Śrīmad Bhāgavatam |Canto 9 Chapter 18
King Yayāti Regains His Youth
yatir yayātiḥ saṁyātir
āyatir viyatiḥ kṛtiḥ
ṣaḍ ime nahuṣasyāsann
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; yatiḥ — Yati; yayātiḥ — Yayāti; saṁyātiḥ — Saṁyāti; āyatiḥ — Āyati; viyatiḥ — Viyati; kṛtiḥ — Kṛti; ṣaṭ — six; ime — all of them; nahuṣasya — of King Nahuṣa; āsan — were; indriyāṇi — the (six) senses; iva — like; dehinaḥ — of an embodied soul.
Śukadeva Gosvāmī said: O King Parīkṣit, as the embodied soul has six senses, King Nahuṣa had six sons, named Yati, Yayāti, Saṁyāti, Āyati, Viyati and Kṛti.
rājyaṁ naicchad yatiḥ pitrā
yatra praviṣṭaḥ puruṣa
rājyam — the kingdom; na aicchat — did not accept; yatiḥ — the eldest son, Yati; pitrā — by his father; dattam — offered; tat-pariṇāma-vit — knowing the result of becoming powerful as a king; yatra — wherein; praviṣṭaḥ — having entered; puruṣaḥ — such a person; ātmānam — self-realization; na — not; avabudhyate — will take seriously and understand.
When one enters the post of king or head of the government, one cannot understand the meaning of self-realization. Knowing this, Yati, the eldest son of Nahuṣa, did not accept the power to rule, although it was offered by his father.
pitari bhraṁśite sthānād
indrāṇyā dharṣaṇād dvijaiḥ
prāpite ’jagaratvaṁ vai
yayātir abhavan nṛpaḥ
pitari — when his father; bhraṁśite — was caused to fall down; sthānāt — from the heavenly planets; indrāṇyāḥ — of Śacī, the wife of Indra; dharṣaṇāt — from offending; dvijaiḥ — by them (upon her lodging a complaint with the brāhmaṇas); prāpite — being degraded to; ajagaratvam — the life of a snake; vai — indeed; yayātiḥ — the son named Yayāti; abhavat — became; nṛpaḥ — the king.
Because Nahuṣa, the father of Yayāti, molested Indra’s wife, Śacī, who then complained to Agastya and other brāhmaṇas, these saintly brāhmaṇas cursed Nahuṣa to fall from the heavenly planets and be degraded to the status of a python. Consequently, Yayāti became the king.
catasṛṣv ādiśad dikṣu
bhrātṝn bhrātā yavīyasaḥ
catasṛṣu — over the four; ādiśat — allowed to rule; dikṣu — directions; bhrātṝn — four brothers; bhrātā — Yayāti; yavīyasaḥ — young; kṛta-dāraḥ — married; jugopa — ruled; ūrvīm — the world; kāvyasya — the daughter of Śukrācārya; vṛṣaparvaṇaḥ — the daughter of Vṛṣaparvā.
King Yayāti had four younger brothers, whom he allowed to rule the four directions. Yayāti himself married Devayānī, the daughter of Śukrācārya, and Śarmiṣṭhā, the daughter of Vṛṣaparvā, and ruled the entire earth.
brahmarṣir bhagavān kāvyaḥ
kṣatra-bandhuś ca nāhuṣaḥ
śrī-rājā uvāca — Mahārāja Parīkṣit inquired; brahma-ṛṣiḥ — the best of the brāhmaṇas; bhagavān — very powerful; kāvyaḥ — Śukrācārya; kṣatra-bandhuḥ — belonged to the kṣatriya class; ca — also; nāhuṣaḥ — King Yayāti; rājanya-viprayoḥ — of a brāhmaṇa and a kṣatriya; kasmāt — how; vivāhaḥ — a marital relationship; pratilomakaḥ — against the customary regulative principles.
Mahārāja Parīkṣit said: Śukrācārya was a very powerful brāhmaṇa, and Mahārāja Yayāti was a kṣatriya. Therefore I am curious to know how there occurred this pratiloma marriage between a kṣatriya and a brāhmaṇa.
śarmiṣṭhā nāma kanyakā
guru-putryā ca bhāminī
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; ekadā — once upon a time; dānava-indrasya — of Vṛṣaparvā; śarmiṣṭhā — Śarmiṣṭhā; nāma — by name; kanyakā — a daughter; sakhī-sahasra-saṁyuktā — accompanied by thousands of friends; guru-putryā — with the daughter of the guru, Śukrācārya; ca — also; bhāminī — very easily irritated; devayānyā — with Devayānī; pura-udyāne — within the palace garden; puṣpita — full of flowers; druma — with nice trees; saṅkule — congested; vyacarat — was walking; kala-gīta — with very sweet sounds; ali — with bumblebees; nalinī — with lotuses; puline — in such a garden; abalā — innocent.
