Śrīmad Bhāgavatam |Canto 4 Chapter 25
The Descriptions of the Characteristics of King Purañjana
iti sandiśya bhagavān
maitreyaḥ uvāca — the great sage Maitreya continued to speak; iti — thus; sandiśya — giving instruction; bhagavān — the most powerful lord; bārhiṣadaiḥ — by the sons of King Barhiṣat; abhipūjitaḥ — being worshiped; paśyatām — while they were looking on; rāja-putrāṇām — the sons of the King; tatra — there; eva — certainly; antardadhe — became invisible; haraḥ — Lord Śiva.
The great sage Maitreya continued speaking to Vidura: My dear Vidura, in this way Lord Śiva instructed the sons of King Barhiṣat. The sons of the King also worshiped Lord Śiva with great devotion and respect. Finally, Lord Śiva became invisible to the princes.
stotraṁ sarve pracetasaḥ
japantas te tapas tepur
varṣāṇām ayutaṁ jale
rudra-gītam — the song sung by Lord Śiva; bhagavataḥ — of the Lord; stotram — prayer; sarve — all; pracetasaḥ — the princes known as the Pracetās; japantaḥ — reciting; te — all of them; tapaḥ — austerity; tepuḥ — executed; varṣāṇām — of years; ayutam — ten thousand; jale — within the water.
All the Pracetā princes simply stood in the water for ten thousand years and recited the prayers given to them by Lord Śiva.
prācīnabarhiṣam — unto King Prācīnabarhiṣat; kṣattaḥ — O Vidura; karmasu — in fruitive activities; āsakta — attached; mānasam — with this mentality; nāradaḥ — the great sage Nārada; adhyātma — spiritualism; tattva-jñaḥ — one who knows the truth; kṛpāluḥ — being compassionate; pratyabodhayat — gave instructions.
While the princes were undergoing severe austerities in the water, their father was performing different types of fruitive activities. At this time the great saint Nārada, master and teacher of all spiritual life, became very compassionate upon the King and decided to instruct him about spiritual life.
śreyas tvaṁ katamad rājan
śreyas tan neha ceṣyate
śreyaḥ — ultimate benediction; tvam — you; katamat — what is that; rājan — O King; karmaṇā — by fruitive activities; ātmanaḥ — of the soul; īhase — you desire; duḥkha-hāniḥ — disappearance of all distresses; sukha-avāptiḥ — attainment of all happiness; śreyaḥ — benediction; tat — that; na — never; iha — in this connection; ca — and; iṣyate — is available.
Nārada Muni asked King Prācīnabarhiṣat: My dear King, what do you desire to achieve by performing these fruitive activities? The chief aim of life is to get rid of all miseries and enjoy happiness, but these two things cannot be realized by fruitive activity.
na jānāmi mahā-bhāga
brūhi me vimalaṁ jñānaṁ
yena mucyeya karmabhiḥ
rājā uvāca — the King replied; na — not; jānāmi — I know; mahā-bhāga — O great soul; param — transcendental; karma — by fruitive activities; apaviddha — being pierced; dhīḥ — my intelligence; brūhi — please tell; me — to me; vimalam — spotless; jñānam — knowledge; yena — by which; mucyeya — I can get relief; karmabhiḥ — from the fruitive activities.
The King replied: O great soul, Nārada, my intelligence is entangled in fruitive activities; therefore I do not know the ultimate goal of life. Kindly instruct me in pure knowledge so that I can get out of the entanglement of fruitive activities.
na paraṁ vindate mūḍho
gṛheṣu — in family life; kūṭa-dharmeṣu — in false occupational duties; putra — sons; dāra — wife; dhana — wealth; artha — the goal of life; dhīḥ — one who considers; na — not; param — transcendence; vindate — achieves; mūḍhaḥ — rascal; bhrāmyan — wandering; saṁsāra — of material existence; vartmasu — on the paths.
Those who are interested only in a so-called dutiful life — namely remaining as a householder entangled by sons and a wife and searching after wealth — think that such things are life’s ultimate goal. Such people simply wander in different types of bodies throughout this material existence without finding out the ultimate goal of life.
bhoḥ bhoḥ prajāpate rājan
paśūn paśya tvayādhvare
nāradaḥ uvāca — the great sage Nārada replied; bhoḥ bhoḥ — hello; prajā-pate — O ruler of the citizens; rājan — O King; paśūn — animals; paśya — please see; tvayā — by you; adhvare — in the sacrifice; saṁjñāpitān — killed; jīva-saṅghān — groups of animals; nirghṛṇena — without pity; sahasraśaḥ — in thousands.
The great saint Nārada said: O ruler of the citizens, my dear King, please see in the sky those animals which you have sacrificed without compassion and without mercy in the sacrificial arena.
ete tvāṁ sampratīkṣante
smaranto vaiśasaṁ tava
ete — all of them; tvām — you; sampratīkṣante — are awaiting; smarantaḥ — remembering; vaiśasam — injuries; tava — of you; samparetam — after your death; ayaḥ — made of iron; kūṭaiḥ — by the horns; chindanti — pierce; utthita — enlivened; manyavaḥ — anger.
