Śrīmad Bhāgavatam |Canto 4 Chapter 28
Purañjana Becomes a Woman in the Next Life
sainikā bhaya-nāmno ye
vicerur avanīm imām
nāradaḥ uvāca — the great sage Nārada continued to speak; sainikāḥ — the soldiers; bhaya-nāmnaḥ — of Bhaya (Fear); ye — all of them who; barhiṣman — O King Prācīnabarhiṣat; diṣṭa-kāriṇaḥ — the order carriers of death; prajvāra — with Prajvāra; kāla-kanyābhyām — and with Kālakanyā; viceruḥ — traveled; avanīm — on earth; imām — this.
The great sage Nārada continued: My dear King Prācīnabarhiṣat, afterward the King of the Yavanas, whose name is fear itself, as well as Prajvāra, Kālakanyā, and his soldiers, began to travel all over the world.
ta ekadā tu rabhasā
te — they; ekadā — once upon a time; tu — then; rabhasā — with great force; purañjana-purīm — the city of Purañjana; nṛpa — O King; rurudhuḥ — encircled; bhauma-bhoga-āḍhyām — full of sense enjoyments; jarat — old; pannaga — by the serpent; pālitām — protected.
Once the dangerous soldiers attacked the city of Purañjana with great force. Although the city was full of paraphernalia for sense gratification, it was being protected by the old serpent.
sadyo niḥsāratām iyāt
kāla-kanyā — the daughter of Kāla; api — also; bubhuje — took possession of; purañjana-puram — the city of Purañjana; balāt — by force; yayā — by whom; abhibhūtaḥ — being overwhelmed; puruṣaḥ — a person; sadyaḥ — immediately; niḥsāratām — uselessness; iyāt — gets.
Gradually Kālakanyā, with the help of dangerous soldiers, attacked all the inhabitants of Purañjana’s city and thus rendered them useless for all purposes.
dvārbhiḥ praviśya subhṛśaṁ
prārdayan sakalāṁ purīm
tayā — by Kālakanyā; upabhujyamānām — being taken possession of; vai — certainly; yavanāḥ — the Yavanas; sarvataḥ-diśam — from all sides; dvārbhiḥ — through the gates; praviśya — having entered; su-bhṛśam — greatly; prārdayan — giving trouble; sakalām — all over; purīm — the city.
When Kālakanyā, daughter of Time, attacked the body, the dangerous soldiers of the King of the Yavanas entered the city through different gates. They then began to give severe trouble to all the citizens.
tasyām — when the city; prapīḍyamānāyām — was put into different difficulties; abhimānī — too much absorbed; purañjanaḥ — King Purañjana; avāpa — achieved; uru — many; vidhān — varieties; tāpān — pains; kuṭumbī — family man; mamatā-ākulaḥ — too much affected by attachment to family.
When the city was thus endangered by the soldiers and Kālakanyā, King Purañjana, being overly absorbed in affection for his family, was placed in difficulty by the attack of Yavana-rāja and Kālakanyā.
kanyā — by the daughter of Time; upagūḍhaḥ — being embraced; naṣṭa-śrīḥ — bereft of all beauty; kṛpaṇaḥ — miser; viṣaya-ātmakaḥ — addicted to sense gratification; naṣṭa-prajñaḥ — bereft of intelligence; hṛta-aiśvaryaḥ — bereft of opulence; gandharva — by the Gandharvas; yavanaiḥ — and by the Yavanas; balāt — by force.
When King Purañjana was embraced by Kālakanyā, he gradually lost all his beauty. Having been too much addicted to sex, he became very poor in intelligence and lost all his opulence. Being bereft of all possessions, he was conquered forcibly by the Gandharvas and the Yavanas.
viśīrṇāṁ sva-purīṁ vīkṣya
jāyāṁ ca gata-sauhṛdām
viśīrṇām — scattered; sva-purīm — his own town; vīkṣya — seeing; pratikūlān — opposing elements; anādṛtān — being disrespectful; putrān — sons; pautra — grandsons; anuga — servants; amātyān — ministers; jāyām — wife; ca — and; gata-sauhṛdām — indifferent.
King Purañjana then saw that everything in his town was scattered and that his sons, grandsons, servants and ministers were all gradually opposing him. He also noted that his wife was becoming cold and indifferent.
ātmānaṁ kanyayā grastaṁ
na lebhe tat-pratikriyām
ātmānam — himself; kanyayā — by Kālakanyā; grastam — being embraced; pañcālān — Pañcāla; ari-dūṣitān — infected by the enemies; duranta — insurmountable; cintām — anxiety; āpannaḥ — having obtained; na — not; lebhe — achieved; tat — of that; pratikriyām — counteraction.
When King Purañjana saw that all his family members, relatives, followers, servants, secretaries and everyone else had turned against him, he certainly became very anxious. But he could not counteract the situation because he was thoroughly overwhelmed by Kālakanyā.
kāmān abhilaṣan dīno
yāta-yāmāṁś ca kanyayā
putra-dārāṁś ca lālayan
kāmān — objects of enjoyment; abhilaṣan — always lusting after; dīnaḥ — the poor man; yāta-yāmān — stale; ca — also; kanyayā — by the influence of Kālakanyā; vigata — lost; ātma-gati — real purpose of life; snehaḥ — attachment to; putra — sons; dārān — wife; ca — and; lālayan — affectionately maintaining.