Śukadeva Gosvāmī said: One day Vṛṣaparvā’s daughter Śarmiṣṭhā, who was innocent but angry by nature, was walking with Devayānī, the daughter of Śukrācārya, and with thousands of friends, in the palace garden. The garden was full of lotuses and trees of flowers and fruits and was inhabited by sweetly singing birds and bumblebees.
tā jalāśayam āsādya
tīre nyasya dukūlāni
vijahruḥ siñcatīr mithaḥ
tāḥ — they; jala-āśayam — to the lakeside; āsādya — coming; kanyāḥ — all the girls; kamala-locanāḥ — with eyes like lotus petals; tīre — on the bank; nyasya — giving up; dukūlāni — their dresses; vijahruḥ — began to sport; siñcatīḥ — throwing water; mithaḥ — on one another.
When the young, lotus-eyed girls came to the bank of a reservoir of water, they wanted to enjoy by bathing. Thus they left their clothing on the bank and began sporting, throwing water on one another.
vīkṣya vrajantaṁ giriśaṁ
saha devyā vṛṣa-sthitam
paryadhur vrīḍitāḥ striyaḥ
vīkṣya — seeing; vrajantam — passing by; giriśam — Lord Śiva; saha — with; devyā — Pārvatī, the wife of Lord Śiva; vṛṣa-sthitam — seated upon his bull; sahasā — quickly; uttīrya — getting out of the water; vāsāṁsi — garments; paryadhuḥ — put on the body; vrīḍitāḥ — being ashamed; striyaḥ — the young girls.
While sporting in the water, the girls suddenly saw Lord Śiva passing by, seated on the back of his bull with his wife, Pārvatī. Ashamed because they were naked, the girls quickly got out of the water and covered themselves with their garments.
svīyaṁ matvā prakupitā
śarmiṣṭhā — the daughter of Vṛṣaparvā; ajānatī — without knowledge; vāsaḥ — the dress; guru-putryāḥ — of Devayānī, the daughter of the guru; samavyayat — put on the body; svīyam — her own; matvā — thinking; prakupitā — irritated and angry; devayānī — the daughter of Śukrācārya; idam — this; abravīt — said.
Śarmiṣṭhā unknowingly put Devayānī’s dress on her own body, thus angering Devayānī, who then spoke as follows.
aho nirīkṣyatām asyā
dāsyāḥ karma hy asāmpratam
śunīva havir adhvare
aho — alas; nirīkṣyatām — just see; asyāḥ — of her (Śarmiṣṭhā); dāsyāḥ — just like our servant; karma — activities; hi — indeed; asāmpratam — without any etiquette; asmat-dhāryam — the garment meant for me; dhṛtavatī — she has put on; śunī iva — like a dog; haviḥ — clarified butter; adhvare — meant for offering in the sacrifice.
Oh, just see the activities of this servant-maid Śarmiṣṭhā! Disregarding all etiquette, she has put on my dress, just like a dog snatching clarified butter meant for use in a sacrifice.
yair idaṁ tapasā sṛṣṭaṁ
mukhaṁ puṁsaḥ parasya ye
dhāryate yair iha jyotiḥ
śivaḥ panthāḥ pradarśitaḥ
yān vandanty upatiṣṭhante
bhagavān api viśvātmā
vayaṁ tatrāpi bhṛgavaḥ
śiṣyo ’syā naḥ pitāsuraḥ
śūdro vedam ivāsatī
yaiḥ — by which persons; idam — this entire universe; tapasā — by austerity; sṛṣṭam — was created; mukham — the face; puṁsaḥ — of the Supreme Person; parasya — transcendental; ye — those who (are); dhāryate — is always born; yaiḥ — by which persons; iha — here; jyotiḥ — the brahmajyoti, the effulgence of the Supreme Lord; śivaḥ — auspicious; panthāḥ — way; pradarśitaḥ — is directed; yān — to whom; vandanti — offer prayers; upatiṣṭhante — honor and follow; loka-nāthāḥ — the directors of the various planets; sura-īśvarāḥ — the demigods; bhagavān — the Supreme Personality of Godhead; api — even; viśva-ātmā — the Supersoul; pāvanaḥ — the purifier; śrī-niketanaḥ — the husband of the goddess of fortune; vayam — we (are); tatra api — even greater than other brāhmaṇas; bhṛgavaḥ — descendants of Bhṛgu; śiṣyaḥ — disciple; asyāḥ — of her; naḥ — our; pitā — father; asuraḥ — belong to the demoniac group; asmat-dhāryam — meant to be worn by us; dhṛtavatī — she has put on; śūdraḥ — a non-brāhmaṇa worker; vedam — the Vedas; iva — like; asatī — unchaste.
