamañjasa had been a yogī, but by bad association he had fallen from his position. He was able to remember his past birth. Nonetheless, he wanted to display himself 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 afflict the people and would throw playing boys into the River Sarayū. In a previous birth he had fallen from yoga. He performed condemned acts in this life to avoid bad association.
Personal Guidance
Asamaṣjasa was once a great yogī who fell through bad association. Spiritual altitude does not guarantee permanence — and association with wrong company has uprooted even those who could remember past lives.
Reflection Questions
  • What past spiritual progress of mine could be eroded by current company?
  • Where do I need to be more honest about whose presence I am marinating in?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.17

↗
एवं वृत्त: परित्यक्त: पित्रा स्‍नेहमपोह्य वै । योगैश्वर्येण बालांस्तान् दर्शयित्वा ततो ययौ ॥ १७ ॥
evaṁ vṛttaḥ parityaktaḥ
[evam vrittah parityaktah]
pitrā sneham apohya vai
[pitraa sneham apohya vai]
yogaiśvaryeṇa bālāṁs tān
[yogaishvaryena baalaams taan]
darśayitvā tato yayau
[darshayitvaa tato yayau]
Word-for-word
evam vṛttaḥ — thus engaged (in abominable activities) parityaktaḥ — condemned pitrā — by his father sneham — affection apohya — giving up vai — indeed yoga-aiśvaryeṇa — by mystic power bālān tān — all those boys (thrown in the water and killed) darśayitvā — after again showing them all to their parents tataḥ yayau — he left that place.
Blended reading (Sanskrit + English inline)
evaṁ vṛttaḥ parityaktaḥ
evam vṛttaḥ
thus engaged (in abominable activities)
parityaktaḥ
condemned
pitrā sneham apohya vai
pitrā
by his father
sneham
affection
apohya
giving up
vai
indeed
yogaiśvaryeṇa bālāṁs tān
yoga-aiśvaryeṇa
by mystic power
bālān tān
all those boys (thrown in the water and killed)
darśayitvā tato yayau
darśayitvā
after again showing them all to their parents
tataḥ yayau
he left that place.
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 reviving the boys and showing them to the King and their parents. After this, Asamañjasa left Ayodhyā.
Purport

Asamañjasa was a jāti-smara; because of his mystic power, he did not forget his previous consciousness. Thus he could give life to the dead. By exhibiting wonderful activities in relation to the dead children, he certainly attracted the attention of the King and the people in general. Then he left that place immediately.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
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 reviving the boys and showing them to the King and their parents. After this, Asamañjasa left Ayodhyā.
Personal Guidance
Even after exile, Asamaṣjasa demonstrates real mystic power by reviving the boys he had drowned. Hidden depths in a wayward person sometimes reveal themselves only after the worst has happened.
Reflection Questions
  • Whom have I given up on whose hidden depths might still surprise me?
  • Is there hidden good in me waiting for the right occasion to be displayed, and am I waiting too long?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.18

↗
अयोध्यावासिन: सर्वे बालकान् पुनरागतान् । द‍ृष्ट्वा विसिस्मिरे राजन् राजा चाप्यन्वतप्यत ॥ १८ ॥
ayodhyā-vāsinaḥ sarve
[ayodhyaa-vaasinah sarve]
bālakān punar āgatān
[baalakaan punar aagataan]
dṛṣṭvā visismire rājan
[drishtvaa visismire raajan]
rājā cāpy anvatapyata
[raajaa chaapy anvatapyata]
Word-for-word
ayodhyā-vāsinaḥ — the inhabitants of Ayodhyā sarve — all of them bālakān — their sons punaḥ — again āgatān — having come back to life dṛṣṭvā — after seeing this visismire — became astounded rājan — O King Parīkṣit rājā — King Sagara ca — also api — indeed anvatapyata — very much lamented (the absence of his son).
Blended reading (Sanskrit + English inline)
ayodhyā-vāsinaḥ sarve
ayodhyā-vāsinaḥ
the inhabitants of Ayodhyā
sarve
all of them
bālakān punar āgatān
bālakān
their sons
punaḥ
again
āgatān
having come back to life
dṛṣṭvā visismire rājan
dṛṣṭvā
after seeing this
visismire
became astounded
rājan
O King Parīkṣit
rājā cāpy anvatapyata
rājā
King Sagara
ca
also
api
indeed
anvatapyata
very much lamented (the absence of his son).
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit! When all the inhabitants of Ayodhyā saw that their boys had come back to life, they were astounded, and King Sagara lamented the absence of his son.
Related lectures
Personal Guidance
Sagara grieves his son even after recognizing his abominable acts. A parent's love does not cleanly disappear with disappointment, and grief and disapproval can coexist for a long time.
Reflection Questions
  • Where am I trying to choose between disappointment and love when both must be carried?
  • How can I honor the complexity of my feelings about someone who has hurt me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.19

