Devajña Śaryāti gave instructions about what to do in the ritualistic ceremony observed on the second day of the yajña of the Aṅgirasas. One day, Śaryāti, along with his daughter, known as Sukanyā, went to the āśrama of Cyavana Muni. There Sukanyā saw two glowing substances within a hole of earthworms, and by chance she pierced those two glowing substances. As soon as she did this, blood began to ooze from that hole. Consequently, King Śaryāti and his companions suffered from constipation and inability to pass urine. When the King asked why circumstances had suddenly changed, he found that Sukanyā was the cause of this misfortune. Then they all offered prayers to Cyavana Muni just to satisfy him according to his own desire, and Devajña Śaryāti offered his daughter to Cyavana Muni, who was a very old man.
When the heavenly physicians the Aśvinī-kumāra brothers once visited Cyavana Muni, the muni requested them to give him back his youth. These two physicians took Cyavana Muni to a particular lake, in which they bathed and regained full youth. After this, Sukanyā could not distinguish her husband. She then surrendered unto the Aśvinī-kumāras, who were very satisfied with her chastity and who therefore introduced her again to her husband. Cyavana Muni then engaged King Śaryāti in performing the soma-yajña and gave the Aśvinī-kumāras the privilege to drink soma-rasa. The King of heaven, Lord Indra, became very angry at this, but he could do no harm to Śaryāti. Henceforward, the Aśvinī-kumāra physicians were able to share in the soma-rasa.
Śaryāti later had three sons, named Uttānabarhi, Ānarta and Bhūriṣeṇa. Ānarta had one son, whose name was Revata. Revata had one hundred sons, of whom the eldest was Kakudmī. Kakudmī was advised by Lord Brahmā to offer his beautiful daughter, Revatī, to Baladeva, who belongs to the viṣṇu-tattva category. After doing this, Kakudmī retired from family life and entered the forest of Badarikāśrama to execute austerities and penances.
śaryātir mānavo rājā
brahmiṣṭhaḥ sambabhūva ha
yo vā aṅgirasāṁ satre
dvitīyam ahar ūcivān
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; śaryātiḥ—the king named Śaryāti; mānavaḥ—the son of Manu; rājā—ruler; brahmiṣṭhaḥ—completely in awareness of Vedic knowledge; sambabhūva ha—so he became; yaḥ—one who; vā—either; aṅgirasām—of the descendants of Aṅgirā; satre—in the arena of sacrifice; dvitīyam ahaḥ—the functions to be performed on the second day; ūcivān—narrated.
Śrī Śukadeva Gosvāmī continued: O King, Śaryāti, another son of Manu, was a ruler completely aware of Vedic knowledge. He gave instructions about the functions for the second day of the yajña to be performed by the descendants of Aṅgirā.
sukanyā nāma tasyāsīt
tayā sārdhaṁ vana-gato
hy agamac cyavanāśramam
sukanyā—Sukanyā; nāma—by name; tasya—of him (Śaryāti); āsīt—there was; kanyā—a daughter; kamala-locanā—lotus-eyed; tayā sārdham—with her; vana-gataḥ—having entered the forest; hi—indeed; agamat—he went; cyavana-āśramam—to the āśrama cottage of Cyavana Muni.
Śaryāti had a beautiful lotus-eyed daughter named Sukanyā, with whom he went to the forest to see the āśrama of Cyavana Muni.
sā sakhībhiḥ parivṛtā
vicinvanty aṅghripān vane
khadyote iva jyotiṣī
sā—that Sukanyā; sakhībhiḥ—by her friends; parivṛtā—surrounded; vicinvantī—collecting; aṅghripān—fruits and flowers from the trees; vane—in the forest; valmīka-randhre—in the hole of an earthworm; dadṛśe—observed; khadyote—two luminaries; iva—like; jyotiṣī—two shining things.