The objects of enjoyment became stale by the influence of Kālakanyā. Due to the continuance of his lusty desires, King Purañjana became very poor in everything. Thus he did not understand the aim of life. He was still very affectionate toward his wife and children, and he worried about maintaining them.
hātuṁ pracakrame rājā
tāṁ purīm anikāmataḥ
gandharva — by the Gandharva soldiers; yavana — and by the Yavana soldiers; ākrāntām — overcome; kāla-kanyā — by Kālakanyā (the daughter of Time); upamarditām — being smashed; hātum — to give up; pracakrame — proceeded; rājā — King Purañjana; tām — that; purīm — the city; anikāmataḥ — unwilling.
The city of King Purañjana was overcome by the Gandharva and Yavana soldiers, and although the King had no desire to leave the city, he was circumstantially forced to do so, for it was smashed by Kālakanyā.
bhaya-nāmno ’grajo bhrātā
dadāha tāṁ purīṁ kṛtsnāṁ
bhaya-nāmnaḥ — of Bhaya (Fear); agra-jaḥ — elder; bhrātā — brother; prajvāraḥ — named Prajvāra; pratyupasthitaḥ — being present there; dadāha — set fire; tām — to that; purīm — city; kṛtsnām — wholesale; bhrātuḥ — his brother; priya-cikīrṣayā — in order to please.
Under the circumstances, the elder brother of Yavana-rāja, known as Prajvāra, set fire to the city to please his younger brother, whose other name is fear itself.
tasyām — when that city; sandahyamānāyām — was ablaze; sa-pauraḥ — along with all the citizens; sa-paricchadaḥ — along with all servants and followers; kauṭumbikaḥ — the King, having so many relatives; kuṭumbinyā — along with his wife; upātapyata — began to suffer the heat of the fire; sa-anvayaḥ — along with descendants.
When the city was set ablaze, all the citizens and servants of the King, as well as all family members, sons, grandsons, wives and other relatives, were within the fire. King Purañjana thus became very unhappy.
yavana — by the Yavanas; uparuddha — attacked; āyatanaḥ — his abode; grastāyām — when seized; kāla-kanyayā — by the daughter of Time; puryām — the city; prajvāra-saṁsṛṣṭaḥ — being approached by Prajvāra; pura-pālaḥ — the city superintendent; anvatapyata — became also very much aggrieved.
The city’s superintendent of police, the serpent, saw that the citizens were being attacked by Kālakanyā, and he became very aggrieved to see his own residence set ablaze after being attacked by the Yavanas.
na śeke so ’vituṁ tatra
gantum aicchat tato vṛkṣa-
koṭarād iva sānalāt
na — not; śeke — was able; saḥ — he; avitum — to protect; tatra — there; puru — very much; kṛcchra — difficulty; uru — great; vepathuḥ — suffering; gantum — to go out; aicchat — desired; tataḥ — from there; vṛkṣa — of a tree; koṭarāt — from the hollow; iva — like; sa-analāt — on fire.
As a serpent living within the cavity of a tree wishes to leave when there is a forest fire, so the city’s police superintendent, the snake, wished to leave the city due to the fire’s severe heat.
yavanair aribhī rājann
uparuddho ruroda ha
śithila — slackened; avayavaḥ — his limbs; yarhi — when; gandharvaiḥ — by the Gandharvas; hṛta — defeated; pauruṣaḥ — his bodily strength; yavanaiḥ — by the Yavanas; aribhiḥ — by the enemies; rājan — O King Prācīnabarhiṣat; uparuddhaḥ — being checked; ruroda — cried loudly; ha — indeed.
The limbs of the serpent’s body were slackened by the Gandharvas and Yavana soldiers, who had thoroughly defeated his bodily strength. When he attempted to leave the body, he was checked by his enemies. Being thus baffled in his attempt, he began to cry loudly.
duhitṝḥ putra-pautrāṁś ca
svatvāvaśiṣṭaṁ yat kiñcid
duhitṝḥ — daughters; putra — sons; pautrān — grandsons; ca — and; jāmi — daughters-in-law; jāmātṛ — sons-in-law; pārṣadān — associates; svatva — property; avaśiṣṭam — remaining; yat kiñcit — whatever; gṛha — home; kośa — accumulation of wealth; paricchadam — household paraphernalia.
King Purañjana then began to think of his daughters, sons, grandsons, daughters-in-law, sons-in-law, servants and other associates, as well as his house, his household paraphernalia and his little accumulation of wealth.
ahaṁ mameti svīkṛtya
gṛheṣu kumatir gṛhī
dadhyau pramadayā dīno
aham — I; mama — mine; iti — thus; svī-kṛtya — accepting; gṛheṣu — in the home; ku-matiḥ — whose mind is full of obnoxious thoughts; gṛhī — the householder; dadhyau — turns his attention to; pramadayā — with his wife; dīnaḥ — very poor; viprayoge — when separation; upasthite — occurred.