We are among the qualified brāhmaṇas, who are accepted as the face of the Supreme Personality of Godhead. The brāhmaṇas have created the entire universe by their austerity, and they always keep the Absolute Truth within the core of their hearts. They have directed the path of good fortune, the path of Vedic civilization, and because they are the only worshipable objects within this world, they are offered prayers and worshiped even by the great demigods, the directors of the various planets, and even by the Supreme Personality of Godhead, the Supersoul, the supreme purifier, the husband of the goddess of fortune. And we are even more respectable because we are in the dynasty of Bhṛgu. Yet although this woman’s father, being among the demons, is our disciple, she has put on my dress, exactly like a śūdra taking charge of Vedic knowledge.
evaṁ kṣipantīṁ śarmiṣṭhā
ruṣā śvasanty uraṅgīva
evam — thus; kṣipantīm — chastising; śarmiṣṭhā — the daughter of Vṛṣaparvā; guru-putrīm — unto the daughter of the guru, Śukrācārya; abhāṣata — said; ruṣā — being very angry; śvasantī — breathing very heavily; uraṅgī iva — like a serpent; dharṣitā — offended, trampled; daṣṭa-dat-chadā — biting her lip with her teeth.
Śukadeva Gosvāmī said: When thus rebuked in cruel words, Śarmiṣṭhā was very angry. Breathing heavily like a serpent and biting her lower lip with her teeth, she spoke to the daughter of Śukrācārya as follows.
katthase bahu bhikṣuki
kiṁ na pratīkṣase ’smākaṁ
gṛhān balibhujo yathā
ātma-vṛttam — one’s own position; avijñāya — without understanding; katthase — you are talking madly; bahu — so much; bhikṣuki — beggar; kim — whether; na — not; pratīkṣase — you wait; asmākam — our; gṛhān — at the house; balibhujaḥ — crows; yathā — like.
You beggar, since you don’t understand your position, why should you unnecessarily talk so much? Don’t all of you wait at our house, depending on us for your livelihood like crows?
śarmiṣṭhā prākṣipat kūpe
vāsaś cādāya manyunā
evam-vidhaiḥ — such; su-paruṣaiḥ — by unkind words; kṣiptvā — after chastising; ācārya-sutām — the daughter of Śukrācārya; satīm — Devayānī; śarmiṣṭhā — Śarmiṣṭhā; prākṣipat — threw (her); kūpe — into a well; vāsaḥ — the garments; ca — and; ādāya — taking away; manyunā — because of anger.
Using such unkind words, Śarmiṣṭhā rebuked Devayānī, the daughter of Śukrācārya. In anger, she took away Devayānī’s garments and threw Devayānī into a well.
tasyāṁ gatāyāṁ sva-gṛhaṁ
yayātir mṛgayāṁ caran
prāpto yadṛcchayā kūpe
jalārthī tāṁ dadarśa ha
tasyām — when she; gatāyām — went; sva-gṛham — to her home; yayātiḥ — King Yayāti; mṛgayām — hunting; caran — wandering; prāptaḥ — arrived; yadṛcchayā — by chance; kūpe — in the well; jala-arthī — desiring to drink water; tām — her (Devayānī); dadarśa — saw; ha — indeed.
After throwing Devayānī into the well, Śarmiṣṭhā went home. Meanwhile, King Yayāti, while engaged in a hunting excursion, went to the well to drink water and by chance saw Devayānī.
dattvā svam uttaraṁ vāsas
tasyai rājā vivāsase
gṛhītvā pāṇinā pāṇim
dattvā — giving; svam — his own; uttaram — upper; vāsaḥ — cloth; tasyai — unto her (Devayānī); rājā — the King; vivāsase — because she was naked; gṛhītvā — catching; pāṇinā — with his hand; pāṇim — her hand; ujjahāra — delivered; dayā-paraḥ — being very kind.