While that Sukanyā, surrounded by her friends, was collecting various types of fruits from the trees in the forest, she saw within the hole of an earthworm two things glowing like luminaries.
te daiva-coditā bālā
jyotiṣī kaṇṭakena vai
susrāvāsṛk tato bahiḥ
te—those two; daiva-coditā—as if impelled by providence; bālā—that young daughter; jyotiṣī—two glowworms within the hole of the earthworm; kaṇṭakena—with a thorn; vai—indeed; avidhyat—pierced; mugdha-bhāvena—as if without knowledge; susrāva—came out; asṛk—blood; tataḥ—from there; bahiḥ—outside.
As if induced by providence, the girl ignorantly pierced those two glowworms with a thorn, and when they were pierced, blood began to ooze out of them.
sainikānāṁ ca tat-kṣaṇāt
rājarṣis tam upālakṣya
puruṣān vismito ’bravīt
śakṛt—of stool; mūtra—and of urine; nirodhaḥ—stoppage; abhūt—so became; sainikānām—of all the soldiers; ca—and; tat-kṣaṇāt—immediately; rājarṣiḥ—the King; tam upālakṣya—seeing the incident; puruṣān—to his men; vismitaḥ—being surprised; abravīt—began to speak.
Thereupon, all the soldiers of Śaryāti were immediately obstructed from passing urine and stool. Upon perceiving this, Śaryāti spoke to his associates in surprise.
apy abhadraṁ na yuṣmābhir
vyaktaṁ kenāpi nas tasya
api—alas; abhadram—something mischievous; naḥ—among us; yuṣmābhiḥ—by ourselves; bhārgavasya—of Cyavana Muni; viceṣṭitam—has been attempted; vyaktam—now it is clear; kena api—by someone; naḥ—among ourselves; tasya—of him (Cyavana Muni); kṛtam—has been done; āśrama-dūṣaṇam—pollution of the āśrama.
How strange it is that one of us has attempted to do something wrong to Cyavana Muni, the son of Bhṛgu. It certainly appears that someone among us has polluted this āśrama.
sukanyā prāha pitaraṁ
bhītā kiñcit kṛtaṁ mayā
dve jyotiṣī ajānantyā
nirbhinne kaṇṭakena vai
sukanyā—the girl Sukanyā; prāha—said; pitaram—unto her father; bhītā—being afraid; kiñcit—something; kṛtam—has been done; mayā—by me; dve—two; jyotiṣī—luminous objects; ajānantyā—because of ignorance; nirbhinne—have been pierced; kaṇṭakena—with a thorn; vai—indeed.
Being very much afraid, the girl Sukanyā said to her father: I have done something wrong, for I have ignorantly pierced these two luminous substances with a thorn.
duhitus tad vacaḥ śrutvā
muniṁ prasādayām āsa
duhituḥ—of his daughter; tat vacaḥ—that statement; śrutvā—after hearing; śaryātiḥ—King Śaryāti; jāta-sādhvasaḥ—becoming afraid; munim—unto Cyavana Muni; prasādayām āsa—tried to appease; valmīka-antarhitam—who was sitting within the hole of the earthworm; śanaiḥ—gradually.
After hearing this statement by his daughter, King Śaryāti was very much afraid. In various ways, he tried to appease Cyavana Muni, for it was he who sat within the hole of the earthworm.
prādād duhitaraṁ muneḥ
kṛcchrān muktas tam āmantrya
puraṁ prāyāt samāhitaḥ
tat—of Cyavana Muni; abhiprāyam—the purpose; ājñāya—understanding; prādāt—delivered; duhitaram—his daughter; muneḥ—unto Cyavana Muni; kṛcchrāt—with great difficulty; muktaḥ—released; tam—the muni; āmantrya—taking permission; puram—to his own place; prāyāt—went away; samāhitaḥ—being very contemplative.
King Śaryāti, being very contemplative and thus understanding Cyavana Muni’s purpose, gave his daughter in charity to the sage. Thus released from danger with great difficulty, he took permission from Cyavana Muni and returned home.