King Purañjana was overly attached to his family and conceptions of “I” and “mine.” Because he was overly attracted to his wife, he was already quite poverty-stricken. At the time of separation, he became very sorry.
mayy anāthā kuṭumbinī
vartiṣyate kathaṁ tv eṣā
loka-antaram — into a different life; gatavati mayi — when I am gone; anāthā — bereft of husband; kuṭumbinī — surrounded by all family members; vartiṣyate — will exist; katham — how; tu — then; eṣā — this woman; bālakān — children; anuśocatī — lamenting about.
King Purañjana was anxiously thinking, “Alas, my wife is encumbered by so many children. When I pass from this body, how will she be able to maintain all these family members? Alas, she will be greatly harassed by thoughts of family maintenance.”
na mayy anāśite bhuṅkte
nāsnāte snāti mat-parā
mayi ruṣṭe susantrastā
bhartsite yata-vāg bhayāt
na — never; mayi — when I; anāśite — had not eaten; bhuṅkte — she would eat; na — never; asnāte — had not taken bath; snāti — she would take her bath; mat-parā — always devoted to me; mayi — when I; ruṣṭe — was angry; su-santrastā — very much frightened; bhartsite — when I chastised; yata-vāk — fully controlled of words; bhayāt — out of fear.
King Purañjana then began to think of his past dealings with his wife. He recalled that his wife would not take her dinner until he had finished his, that she would not take her bath until he had finished his, and that she was always very much attached to him, so much so that if he would sometimes become angry and chastise her, she would simply remain silent and tolerate his misbehavior.
vīra-sūr api neṣyati
prabodhayati — gives good counsel; mā — unto me; avijñam — foolish; vyuṣite — at the time of my being away; śoka — by aggrievement; karśitā — being aggrieved and thus dried up; vartma — path; etat — this; gṛha-medhīyam — of household responsibilities; vīra-sūḥ — the mother of great heroes; api — although; neṣyati — will she be able to execute.
King Purañjana continued thinking how, when he was in a state of bewilderment, his wife would give him good counsel and how she would become aggrieved when he was away from home. Although she was the mother of so many sons and heroes, the King still feared that she would not be able to maintain the responsibility of household affairs.
kathaṁ nu dārakā dīnā
vartiṣyante mayi gate
katham — how; nu — indeed; dārakāḥ — sons; dīnāḥ — poor; dārakīḥ — daughters; vā — or; aparāyaṇāḥ — having no one else to depend on; vartiṣyante — will live; mayi — when I; gate — gone from this world; bhinna — broken; nāvaḥ — boat; iva — like; udadhau — in the ocean.
King Purañjana continued worrying: “After I pass from this world, how will my sons and daughters, who are now fully dependent on me, live and continue their lives? Their position will be similar to that of passengers aboard a ship wrecked in the midst of the ocean.”
evaṁ kṛpaṇayā buddhyā
grahītuṁ kṛta-dhīr enaṁ
evam — thus; kṛpaṇayā — by miserly; buddhyā — intelligence; śocantam — lamenting; a-tat-arhaṇam — on which he should not have lamented; grahītum — in order to arrest; kṛta-dhīḥ — the determined King of the Yavanas; enam — him; bhaya-nāmā — whose name was fear; abhyapadyata — came there immediately.
Although King Purañjana should not have lamented over the fate of his wife and children, he nonetheless did so due to his miserly intelligence. In the meantime, Yavana-rāja, whose name was fear itself, immediately drew near to arrest him.
paśuvad yavanair eṣa
nīyamānaḥ svakaṁ kṣayam
śocanto bhṛśam āturāḥ
paśu-vat — like an animal; yavanaiḥ — by the Yavanas; eṣaḥ — Purañjana; nīyamānaḥ — being arrested and taken away; svakam — to their own; kṣayam — abode; anvadravan — followed; anupathāḥ — his attendants; śocantaḥ — lamenting; bhṛśam — greatly; āturāḥ — being distressed.
When the Yavanas were taking King Purañjana away to their place, binding him like an animal, the King’s followers became greatly aggrieved. While they lamented, they were forced to go along with him.
yadā tam evānu purī
viśīrṇā prakṛtiṁ gatā
purīm — the city; vihāya — having given up; upagataḥ — gone out; uparuddhaḥ — arrested; bhujaṅgamaḥ — the serpent; yadā — when; tam — him; eva — certainly; anu — after; purī — the city; viśīrṇā — scattered; prakṛtim — matter; gatā — turned into.
The serpent, who had already been arrested by the soldiers of Yavana-rāja and was out of the city, began to follow his master along with the others. As soon as they all left the city, it was immediately dismantled and smashed to dust.
sakhāyaṁ suhṛdaṁ puraḥ
vikṛṣyamāṇaḥ — being dragged; prasabham — forcibly; yavanena — by the Yavana; balīyasā — who was very powerful; na avindat — could not remember; tamasā — by darkness of ignorance; āviṣṭaḥ — being covered; sakhāyam — his friend; suhṛdam — always a well-wisher; puraḥ — from the very beginning.