↗
अंशुमांश्चोदितो राज्ञा तुरगान्वेषणे ययौ । पितृव्यखातानुपथं भस्मान्ति दद‍ृशे हयम् ॥ १९ ॥
aṁśumāṁś codito rājñā
[amshumaamsh chodito raajnaa]
turagānveṣaṇe yayau
[turagaanveshane yayau]
pitṛvya-khātānupathaṁ
[pitrivya-khaataanupatham]
bhasmānti dadṛśe hayam
[bhasmaanti dadrishe hayam]
Word-for-word
aṁśumān — the son of Asamañjasa coditaḥ — being ordered rājñā — by the King turaga — the horse anveṣaṇe — to search for yayau — went out pitṛvya-khāta — as described by his father’s brothers anupatham — following that path bhasma-anti — near the stack of ashes dadṛśe — he saw hayam — the horse.
Blended reading (Sanskrit + English inline)
aṁśumāṁś codito rājñā
aṁśumān
the son of Asamañjasa
coditaḥ
being ordered
rājñā
by the King
turagānveṣaṇe yayau
turaga
the horse
anveṣaṇe
to search for
yayau
went out
pitṛvya-khātānupathaṁ
pitṛvya-khāta
as described by his father’s brothers
anupatham
following that path
bhasmānti dadṛśe hayam
bhasma-anti
near the stack of ashes
dadṛśe
he saw
hayam
the horse.
Thereafter, Aṁśumān, the grandson 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, Aṁśumān, ordered by the King to search for the horse, followed the same path dug up by his uncles. He saw the horse near a pile of ashes. Aṁśumān was the son of Asamañjasa. He went on the path dug up by his ancestors. He saw the horse near (anti) the ashes.
Personal Guidance
Aṁśumān, sent to find the same horse, ends up at the same ashes. We often walk paths where our predecessors failed — and the question is whether we are willing to learn from their ashes instead of repeating them.
Reflection Questions
  • Whose ashes am I walking past in my own life, and what is the lesson?
  • Where am I in danger of re-enacting a mistake already documented in my family or community?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.20

↗
तत्रासीनं मुनिं वीक्ष्य कपिलाख्यमधोक्षजम् । अस्तौत् समाहितमना: प्राञ्जलि: प्रणतो महान् ॥ २० ॥
tatrāsīnaṁ muniṁ vīkṣya
[tatraaseenam munim veekshya]
kapilākhyam adhokṣajam
[kapilaakhyam adhokshajam]
astaut samāhita-manāḥ
[astaut samaahita-manaah]
prāñjaliḥ praṇato mahān
[praanjalih pranato mahaan]
Word-for-word
tatra — there āsīnam — seated munim — the great sage vīkṣya — seeing kapila-ākhyam — known as Kapila Muni adhokṣajam — the incarnation of Viṣṇu astaut — offered prayers samāhita-manāḥ — with great attention prāñjaliḥ — with folded hands praṇataḥ — falling down, offered obeisances mahān — Aṁśumān, the great personality.
Blended reading (Sanskrit + English inline)
tatrāsīnaṁ muniṁ vīkṣya
tatra
there
āsīnam
seated
munim
the great sage
vīkṣya
seeing
kapilākhyam adhokṣajam
kapila-ākhyam
known as Kapila Muni
adhokṣajam
the incarnation of Viṣṇu
astaut samāhita-manāḥ
astaut
offered prayers
samāhita-manāḥ
with great attention
prāñjaliḥ praṇato mahān
prāñjaliḥ
with folded hands
praṇataḥ
falling down, offered obeisances
mahān
Aṁśumān, the great personality.
The great Aṁśumān saw the sage named Kapila, the saint who is an incarnation of Viṣṇu, sitting there by the horse. Aṁśumān offered Him respectful obeisances, folded his hands and offered Him prayers with great attention.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The great Aṁśumān, seeing the sage Kapila, who was Viṣṇu himself, offered respects with folded hands and recited prayers with attention.
Related lectures
Personal Guidance
Where his uncles drew weapons, Aṁśumān folds his hands and offers prayers. The same situation can be the occasion of damnation or deliverance, depending on the posture we bring to it.
Reflection Questions
  • What encounter today could go very differently if I came folding hands instead of clenching fists?
  • Where am I bringing weapons when prayer is the actual required tool?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.21

↗
अंशुमानुवाच न पश्यति त्वां परमात्मनोऽजनो न बुध्यतेऽद्यापि समाधियुक्तिभि: । कुतोऽपरे तस्य मन:शरीरधी- विसर्गसृष्टा वयमप्रकाशा: ॥ २१ ॥
aṁśumān uvāca
[amshumaan uvaacha]
na paśyati tvāṁ param ātmano ’jano
[na pashyati tvaam param aatmano ’jano]
na budhyate ’dyāpi samādhi-yuktibhiḥ
[na budhyate ’dyaapi samaadhi-yuktibhih]
kuto ’pare tasya manaḥ-śarīra-dhī-
[kuto ’pare tasya manah-shareera-dhee-]
visarga-sṛṣṭā vayam aprakāśāḥ
[visarga-srishtaa vayam aprakaashaah]
Word-for-word
aṁśumān uvāca — Aṁśumān said na — not paśyati — can see tvām — Your Lordship param — transcendental ātmanaḥ — of us living beings ajanaḥ — Lord Brahmā na — not budhyate — can understand adya api — even today samādhi — by meditation yuktibhiḥ — or by mental speculation kutaḥ — how apare — others tasya — his manaḥ-śarīra-dhī — who consider the body or mind to be the self visarga-sṛṣṭāḥ — created beings within the material world vayam — we aprakāśāḥ — without transcendental knowledge.
Blended reading (Sanskrit + English inline)
aṁśumān uvāca
aṁśumān uvāca
Aṁśumān said
na paśyati tvāṁ param ātmano ’jano
na
not
paśyati
can see
tvām
Your Lordship
param
transcendental
ātmanaḥ
of us living beings
ajanaḥ
Lord Brahmā
na budhyate ’dyāpi samādhi-yuktibhiḥ
na
not
budhyate
can understand
adya api
even today
kuto ’pare tasya manaḥ-śarīra-dhī-
samādhi
by meditation
yuktibhiḥ
or by mental speculation
kutaḥ
how
visarga-sṛṣṭā vayam aprakāśāḥ
apare
others
tasya
his
manaḥ-śarīra-dhī
who consider the body or mind to be the self
visarga-sṛṣṭāḥ
created beings within the material world
vayam
we
aprakāśāḥ
without transcendental knowledge.
Aṁśumān said: My Lord, even Lord Brahmā is to this very day unable to understand Your position, which is far beyond himself, either by meditation or by mental speculation. So what to speak of others like us, who have been created by Brahmā in various forms as demigods, animals, human beings, birds and beasts? We are completely in ignorance. Therefore, how can we know You, who are the Transcendence?
Purport