The King, after hearing the statement of his daughter, certainly told the great sage Cyavana Muni everything about how his daughter had ignorantly committed such an offense. The muni, however, inquired from the King whether the daughter was married. In this way, the King, understanding the purpose of the great sage Cyavana Muni (tad-abhiprāyam ājñāya), immediately gave the muni his daughter in charity and escaped the danger of being cursed. Thus with the permission of the great sage the King returned home.
sukanyā cyavanaṁ prāpya
prīṇayām āsa citta-jñā
sukanyā—the girl named Sukanyā, the daughter of King Śaryāti; cyavanam—the great sage Cyavana Muni; prāpya—after obtaining; patim—as her husband; parama-kopanam—who was always very angry; prīṇayām āsa—she satisfied him; citta-jñā—understanding the mind of her husband; apramattā anuvṛttibhiḥ—by executing services without being bewildered.
Cyavana Muni was very irritable, but since Sukanyā had gotten him as her husband, she dealt with him carefully, according to his mood. Knowing his mind, she performed service to him without being bewildered.
This is an indication of the relationship between husband and wife. A great personality like Cyavana Muni has the temperament of always wanting to be in a superior position. Such a person cannot submit to anyone. Therefore, Cyavana Muni had an irritable temperament. His wife, Sukanyā, could understand his attitude, and under the circumstances she treated him accordingly. If any wife wants to be happy with her husband, she must try to understand her husband’s temperament and please him. This is victory for a woman. Even in the dealings of Lord Kṛṣṇa with His different queens, it has been seen that although the queens were the daughters of great kings, they placed themselves before Lord Kṛṣṇa as His maidservants. However great a woman may be, she must place herself before her husband in this way; that is to say, she must be ready to carry out her husband’s orders and please him in all circumstances. Then her life will be successful. When the wife becomes as irritable as the husband, their life at home is sure to be disturbed or ultimately completely broken. In the modern day, the wife is never submissive, and therefore home life is broken even by slight incidents. Either the wife or the husband may take advantage of the divorce laws. According to the Vedic law, however, there is no such thing as divorce laws, and a woman must be trained to be submissive to the will of her husband. Westerners contend that this is a slave mentality for the wife, but factually it is not; it is the tactic by which a woman can conquer the heart of her husband, however irritable or cruel he may be. In this case we clearly see that although Cyavana Muni was not young but indeed old enough to be Sukanyā’s grandfather and was also very irritable, Sukanyā, the beautiful young daughter of a king, submitted herself to her old husband and tried to please him in all respects. Thus she was a faithful and chaste wife.
kasyacit tv atha kālasya
tau pūjayitvā provāca
vayo me dattam īśvarau
kasyacit—after some (time); tu—but; atha—in this way; kālasya—time having passed; nāsatyau—the two Aśvinī-kumāras; āśrama—that place of Cyavana Muni; āgatau—reached; tau—unto those two; pūjayitvā—offering respectful obeisances; provāca—said; vayaḥ—youth; me—unto me; dattam—please give; īśvarau—because you two are able to do so.
Thereafter, some time having passed, the Aśvinī-kumāra brothers, the heavenly physicians, happened to come to Cyavana Muni’s āśrama. After offering them respectful obeisances, Cyavana Muni requested them to give him youthful life, for they were able to do so.
The heavenly physicians like the Aśvinī-kumāras could give youthful life even to one who was advanced in age. Indeed, great yogīs, with their mystic powers, can even bring a dead body back to life if the structure of the body is in order. We have already discussed this in connection with Bali Mahārāja’s soldiers and their treatment by Śukrācārya. Modern medical science has not yet discovered how to bring a dead body back to life or bring youthful energy to an old body, but from these verses we can understand that such treatment is possible if one is able to take knowledge from the Vedic information. The Aśvinī-kumāras were expert in Āyur-veda, as was Dhanvantari. In every department of material science, there is a perfection to be achieved, and to achieve it one must consult the Vedic literature. The highest perfection is to become a devotee of the Lord. To attain this perfection, one must consult Śrīmad-Bhāgavatam, which is understood to be the ripe fruit of the Vedic desire tree (nigama-kalpa-taror galitaṁ phalam [SB 1.1.3]).
grahaṁ grahīṣye somasya
yajñe vām apy asoma-poḥ
kriyatāṁ me vayo-rūpaṁ
pramadānāṁ yad īpsitam
graham—a full pot; grahīṣye—I shall give; somasya—of soma-rasa; yajñe—in sacrifice; vām—of both of you; api—although; asoma-poḥ—of you two, who are not eligible to drink soma-rasa; kriyatām—just execute; me—my; vayaḥ—young age; rūpam—beauty of a young man; pramadānām—of women as a class; yat—which is; īpsitam—desirable.