When King Purañjana was being dragged with great force by the powerful Yavana, out of his gross ignorance he still could not remember his friend and well-wisher, the Supersoul.
taṁ yajña-paśavo ’nena
saṁjñaptā ye ’dayālunā
kuṭhāraiś cicchiduḥ kruddhāḥ
smaranto ’mīvam asya tat
tam — him; yajña-paśavaḥ — the sacrificial animals; anena — by him; saṁjñaptāḥ — killed; ye — all of them who; adayālunā — by the most unkind; kuṭhāraiḥ — by axes; cicchiduḥ — pierced to pieces; kruddhāḥ — being very angry; smarantaḥ — remembering; amīvam — sinful activity; asya — of him; tat — that.
That most unkind king, Purañjana, had killed many animals in various sacrifices. Now, taking advantage of this opportunity, all these animals began to pierce him with their horns. It was as though he were being cut to pieces by axes.
magno naṣṭa-smṛtiḥ samāḥ
ananta-pāre — unlimitedly expanded; tamasi — in the material existence of darkness; magnaḥ — being merged; naṣṭa-smṛtiḥ — bereft of all intelligence; samāḥ — for many years; śāśvatīḥ — practically eternally; anubhūya — experiencing; ārtim — the threefold miseries; pramadā — of women; saṅga — by association; dūṣitaḥ — being contaminated.
Due to his contaminated association with women, a living entity like King Purañjana eternally suffers all the pangs of material existence and remains in the dark region of material life, bereft of all remembrance for many, many years.
tām eva manasā gṛhṇan
tām — her; eva — certainly; manasā — by the mind; gṛhṇan — accepting; babhūva — became; pramadā — woman; uttamā — highly situated; anantaram — after death; vidarbhasya — of Vidarbha; rāja-siṁhasya — of the most powerful king; veśmani — at the house.
King Purañjana gave up his body while remembering his wife, and consequently in his next life he became a very beautiful and well-situated woman. He took his next birth as the daughter of King Vidarbha in the very house of the King.
yudhi nirjitya rājanyān
upayeme — married; vīrya — of valor or prowess; paṇām — the prize; vaidarbhīm — daughter of Vidarbha; malaya-dhvajaḥ — Malayadhvaja; yudhi — in the fight; nirjitya — after conquering; rājanyān — other princes; pāṇḍyaḥ — best of the learned, or born in the country known as Pāṇḍu; para — transcendental; puram — city; jayaḥ — conqueror.
It was fixed that Vaidarbhī, daughter of King Vidarbha, was to be married to a very powerful man, Malayadhvaja, an inhabitant of the Pāṇḍu country. After conquering other princes, he married the daughter of King Vidarbha.
tasyāṁ sa janayāṁ cakra
yavīyasaḥ sapta sutān
tasyām — through her; saḥ — the King; janayām cakre — begot; ātmajām — daughter; asita — blue or black; īkṣaṇām — whose eyes; yavīyasaḥ — younger, very powerful; sapta — seven; sutān — sons; sapta — seven; draviḍa — province of Draviḍa, or South India; bhū — of the land; bhṛtaḥ — kings.
King Malayadhvaja fathered one daughter, who had very black eyes. He also had seven sons, who later became rulers of that tract of land known as Draviḍa. Thus there were seven kings in that land.
rājann arbudam arbudam
mahī manvantaraṁ param
eka-ekasya — of each one; abhavat — there became; teṣām — of them; rājan — O King; arbudam — ten million; arbudam — ten million; bhokṣyate — is ruled; yat — whose; vaṁśa-dharaiḥ — by descendants; mahī — the whole world; manu-antaram — up to the end of one Manu; param — and afterward.
My dear King Prācīnabarhiṣat, the sons of Malayadhvaja gave birth to many thousands and thousands of sons, and all of these have been protecting the entire world up to the end of one Manu’s life span and even afterward.
agastyaḥ prāg duhitaram
yasyāṁ dṛḍhacyuto jāta
agastyaḥ — the great sage Agastya; prāk — first; duhitaram — daughter; upayeme — married; dhṛta-vratām — taken to vows; yasyām — through whom; dṛḍhacyutaḥ — named Dṛḍhacyuta; jātaḥ — was born; idhmavāha — named Idhmavāha; ātma-jaḥ — son; muniḥ — the great sage.
The great sage named Agastya married the first-born daughter of Malayadhvaja, the avowed devotee of Lord Kṛṣṇa. From her one son was born, whose name was Dṛḍhacyuta, and from him another son was born, whose name was Idhmavāha.
vibhajya tanayebhyaḥ kṣmāṁ
sa jagāma kulācalam
vibhajya — having divided; tanayebhyaḥ — among his sons; kṣmām — the whole world; rāja-ṛṣiḥ — the great saintly king; malayadhvajaḥ — named Malayadhvaja; ārirādhayiṣuḥ — desiring to worship; kṛṣṇam — Lord Kṛṣṇa; saḥ — he; jagāma — went; kulācalam — unto Kulācala.