Seeing Devayānī naked in the well, King Yayāti immediately gave her his upper cloth. Being very kind to her, he caught her hand with his own and lifted her out.
taṁ vīram āhauśanasī
rājaṁs tvayā gṛhīto me
hasta-grāho ’paro mā bhūd
gṛhītāyās tvayā hi me
eṣa īśa-kṛto vīra
sambandho nau na pauruṣaḥ
tam — unto him; vīram — Yayāti; āha — said; auśanasī — the daughter of Uśanā Kavi, Śukrācārya; prema-nirbharayā — saturated with love and kindness; girā — by such words; rājan — O King; tvayā — by you; gṛhītaḥ — accepted; me — my; pāṇiḥ — hand; para-purañjaya — the conqueror of the kingdoms of others; hasta-grāhaḥ — he who accepted my hand; aparaḥ — another; mā — may not; bhūt — become; gṛhītāyāḥ — accepted; tvayā — by you; hi — indeed; me — of me; eṣaḥ — this; īśa-kṛtaḥ — arranged by providence; vīra — O great hero; sambandhaḥ — relationship; nau — our; na — not; pauruṣaḥ — anything man-made.
With words saturated with love and affection, Devayānī said to King Yayāti: O great hero, O King, conqueror of the cities of your enemies, by accepting my hand you have accepted me as your married wife. Let me not be touched by others, for our relationship as husband and wife has been made possible by providence, not by any human being.
yad idaṁ kūpa-magnāyā
bhavato darśanaṁ mama
na brāhmaṇo me bhavitā
śāpād yam aśapaṁ purā
yat — because of; idam — this; kūpa-magnāyāḥ — fallen in the well; bhavataḥ — of your good self; darśanam — meeting; mama — with me; na — not; brāhmaṇaḥ — a qualified brāhmaṇa; me — my; bhavitā — will become; hasta-grāhaḥ — husband; mahā-bhuja — O great mighty-armed one; kacasya — of Kaca; bārhaspatyasya — the son of the learned brāhmaṇa and celestial priest Bṛhaspati; śāpāt — because of the curse; yam — whom; aśapam — I cursed; purā — in the past.
Because of falling in the well, I met you. Indeed, this has been arranged by providence. After I cursed Kaca, the son of the learned scholar Bṛhaspati, he cursed me by saying that I would not have a brāhmaṇa for a husband. Therefore, O mighty-armed one, there is no possibility of my becoming the wife of a brāhmaṇa.
manas tu tad-gataṁ buddhvā
yayātiḥ — King Yayāti; anabhipretam — not liked; daiva-upahṛtam — brought about by providential arrangements; ātmanaḥ — his personal interest; manaḥ — mind; tu — however; tat-gatam — being attracted to her; buddhvā — by such intelligence; pratijagrāha — accepted; tat-vacaḥ — the words of Devayānī.
Śukadeva Gosvāmī continued: Because such a marriage is not sanctioned by regular scriptures, King Yayāti did not like it, but because it was arranged by providence and because he was attracted by Devayānī’s beauty, he accepted her request.
gate rājani sā dhīre
tatra sma rudatī pituḥ
nyavedayat tataḥ sarvam
uktaṁ śarmiṣṭhayā kṛtam
gate rājani — after the departure of the King; sā — she (Devayānī); dhīre — learned; tatra sma — returning to her home; rudatī — crying; pituḥ — before her father; nyavedayat — submitted; tataḥ — thereafter; sarvam — all; uktam — mentioned; śarmiṣṭhayā — by Śarmiṣṭhā; kṛtam — done.
Thereafter, when the learned King returned to his palace, Devayānī returned home crying and told her father, Śukrācārya, about all that had happened because of Śarmiṣṭhā. She told how she had been thrown into the well but was saved by the King.
durmanā bhagavān kāvyaḥ
stuvan vṛttiṁ ca kāpotīṁ
duhitrā sa yayau purāt
durmanāḥ — being very unhappy; bhagavān — the most powerful; kāvyaḥ — Śukrācārya; paurohityam — the business of priesthood; vigarhayan — condemning; stuvan — praising; vṛttim — the profession; ca — and; kāpotīm — of collecting grains from the field; duhitrā — with his daughter; saḥ — he (Śukrācārya); yayau — went; purāt — from his own residence.
As Śukrācārya listened to what had happened to Devayānī, his mind was very much aggrieved. Condemning the profession of priesthood and praising the profession of uñcha-vṛtti [collecting grains from the fields], he left home with his daughter.
vṛṣaparvā tam ājñāya
guruṁ prasādayan mūrdhnā
pādayoḥ patitaḥ pathi
vṛṣaparvā — the King of the demons; tam ājñāya — understanding the motive of Śukrācārya; pratyanīka — some curse; vivakṣitam — desiring to speak; gurum — his spiritual master, Śukrācārya; prasādayat — he satisfied immediately; mūrdhnā — with his head; pādayoḥ — at the feet; patitaḥ — fell down; pathi — on the road.