Cyavana Muni said: Although you are ineligible to drink soma-rasa in sacrifices, I promise to give you a full pot of it. Kindly arrange beauty and youth for me, because they are attractive to young women.
bāḍham ity ūcatur vipram
nimajjatāṁ bhavān asmin
bāḍham—yes, we shall act; iti—thus; ūcatuḥ—they both replied, accepting the proposal of Cyavana; vipram—unto the brāhmaṇa (Cyavana Muni); abhinandya—congratulating him; bhiṣak-tamau—the two great physicians, the Aśvinī-kumāras; nimajjatām—just dive; bhavān—yourself; asmin—in this; hrade—lake; siddha-vinirmite—which is especially meant for all kinds of perfection.
The great physicians, the Aśvinī-kumāras, very gladly accepted Cyavana Muni’s proposal. Thus they told the brāhmaṇa, “Just dive into this lake of successful life.” [One who bathes in this lake has his desires fulfilled.]
ity ukto jarayā grasta-
hradaṁ praveśito ’śvibhyāṁ
iti uktaḥ—thus being addressed; jarayā—by old age and invalidity; grasta-dehaḥ—the body being so diseased; dhamani-santataḥ—whose veins were visible everywhere on the body; hradam—the lake; praveśitaḥ—entered; aśvibhyām—helped by the Aśvinī-kumāras; valī-palita-vigrahaḥ—whose body had loose skin and white hair.
After saying this, the Aśvinī-kumāras caught hold of Cyavana Muni, who was an old, diseased invalid with loose skin, white hair, and veins visible all over his body, and all three of them entered the lake.
Cyavana Muni was so old that he could not enter the lake alone. Thus the Aśvinī-kumāras caught hold of his body, and the three of them entered the lake.
puruṣās traya uttasthur
puruṣāḥ—men; trayaḥ—three; uttasthuḥ—arose (from the lake); apīvyāḥ—extremely beautiful; vanitā-priyāḥ—as a man becomes very attractive to women; padma-srajaḥ—decorated with garlands of lotuses; kuṇḍalinaḥ—with earrings; tulya-rūpāḥ—all of them had the same bodily features; su-vāsasaḥ—very nicely dressed.
Thereafter, three men with very beautiful bodily features emerged from the lake. They were nicely dressed and decorated with earrings and garlands of lotuses. All of them were of the same standard of beauty.
tān nirīkṣya varārohā
ajānatī patiṁ sādhvī
aśvinau śaraṇaṁ yayau
tān—unto them; nirīkṣya—after observing; vara-ārohā—that beautiful Sukanyā; sa-rūpān—all of them equally beautiful; sūrya-varcasaḥ—with a bodily effulgence like the effulgence of the sun; ajānatī—not knowing; patim—her husband; sādhvī—that chaste woman; aśvinau—unto the Aśvinī-kumāras; śaraṇam—shelter; yayau—took.
The chaste and very beautiful Sukanyā could not distinguish her husband from the two Aśvinī-kumāras, for they were equally beautiful. Not understanding who her real husband was, she took shelter of the Aśvinī-kumāras.
Sukanyā could have selected any one of them as her husband, for one could not distinguish among them, but because she was chaste, she took shelter of the Aśvinī-kumāras so that they could inform her who her actual husband was. A chaste woman will never accept any man other than her husband, even if there be someone equally as handsome and qualified.
darśayitvā patiṁ tasyai
ṛṣim āmantrya yayatur
darśayitvā—after showing; patim—her husband; tasyai—unto Sukanyā; pāti-vratyena—because of her strong faith in her husband; toṣitau—being very pleased with her; ṛṣim—unto Cyavana Muni; āmantrya—taking his permission; yayatuḥ—they went away; vimānena—taking their own airplane; triviṣṭapam—to the heavenly planets.