After this, the great saintly King Malayadhvaja divided his entire kingdom among his sons. Then, in order to worship Lord Kṛṣṇa with full attention, he went to a solitary place known as Kulācala.
hitvā gṛhān sutān bhogān
hitvā — giving up; gṛhān — home; sutān — children; bhogān — material happiness; vaidarbhī — the daughter of King Vidarbha; madira-īkṣaṇā — with enchanting eyes; anvadhāvata — followed; pāṇḍya-īśam — King Malayadhvaja; jyotsnā iva — like the moonshine; rajanī-karam — the moon.
Just as the moonshine follows the moon at night, immediately after King Malayadhvaja departed for Kulācala, his devoted wife, whose eyes were very enchanting, followed him, giving up all homely happiness, despite family and children.
tatra candravasā nāma
vartamānaḥ śanair gātra-
karśanaṁ tapa āsthitaḥ
tatra — there; candravasā — the Candravasā River; nāma — named; tāmraparṇī — the Tāmraparṇī River; vaṭodakā — the Vaṭodakā River; tat — of those rivers; puṇya — pious; salilaiḥ — with the waters; nityam — daily; ubhayatra — in both ways; ātmanaḥ — of himself; mṛjan — washing; kanda — bulbs; aṣṭibhiḥ — and by seeds; mūla — roots; phalaiḥ — and by fruits; puṣpa — flowers; parṇaiḥ — and by leaves; tṛṇā — grass; udakaiḥ — and by water; vartamānaḥ — subsisting; śanaiḥ — gradually; gātra — his body; karśanam — rendering thin; tapaḥ — austerity; āsthitaḥ — he underwent.
In the province of Kulācala, there were rivers named Candravasā, Tāmraparṇī and Vaṭodakā. King Malayadhvaja used to go to those pious rivers regularly and take his bath there. Thus he purified himself externally and internally. He took his bath and ate bulbs, seeds, leaves, flowers, roots, fruits and grasses and drank water. In this way he underwent severe austerities. Eventually he became very skinny.
sukha-duḥkhe iti dvandvāny
śīta — cold; uṣṇa — heat; vāta — wind; varṣāṇi — and rainy seasons; kṣut — hunger; pipāse — and thirst; priya — pleasant; apriye — and unpleasant; sukha — happiness; duḥkhe — and distress; iti — thus; dvandvāni — dualities; ajayat — he conquered; sama-darśanaḥ — equipoised.
Through austerity, King Malayadhvaja in body and mind gradually became equal to the dualities of cold and heat, happiness and distress, wind and rain, hunger and thirst, the pleasant and the unpleasant. In this way he conquered all relativities.
tapasā vidyayā pakva-
kaṣāyo niyamair yamaiḥ
yuyuje brahmaṇy ātmānaṁ
tapasā — by austerity; vidyayā — by education; pakva — burned up; kaṣāyaḥ — all dirty things; niyamaiḥ — by regulative principles; yamaiḥ — by self-control; yuyuje — he fixed; brahmaṇi — in spiritual realization; ātmānam — his self; vijita — completely controlled; akṣa — senses; anila — life; āśayaḥ — consciousness.
By worshiping, executing austerities and following the regulative principles, King Malayadhvaja conquered his senses, his life and his consciousness. Thus he fixed everything on the central point of the Supreme Brahman [Kṛṣṇa].
āste sthāṇur ivaikatra
divyaṁ varṣa-śataṁ sthiraḥ
nānyad vedodvahan ratim
āste — remains; sthāṇuḥ — immovable; iva — like; ekatra — in one place; divyam — of the demigods; varṣa — years; śatam — one hundred; sthiraḥ — steady; vāsudeve — unto Lord Kṛṣṇa; bhagavati — the Supreme Personality of Godhead; na — not; anyat — anything else; veda — did know; udvahan — possessing; ratim — attraction.
In this way he stayed immovable in one place for one hundred years by the calculation of the demigods. After this time, he developed pure devotional attraction for Kṛṣṇa, the Supreme Personality of Godhead, and remained fixed in that position.
vidvān svapna ivāmarśa-
sākṣiṇaṁ virarāma ha
saḥ — King Malayadhvaja; vyāpakatayā — by all-pervasiveness; ātmānam — the Supersoul; vyatiriktatayā — by differentiation; ātmani — in his own self; vidvān — perfectly educated; svapne — in a dream; iva — like; amarśa — of deliberation; sākṣiṇam — the witness; virarāma — became indifferent; ha — certainly.
King Malayadhvaja attained perfect knowledge by being able to distinguish the Supersoul from the individual soul. The individual soul is localized, whereas the Supersoul is all-pervasive. He became perfect in knowledge that the material body is not the soul but that the soul is the witness of the material body.
guruṇā hariṇā nṛpa
sākṣāt — directly; bhagavatā — by the Supreme Personality of Godhead; uktena — instructed; guruṇā — the spiritual master; hariṇā — by Lord Hari; nṛpa — O King; viśuddha — pure; jñāna — knowledge; dīpena — by the light of; sphuratā — enlightening; viśvataḥ-mukham — all angles of vision.