All these animals are awaiting your death so that they can avenge the injuries you have inflicted upon them. After you die, they will angrily pierce your body with iron horns.
atra te kathayiṣye ’mum
nibodha gadato mama
atra — herewith; te — unto you; kathayiṣye — I shall speak; amum — on this subject matter; itihāsam — history; purātanam — very old; purañ-janasya — in the matter of Purañjana; caritam — his character; nibodha — try to understand; gadataḥ mama — while I am speaking.
In this connection I wish to narrate an old history connected with the character of a king called Purañjana. Please try to hear me with great attention.
āsīt purañjano nāma
rājā rājan bṛhac-chravāḥ
āsīt — there was; purañjanaḥ — Purañjana; nāma — named; rājā — king; rājan — O King; bṛhat-śravāḥ — whose activities were great; tasya — his; avijñāta — the unknown one; nāmā — of the name; āsīt — there was; sakhā — friend; avijñāta — unknown; ceṣṭitaḥ — whose activities.
My dear King, once in the past lived a king named Purañjana, who was celebrated for his great activities. He had a friend named Avijñāta [“the unknown one”]. No one could understand the activities of Avijñāta.
so ’nveṣamāṇaḥ śaraṇaṁ
babhrāma pṛthivīṁ prabhuḥ
abhūt sa vimanā iva
saḥ — that King Purañjana; anveṣamāṇaḥ — searching after; śaraṇam — shelter; babhrāma — traveled over; pṛthivīm — the whole planet earth; prabhuḥ — to become an independent master; na — never; anurūpam — to his liking; yadā — when; avindat — he could find; abhūt — became; saḥ — he; vimanāḥ — morose; iva — like.
King Purañjana began to search for a suitable place to live, and thus he traveled all over the world. Even after a great deal of traveling, he could not find a place just to his liking. Finally he became morose and disappointed.
na sādhu mene tāḥ sarvā
bhūtale yāvatīḥ puraḥ
kāmān kāmayamāno ’sau
na — never; sādhu — good; mene — thought; tāḥ — them; sarvāḥ — all; bhū-tale — on this earth; yāvatīḥ — all kinds of; puraḥ — residential houses; kāmān — objects for sense enjoyment; kāmayamānaḥ — desiring; asau — that King; tasya — his; tasya — his; upapattaye — for obtaining.
King Purañjana had unlimited desires for sense enjoyment; consequently he traveled all over the world to find a place where all his desires could be fulfilled. Unfortunately he found a feeling of insufficiency everywhere.
sa ekadā himavato
dakṣiṇeṣv atha sānuṣu
dadarśa navabhir dvārbhiḥ
saḥ — that King Purañjana; ekadā — once upon a time; himavataḥ — of the Himālaya Mountains; dakṣiṇeṣu — southern; atha — after this; sānuṣu — on the ridges; dadarśa — found; navabhiḥ — with nine; dvārbhiḥ — gates; puram — a city; lakṣita — visible; lakṣaṇām — having all auspicious facilities.
Once, while wandering in this way, he saw on the southern side of the Himālayas, in a place named Bhārata-varṣa [India], a city that had nine gates all about and was characterized by all auspicious facilities.
saṅkulāṁ sarvato gṛhaiḥ
prākāra — walls; upavana — parks; aṭṭāla — towers; parikhaiḥ — with trenches; akṣa — windows; toraṇaiḥ — with gates; svarṇa — gold; raupya — silver; ayasaiḥ — made of iron; śṛṅgaiḥ — with domes; saṅkulām — congested; sarvataḥ — everywhere; gṛhaiḥ — with houses.
That city was surrounded by walls and parks, and within it were towers, canals, windows and outlets. The houses there were decorated with domes made of gold, silver and iron.
śriyā bhogavatīm iva
nīla — sapphires; sphaṭika — crystal; vaidūrya — diamonds; muktā — pearls; marakata — emeralds; aruṇaiḥ — with rubies; kḷpta — bedecked; harmya-sthalīm — the floors of the palaces; dīptām — lustrous; śriyā — with beauty; bhogavatīm — the celestial town named Bhogavatī; iva — like.
The floors of the houses in that city were made of sapphire, crystal, diamonds, pearls, emeralds and rubies. Because of the luster of the houses in the capital, the city was compared to the celestial town named Bhogavatī.
sabhā — assembly houses; catvara — squares; rathyābhiḥ — by streets; ākrīḍa-āyatana — gambling houses; āpaṇaiḥ — by shops; caitya — resting places; dhvaja-patākābhiḥ — with flags and festoons; yuktām — decorated; vidruma — without trees; vedibhiḥ — with platforms.
In that city there were many assembly houses, street crossings, streets, restaurants, gambling houses, markets, resting places, flags, festoons and beautiful parks. All these surrounded the city.
puryās tu bāhyopavane
puryāḥ — of that town; tu — then; bāhya-upavane — in an outside garden; divya — very nice; druma — trees; latā — creepers; ākule — filled with; nadat — vibrating; vihaṅga — birds; ali — bees; kula — groups of; kolāhala — humming; jala-āśaye — with a lake.