The Aśvinī-kumāras were very pleased to see Sukanyā’s chastity and faithfulness. Thus they showed her Cyavana Muni, her husband, and after taking permission from him, they returned to the heavenly planets in their plane.
yakṣyamāṇo ’tha śaryātiś
dadarśa duhituḥ pārśve
yakṣyamāṇaḥ—desiring to perform a yajña; atha—thus; śaryātiḥ—King Śaryāti; cyavanasya—of Cyavana Muni; āśramam—to the residence; gataḥ—having gone; dadarśa—he saw; duhituḥ—of his daughter; pārśve—by the side; puruṣam—a man; sūrya-varcasam—beautiful and effulgent like the sun.
Thereafter, King Śaryāti, desiring to perform a sacrifice, went to the residence of Cyavana Muni. There he saw by the side of his daughter a very beautiful young man, as bright as the sun.
rājā duhitaraṁ prāha
rājā—the King (Śaryāti); duhitaram—unto the daughter; prāha—said; kṛta-pāda-abhivandanām—who had already finished offering respectful obeisances to her father; āśiṣaḥ—blessings upon her; ca—and; aprayuñjānaḥ—without offering to the daughter; na—not; atiprīti-manāḥ—very much pleased; iva—like that.
After receiving obeisances from his daughter, the King, instead of offering blessings to her, appeared very displeased and spoke as follows.
cikīrṣitaṁ te kim idaṁ patis tvayā
pralambhito loka-namaskṛto muniḥ
yat tvaṁ jarā-grastam asaty asammataṁ
vihāya jāraṁ bhajase ’mum adhvagam
cikīrṣitam—which you desire to do; te—of you; kim idam—what is this; patiḥ—your husband; tvayā—by you; pralambhitaḥ—has been cheated; loka-namaskṛtaḥ—who is honored by all people; muniḥ—a great sage; yat—because; tvam—you; jarā-grastam—very old and invalid; asati—O unchaste daughter; asammatam—not very attractive; vihāya—giving up; jāram—paramour; bhajase—you have accepted; amum—this man; adhvagam—comparable to a street beggar.
O unchaste girl, what is this that you have desired to do? You have cheated the most respectable husband, who is honored by everyone, for I see that because he was old, diseased and therefore unattractive, you have left his company to accept as your husband this young man, who appears to be a beggar from the street.
This shows the values of Vedic culture. According to the circumstances, Sukanyā had been given a husband who was too old to be compatible with her. Because Cyavana Muni was diseased and very old, he was certainly unfit for the beautiful daughter of King Śaryāti. Nonetheless, her father expected her to be faithful to her husband. When he suddenly saw that his daughter had accepted someone else, even though the man was young and handsome, he immediately chastised her as asatī, unchaste, because he assumed that she had accepted another man in the presence of her husband. According to Vedic culture, even if a young woman is given an old husband, she must respectfully serve him. This is chastity. It is not that because she dislikes her husband she may give him up and accept another. This is against Vedic culture. According to Vedic culture, a woman must accept the husband given to her by her parents and remain chaste and faithful to him. Therefore King Śaryāti was surprised to see a young man by the side of Sukanyā.
kathaṁ matis te ’vagatānyathā satāṁ
kula-prasūte kula-dūṣaṇaṁ tv idam
bibharṣi jāraṁ yad apatrapā kulaṁ
pituś ca bhartuś ca nayasy adhas tamaḥ
katham—how; matiḥ te—your consciousness; avagatā—has gone down; anyathā—otherwise; satām—of the most respectable; kula-prasūte—O my daughter, born in the family; kula-dūṣaṇam—who are the degradation of the family; tu—but; idam—this; bibharṣi—you are maintaining; jāram—a paramour; yat—as it is; apatrapā—without shame; kulam—the dynasty; pituḥ—of your father; ca—and; bhartuḥ—of your husband; ca—and; nayasi—you are bringing down; adhaḥ tamaḥ—downward into darkness or hell.
O my daughter, who were born in a respectable family, how have you degraded your consciousness in this way? How is it that you are shamelessly maintaining a paramour? You will thus degrade the dynasties of both your father and your husband to hellish life.