King Vṛṣaparvā understood that Śukrācārya was coming to chastise or curse him. Consequently, before Śukrācārya came to his house, Vṛṣaparvā went out and fell down in the street at the feet of his guru and satisfied him, checking his wrath.
śiṣyaṁ vyācaṣṭa bhārgavaḥ
kāmo ’syāḥ kriyatāṁ rājan
naināṁ tyaktum ihotsahe
kṣaṇa-ardha — lasting only a few moments; manyuḥ — whose anger; bhagavān — the most powerful; śiṣyam — unto his disciple, Vṛṣaparvā; vyācaṣṭa — said; bhārgavaḥ — Śukrācārya, the descendant of Bhṛgu; kāmaḥ — the desire; asyāḥ — of this Devayānī; kriyatām — please fulfill; rājan — O King; na — not; enām — this girl; tyaktum — to give up; iha — in this world; utsahe — I am able.
The powerful Śukrācārya was angry for a few moments, but upon being satisfied he said to Vṛṣaparvā: My dear King, kindly fulfill the desire of Devayānī, for she is my daughter and in this world I cannot give her up or neglect her.
tathety avasthite prāha
pitrā dattā yato yāsye
sānugā yātu mām anu
tathā iti — when King Vṛṣaparvā agreed to Śukrācārya’s proposal; avasthite — the situation being settled in this way; prāha — said; devayānī — the daughter of Śukrācārya; manogatam — her desire; pitrā — by the father; dattā — given; yataḥ — to whomever; yāsye — I shall go; sa-anugā — with her friends; yātu — shall go; mām anu — as my follower or servant.
After hearing Śukrācārya’s request, Vṛṣaparvā agreed to fulfill Devayānī’s desire, and he awaited her words. Devayānī then expressed her desire as follows: “Whenever I marry by the order of my father, my friend Śarmiṣṭhā must go with me as my maidservant, along with her friends.”
pitrā dattā devayānyai
śarmiṣṭhā sānugā tadā
svānāṁ tat saṅkaṭaṁ vīkṣya
tad-arthasya ca gauravam
pitrā — by the father; dattā — given; devayānyai — unto Devayānī, the daughter of Śukrācārya; śarmiṣṭhā — the daughter of Vṛṣaparvā; sa-anugā — with her friends; tadā — at that time; svānām — of his own; tat — that; saṅkaṭam — dangerous position; vīkṣya — observing; tat — from him; arthasya — of the benefit; ca — also; gauravam — the greatness; devayānīm — unto Devayānī; paryacarat — served; strī-sahasreṇa — with thousands of other women; dāsa-vat — acting as a slave.
Vṛṣaparvā wisely thought that Śukrācārya’s displeasure would bring danger and that his pleasure would bring material gain. Therefore he carried out Śukrācārya’s order and served him like a slave. He gave his daughter Śarmiṣṭhā to Devayānī, and Śarmiṣṭhā served Devayānī like a slave, along with thousands of other women.
nāhuṣāya sutāṁ dattvā
tam āha rājañ charmiṣṭhām
ādhās talpe na karhicit
nāhuṣāya — unto King Yayāti, the descendant of Nahuṣa; sutām — his daughter; dattvā — giving in marriage; saha — with; śarmiṣṭhayā — Śarmiṣṭhā, the daughter of Vṛṣaparvā and servant of Devayānī; uśanā — Śukrācārya; tam — unto him (King Yayāti); āha — said; rājan — my dear King; śarmiṣṭhām — Śarmiṣṭhā, the daughter of Vṛṣaparvā; ādhāḥ — allow; talpe — on your bed; na — not; karhicit — at any time.
When Śukrācārya gave Devayānī in marriage to Yayāti, he had Śarmiṣṭhā go with her, but he warned the King, “My dear King, never allow this girl Śarmiṣṭhā to lie with you in your bed.”
charmiṣṭhā suprajāṁ kvacit
tam eva vavre rahasi
sakhyāḥ patim ṛtau satī
vilokya — by seeing; auśanasīm — Devayānī, the daughter of Śukrācārya; rājan — O King Parīkṣit; śarmiṣṭhā — the daughter of Vṛṣaparvā; su-prajām — possessing nice children; kvacit — at some time; tam — him (King Yayāti); eva — indeed; vavre — requested; rahasi — in a secluded place; sakhyāḥ — of her friend; patim — the husband; ṛtau — at the appropriate time; satī — being in that position.