On the outskirts of that city were many beautiful trees and creepers encircling a nice lake. Also surrounding that lake were many groups of birds and bees that were always chanting and humming.
hima-nirjhara — from the icy mountain waterfall; vipruṭ-mat — carrying particles of water; kusuma-ākara — springtime; vāyunā — by the air; calat — moving; pravāla — branches; viṭapa — trees; nalinī-taṭa — on the bank of the lake with lotus flowers; sampadi — opulent.
The branches of the trees standing on the bank of the lake received particles of water carried by the spring air from the falls coming down from the icy mountain.
āhūtaṁ manyate pāntho
nānā — various; araṇya — forest; mṛga — animals; vrātaiḥ — with groups; anābādhe — in the matter of nonviolence; muni-vrataiḥ — like the great sages; āhūtam — as if invited; manyate — thinks; pānthaḥ — passenger; yatra — where; kokila — of cuckoos; kūjitaiḥ — by the cooing.
In such an atmosphere even the animals of the forest became nonviolent and nonenvious like great sages. Consequently, the animals did not attack anyone. Over and above everything was the cooing of the cuckoos. Any passenger passing along that path was invited by that atmosphere to take rest in that nice garden.
bhṛtyair daśabhir āyāntīm
yadṛcchayā — all of a sudden, without engagement; āgatām — arrived; tatra — there; dadarśa — he saw; pramadā — one woman; uttamām — very beautiful; bhṛtyaiḥ — surrounded by servants; daśabhiḥ — ten; āyāntīm — coming forward; eka-eka — each one of them; śata — of hundreds; nāyakaiḥ — the leaders.
While wandering here and there in that wonderful garden, King Purañjana suddenly came in contact with a very beautiful woman who was walking there without any engagement. She had ten servants with her, and each servant had hundreds of wives accompanying him.
pañca — five; śīrṣa — heads; ahinā — by a snake; guptām — protected; pratīhāreṇa — by a bodyguard; sarvataḥ — all around; anveṣamāṇām — one who is searching after; ṛṣabham — a husband; aprauḍhām — not very old; kāma-rūpiṇīm — very attractive to fulfill lusty desires.
The woman was protected on all sides by a five-hooded snake. She was very beautiful and young, and she appeared very anxious to find a suitable husband.
sunāsāṁ sudatīṁ bālāṁ
su-nāsām — very beautiful nose; su-datīm — very beautiful teeth; bālām — the young woman; su-kapolām — nice forehead; vara-ānanām — beautiful face; sama — equally; vinyasta — arranged; karṇābhyām — both ears; bibhratīm — dazzling; kuṇḍala-śriyam — having beautiful earrings.
The woman’s nose, teeth and forehead were all very beautiful. Her ears were equally very beautiful and were bedecked with dazzling earrings.
padbhyāṁ kvaṇadbhyāṁ calantīṁ
nūpurair devatām iva
piśaṅga — yellow; nīvīm — garment; su-śroṇīm — beautiful waist; śyāmām — blackish; kanaka — golden; mekhalām — belt; padbhyām — with the feet; kvaṇadbhyām — tinkling; calantīm — walking; nūpuraiḥ — with ankle bells; devatām — a denizen of the heavens; iva — like.
The waist and hips of the woman were very beautiful. She was dressed in a yellow sārī with a golden belt. While she walked, her ankle bells rang. She appeared exactly like a denizen of the heavens.
stanau — breasts; vyañjita — indicating; kaiśorau — new youth; sama-vṛttau — equally round; nirantarau — fixed close, side by side; vastra-antena — by the end of the sārī; nigūhantīm — trying to cover; vrīḍayā — out of shyness; gaja-gāminīm — walking just like a great elephant.
With the end of her sārī the woman was trying to cover her breasts, which were equally round and well placed side by side. She again and again tried to cover them out of shyness while she walked exactly like a great elephant.
tām āha lalitaṁ vīraḥ
tām — unto her; āha — addressed; lalitam — very gently; vīraḥ — the hero; sa-vrīḍa — with shyness; smita — smiling; śobhanām — very beautiful; snigdhena — by sex desire; apāṅga-puṅkhena — by the arrow of glancing; spṛṣṭaḥ — thus pierced; prema-udbhramat — exciting love; bhruvā — by the eyebrows.
Purañjana, the hero, became attracted by the eyebrows and smiling face of the very beautiful girl and was immediately pierced by the arrows of her lusty desires. When she smiled shyly, she looked very beautiful to Purañjana, who, although a hero, could not refrain from addressing her.
kā tvaṁ kañja-palāśākṣi
kasyāsīha kutaḥ sati
imām upa purīṁ bhīru
kiṁ cikīrṣasi śaṁsa me
kā — who; tvam — you; kañja-palāśa — like the petals of the lotus; akṣi — eyes; kasya — whose; asi — you are; iha — here; kutaḥ — wherefrom; sati — O chaste one; imām — this; upa — near; purīm — city; bhīru — O timid one; kim — what; cikīrṣasi — you are trying to do; śaṁsa — kindly explain; me — unto me.