It is quite clear that according to Vedic culture a woman who accepts a paramour or second husband in the presence of the husband she has married is certainly responsible for the degradation of her father’s family and the family of her husband. The rules of Vedic culture in this regard are strictly observed in the respectable families of brāhmaṇas, kṣatriyas and vaiśyas even today; only the śūdras are degraded in this matter. For a woman of the brāhmaṇa, kṣatriya or vaiśya class to accept another husband in the presence of the husband she has married, or to file for divorce or accept a boyfriend or paramour, is unacceptable in the Vedic culture. Therefore King Śaryāti, who did not know the real facts of Cyavana Muni’s transformation, was surprised to see the behavior of his daughter.
evaṁ bruvāṇaṁ pitaraṁ
uvāca tāta jāmātā
evam—in this way; bruvāṇam—who was talking and chastising her; pitaram—unto her father; smayamānā—smiling (because she was chaste); śuci-smitā—laughingly; uvāca—replied; tāta—O my dear father; jāmātā—son-in-law; tava—your; eṣaḥ—this young man; bhṛgu-nandanaḥ—is Cyavana Muni (and no one else).
Sukanyā, however, being very proud of her chastity, smiled upon hearing the rebukes of her father. She smilingly told him, “My dear father, this young man by my side is your actual son-in-law, the great sage Cyavana, who was born in the family of Bhṛgu.”
Although the father chastised the daughter, assuming that she had accepted another husband, the daughter knew that she was completely honest and chaste, and therefore she was smiling. When she explained that her husband, Cyavana Muni, had now been transformed into a young man, she was very proud of her chastity, and thus she smiled as she talked with her father.
śaśaṁsa pitre tat sarvaṁ
śaśaṁsa—she described; pitre—unto her father; tat—that; sarvam—everything; vayaḥ—of the change of age; rūpa—and of beauty; abhilambhanam—how there was achievement (by her husband); vismitaḥ—being surprised; parama-prītaḥ—was extremely pleased; tanayām—unto his daughter; pariṣasvaje—embraced with pleasure.
Thus Sukanyā explained how her husband had received the beautiful body of a young man. When the King heard this he was very surprised, and in great pleasure he embraced his beloved daughter.
somena yājayan vīraṁ
grahaṁ somasya cāgrahīt
asoma-por apy aśvinoś
cyavanaḥ svena tejasā
somena—with the soma; yājayan—causing to perform the sacrifice; vīram—the King (Śaryāti); graham—the full pot; somasya—of the soma-rasa; ca—also; agrahīt—delivered; asoma-poḥ—who were not allowed to drink the soma-rasa; api—although; aśvinoḥ—of the Aśvinī-kumāras; cyavanaḥ—Cyavana Muni; svena—his own; tejasā—by prowess.
Cyavana Muni, by his own prowess, enabled King Śaryāti to perform the soma-yajña. The muni offered a full pot of soma-rasa to the Aśvinī-kumāras, although they were unfit to drink it.
hantuṁ tam ādade vajraṁ
sadyo manyur amarṣitaḥ
savajraṁ stambhayām āsa
bhujam indrasya bhārgavaḥ
hantum—to kill; tam—him (Cyavana); ādade—Indra took up; vajram—his thunderbolt; sadyaḥ—immediately; manyuḥ—because of great anger, without consideration; amarṣitaḥ—being very much perturbed; sa-vajram—with the thunderbolt; stambhayām āsa—paralyzed; bhujam—the arm; indrasya—of Indra; bhārgavaḥ—Cyavana Muni, the descendant of Bhṛgu.
King Indra, being perturbed and angry, wanted to kill Cyavana Muni, and therefore he impetuously took up his thunderbolt. But Cyavana Muni, by his powers, paralyzed Indra’s arm that held the thunderbolt.
anvajānaṁs tataḥ sarve
grahaṁ somasya cāśvinoḥ
bhiṣajāv iti yat pūrvaṁ
anvajānan—with their permission; tataḥ—thereafter; sarve—all the demigods; graham—a full pot; somasya—of soma-rasa; ca—also; aśvinoḥ—of the Aśvinī-kumāras; bhiṣajau—although only physicians; iti—thus; yat—because; pūrvam—before this; soma-āhutyā—with a share in the soma-yajña; bahiḥ-kṛtau—who had been disallowed or excluded.