icchā-dveṣa-samutthena dvandva-mohena bhārata sarva-bhūtāni sammohaṁ sarge yānti parantapa

“O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate.” ( Bg. 7.27 ) All living beings in the material world are influenced by the three modes of material nature. Even Lord Brahmā is in the mode of goodness. Similarly, the demigods are generally in the mode of passion, and living entities lower than the demigods, such as human beings and animals, are in the mode of ignorance, or in mixed goodness, passion and ignorance. Therefore Aṁśumān wanted to explain that because his uncles, who had burnt to ashes, were under the modes of material nature, they could not understand Lord Kapiladeva. “Because You are beyond even the direct and indirect intelligence of Lord Brahmā,” he prayed, “unless we are enlightened by Your Lordship it will not be possible for us to understand You.”

athāpi te deva padāmbuja-dvaya- prasāda-leśānugṛhīta eva hi jānāti tattvaṁ bhagavan-mahimno na cānya eko ’pi ciraṁ vicinvan

“My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.” ( Bhāg. 10.14.29 ) The Lord, the Supreme Personality of Godhead, can be understood by one who is favored by the Lord; the Lord cannot be understood by others.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Aṁśumān said: Even Lord Brahmā is to this very day unable to see you, who are superior to the jīva. He cannot know you by meditation or by logic. So what to speak of others like us, who have been created by Brahmā’s mind, body and intelligence, and who are ignorant. It is not surprising that the offending sons of Sagara were burned, because they did not know who you were. Even Brahmā (ajanaḥ) does not see or know you, who are superior to the jīva (ātmanaḥ). How can we, who are more inexperienced, know you, since we are created as devatās and others by Brahmā’s mind, body and intelligence, and are ignorant (aprakāśāḥ)?
Related values & verses
Related verses
SB 10.14.29 BG 7.27
Related lectures
Personal Guidance
Even Brahmā cannot fully understand the Lord; what to speak of small creatures shaped by the modes. Genuine humility about our cognitive limits is the first qualification for receiving anything real.
Reflection Questions
  • Where am I demanding that the Lord conform to my conceptual grasp before I will trust Him?
  • How might I rest in not-fully-understanding, instead of treating it as a problem?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.22

↗
ये देहभाजस्त्रिगुणप्रधाना गुणान् विपश्यन्त्युत वा तमश्च । यन्मायया मोहितचेतसस्त्वां विदु: स्वसंस्थं न बहि:प्रकाशा: ॥ २२ ॥
ye deha-bhājas tri-guṇa-pradhānā
[ye deha-bhaajas tri-guna-pradhaanaa]
guṇān vipaśyanty uta vā tamaś ca
[gunaan vipashyanty uta vaa tamash cha]
yan-māyayā mohita-cetasas tvāṁ
[yan-maayayaa mohita-chetasas tvaam]
viduḥ sva-saṁsthaṁ na bahiḥ-prakāśāḥ
[viduh sva-samstham na bahih-prakaashaah]
Word-for-word
ye — those persons who deha-bhājaḥ — have accepted the material body tri-guṇa-pradhānāḥ — influenced by the three modes of material nature guṇān — the manifestation of the three modes of material nature vipaśyanti — can see only uta — it is so said vā — either tamaḥ — the mode of ignorance ca — and yat-māyayā — by the illusory energy of whom mohita — has been bewildered cetasaḥ — the core of whose heart tvām — Your Lordship viduḥ — know sva-saṁstham — situated in one’s own body na — not bahiḥ-prakāśāḥ — those who can see only the products of external energy.
Blended reading (Sanskrit + English inline)
ye deha-bhājas tri-guṇa-pradhānā
ye
those persons who
deha-bhājaḥ
have accepted the material body
tri-guṇa-pradhānāḥ
influenced by the three modes of material nature
guṇān
the manifestation of the three modes of material nature
guṇān vipaśyanty uta vā tamaś ca
vipaśyanti
can see only
uta
it is so said
vā
either
tamaḥ
the mode of ignorance
ca
and
yan-māyayā mohita-cetasas tvāṁ
yat-māyayā
by the illusory energy of whom
mohita
has been bewildered
cetasaḥ
the core of whose heart
tvām
Your Lordship
viduḥ sva-saṁsthaṁ na bahiḥ-prakāśāḥ
viduḥ
know
sva-saṁstham
situated in one’s own body
na
not
bahiḥ-prakāśāḥ
those who can see only the products of external energy.
My Lord, You are fully situated in everyone’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 intelligence being covered by sattva-guṇa, rajo-guṇa and tamo-guṇa, they can see only the actions and reactions of these three modes of material nature. Because of the actions and reactions of the mode of ignorance, whether the living entities are awake or sleeping, they can see only the workings of material nature; they cannot see Your Lordship.
Purport