My dear lotus-eyed, kindly explain to me where you are coming from, who you are, and whose daughter you are. You appear very chaste. What is the purpose of your coming here? What are you trying to do? Please explain all these things to me.
ka ete ’nupathā ye ta
etā vā lalanāḥ subhru
ko ’yaṁ te ’hiḥ puraḥ-saraḥ
ke — who; ete — all these; anupathāḥ — followers; ye — they who; te — your; ekādaśa — eleven; mahā-bhaṭāḥ — very powerful bodyguards; etāḥ — all of these; vā — also; lalanāḥ — women; su-bhru — O beautiful-eyed one; kaḥ — who; ayam — this; te — your; ahiḥ — the snake; puraḥ — in front; saraḥ — going.
My dear lotus-eyed, who are those eleven strong bodyguards with you, and who are those ten specific servants? Who are those women following the ten servants, and who is the snake that is preceding you?
tvaṁ hrīr bhavāny asy atha vāg ramā patiṁ
vicinvatī kiṁ munivad raho vane
kva padma-kośaḥ patitaḥ karāgrāt
tvam — you; hrīḥ — shyness; bhavānī — the wife of Lord Śiva; asi — are; atha — rather; vāk — Sarasvatī, the goddess of learning; ramā — the goddess of fortune; patim — husband; vicinvatī — searching after, thinking of; kim — are you; muni-vat — like a sage; rahaḥ — in this lonely place; vane — in the forest; tvat-aṅghri — your feet; kāma — desiring; āpta — achieved; samasta — all; kāmam — desirable things; kva — where is; padma-kośaḥ — the lotus flower; patitaḥ — fallen; kara — of the hand; agrāt — from the front portion, or palm.
My dear beautiful girl, you are exactly like the goddess of fortune or the wife of Lord Śiva or the goddess of learning, the wife of Lord Brahmā. Although you must be one of them, I see that you are loitering in this forest. Indeed, you are as silent as the great sages. Is it that you are searching after your own husband? Whoever your husband may be, simply by understanding that you are so faithful to him, he will come to possess all opulences. I think you must be the goddess of fortune, but I do not see the lotus flower in your hand. Therefore I am asking you where you have thrown that lotus.
nāsāṁ varorv anyatamā bhuvi-spṛk
purīm imāṁ vīra-vareṇa sākam
arhasy alaṅkartum adabhra-karmaṇā
lokaṁ paraṁ śrīr iva yajña-puṁsā
na — not; āsām — of these; varoru — O most fortunate one; anya-tamā — anyone; bhuvi-spṛk — touching the ground; purīm — city; imām — this; vīra-vareṇa — the great hero; sākam — along with; arhasi — you deserve; alaṅkartum — to decorate; adabhra — glorious; karmaṇā — whose activities; lokam — world; param — transcendental; śrīḥ — the goddess of fortune; iva — like; yajña-puṁsā — with the enjoyer of all yajñas.
O greatly fortunate one, it appears that you are none of the women I have mentioned because I see that your feet are touching the ground. But if you are some woman of this planet, you can, like the goddess of fortune — who, accompanied by Lord Viṣṇu, increases the beauty of the Vaikuṇṭha planets — also increase the beauty of this city by associating with me. You should understand that I am a great hero and a very powerful king on this planet.
yad eṣa māpāṅga-vikhaṇḍitendriyaṁ
tvayopasṛṣṭo bhagavān mano-bhavaḥ
prabādhate ’thānugṛhāṇa śobhane
yat — because; eṣaḥ — this; mā — me; apāṅga — by your glances; vikhaṇḍita — agitated; indriyam — whose senses or mind; sa-vrīḍa — with shyness; bhāva — affection; smita — smiling; vibhramat — bewildering; bhruvā — with eyebrows; tvayā — by you; upasṛṣṭaḥ — being influenced; bhagavān — the most powerful; manaḥ-bhavaḥ — cupid; prabādhate — is harassing; atha — therefore; anugṛhāṇa — be merciful; śobhane — O very beautiful one.
Certainly your glancing upon me today has very much agitated my mind. Your smile, which is full of shyness but at the same time lusty, is agitating the most powerful cupid within me. Therefore, O most beautiful, I ask you to be merciful upon me.
tvad-ānanaṁ subhru sutāra-locanaṁ
unnīya me darśaya valgu-vācakaṁ
yad vrīḍayā nābhimukhaṁ śuci-smite
tvat — your; ānanam — face; su-bhru — having nice eyebrows; su-tāra — with nice pupils; locanam — eyes; vyālambi — scattered; nīla — bluish; alaka-vṛnda — by locks of hair; saṁvṛtam — surrounded; unnīya — having raised; me — unto me; darśaya — show; valgu-vācakam — having words very sweet to hear; yat — which face; vrīḍayā — by shyness; na — not; abhimukham — face to face; śuci-smite — O woman with lovely smiles.
My dear girl, your face is so beautiful with your nice eyebrows and eyes and with your bluish hair scattered about. In addition, very sweet sounds are coming from your mouth. Nonetheless, you are so covered with shyness that you do not see me face to face. I therefore request you, my dear girl, to smile and kindly raise your head to see me.
itthaṁ purañjanaṁ nārī
abhyanandata taṁ vīraṁ
hasantī vīra mohitā
nāradaḥ uvāca — the great sage Nārada continued to speak; ittham — upon this; purañjanam — unto Purañjana; nārī — the woman; yācamānam — begging; adhīra-vat — being too impatient; abhyanandata — she addressed; tam — him; vīram — the hero; hasantī — smiling; vīra — O hero; mohitā — being attracted by him.