Although the Aśvinī-kumāras were only physicians and were therefore excluded from drinking soma-rasa in sacrifices, the demigods agreed to allow them henceforward to drink it.
bhūriṣeṇa iti trayaḥ
śaryāter abhavan putrā
ānartād revato ’bhavat
uttānabarhiḥ—Uttānabarhi; ānartaḥ—Ānarta; bhūriṣeṇaḥ—Bhūriṣeṇa; iti—thus; trayaḥ—three; śaryāteḥ—of King Śaryāti; abhavan—were begotten; putrāḥ—sons; ānartāt—from Ānarta; revataḥ—Revata; abhavat—was born.
King Śaryāti begot three sons, named Uttānabarhi, Ānarta and Bhūriṣeṇa. From Ānarta came a son named Revata.
so ’ntaḥ-samudre nagarīṁ
āsthito ’bhuṅkta viṣayān
tasya putra-śataṁ jajñe
saḥ—Revata; antaḥ-samudre—in the depths of the ocean; nagarīm—a town; vinirmāya—after constructing; kuśasthalīm—named Kuśasthalī; āsthitaḥ—lived there; abhuṅkta—enjoyed material happiness; viṣayān—kingdoms; ānarta-ādīn—Ānarta and others; arim-dama—O Mahārāja Parīkṣit, subduer of enemies; tasya—his; putra-śatam—one hundred sons; jajñe—were born; kakudmi-jyeṣṭham—of whom the eldest was Kakudmī; uttamam—most powerful and opulent.
O Mahārāja Parīkṣit, subduer of enemies, this Revata constructed a kingdom known as Kuśasthalī in the depths of the ocean. There he lived and ruled such tracts of land as Ānarta, etc. He had one hundred very nice sons, of whom the eldest was Kakudmī.
kakudmī revatīṁ kanyāṁ
svām ādāya vibhuṁ gataḥ
putryā varaṁ paripraṣṭuṁ
kakudmī—King Kakudmī; revatīm—named Revatī; kanyām—the daughter of Kakudmī; svām—his own; ādāya—taking; vibhum—before Lord Brahmā; gataḥ—he went; putryāḥ—of his daughter; varam—a husband; paripraṣṭum—to inquire about; brahmalokam—Brahmaloka; apāvṛtam—transcendental to the three qualities.
Taking his own daughter, Revatī, Kakudmī went to Lord Brahmā in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her.
It appears that Brahmaloka, the abode of Lord Brahmā, is also transcendental, above the three modes of material nature (apāvṛtam).
sthito ’labdha-kṣaṇaḥ kṣaṇam
tad-anta ādyam ānamya
āvartamāne—because of being engaged; gāndharve—in hearing songs from the Gandharvas; sthitaḥ—situated; alabdha-kṣaṇaḥ—there was no time to talk; kṣaṇam—even a moment; tat-ante—when it ended; ādyam—unto the original teacher of the universe (Lord Brahmā); ānamya—after offering obeisances; sva-abhiprāyam—his own desire; nyavedayat—Kakudmī submitted.
When Kakudmī arrived there, Lord Brahmā was engaged in hearing musical performances by the Gandharvas and had not a moment to talk with him. Therefore Kakudmī waited, and at the end of the musical performances he offered his obeisances to Lord Brahmā and thus submitted his long-standing desire.
tac chrutvā bhagavān brahmā
prahasya tam uvāca ha
aho rājan niruddhās te
kālena hṛdi ye kṛtāḥ
tat—that; śrutvā—hearing; bhagavān—the most powerful; brahmā—Lord Brahmā; prahasya—after laughing; tam—unto King Kakudmī; uvāca ha—said; aho—alas; rājan—O King; niruddhāḥ—all gone; te—all of them; kālena—by the course of time; hṛdi—within the core of the heart; ye—all of them; kṛtāḥ—who have been decided upon for acceptance as your son-in-law.