O King Parīkṣit, upon seeing Devayānī with a nice son, Śarmiṣṭhā once approached King Yayāti at the appropriate time for conception. In a secluded place, she requested the King, the husband of her friend Devayānī, to enable her to have a son also.
dharmaṁ cāvekṣya dharmavit
smarañ chukra-vacaḥ kāle
rāja-putryā — by Śarmiṣṭhā, who was the daughter of a king; arthitaḥ — being requested; apatye — for a son; dharmam — religious principles; ca — as well as; avekṣya — considering; dharma-vit — aware of all religious principles; smaran — remembering; śukra-vacaḥ — the warning of Śukrācārya; kāle — at the time; diṣṭam — circumstantially; eva — indeed; abhyapadyata — accepted (to fulfill the desire of Śarmiṣṭhā).
When Princess Śarmiṣṭhā begged King Yayāti for a son, the King was certainly aware of the principles of religion, and therefore he agreed to fulfill her desire. Although he remembered the warning of Śukrācārya, he thought of this union as the desire of the Supreme, and thus he had sex with Śarmiṣṭhā.
yaduṁ ca turvasuṁ caiva
druhyuṁ cānuṁ ca pūruṁ ca
yadum — Yadu; ca — and; turvasum — Turvasu; ca eva — as well as; devayānī — the daughter of Śukrācārya; vyajāyata — gave birth to; druhyum — Druhyu; ca — and; anum — Anu; ca — also; pūrum — Pūru; ca — also; śarmiṣṭhā — Śarmiṣṭhā; vārṣaparvaṇī — the daughter of Vṛṣaparvā.
Devayānī gave birth to Yadu and Turvasu, and Śarmiṣṭhā gave birth to Druhyu, Anu and Pūru.
bhartur vijñāya māninī
devayānī pitur gehaṁ
garbha-sambhavam — pregnancy; āsuryāḥ — of Śarmiṣṭhā; bhartuḥ — made possible by her husband; vijñāya — knowing (from the brāhmaṇa astrologers); māninī — being very proud; devayānī — the daughter of Śukrācārya; pituḥ — of her father; geham — to the house; yayau — departed; krodha-vimūrchitā — frenzied because of anger.
When the proud Devayānī understood from outside sources that Śarmiṣṭhā was pregnant by her husband, she was frenzied with anger. Thus she departed for her father’s house.
priyām anugataḥ kāmī
na prasādayituṁ śeke
priyām — his beloved wife; anugataḥ — following; kāmī — very, very lusty; vacobhiḥ — by great words; upamantrayan — appeasing; na — not; prasādayitum — to appease; śeke — was able; pāda-saṁvāhana-ādibhiḥ — even by massaging her feet.
King Yayāti, who was very lusty, followed his wife, caught her and tried to appease her by speaking pleasing words and massaging her feet, but he could not satisfy her by any means.
śukras tam āha kupitaḥ
tvāṁ jarā viśatāṁ manda
śukraḥ — Śukrācārya; tam — unto him (King Yayāti); āha — said; kupitaḥ — being very angry at him; strī-kāma — O you who have lusty desires for women; anṛta-pūruṣa — O untruthful person; tvām — unto you; jarā — old age, invalidity; viśatām — may enter; manda — you fool; virūpa-karaṇī — which disfigures; nṛṇām — the bodies of human beings.
Śukrācārya was extremely angry. “You untruthful fool, lusting after women! You have done a great wrong,” he said. “I therefore curse you to be attacked and disfigured by old age and invalidity.”
atṛpto ’smy adya kāmānāṁ
brahman duhitari sma te
vayasā yo ’bhidhāsyati
śrī-yayātiḥ uvāca — King Yayāti said; atṛptaḥ — unsatisfied; asmi — I am; adya — till now; kāmānām — to satisfy my lusty desires; brahman — O learned brāhmaṇa; duhitari — in connection with the daughter; sma — in the past; te — your; vyatyasyatām — just exchange; yathā-kāmam — as long as you are lusty; vayasā — with youth; yaḥ abhidhāsyati — of one who agrees to exchange your old age for his youth.
King Yayāti said, “O learned, worshipable brāhmaṇa, I have not yet satisfied my lusty desires with your daughter.” Śukrācārya then replied, “You may exchange your old age with someone who will agree to transfer his youth to you.”
putraṁ jyeṣṭham avocata
yado tāta pratīcchemāṁ
jarāṁ dehi nijaṁ vayaḥ
iti — thus; labdha-vyavasthānaḥ — getting the opportunity to exchange his old age; putram — unto his son; jyeṣṭham — the eldest; avocata — he requested; yado — O Yadu; tāta — you are my beloved son; pratīccha — kindly exchange; imām — this; jarām — invalidity; dehi — and give; nijam — your own; vayaḥ — youth.