Unless one is situated in the transcendental loving service of the Lord, one is unable to understand the Supreme Personality of Godhead. The Lord is situated in everyone’s heart. However, because the conditioned souls are influenced by material nature, they can see only the actions and reactions of material nature, but not the Supreme Personality of Godhead. One therefore must purify himself internally and externally:

apavitraḥ pavitro vā sarvāvasthāṁ gato ’pi vā yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantaraḥ śuciḥ

To keep ourselves externally clean we should bathe three times daily, and for internal cleanliness we must cleanse the heart by chanting the Hare Kṛṣṇa mantra. The members of the Kṛṣṇa consciousness movement must always follow this principle ( bāhyābhyantaraḥ śuciḥ ). Then it will one day be possible to see the Supreme Personality of Godhead face to face.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Persons with material bodies, dominated by the three guṇas, see only objects composed of the guṇas in waking and dream states, and see only tamas in deep sleep. Their minds are bewildered by your māyā, with knowledge only of external objects. They do not know you, situated in yourself. Those with material bodies, dominated by the three guṇas, see only objects of waking and dream states, or in deep sleep they see only tamas. They see nothing beyond the guṇas. Knowing only the external world, they do not know you who are situated in yourself (sva-saṁstham).
Related lectures
Personal Guidance
Covered by the three modes, we see only nature's actions and reactions, not the Lord in the heart. Awake or asleep, we can be busy without ever noticing the One who is closer than our own breath.
Reflection Questions
  • How much of my day is spent reacting to the modes versus addressing the Lord within?
  • What small interior turning could remind me that He is in my heart right now?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.23

↗
तं त्वामहं ज्ञानघनं स्वभाव- प्रध्वस्तमायागुणभेदमोहै: । सनन्दनाद्यैर्मुनिभिर्विभाव्यं कथं विमूढ: परिभावयामि ॥ २३ ॥
taṁ tvāṁ ahaṁ jñāna-ghanaṁ svabhāva-
[tam tvaam aham jnaana-ghanam svabhaava-]
pradhvasta-māyā-guṇa-bheda-mohaiḥ
[pradhvasta-maayaa-guna-bheda-mohaih]
sanandanādyair munibhir vibhāvyaṁ
[sanandanaadyair munibhir vibhaavyam]
kathaṁ vimūḍhaḥ paribhāvayāmi
[katham vimoodhah paribhaavayaami]
Word-for-word
tam — that personality tvām — unto You aham — I jñāna-ghanam — Your Lordship, who are concentrated knowledge svabhāva — by spiritual nature pradhvasta — free from contamination māyā-guṇa — caused by the three modes of material nature bheda-mohaiḥ — by exhibition of the bewilderment of differentiation sanandana-ādyaiḥ — by such personalities as the four Kumāras (Sanat-kumāra, Sanaka, Sanandana and Sanātana) munibhiḥ — by such great sages vibhāvyam — worshipable katham — how vimūḍhaḥ — being fooled by the material nature paribhāvayāmi — can I think of You.
Blended reading (Sanskrit + English inline)
taṁ tvāṁ ahaṁ jñāna-ghanaṁ svabhāva-
tam
that personality
tvām
unto You
aham
I
jñāna-ghanam
Your Lordship, who are concentrated knowledge
svabhāva
by spiritual nature
pradhvasta-māyā-guṇa-bheda-mohaiḥ
pradhvasta
free from contamination
māyā-guṇa
caused by the three modes of material nature
bheda-mohaiḥ
by exhibition of the bewilderment of differentiation
sanandanādyair munibhir vibhāvyaṁ
sanandana-ādyaiḥ
by such personalities as the four Kumāras (Sanat-kumāra, Sanaka, Sanandana and Sanātana)
munibhiḥ
by such great sages
vibhāvyam
worshipable
kathaṁ vimūḍhaḥ paribhāvayāmi
katham
how
vimūḍhaḥ
being fooled by the material nature
paribhāvayāmi
can I think of You.
O my Lord, sages freed from the influence of the three modes of material nature — sages 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?
Purport

The word svabhāva refers to one’s own spiritual nature or original constitutional position. When situated in this original position, the living entity is unaffected by the modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate ( Bg. 14.26 ). As soon as one is freed from the influence of the three modes of material nature, he is situated on the Brahman platform. Vivid examples of personalities thus situated are the four Kumāras and Nārada. Such authorities can by nature understand the position of the Supreme Personality of Godhead, but a conditioned soul not freed from the influence of material nature is unable to realize the Supreme. In Bhagavad-gītā (2.45) , therefore, Kṛṣṇa advises Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: one must rise above the influence of the three modes of material nature. One who stays within the influence of the three material modes is unable to understand the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
How can I, so bewildered, think of you, who are concentrated knowledge, who are realized naturally by sages like Sananda who have destroyed illusion and the conception of difference caused by the guṇas of māyā? Naturally, not by sādhana, the sages have destroyed illusion and difference arising from the guṇas of māyā. ;
Related values & verses
Related verses
BG 14.26
Related lectures
Personal Guidance
The four Kumāras can think of the Lord; an ordinary, ignorant person doubts whether he can. Beginning the practice anyway — even with the protest of inadequacy — is the only honest start.
Reflection Questions
  • Where is my sense of inadequacy being used as an excuse not to begin?
  • How can I begin remembering the Lord today, just as I am?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.24