Nārada continued: My dear King, when Purañjana became so attracted and impatient to touch the girl and enjoy her, the girl also became attracted by his words and accepted his request by smiling. By this time she was certainly attracted by the King.
na vidāma vayaṁ samyak
ātmanaś ca parasyāpi
gotraṁ nāma ca yat-kṛtam
na — do not; vidāma — know; vayam — I; samyak — perfectly; kartāram — maker; puruṣa-ṛṣabha — O best of human beings; ātmanaḥ — of myself; ca — and; parasya — of others; api — also; gotram — family history; nāma — name; ca — and; yat-kṛtam — which has been made by whom.
The girl said: O best of human beings, I do not know who has begotten me. I cannot speak to you perfectly about this. Nor do I know the names or the origin of the associates with me.
ihādya santam ātmānaṁ
vidāma na tataḥ param
yeneyaṁ nirmitā vīra
purī śaraṇam ātmanaḥ
iha — here; adya — today; santam — existing; ātmānam — living entities; vidāma — that much we know; na — not; tataḥ param — beyond that; yena — by whom; iyam — this; nirmitā — created; vīra — O great hero; purī — city; śaraṇam — resting place; ātmanaḥ — of all living entities.
O great hero, we only know that we are existing in this place. We do not know what will come after. Indeed, we are so foolish that we do not care to understand who has created this beautiful place for our residence.
ete sakhāyaḥ sakhyo me
narā nāryaś ca mānada
suptāyāṁ mayi jāgarti
nāgo ’yaṁ pālayan purīm
ete — all these; sakhāyaḥ — male friends; sakhyaḥ — female associates; me — my; narāḥ — men; nāryaḥ — women; ca — and; māna-da — O very respectful one; suptāyām — while sleeping; mayi — I am; jāgarti — keeps awake; nāgaḥ — snake; ayam — this; pālayan — protecting; purīm — this city.
My dear gentleman, all these men and women with me are known as my friends, and the snake, who always remains awake, protects this city even during my sleeping hours. So much I know. I do not know anything beyond this.
diṣṭyāgato ’si bhadraṁ te
grāmyān kāmān abhīpsase
udvahiṣyāmi tāṁs te ’haṁ
diṣṭyā — fortunately for me; āgataḥ asi — you have come here; bhadram — all auspiciousness; te — unto you; grāmyān — sensual; kāmān — desired enjoyable objects; abhīpsase — you want to enjoy; udvahiṣyāmi — I shall supply; tān — all of them; te — unto you; aham — I; sva-bandhubhiḥ — with all my friends; arim-dama — O killer of the enemy.
O killer of the enemy, you have somehow or other come here. This is certainly great fortune for me. I wish all auspicious things for you. You have a great desire to satisfy your senses, and all my friends and I shall try our best in all respects to fulfill your desires.
imāṁ tvam adhitiṣṭhasva
purīṁ nava-mukhīṁ vibho
kāma-bhogān śataṁ samāḥ
imām — this; tvam — your good self; adhitiṣṭhasva — just remain; purīm — in the city; nava-mukhīm — with nine gates; vibho — O my lord; mayā — by me; upanītān — arranged; gṛhṇānaḥ — taking; kāma-bhogān — the materials for sense gratification; śatam — a hundred; samāḥ — years.
My dear lord, I have just arranged this city of nine gates for you so that you can have all kinds of sense gratification. You may live here for one hundred years, and everything for your sense gratification will be supplied.
kaṁ nu tvad-anyaṁ ramaye
hy arati-jñam akovidam
kam — unto whom; nu — then; tvat — than you; anyam — other; ramaye — I shall allow to enjoy; hi — certainly; arati-jñam — without knowledge of sex enjoyment; akovidam — therefore almost foolish; asamparāya — without knowledge of the next life; abhimukham — looking forward; aśvastana-vidam — one who does not know what is happening next; paśum — like animals.
How can I expect to unite with others, who are neither conversant about sex nor capable of knowing how to enjoy life while living or after death? Such foolish persons are like animals because they do not know the process of sense enjoyment in this life and after death.
dharmo hy atrārtha-kāmau ca
prajānando ’mṛtaṁ yaśaḥ
lokā viśokā virajā
yān na kevalino viduḥ
dharmaḥ — religious ritual; hi — certainly; atra — here (in this gṛhastha-āśrama, or householder life); artha — economic development; kāmau — sense gratification; ca — and; prajā-ānandaḥ — the pleasure of generations; amṛtam — the results of sacrifice; yaśaḥ — reputation; lokāḥ — planetary systems; viśokāḥ — without lamentation; virajāḥ — without disease; yān — which; na — never; kevalinaḥ — the transcendentalists; viduḥ — know.