After hearing his words, Lord Brahmā, who is most powerful, laughed loudly and said to Kakudmī: O King, all those whom you may have decided within the core of your heart to accept as your son-in-law have passed away in the course of time.
gotrāṇi ca na śṛṇmahe
kālo ’bhiyātas tri-ṇava-
tat—there; putra—of the sons; pautra—of the grandsons; naptṝṇām—and of the descendants; gotrāṇi—the family dynasties; ca—also; na—not; śṛṇmahe—we do hear of; kālaḥ—time; abhiyātaḥ—have passed; tri—three; nava—nine; catur-yuga—four yugas (Satya, Tretā, Dvāpara and Kali); vikalpitaḥ—thus measured.
Twenty-seven catur-yugas have already passed. Those upon whom you may have decided are now gone, and so are their sons, grandsons and other descendants. You cannot even hear about their names.
During Lord Brahmā’s day, fourteen Manus or one thousand mahā-yugas pass away. Brahmā informed King Kakudmī that twenty-seven mahā-yugas, each consisting of the four periods Satya, Tretā, Dvāpara and Kali, had already passed. All the kings and other great personalities born in those yugas had now departed from memory into obscurity. This is the way of time as it moves through past, present and future.
tad gaccha deva-devāṁśo
kanyā-ratnam idaṁ rājan
nara-ratnāya dehi bhoḥ
tat—therefore; gaccha—you go; deva-deva-aṁśaḥ—whose plenary portion is Lord Viṣṇu; baladevaḥ—known as Baladeva; mahā-balaḥ—the supreme powerful; kanyā-ratnam—your beautiful daughter; idam—this; rājan—O King; nara-ratnāya—unto the Supreme Personality of Godhead, who is always youthful; dehi—just give to Him (in charity); bhoḥ—O King.
O King, leave here and offer your daughter to Lord Baladeva, who is still present. He is most powerful. Indeed, He is the Supreme Personality of Godhead, whose plenary portion is Lord Viṣṇu. Your daughter is fit to be given to Him in charity.
bhuvaḥ—of the world; bhāra-avatārāya—to lessen the burden; bhagavān—the Supreme Personality of Godhead; bhūta-bhāvanaḥ—always the well-wisher of all the living entities; avatīrṇaḥ—now He has descended; nija-aṁśena—with all the paraphernalia that is part of Him; puṇya-śravaṇa-kīrtanaḥ—He is simply worshiped by hearing and chanting, by which one becomes purified.
Lord Baladeva is the Supreme Personality of Godhead. One who hears and chants about Him is purified. Because He is always the well-wisher of all living entities, He has descended with all His paraphernalia to purify the entire world and lessen its burden.
ity ādiṣṭo ’bhivandyājaṁ
nṛpaḥ sva-puram āgataḥ
bhrātṛbhir dikṣv avasthitaiḥ
iti—thus; ādiṣṭaḥ—being ordered by Lord Brahmā; abhivandya—after offering obeisances; ajam—unto Lord Brahmā; nṛpaḥ—the King; sva-puram—to his own residence; āgataḥ—returned; tyaktam—which was vacant; puṇya-jana—of higher living entities; trāsāt—because of their fear; bhrātṛbhiḥ—by his brothers; dikṣu—in different directions; avasthitaiḥ—who were residing.
Having received this order from Lord Brahmā, Kakudmī offered obeisances unto him and returned to his own residence. He then saw that his residence was vacant, having been abandoned by his brothers and other relatives, who were living in all directions because of fear of such higher living beings as the Yakṣas.
badary-ākhyaṁ gato rājā
sutām—his daughter; dattvā—after delivering; anavadya-aṅgīm—having a perfect body; balāya—unto Lord Baladeva; bala-śāline—unto the most powerful, the supreme powerful; badarī-ākhyam—named Badarikāśrama; gataḥ—he went; rājā—the King; taptum—to perform austerities; nārāyaṇa-āśramam—to the place of Nara-Nārāyaṇa.
Thereafter, the King gave his most beautiful daughter in charity to the supremely powerful Baladeva and then retired from worldly life and went to Badarikāśrama to please Nara-Nārāyaṇa.
Thus end the Bhaktivedanta purports of the Ninth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled “The Marriage of Sukanyā and Cyavana Muni.”
Link to this page: https://prabhupadabooks.com/sb/9/3
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