↗
प्रशान्त मायागुणकर्मलिङ्ग- मनामरूपं सदसद्विमुक्तम् । ज्ञानोपदेशाय गृहीतदेहं नमामहे त्वां पुरुषं पुराणम् ॥ २४ ॥
praśānta māyā-guṇa-karma-liṅgam
[prashaanta maayaa-guna-karma-lingam]
anāma-rūpaṁ sad-asad-vimuktam
[anaama-roopam sad-asad-vimuktam]
jñānopadeśāya gṛhīta-dehaṁ
[jnaanopadeshaaya griheeta-deham]
namāmahe tvāṁ puruṣaṁ purāṇam
[namaamahe tvaam purusham puraanam]
Word-for-word
praśānta — O completely peaceful one māyā-guṇa — the modes of material nature karma-liṅgam — symptomized by fruitive activities anāma-rūpam — one who has no material name or form sat-asat-vimuktam — transcendental to the manifested and nonmanifested modes of material nature jñāna-upadeśāya — for distributing transcendental knowledge (as in Bhagavad-gītā) gṛhīta-deham — has assumed a form like a material body namāmahe — I offer my respectful obeisances tvām — unto You puruṣam — the Supreme Person purāṇam — the original.
Blended reading (Sanskrit + English inline)
praśānta māyā-guṇa-karma-liṅgam
praśānta
O completely peaceful one
māyā-guṇa
the modes of material nature
karma-liṅgam
symptomized by fruitive activities
anāma-rūpaṁ sad-asad-vimuktam
anāma-rūpam
one who has no material name or form
sat-asat-vimuktam
transcendental to the manifested and nonmanifested modes of material nature
jñānopadeśāya gṛhīta-dehaṁ
jñāna-upadeśāya
for distributing transcendental knowledge (as in Bhagavad-gītā)
gṛhīta-deham
has assumed a form like a material body
namāmahe tvāṁ puruṣaṁ purāṇam
namāmahe
I offer my respectful obeisances
tvām
unto You
puruṣam
the Supreme Person
purāṇam
the original.
O completely peaceful Lord, although material nature, fruitive activities and their consequent material names and forms are Your creation, You are unaffected by them. Therefore, Your transcendental 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 Bhagavad-gītā, but actually You are the supreme original person. I therefore offer my respectful obeisances unto You.
Purport

Śrīla Yāmunācārya has recited this verse in his Stotra-ratna (43):

bhavantam evānucaran nirantaraḥ praśānta-niḥśeṣa-manorathāntaraḥ kadāham aikāntika-nitya-kiṅkaraḥ praharṣayiṣyāmi sanātha-jīvitam

“By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a fitting master?”

Manorathenāsati dhāvato bahiḥ: one who acts on the mental platform must descend to material activities. Material contamination, however, is completely absent from the Supreme Personality of Godhead and His pure devotee. Therefore the Lord is addressed as praśānta, completely peaceful, free from the disturbances of material existence. The Supreme Lord has no material name or form; only the foolish think that the Lord’s name and form are material ( avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ). The identity of the Supreme Lord is that He is the original person. Nonetheless, those who have but a poor fund of knowledge think that the Lord is formless. The Lord is formless in the material sense, but He has His transcendental form ( sac-cid-ānanda-vigraha ).

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I offer respects to you, the ancient person, to you who have forms which teach knowledge, who are free of cause and effect, who are devoid of material form, qualities and actions, and who are devoid of material names. You are free of forms actions and qualities related to māyā (praśānta-māyā-guṇa-karma-liṅgam). You are thus devoid of names related to māyā (anāma-rūpam).
Related lectures
Personal Guidance
The Lord's names and forms are not material despite resembling them. He appears in seemingly bodily form to give us teachings, but His identity is original and untouched by the modes.
Reflection Questions
  • Am I treating the Lord's name as a sound and His Deity as stone — or as the Lord Himself?
  • What would shift if I addressed the Deity today as the Person He really is?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.25