In this way King Malayadhvaja attained perfect knowledge because in his pure state he was directly instructed by the Supreme Personality of Godhead. By means of such enlightening transcendental knowledge, he could understand everything from all angles of vision.
pare brahmaṇi cātmānaṁ
paraṁ brahma tathātmani
asmād upararāma ha
pare — transcendental; brahmaṇi — in the Absolute; ca — and; ātmānam — the self; param — the supreme; brahma — Absolute; tathā — also; ātmani — in himself; vīkṣamāṇaḥ — thus observing; vihāya — giving up; īkṣām — reservation; asmāt — from this process; upararāma — retired; ha — certainly.
King Malayadhvaja could thus observe that the Supersoul was sitting by his side, and that he, as the individual soul, was sitting by the side of the Supersoul. Since both were together, there was no need for separate interests; thus he ceased from such activities.
premṇā paryacarad dhitvā
bhogān sā pati-devatā
patim — her husband; parama — supreme; dharma-jñam — knower of religious principles; vaidarbhī — the daughter of Vidarbha; malaya-dhvajam — named Malayadhvaja; premṇā — with love and affection; paryacarat — served in devotion; hitvā — giving up; bhogān — sense enjoyments; sā — she; pati-devatā — accepting her husband as the Supreme Lord.
The daughter of King Vidarbha accepted her husband all in all as the Supreme. She gave up all sensual enjoyment and in complete renunciation followed the principles of her husband, who was so advanced. Thus she remained engaged in his service.
babhāv upa patiṁ śāntā
śikhā śāntam ivānalam
cīra-vāsā — wearing old garments; vrata-kṣāmā — lean and thin on account of austerities; veṇī-bhūta — entangled; śiroruhā — her hair; babhau — she shone; upa patim — near the husband; śāntā — peaceful; śikhā — flames; śāntam — without being agitated; iva — like; analam — fire.
The daughter of King Vidarbha wore old garments, and she was lean and thin because of her vows of austerity. Since she did not arrange her hair, it became entangled and twisted in locks. Although she remained always near her husband, she was as silent and unagitated as the flame of an undisturbed fire.
ajānatī — without any knowledge; priya-tamam — her dearmost husband; yadā — when; uparatam — passed away; aṅganā — the woman; susthira — fixed up; āsanam — on the seat; āsādya — going up to; yathā — as; pūrvam — before; upācarat — went on serving him.
The daughter of King Vidarbha continued as usual to serve her husband, who was seated in a steady posture, until she could ascertain that he had passed away from the body.
ūṣmāṇaṁ patyur arcatī
yūtha-bhraṣṭā mṛgī yathā
yadā — when; na — not; upalabheta — could feel; aṅghrau — in the feet; ūṣmāṇam — heat; patyuḥ — of her husband; arcatī — while serving; āsīt — she became; saṁvigna — anxious; hṛdayā — at heart; yūtha-bhraṣṭā — bereft of her husband; mṛgī — the she-deer; yathā — as.
While she was serving her husband by massaging his legs, she could feel that his feet were no longer warm and could thus understand that he had already passed from the body. She felt great anxiety upon being left alone. Bereft of her husband’s company, she felt exactly as the deer feels upon being separated from its mate.
ātmānaṁ śocatī dīnam
stanāv āsicya vipine
susvaraṁ praruroda sā
ātmānam — about herself; śocatī — lamenting; dīnam — wretched; abandhum — without a friend; viklava — brokenhearted; aśrubhiḥ — by tears; stanau — her breasts; āsicya — wetting; vipine — in the forest; susvaram — loudly; praruroda — began to cry; sā — she.
Being now alone and a widow in that forest, the daughter of Vidarbha began to lament, incessantly shedding tears, which soaked her breasts, and crying very loudly.
bibhyatīṁ pātum arhasi
uttiṣṭha — please get up; uttiṣṭha — please get up; rāja-ṛṣe — O saintly king; imām — this earth; udadhi — by the ocean; mekhalām — surrounded; dasyubhyaḥ — from the rogues; kṣatra-bandhubhyaḥ — from the unclean kings; bibhyatīm — very much afraid; pātum — to protect; arhasi — you ought.
O best of kings, please get up! Get up! Just see this world surrounded by water and infested with rogues and so-called kings. This world is very much afraid, and it is your duty to protect her.
evaṁ vilapantī bālā
vipine ’nugatā patim
patitā pādayor bhartū
rudaty aśrūṇy avartayat
evam — thus; vilapantī — lamenting; bālā — the innocent woman; vipine — in the solitary forest; anugatā — strictly adherent; patim — unto her husband; patitā — fallen down; pādayoḥ — at the feet; bhartuḥ — of her husband; rudatī — while crying; aśrūṇi — tears; avartayat — she shed.
That most obedient wife thus fell down at the feet of her dead husband and began to cry pitifully in that solitary forest. Thus the tears rolled down from her eyes.
citiṁ dārumayīṁ citvā
tasyāṁ patyuḥ kalevaram
vilapantī mano dadhe
citim — funeral pyre; dāru-mayīm — made with wood; citvā — having piled up; tasyām — on that; patyuḥ — of the husband; kalevaram — body; ādīpya — after igniting; ca — also; anumaraṇe — to die along with him; vilapantī — lamenting; manaḥ — her mind; dadhe — fixed.