The woman continued: In this material world, a householder’s life brings all kinds of happiness in religion, economic development, sense gratification and the begetting of children, sons and grandsons. After that, one may desire liberation as well as material reputation. The householder can appreciate the results of sacrifices, which enable him to gain promotion to superior planetary systems. All this material happiness is practically unknown to the transcendentalists. They cannot even imagine such happiness.
bhūtānām ātmanaś ca ha
kṣemyaṁ vadanti śaraṇaṁ
bhave ’smin yad gṛhāśramaḥ
pitṛ — forefathers; deva — demigods; ṛṣi — sages; martyānām — of humanity in general; bhūtānām — of the infinite living entities; ātmanaḥ — of oneself; ca — also; ha — certainly; kṣemyam — beneficial; vadanti — they say; śaraṇam — shelter; bhave — in the material world; asmin — this; yat — that which; gṛha-āśramaḥ — householder life.
The woman continued: According to authorities, the householder life is pleasing not only to oneself but to all the forefathers, demigods, great sages, saintly persons and everyone else. A householder life is thus beneficial.
kā nāma vīra vikhyātaṁ
na vṛṇīta priyaṁ prāptaṁ
mādṛśī tvādṛśaṁ patim
kā — who; nāma — indeed; vīra — my dear hero; vikhyātam — famous; vadānyam — magnanimous; priya-darśanam — beautiful; na — not; vṛṇīta — would accept; priyam — easily; prāptam — gotten; mādṛśī — like me; tvādṛśam — like you; patim — husband.
O my dear hero, who in this world will not accept a husband like you? You are so famous, so magnanimous, so beautiful and so easily gotten.
kasyā manas te bhuvi bhogi-bhogayoḥ
striyā na sajjed bhujayor mahā-bhuja
yo ’nātha-vargādhim alaṁ ghṛṇoddhata-
smitāvalokena caraty apohitum
kasyāḥ — whose; manaḥ — mind; te — your; bhuvi — in this world; bhogi-bhogayoḥ — like the body of a serpent; striyāḥ — of a woman; na — not; sajjet — becomes attracted; bhujayoḥ — by the arms; mahā-bhuja — O mighty-armed; yaḥ — one who; anātha-vargā — of poor women like me; adhim — distresses of the mind; alam — able; ghṛṇā-uddhata — by aggressive mercy; smita-avalokena — by attractive smiling; carati — travels; apohitum — to dissipate.
O mighty-armed, who in this world will not be attracted by your arms, which are just like the bodies of serpents? Actually you relieve the distress of husbandless women like us by your attractive smile and your aggressive mercy. We think that you are traveling on the surface of the earth just to benefit us only.
iti tau dam-patī tatra
samudya samayaṁ mithaḥ
tāṁ praviśya purīṁ rājan
mumudāte śataṁ samāḥ
nāradaḥ uvāca — the great sage Nārada spoke; iti — thus; tau — they; dam-patī — husband and wife; tatra — there; samudya — being equally enthusiastic; samayam — accepting one another; mithaḥ — mutually; tām — in that place; praviśya — entering; purīm — in that city; rājan — O King; mumudāte — they enjoyed life; śatam — one hundred; samāḥ — years.
The great sage Nārada continued: My dear King, those two — the man and the woman — supporting one another through mutual understanding, entered that city and enjoyed life for one hundred years.
tatra tatra ca gāyakaiḥ
krīḍan parivṛtaḥ strībhir
hradinīm āviśac chucau
upagīyamānaḥ — being sung about; lalitam — very nicely; tatra tatra — here and there; ca — also; gāyakaiḥ — by the singers; krīḍan — playing; parivṛtaḥ — surrounded; strībhiḥ — by women; hradinīm — in the water of the river; āviśat — entered; śucau — when it was too hot.
Many professional singers used to sing about the glories of King Purañjana and his glorious activities. When it was too hot in the summer, he used to enter a reservoir of water. He would surround himself with many women and enjoy their company.
saptopari kṛtā dvāraḥ
puras tasyās tu dve adhaḥ
tasyāṁ yaḥ kaścaneśvaraḥ
sapta — seven; upari — up; kṛtāḥ — made; dvāraḥ — gates; puraḥ — of the city; tasyāḥ — that; tu — then; dve — two; adhaḥ — down; pṛthak — different; viṣaya — to places; gati-artham — for going; tasyām — in that city; yaḥ — one who; kaścana — whoever; īśvaraḥ — governor.
Of the nine gates in that city, seven were on the surface and two were subterranean. A total of nine doors were constructed, and these led to different places. All the gates were used by the city’s governor.
pañca dvāras tu paurastyā
paścime dve amūṣāṁ te
nāmāni nṛpa varṇaye
pañca — five; dvāraḥ — doors; tu — then; paurastyāḥ — facing the eastern side; dakṣiṇā — southern; ekā — one; tathā — also; uttarā — one toward the north; paścime — similarly, on the western side; dve — two; amūṣām — of them; te — unto you; nāmāni — names; nṛpa — O King; varṇaye — I shall describe.
My dear King, of the nine doors, five led toward the eastern side, one led toward the northern side, one led toward the southern side, and two led toward the western side. I shall try to give the names of these different doors.
khadyotāvirmukhī ca prāg
dvārāv ekatra nirmite
yāti tābhyāṁ dyumat-sakhaḥ
khadyotā — of the name Khadyotā; āvirmukhī — of the name Āvirmukhī; ca — also; prāk — toward the eastern side; dvārau — two gates; ekatra — in one place; nirmite — were constructed; vibhrājitam — of the name Vibhrājita; jana-padam — city; yāti — used to go; tābhyām — by them; dyumat — of the name Dyumān; sakhaḥ — with his friend.