When Yayāti received this benediction from Śukrācārya, he requested his eldest son: My dear son Yadu, please give me your youth in exchange for my old age and invalidity.
na tṛpto viṣayeṣv aham
raṁsye katipayāḥ samāḥ
mātāmaha-kṛtām — given by your maternal grandfather, Śukrācārya; vatsa — my dear son; na — not; tṛptaḥ — satisfied; viṣayeṣu — in sex life, sense gratification; aham — I (am); vayasā — by age; bhavadīyena — of your good self; raṁsye — I shall enjoy sex life; katipayāḥ — for a few; samāḥ — years.
My dear son, I am not yet satisfied in my sexual desires. But if you are kind to me, you can take the old age given by your maternal grandfather, and I may take your youth so that I may enjoy life for a few years more.
notsahe jarasā sthātum
antarā prāptayā tava
aviditvā sukhaṁ grāmyaṁ
vaitṛṣṇyaṁ naiti pūruṣaḥ
śrī-yaduḥ uvāca — Yadu, the eldest son to Yayāti, replied; na utsahe — I am not enthusiastic; jarasā — with your old age and invalidity; sthātum — to remain; antarā — while in youth; prāptayā — accepted; tava — your; aviditvā — without experiencing; sukham — happiness; grāmyam — material or bodily; vaitṛṣṇyam — indifference to material enjoyment; na — does not; eti — attain; pūruṣaḥ — a person.
Yadu replied: My dear father, you have already achieved old age, although you also were a young man. But I do not welcome your old age and invalidity, for unless one enjoys material happiness, one cannot attain renunciation.
turvasuś coditaḥ pitrā
druhyuś cānuś ca bhārata
hy anitye nitya-buddhayaḥ
turvasuḥ — Turvasu, another son; coditaḥ — requested; pitrā — by the father (to exchange old age and invalidity for his youth); druhyuḥ — Druhyu, another son; ca — and; anuḥ — Anu, another son; ca — also; bhārata — O King Parīkṣit; pratyācakhyuḥ — refused to accept; adharma-jñāḥ — because they did not know religious principles; hi — indeed; a-nitye — temporary youth; nitya-buddhayaḥ — thinking to be permanent.
O Mahārāja Parīkṣit, Yayāti similarly requested his sons Turvasu, Druhyu and Anu to exchange their youth for his old age, but because they were unaware of religious principles, they thought that their flickering youth was eternal, and therefore they refused to carry out their father’s order.
apṛcchat tanayaṁ pūruṁ
na tvam agrajavad vatsa
māṁ pratyākhyātum arhasi
apṛcchat — requested; tanayam — the son; pūrum — Pūru; vayasā — by age; ūnam — although younger; guṇa-adhikam — better than the others by quality; na — not; tvam — you; agraja-vat — like your older brothers; vatsa — my dear son; mām — me; pratyākhyātum — to refuse; arhasi — ought.
King Yayāti then requested Pūru, who was younger than these three brothers but more qualified, “My dear son, do not be disobedient like your elder brothers, for that is not your duty.”
ko nu loke manuṣyendra
pitur ātma-kṛtaḥ pumān
pratikartuṁ kṣamo yasya
prasādād vindate param
śrī-pūruḥ uvāca — Pūru said; kaḥ — what; nu — indeed; loke — in this world; manuṣya-indra — O Your Majesty, best of human beings; pituḥ — the father; ātma-kṛtaḥ — who has given this body; pumān — a person; pratikartum — to repay; kṣamaḥ — is able; yasya — of whom; prasādāt — by the mercy; vindate — one enjoys; param — superior life.
Pūru replied: O Your Majesty, who in this world can repay his debt to his father? By the mercy of one’s father, one gets the human form of life, which can enable one to become an associate of the Supreme Lord.
uttamaś cintitaṁ kuryāt
prokta-kārī tu madhyamaḥ
adhamo ’śraddhayā kuryād
uttamaḥ — the best; cintitam — considering the father’s idea; kuryāt — acts accordingly; prokta-kārī — one who acts on the order of the father; tu — indeed; madhyamaḥ — mediocre; adhamaḥ — lower class; aśraddhayā — without any faith; kuryāt — acts; akartā — unwilling to do; uccaritam — like stool; pituḥ — of the father.
A son who acts by anticipating what his father wants him to do is first class, one who acts upon receiving his father’s order is second class, and one who executes his father’s order irreverently is third class. But a son who refuses his father’s order is like his father’s stool.
iti pramuditaḥ pūruḥ
pratyagṛhṇāj jarāṁ pituḥ
so ’pi tad-vayasā kāmān
yathāvaj jujuṣe nṛpa
iti — in this way; pramuditaḥ — very pleased; pūruḥ — Pūru; pratyagṛhṇāt — accepted; jarām — the old age and invalidity; pituḥ — of his father; saḥ — that father (Yayāti); api — also; tat-vayasā — by the youth of his son; kāmān — all desires; yathā-vat — as required; jujuṣe — satisfied; nṛpa — O Mahārāja Parīkṣit.