↗
त्वन्मायारचिते लोके वस्तुबुद्ध्या गृहादिषु । भ्रमन्ति कामलोभेर्ष्यामोहविभ्रान्तचेतस: ॥ २५ ॥
tvan-māyā-racite loke
[tvan-maayaa-rachite loke]
vastu-buddhyā gṛhādiṣu
[vastu-buddhyaa grihaadishu]
bhramanti kāma-lobherṣyā-
[bhramanti kaama-lobhershyaa-]
moha-vibhrānta-cetasaḥ
[moha-vibhraanta-chetasah]
Word-for-word
tvat-māyā — through Your material energy racite — which is manufactured loke — in this world vastu-buddhyā — accepting as factual gṛha-ādiṣu — in hearth and home, etc. bhramanti — wander kāma — by lusty desires lobha — by greed īrṣyā — by envy moha — and by illusion vibhrānta — is bewildered cetasaḥ — the cores of whose hearts.
Blended reading (Sanskrit + English inline)
tvan-māyā-racite loke
tvat-māyā
through Your material energy
racite
which is manufactured
loke
in this world
vastu-buddhyā gṛhādiṣu
vastu-buddhyā
accepting as factual
gṛha-ādiṣu
in hearth and home, etc.
bhramanti kāma-lobherṣyā-
bhramanti
wander
kāma
by lusty desires
lobha
by greed
īrṣyā
by envy
moha-vibhrānta-cetasaḥ
moha
and by illusion
vibhrānta
is bewildered
cetasaḥ
the cores of whose hearts.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Those whose hearts are bewildered by the influence of lust, greed, envy and illusion wander about in their houses in this world made by your māyā, thinking that it is the only reality.
Related lectures
Personal Guidance
Hearts bewildered by lust, greed, envy, and illusion build whole lives around a false home. Most of the architecture we labor on is set on land that māyā has rented out for a season.
Reflection Questions
  • Which 'false home' am I most invested in repairing rather than questioning?
  • What would I do differently if I admitted my lease here was short?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.26

↗
अद्य न: सर्वभूतात्मन् कामकर्मेन्द्रियाशय: । मोहपाशो द‍ृढश्छिन्नो भगवंस्तव दर्शनात् ॥ २६ ॥
adya naḥ sarva-bhūtātman
[adya nah sarva-bhootaatman]
kāma-karmendriyāśayaḥ
[kaama-karmendriyaashayah]
moha-pāśo dṛḍhaś chinno
[moha-paasho dridhash chinno]
bhagavaṁs tava darśanāt
[bhagavams tava darshanaat]
Word-for-word
adya — today naḥ — our sarva-bhūta-ātman — O You, who are the Supersoul kāma-karma-indriya-āśayaḥ — being under the influence of lusty desires and fruitive activities moha-pāśaḥ — this hard knot of illusion dṛḍhaḥ — very strong chinnaḥ — broken bhagavan — O my Lord tava darśanāt — simply by seeing You.
Blended reading (Sanskrit + English inline)
adya naḥ sarva-bhūtātman
adya
today
naḥ
our
sarva-bhūta-ātman
O You, who are the Supersoul
kāma-karmendriyāśayaḥ
kāma-karma-indriya-āśayaḥ
being under the influence of lusty desires and fruitive activities
moha-pāśo dṛḍhaś chinno
moha-pāśaḥ
this hard knot of illusion
dṛḍhaḥ
very strong
chinnaḥ
broken
bhagavaṁs tava darśanāt
bhagavan
O my Lord
tava darśanāt
simply by seeing You.
O Supersoul of all living entities, O Personality of Godhead, simply by seeing You I have now been freed from all lusty desires, which are the root cause of insurmountable illusion and bondage in the material world.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O soul of all living entities! O Lord! Simply by seeing you, the strong ropes of illusion, which are the shelter of lust, actions and the senses, have been cut. Āśayaḥ means shelter.
Related lectures
Personal Guidance
Aṁśumān reports that simply seeing the Lord has freed him from lusty desires. Real darśana — even momentary — has cleansing power that no amount of self-management can replicate.
Reflection Questions
  • How am I cultivating actual darśana — of Deity, image, or remembered form — and not just talking about it?
  • What stubborn desire of mine has not yet been brought into the Lord's presence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.27

↗
श्रीशुक उवाच इत्थंगीतानुभावस्तं भगवान्कपिलो मुनि: । अंशुमन्तमुवाचेदमनुग्राह्य धिया नृप ॥ २७ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
itthaṁ gītānubhāvas taṁ
[ittham geetaanubhaavas tam]
bhagavān kapilo muniḥ
[bhagavaan kapilo munih]
aṁśumantam uvācedam
[amshumantam uvaachedam]
anugrāhya dhiyā nṛpa
[anugraahya dhiyaa nripa]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said ittham — in this way gīta-anubhāvaḥ — whose glories are described tam — unto Him bhagavān — the Personality of Godhead kapilaḥ — named Kapila Muni muniḥ — the great sage aṁśumantam — unto Aṁśumān uvāca — said idam — this anugrāhya — being very merciful dhiyā — with the path of knowledge nṛpa — O King Parīkṣit.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
itthaṁ gītānubhāvas taṁ
ittham
in this way
gīta-anubhāvaḥ
whose glories are described
tam
unto Him
bhagavān kapilo muniḥ
bhagavān
the Personality of Godhead
kapilaḥ
named Kapila Muni
muniḥ
the great sage
aṁśumantam uvācedam
aṁśumantam
unto Aṁśumān
uvāca
said
idam
this
anugrāhya dhiyā nṛpa
anugrāhya
being very merciful
dhiyā
with the path of knowledge
nṛpa
O King Parīkṣit.
O King Parīkṣit, when Aṁśumān had glorified the Lord in this way, the great sage Kapila, the powerful incarnation of Viṣṇu, being very merciful to him, explained to him the path of knowledge.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! The great sage Kapila, the powerful incarnation of Viṣṇu, whose was thus glorified, being very merciful to Aṁśumān, spoke to him with intelligence.
Personal Guidance
Glorification, sincerely offered, draws out the Lord's mercy in the form of further instruction. Praise is not the end — it opens the door to receiving deeper guidance.
Reflection Questions
  • What instruction might be waiting for me on the other side of more genuine glorification of the Lord?
  • Where am I asking for direction without having first offered honest praise?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.28