She then prepared a blazing fire with firewood and placed the dead body of her husband upon it. When this was finished, she lamented severely and prepared herself to perish in the fire with her husband.
tatra pūrvataraḥ kaścit
sakhā brāhmaṇa ātmavān
sāntvayan valgunā sāmnā
tām āha rudatīṁ prabho
tatra — in that place; pūrvataraḥ — previous; kaścit — someone; sakhā — friend; brāhmaṇaḥ — a brāhmaṇa; ātmavān — very learned scholar; sāntvayan — pacifying; valgunā — by very nice; sāmnā — mitigating words; tām — unto her; āha — he said; rudatīm — while she was crying; prabho — my dear King.
My dear King, one brāhmaṇa, who was an old friend of King Purañjana, came to that place and began to pacify the Queen with sweet words.
kā tvaṁ kasyāsi ko vāyaṁ
śayāno yasya śocasi
jānāsi kiṁ sakhāyaṁ māṁ
yenāgre vicacartha ha
brāhmaṇaḥ uvāca — the learned brāhmaṇa said; kā — who; tvam — you; kasya — whose; asi — are you; kaḥ — who; vā — or; ayam — this man; śayānaḥ — lying down; yasya — for whom; śocasi — you are lamenting; jānāsi kim — do you know; sakhāyam — friend; mām — Me; yena — with whom; agre — formerly; vicacartha — you consulted; ha — certainly.
The brāhmaṇa inquired as follows: Who are you? Whose wife or daughter are you? Who is the man lying here? It appears you are lamenting for this dead body. Don’t you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me.
api smarasi cātmānam
hitvā māṁ padam anvicchan
api smarasi — do you remember; ca — also; ātmānam — the Supersoul; avijñāta — unknown; sakham — friend; sakhe — O friend; hitvā — giving up; mām — Me; padam — position; anvicchan — desiring; bhauma — material; bhoga — enjoyment; rataḥ — attached to; gataḥ — you became.
The brāhmaṇa continued: My dear friend, even though you cannot immediately recognize Me, can’t you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world.
haṁsāv ahaṁ ca tvaṁ cārya
abhūtām antarā vaukaḥ
haṁsau — two swans; aham — I; ca — and; tvam — you; ca — also; ārya — O great soul; sakhāyau — friends; mānasa-ayanau — together in the Mānasa Lake; abhūtām — became; antarā — separated; vā — indeed; okaḥ — from the original home; sahasra — thousands; pari — successively; vatsarān — years.
My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Mānasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home.
sa tvaṁ vihāya māṁ bandho
gato grāmya-matir mahīm
vicaran padam adrākṣīḥ
kayācin nirmitaṁ striyā
saḥ — that swan; tvam — yourself; vihāya — leaving; mām — Me; bandho — O friend; gataḥ — went; grāmya — material; matiḥ — whose consciousness; mahīm — to earth; vicaran — traveling; padam — position; adrākṣīḥ — you saw; kayācit — by someone; nirmitam — manufactured; striyā — by a woman.
My dear friend, you are now My very same friend. Since you left Me, you have become more and more materialistic, and not seeing Me, you have been traveling in different forms throughout this material world, which was created by some woman.
pañca-ārāmam — five gardens; nava-dvāram — nine gates; eka — one; pālam — protector; tri — three; koṣṭhakam — apartments; ṣaṭ — six; kulam — families; pañca — five; vipaṇam — stores; pañca — five; prakṛti — material elements; strī — woman; dhavam — master.
In that city [the material body] there are five gardens, nine gates, one protector, three apartments, six families, five stores, five material elements, and one woman who is lord of the house.
dvāraḥ prāṇā nava prabho
pañca — five; indriya-arthāḥ — sense objects; ārāmāḥ — the gardens; dvāraḥ — gates; prāṇāḥ — apertures of the senses; nava — nine; prabho — O King; tejaḥ-ap — fire, water; annāni — food grains or earth; koṣṭhāni — apartments; kulam — families; indriya-saṅgrahaḥ — five senses and the mind.
My dear friend, the five gardens are the five objects of sense enjoyment, and the protector is the life air, which passes through the nine gates. The three apartments are the chief ingredients — fire, water and earth. The six families are the aggregate total of the mind and five senses.
vipaṇas tu kriyā-śaktir
śakty-adhīśaḥ pumāṁs tv atra
vipaṇaḥ — stores; tu — then; kriyā-śaktiḥ — the energy for activities, or the working senses; bhūta — the five gross elements; prakṛtiḥ — the material elements; avyayā — eternal; śakti — the energy; adhīśaḥ — controller; pumān — man; tu — then; atra — here; praviṣṭaḥ — entered; na — does not; avabudhyate — become subjected to knowledge.