Śukadeva Gosvāmī said: In this way, O Mahārāja Parīkṣit, the son named Pūru was very pleased to accept the old age of his father, Yayāti, who took the youth of his son and enjoyed this material world as he required.
pitṛvat pālayan prajāḥ
sapta-dvīpa-patiḥ — the master of the entire world, consisting of seven islands; saṁyak — completely; pitṛ-vat — exactly like a father; pālayan — ruling; prajāḥ — the subjects; yathā-upajoṣam — as much as he wanted; viṣayān — material happiness; jujuṣe — enjoyed; avyāhata — without being disturbed; indriyaḥ — his senses.
Thereafter, King Yayāti became the ruler of the entire world, consisting of seven islands, and ruled the citizens exactly like a father. Because he had taken the youth of his son, his senses were unimpaired, and he enjoyed as much material happiness as he desired.
devayāny apy anudinaṁ
preyasaḥ paramāṁ prītim
uvāha preyasī rahaḥ
devayānī — Mahārāja Yayāti’s wife, the daughter of Śukrācārya; api — also; anudinam — twenty-four hours, day after day; manaḥ-vāk — by her mind and words; deha — body; vastubhiḥ — with all requisite things; preyasaḥ — of her beloved husband; paramām — transcendental; prītim — bliss; uvāha — executed; preyasī — very dear to her husband; rahaḥ — in seclusion, without any disturbance.
In secluded places, engaging her mind, words, body and various paraphernalia, Devayānī, the dear wife of Mahārāja Yayāti, always brought her husband the greatest possible transcendental bliss.
ayajat — worshiped; yajña-puruṣam — the yajña-puruṣa, the Lord; kratubhiḥ — by performing various sacrifices; bhūri-dakṣiṇaiḥ — giving abundant gifts to the brāhmaṇas; sarva-deva-mayam — the reservoir of all the demigods; devam — the Supreme Lord; sarva-veda-mayam — the ultimate object of all Vedic knowledge; harim — the Lord, the Supreme Personality of Godhead.
King Yayāti performed various sacrifices, in which he offered abundant gifts to the brāhmaṇas to satisfy the Supreme Lord, Hari, who is the reservoir of all the demigods and the object of all Vedic knowledge.
yasminn idaṁ viracitaṁ
nāneva bhāti nābhāti
yasmin — in whom; idam — this entire cosmic manifestation; viracitam — created; vyomni — in the sky; iva — just like; jalada-āvaliḥ — clouds; nānā iva — as if in different varieties; bhāti — is manifested; na ābhāti — is unmanifested; svapna-māyā — illusion, like a dream; manaḥ-rathaḥ — created to be traversed by the chariot of the mind.
The Supreme Lord, Vāsudeva, who created the cosmic manifestation, exhibits Himself as all-pervading, like the sky that holds clouds. And when the creation is annihilated, everything enters into the Supreme Lord, Viṣṇu, and varieties are no longer manifested.
tam eva hṛdi vinyasya
nirāśīr ayajat prabhum
tam eva — Him only; hṛdi — within the heart; vinyasya — placing; vāsudevam — Lord Vāsudeva; guha-āśayam — who exists in everyone’s heart; nārāyaṇam — who is Nārāyaṇa, or an expansion of Nārāyaṇa; aṇīyāṁsam — invisible to material eyes, although existing everywhere; nirāśīḥ — Yayāti, without any material desires; ayajat — worshiped; prabhum — the Supreme Lord.
Without material desires, Mahārāja Yayāti worshiped the Supreme Lord, who is situated in everyone’s heart as Nārāyaṇa and is invisible to material eyes, although existing everywhere.
vidadhāno ’pi nātṛpyat
evam — in this way; varṣa-sahasrāṇi — for one thousand years; manaḥ-ṣaṣṭhaiḥ — by the mind and five knowledge-acquiring senses; manaḥ-sukham — temporary happiness created by the mind; vidadhānaḥ — executing; api — although; na atṛpyat — could not be satisfied; sārva-bhaumaḥ — although he was the king of the entire world; kat-indriyaiḥ — because of possessing impure senses.
Although Mahārāja Yayāti was the king of the entire world and he engaged his mind and five senses in enjoying material possessions for one thousand years, he was unable to be satisfied.