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श्रीभगवानुवाच अश्वोऽयं नीयतां वत्स पितामहपशुस्तव । इमे च पितरो दग्धा गङ्गाम्भोऽर्हन्ति नेतरत् ॥ २८ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
aśvo ’yaṁ nīyatāṁ vatsa
[ashvo ’yam neeyataam vatsa]
pitāmaha-paśus tava
[pitaamaha-pashus tava]
ime ca pitaro dagdhā
[ime cha pitaro dagdhaa]
gaṅgāmbho ’rhanti netarat
[gangaambho ’rhanti netarat]
Word-for-word
śrī-bhagavān uvāca — the great personality Kapila Muni said aśvaḥ — horse ayam — this nīyatām — take vatsa — O My son pitāmaha — of your grandfather paśuḥ — this animal tava — your ime — all these ca — also pitaraḥ — bodies of forefathers dagdhāḥ — burnt to ashes gaṅgā-ambhaḥ — the water of the Ganges arhanti — can be saved na — not itarat — any other means.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the great personality Kapila Muni said
aśvo ’yaṁ nīyatāṁ vatsa
aśvaḥ
horse
ayam
this
nīyatām
take
vatsa
O My son
pitāmaha-paśus tava
pitāmaha
of your grandfather
paśuḥ
this animal
tava
your
ime ca pitaro dagdhā
ime
all these
ca
also
pitaraḥ
bodies of forefathers
dagdhāḥ
burnt to ashes
gaṅgāmbho ’rhanti netarat
gaṅgā-ambhaḥ
the water of the Ganges
arhanti
can be saved
na
not
itarat
any other means.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Lord said: O son! Take this sacrificial horse belonging to your grandfather! Your ancestors, who have been burnt to ashes, can be delivered only by Ganges water, and not by any other means. There is no other means of deliverance for them.
Personal Guidance
The Lord gives Aṁśumān the lost horse and tells him only Ganges water can deliver the burned ancestors. Some debts are paid not by our cleverness but by specific sacred remedies the Lord prescribes.
Reflection Questions
  • What sacred remedy — Gaṅgā water, the holy name, sādhu-saṅga — am I underusing for the ancestors of my own past?
  • Whose 'ashes' am I responsible for delivering, and am I taking that responsibility seriously?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.29

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तं परिक्रम्य शिरसा प्रसाद्य हयमानयत् । सगरस्तेन पशुना यज्ञशेषं समापयत् ॥ २९ ॥
taṁ parikramya śirasā
[tam parikramya shirasaa]
prasādya hayam ānayat
[prasaadya hayam aanayat]
sagaras tena paśunā
[sagaras tena pashunaa]
yajña-śeṣaṁ samāpayat
[yajna-shesham samaapayat]
Word-for-word
tam — that great sage parikramya — after circumambulating śirasā — (by bowing down) with his head prasādya — making Him fully satisfied hayam — the horse ānayat — brought back sagaraḥ — King Sagara tena — by that paśunā — animal yajña-śeṣam — the last ritualistic ceremony of the sacrifice samāpayat — executed.
Blended reading (Sanskrit + English inline)
taṁ parikramya śirasā
tam
that great sage
parikramya
after circumambulating
śirasā
(by bowing down) with his head
prasādya hayam ānayat
prasādya
making Him fully satisfied
hayam
the horse
ānayat
brought back
sagaras tena paśunā
sagaraḥ
King Sagara
tena
by that
paśunā
animal
yajña-śeṣaṁ samāpayat
yajña-śeṣam
the last ritualistic ceremony of the sacrifice
samāpayat
executed.
Thereafter, Aṁśumān circumambulated Kapila Muni and offered Him respectful obeisances, 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 ritualistic ceremonies.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Aṁśumān circumambulated Kapila and pleased him by bowing his head. Aṁśumān brought back the horse, and with this horse Mahārāja Sagara performed the rest of the sacrifice.
Personal Guidance
Aṁśumān circumambulates, satisfies the Lord, and returns with the horse. Heroism for a devotee is not in slaying a sage but in worshiping Him and quietly carrying the work forward.
Reflection Questions
  • How is my own service silently carrying forward something my elders began?
  • Where could a quiet act of worship today move a stuck situation more than further effort?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.8.30

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राज्यमंशुमते न्यस्य नि:स्पृहो मुक्तबन्धन: । और्वोपदिष्टमार्गेण लेभे गतिमनुत्तमाम् ॥ ३० ॥
rājyam aṁśumate nyasya
[raajyam amshumate nyasya]
niḥspṛho mukta-bandhanaḥ
[nihspriho mukta-bandhanah]
aurvopadiṣṭa-mārgeṇa
[aurvopadishta-maargena]
lebhe gatim anuttamām
[lebhe gatim anuttamaam]
Word-for-word
rājyam — his kingdom aṁśumate — unto Aṁśumān nyasya — after delivering niḥspṛhaḥ — without further material desires mukta-bandhanaḥ — completely freed from material bondage aurva-upadiṣṭa — instructed by the great sage Aurva mārgeṇa — by following that path lebhe — achieved gatim — destination anuttamām — supreme.
Blended reading (Sanskrit + English inline)
rājyam aṁśumate nyasya
rājyam
his kingdom
aṁśumate
unto Aṁśumān
nyasya
after delivering
niḥspṛho mukta-bandhanaḥ
niḥspṛhaḥ
without further material desires
mukta-bandhanaḥ
completely freed from material bondage
aurvopadiṣṭa-mārgeṇa
aurva-upadiṣṭa
instructed by the great sage Aurva
mārgeṇa
by following that path
lebhe gatim anuttamām
lebhe
achieved
gatim
destination
anuttamām
supreme.
After delivering charge of his kingdom to Aṁśumān and thus being freed from all material anxiety and bondage, Sagara Mahārāja, following the means instructed by Aurva Muni, achieved the supreme destination.
Purport