The two gates named Khadyotā and Āvirmukhī were situated facing the eastern side, but they were constructed in one place. Through those two gates the King used to go to the city of Vibhrājita accompanied by a friend whose name was Dyumān.
nalinī nālinī ca prāg
dvārāv ekatra nirmite
viṣayaṁ yāti saurabham
nalinī — of the name Nalinī; nālinī — of the name Nālinī; ca — also; prāk — eastern; dvārau — two gates; ekatra — in one place; nirmite — constructed; avadhūta — of the name Avadhūta; sakhaḥ — with his friend; tābhyām — by those two gates; viṣayam — place; yāti — used to go; saurabham — of the name Saurabha.
Similarly in the east there were two sets of gates named Nalinī and Nālinī, and these were also constructed in one place. Through these gates the King, accompanied by a friend named Avadhūta, used to go to the city of Saurabha.
mukhyā nāma purastād dvās
viṣayau yāti pura-rāḍ
mukhyā — the chief; nāma — called; purastāt — on the eastern side; dvāḥ — gate; tayā — by that; āpaṇa — of the name Āpaṇa; bahūdanau — of the name Bahūdana; viṣayau — two places; yāti — used to go; pura-rāṭ — the King of the city (Purañjana); rasa-jña — of the name Rasajña; vipaṇa — of the name Vipaṇa; anvitaḥ — along with.
The fifth gate situated on the eastern side was named Mukhyā, or the chief. Through this gate, accompanied by his friends named Rasajña and Vipaṇa, he used to visit two places named Bahūdana and Āpaṇa.
pitṛhūr nṛpa puryā dvār
pitṛhūḥ — of the name Pitṛhū; nṛpa — O King; puryāḥ — of the city; dvāḥ — gate; dakṣiṇena — on the southern side; purañjanaḥ — King Purañjana; rāṣṭram — country; dakṣiṇa — southern; pañcālam — of the name Pañcāla; yāti — used to go; śruta-dhara-anvitaḥ — along with his friend Śrutadhara.
The southern gate of the city was known as Pitṛhū, and through that gate King Purañjana used to visit the city named Dakṣiṇa-pañcāla, accompanied by his friend Śrutadhara.
devahūr nāma puryā dvā
devahūḥ — of the name Devahū; nāma — as it was called; puryāḥ — of the city; dvāḥ — gate; uttareṇa — on the northern side; purañjanaḥ — King Purañjana; rāṣṭram — country; uttara — northern; pañcālam — of the name Pañcāla; yāti — used to go; śruta-dhara-anvitaḥ — with his friend Śrutadhara.
On the northern side was the gate named Devahū. Through that gate, King Purañjana used to go with his friend Śrutadhara to the place known as Uttara-pañcāla.
āsurī nāma paścād dvās
tayā yāti purañjanaḥ
grāmakaṁ nāma viṣayaṁ
āsurī — of the name Āsurī; nāma — called; paścāt — on the western side; dvāḥ — gate; tayā — by which; yāti — used to go; purañjanaḥ — King Purañjana; grāmakam — of the name Grāmaka; nāma — called; viṣayam — the city of sense enjoyment; durmadena — by Durmada; samanvitaḥ — accompanied.
On the western side was a gate named Āsurī. Through that gate King Purañjana used to go to the city of Grāmaka, accompanied by his friend Durmada.
nirṛtir nāma paścād dvās
tayā yāti purañjanaḥ
vaiśasaṁ nāma viṣayaṁ
nirṛtiḥ — of the name Nirṛti; nāma — called; paścāt — western; dvāḥ — gate; tayā — by which; yāti — used to go; purañjanaḥ — King Purañjana; vaiśasam — of the name Vaiśasa; nāma — called; viṣayam — to the place; lubdhakena — by the friend named Lubdhaka; samanvitaḥ — accompanied.
Another gate on the western side was known as Nirṛti. Purañjana used to go through this gate to the place known as Vaiśasa, accompanied by his friend Lubdhaka.
andhāv amīṣāṁ paurāṇāṁ
tābhyāṁ yāti karoti ca
andhau — blind; amīṣām — among those; paurāṇām — of the inhabitants; nirvāk — of the name Nirvāk; peśaskṛtau — of the name Peśaskṛt; ubhau — both of them; akṣaṇ-vatām — of the people who possessed eyes; adhipatiḥ — ruler; tābhyām — with both of them; yāti — used to go; karoti — used to act; ca — and.
Of the many inhabitants of this city, there are two persons named Nirvāk and Peśaskṛt. Although King Purañjana was the ruler of citizens who possessed eyes, he unfortunately used to associate with these blind men. Accompanied by them, he used to go here and there and perform various activities.
sa yarhy antaḥpura-gato
mohaṁ prasādaṁ harṣaṁ vā
saḥ — he; yarhi — when; antaḥ-pura — to his private home; gataḥ — used to go; viṣūcīna — by the mind; samanvitaḥ — accompanied; moham — illusion; prasādam — satisfaction; harṣam — happiness; vā — or; yāti — used to enjoy; jāyā — wife; ātma-ja — children; udbhavam — produced by them.