The five stores are the five working sensory organs. They transact their business through the combined forces of the five elements, which are eternal. Behind all this activity is the soul. The soul is a person and an enjoyer in reality. However, because he is now hidden within the city of the body, he is devoid of knowledge.
tasmiṁs tvaṁ rāmayā spṛṣṭo
tat-saṅgād īdṛśīṁ prāpto
daśāṁ pāpīyasīṁ prabho
tasmin — in that situation; tvam — you; rāmayā — with the woman; spṛṣṭaḥ — being in contact; ramamāṇaḥ — enjoying; aśruta-smṛtiḥ — without remembrance of spiritual existence; tat — with her; saṅgāt — by association; īdṛśīm — like this; prāptaḥ — you have attained; daśām — a state; pāpīyasīm — full of sinful activities; prabho — My dear friend.
My dear friend, when you enter such a body along with the woman of material desires, you become overly absorbed in sense enjoyment. Because of this, you have forgotten your spiritual life. Due to your material conceptions, you are placed in various miserable conditions.
na tvaṁ vidarbha-duhitā
nāyaṁ vīraḥ suhṛt tava
na patis tvaṁ purañjanyā
ruddho nava-mukhe yayā
na — not; tvam — you; vidarbha-duhitā — daughter of Vidarbha; na — not; ayam — this; vīraḥ — hero; su-hṛt — well-wishing husband; tava — your; na — not; patiḥ — husband; tvam — you; purañjanyāḥ — of Purañjanī; ruddhaḥ — captured; nava-mukhe — in the body having nine gates; yayā — by the material energy.
Actually, you are not the daughter of Vidarbha, nor is this man, Malayadhvaja, your well-wishing husband. Nor were you the actual husband of Purañjanī. You were simply captivated in this body of nine gates.
māyā hy eṣā mayā sṛṣṭā
yat pumāṁsaṁ striyaṁ satīm
manyase nobhayaṁ yad vai
haṁsau paśyāvayor gatim
māyā — illusory energy; hi — certainly; eṣā — this; mayā — by Me; sṛṣṭā — created; yat — from which; pumāṁsam — a male; striyam — a female; satīm — chaste; manyase — you think; na — not; ubhayam — both; yat — because; vai — certainly; haṁsau — freed from material contamination; paśya — just see; āvayoḥ — our; gatim — factual position.
Sometimes you think yourself a man, sometimes a chaste woman and sometimes a neutral eunuch. This is all because of the body, which is created by the illusory energy. This illusory energy is My potency, and actually both of us — you and I — are pure spiritual identities. Now just try to understand this. I am trying to explain our factual position.
ahaṁ bhavān na cānyas tvaṁ
tvam evāhaṁ vicakṣva bhoḥ
na nau paśyanti kavayaś
chidraṁ jātu manāg api
aham — I; bhavān — you; na — not; ca — also; anyaḥ — different; tvam — you; tvam — you; eva — certainly; aham — as I am; vicakṣva — just observe; bhoḥ — My dear friend; na — not; nau — of us; paśyanti — do observe; kavayaḥ — learned scholars; chidram — faulty differentiation; jātu — at any time; manāk — in a small degree; api — even.
My dear friend, I, the Supersoul, and you, the individual soul, are not different in quality, for we are both spiritual. In fact, My dear friend, you are qualitatively not different from Me in your constitutional position. Just try to consider this subject. Those who are actually advanced scholars, who are in knowledge, do not find any qualitative difference between you and Me.
yathā puruṣa ātmānam
yathā — as; puruṣaḥ — the living entity; ātmānam — his body; ekam — one; ādarśa — in a mirror; cakṣuṣoḥ — by the eyes; dvidhā-ābhūtam — existing as two; avekṣeta — sees; tathā — similarly; eva — certainly; antaram — difference; āvayoḥ — between ourselves.
As a person sees the reflection of his body in a mirror to be one with himself and not different, whereas others actually see two bodies, so in our material condition, in which the living being is affected and yet not affected, there is a difference between God and the living entity.
evaṁ sa mānaso haṁso
naṣṭām āpa punaḥ smṛtim
evam — thus; saḥ — he (the individual soul); mānasaḥ — living together within the heart; haṁsaḥ — like the swan; haṁsena — by the other swan; pratibodhitaḥ — being instructed; sva-sthaḥ — situated in self-realization; tat-vyabhicāreṇa — by being separated from the Supersoul; naṣṭām — which was lost; āpa — gained; punaḥ — again; smṛtim — real memory.
In this way both swans live together in the heart. When the one swan is instructed by the other, he is situated in his constitutional position. This means he regains his original Kṛṣṇa consciousness, which was lost because of his material attraction.
barhiṣmann etad adhyātmaṁ
yat parokṣa-priyo devo
barhiṣman — O King Prācīnabarhi; etat — this; adhyātmam — narration of self-realization; pārokṣyeṇa — indirectly; pradarśitam — instructed; yat — because; parokṣa-priyaḥ — interesting by indirect description; devaḥ — the Supreme Lord; bhagavān — the Personality of Godhead; viśva-bhāvanaḥ — the cause of all causes.
My dear King Prācīnabarhi, the Supreme Personality of Godhead, the cause of all causes, is celebrated to be known indirectly. Thus I have described the story of Purañjana to you. Actually it is an instruction for self-realization.