Thus end the Bhaktivedanta purports of the Ninth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Sons of Sagara Meet Lord Kapiladeva.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After delivering charge of his kingdom to Aṁśumān, Sagara Maharaja, freed from all material desires and bondage, following the means instructed by Aurva, achieved the supreme destination. Thus ends the commentary on the Eighth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Nine Bhagīratha Brings the Gaṅgā 9.9: The Dynasty of Aṁśumān 9. The Dynasty of Aṁśumān 9.9 Summary This chapter describes the history of the dynasty of Aṁśumān, up to Khaṭvāṅga, and it also describes how Bhagīratha brought the water of the Ganges to this earth. The son of Mahārāja Aṁśumān was Dilīpa, who tried to bring the Ganges to this world but who died without success. Bhagīratha, the son of Dilīpa, was determined to bring the Ganges to the material world, and for this purpose he underwent severe austerities. Mother Ganges, being fully satisfied by his austerities, made herself visible to him, wanting to give him a benediction. Bhagīratha then asked her to deliver his forefathers. Although mother Ganges agreed to come down to earth, she made two conditions: first, she wanted some suitable male to be able to control her waves; second, although all sinful men would be freed from sinful reactions by bathing in the Ganges, mother Ganges did not want to keep all these sinful reactions. These two conditions were subject matters for consideration. Bhagīratha replied to mother Ganges, "The Personality of Godhead Lord Śiva will be completely able to control the waves of your water, and when pure devotees bathe in your water, the sinful reactions left by sinful men will be counteracted." Bhagīratha then performed austerities to satisfy Lord Śiva, who is called Āśutoṣa because he is naturally satisfied very easily. Lord Śiva agreed to Bhagīratha's proposal to check the force of the Ganges. In this way, simply by the touch of the Ganges, Bhagīratha's forefathers were delivered and allowed to go to the heavenly planets. The son of Bhagīratha was Śruta, the son of Śruta was Nābha, and Nābha's son was Sindhudvīpa. The son of Sindhudvīpa was Ayutāyu, and the son of Ayutāyu was Ṛtūparṇa, who was a friend of Nala. Ṛtūparṇa gave Nala the art of gambling and learned from him the art of aśva-vidyā. The son of Ṛtūparṇa was known as Sarvakāma, the son of Sarvakāma was Sudāsa, and his son was Saudāsa. The wife of Saudāsa was named Damayantī or Madayantī, and Saudāsa was also known as Kalmāṣapāda. Because of some defect in his fruitive activities, Saudāsa was cursed by Vasiṣṭha to become a Rākṣasa. While walking through the forest, he saw a brāhmaṇa engaged in sex with his wife, and because he had become a Rākṣasa he wanted to devour the brāhmaṇa. Although the brāhmaṇa's wife pleaded with him in many ways, Saudāsa devoured the brāhmaṇa, and the wife therefore cursed him, saying, "As soon as you engage in sex you will die." After twelve years, therefore, even though Saudāsa was released from the curse of Vasiṣṭha Muni, he remained sonless. At that time, with Saudāsa's permission, Vasiṣṭha impregnated Saudāsa's wife, Madayantī. Because Madayantī bore the child for many years but still could not give birth, Vasiṣṭha struck her abdomen with a stone, and thus a son was born. The son was named Aśmaka. The son of Aśmaka was known as Bālika. He was protected from the curse of Paraśurāma because of being surrounded by many women, and therefore he is also known as Nārīkavaca. When the entire world was devoid of kṣatriyas, he became the original father of more kṣatriyas. He is therefore sometimes called Mūlaka. From Bālika, Daśaratha was born, from Daśaratha came Aiḍaviḍi, and from Aiḍaviḍi came Viśvasaha. The son of Viśvasaha was Mahārāja Khaṭvāṅga. Mahārāja Khaṭvāṅga joined the demigods in fighting the demons and was victorious, and the demigods therefore wanted to give him a benediction. But when the King inquired how long he would live and understood that his life would last only a few seconds more, he immediately left the heavenly planets and returned to his own abode by airplane. He could understand that everything in this material world is insignificant, and thus he fully engaged in worshiping the Supreme Personality of Godhead, Hari.
Related lectures
Personal Guidance
Sagara hands over the kingdom, lets go of anxiety, and reaches the supreme destination by his guru's method. The clean handoff is itself a spiritual act — and the freedom that follows is the real reward.
Reflection Questions
  • What clean handoff is overdue in my own life?
  • Whose method am I following toward the supreme destination, and am I actually following it?
📝 My note

Source: vedabase.io