Sometimes he used to go to his private home with one of his chief servants [the mind], who was named Viṣūcīna. At that time, illusion, satisfaction and happiness used to be produced from his wife and children.
evaṁ karmasu saṁsaktaḥ
kāmātmā vañcito ’budhaḥ
mahiṣī yad yad īheta
tat tad evānvavartata
evam — thus; karmasu — in fruitive activities; saṁsaktaḥ — being too much attached; kāma-ātmā — lusty; vañcitaḥ — cheated; abudhaḥ — less intelligent; mahiṣī — the Queen; yat yat — whatsoever; īheta — she would desire; tat tat — all of that; eva — certainly; anvavartata — he followed.
Being thus entangled in different types of mental concoction and engaged in fruitive activities, King Purañjana came completely under the control of material intelligence and was thus cheated. Indeed, he used to fulfill all the desires of his wife, the Queen.
kvacit pibantyāṁ pibati
aśnantyāṁ kvacid aśnāti
jakṣatyāṁ saha jakṣiti
kvacid gāyati gāyantyāṁ
rudatyāṁ rudati kvacit
kvacid dhasantyāṁ hasati
jalpantyām anu jalpati
kvacid dhāvati dhāvantyāṁ
tiṣṭhantyām anu tiṣṭhati
anu śete śayānāyām
anvāste kvacid āsatīm
kvacic chṛṇoti śṛṇvantyāṁ
paśyantyām anu paśyati
kvacij jighrati jighrantyāṁ
spṛśantyāṁ spṛśati kvacit
kvacic ca śocatīṁ jāyām
anu śocati dīnavat
anu hṛṣyati hṛṣyantyāṁ
muditām anu modate
kvacit — sometimes; pibantyām — while drinking; pibati — he drank; madirām — liquor; mada-vihvalaḥ — being intoxicated; aśnantyām — while she was eating; kvacit — sometimes; aśnāti — he ate; jakṣatyām — while she was chewing; saha — with her; jakṣiti — he chewed; kvacit — sometimes; gāyati — he used to sing; gāyantyām — while his wife was singing; rudatyām — when the wife was crying; rudati — he also cried; kvacit — sometimes; kvacit — sometimes; hasantyām — while she was laughing; hasati — he also laughed; jalpantyām — while she was talking loosely; anu — following her; jalpati — he also talked loosely; kvacit — sometimes; dhāvati — he also used to walk; dhāvantyām — when she was walking; tiṣṭhantyām — while she was standing silently; anu — following her; tiṣṭhati — he used to stand; anu — following her; śete — he used to lie down; śayānāyām — while she was lying on the bed; anu — following her; āste — he also used to sit; kvacit — sometimes; āsatīm — while she was sitting; kvacit — sometimes; śṛṇoti — he used to hear; śṛṇvantyām — while she was engaged in hearing; paśyantyām — while she was seeing something; anu — following her; paśyati — he also used to see; kvacit — sometimes; jighrati — he used to smell; jighrantyām — while his wife was smelling; spṛśantyām — while the wife was touching; spṛśati — he was also touching; kvacit — at that time; kvacit ca — sometimes also; śocatīm — when she was lamenting; jāyām — his wife; anu — following her; śocati — he was also lamenting; dīna-vat — like a poor man; anu — following her; hṛṣyati — he used to enjoy; hṛṣyantyām — while she was feeling enjoyment; muditām — when she was satisfied; anu — following her; modate — he felt satisfaction.
When the Queen drank liquor, King Purañjana also engaged in drinking. When the Queen dined, he used to dine with her, and when she chewed, King Purañjana used to chew along with her. When the Queen sang, he also sang. Similarly, when the Queen cried, he also cried, and when the Queen laughed, he also laughed. When the Queen talked loosely, he also talked loosely, and when the Queen walked, the King walked behind her. When the Queen would stand still, the King would also stand still, and when the Queen would lie down in bed, he would also follow and lie down with her. When the Queen sat, he would also sit, and when the Queen heard something, he would follow her to hear the same thing. When the Queen saw something, the King would also look at it, and when the Queen smelled something, the King would follow her to smell the same thing. When the Queen touched something, the King would also touch it, and when the dear Queen was lamenting, the poor King also had to follow her in lamentation. In the same way, when the Queen felt enjoyment, he also enjoyed, and when the Queen was satisfied, the King also felt satisfaction.
necchann anukaroty ajñaḥ
klaibyāt krīḍā-mṛgo yathā
vipralabdhaḥ — captivated; mahiṣyā — by the Queen; evam — thus; sarva — all; prakṛti — existence; vañcitaḥ — being cheated; na icchan — without desiring; anukaroti — used to follow and imitate; ajñaḥ — the foolish King; klaibyāt — by force; krīḍā-mṛgaḥ — a pet animal; yathā — just like.
In this way, King Purañjana was captivated by his nice wife and was thus cheated. Indeed, he became cheated in his whole existence in the material world. Even against that poor foolish King’s desire, he remained under the control of his wife, just like a pet animal that dances according to the order of its master.