Chapter Six

The Descendents of Ikvku

|| 9.6.1 ||
r-uka uvca
virpa ketum chambhur
ambara-suts traya
virpt padavo 'bht
tat-putras tu rathtara
ukadeva Gosvm said: Ambara had three sons, named
Virpa, Ketumn and ambhu. From Virpa came a son
named Padava, and from Padava came a son named
Rathtara.
The Sixth Chapter tells the stories of ada, Indravha, Yuvanva,
Mndht and the astonishing story of sage Saubhari.
|| 9.6.2 ||
rathtarasyprajasya
bhryy tantave 'rthita
agir janaym sa
brahma-varcasvina sutn
Rathtara had no sons, and therefore he requested the
great sage Agir to beget sons for him. Because of this
request, Agir begot sons with brahminical prowess in the
womb of Rathtara's wife.
Tantave means for producing children.
|| 9.6.3 ||
ete ketra-prast vai
punas tv giras smt
rathtar pravar
ketropet dvi-jtaya
Having been born from the womb of Rathtara's wife, all
these sons were known as the dynasty of Rathtara, but
because they were born from the semen of Agir, they were
also known as the dynasty of Agir. Among all the progeny
of Rathtaras line, these sons were the most prominent
because, owing to their birth, they were considered
brhmaas.
Because of being born in Rathtaras wife they were part of
Rathtaras line. Because they were born from Agirs semen they
were part of his lineage. They were famous as Rathtaras sons

because of being born in his wife, but they were considered

brhmaas. They can be described as having two lineages.
|| 9.6.4 ||
kuvatas tu manor jaje
ikvkur ghrata suta
tasya putra-ata-jyeh
vikuki-nimi-daak
When Vaivasvata Manu sneezed, Ikvku was born from
Manu's nostrils. King Ikvku had one hundred sons, of
whom Vikuki, Nimi and Daak were the most prominent.
The dynasty from Ikvku, Manus son, was extensive.1 This is now
explained. Ikvku was born out of Manus nostril when he sneezed.
rdhara Svm says that when it is said that ten sons were born
from Manus wife raddh, this is generalization, since Ikvku was
actually born from Manus nostril.
|| 9.6.5 ||
te purastd abhavann
ryvarte np npa
paca-viati pacc ca
trayo madhye 'pare 'nyata
O King! Of the one hundred sons, twenty-five became kings
in the eastern side of ryvarta. Another twenty-five sons
became kings to the west of ryvarta, and the three
principal sons became kings in the middle. The other sons
became kings in various other places.
ryvarta is a pious land between the Vidya and Himalaya ranges.
East of that, stretching to the ocean, in separate areas, twenty-five
sons became kings. West of ryvarta twenty-five became kings.
The three eldest sons became kings of the middle area. Others
became kings in the north and south.
|| 9.6.6 ||
sa ekadak-rddhe
ikvku sutam diat
msam nyat medhya
vikuke gaccha m ciram
When Mahrja Ikvku was performing his oblations for the
ak-raddha, he ordered his son Vikuki to go
immediately to the forest to bring some pure flesh.

Sudyumna, who was born as a daughter and then transformed into a man, and the nine other sons of
Vaivasvata Manu have been described already. Now the tenth son, Ikvkau is described.

Four verses explain why Vikuki became known as ada.

|| 9.6.7 ||
tatheti sa vana gatv
mgn hatv kriyrhan
rnto bubhukito vra
aa cdad apasmti
Thereafter, Ikvku's son Vikuki went to the forest and
killed animals suitable for being offered as oblations. But
when fatigued and hungry, he became forgetful and ate a
rabbit he had killed.
|| 9.6.8 ||
ea nivedaym sa
pitre tena ca tad-guru
codita prokayha
duam etad akarmakam
Vikuki offered the remnants of the flesh to King Ikvku,
who gave it to Vasiha for purification. But Vasiha said
that it was polluted, unfit for the rddha ceremony.
The guru was Vasiha. It was polluted because Vikuki had already
eaten part of the offering.
|| 9.6.9 ||
jtv putrasya tat karma
gurubhihita npa
den nisraym sa
suta tyakta-vidhi ru
When King Ikvku, thus informed by Vasiha, understood
what his son Vikuki had done, out of anger he ordered
Vikuki to leave the country because Vikuki had violated
the rules.
|| 9.6.10 ||
sa tu viprea savda
jpakena samcaran
tyaktv kalevara yog
sa tenvpa yat param
Instituting the instructions give by Vasiha, Mahrja
Ikvku became renounced and achieved the supreme
perfection after giving up his material body.

Ikvku, executing the instructions given by Vasiha who gave

knowledge, became detached.
|| 9.6.11 ||
pitary uparate 'bhyetya
vikuki pthivm imm
sad je hari yajai
ada iti viruta
After his father's disappearance, Vikuki returned to the
country and thus became the king, ruling the planet earth
and worshipped the Lord by performing various sacrifices.
Vikuki later became celebrated as Sada (rabbit eater).
sat means he protected.
|| 9.6.12 ||
purajayas tasya suta
indravha itrita
kakutstha iti cpy ukta
u nmni karmabhi
The son of Sada was Purajaya, who is also known as
Indravha and sometimes as Kakutstha. Please hear from
me how he received different names for different activities.
He was called Purajaya because he conquered the city of the
demons. He was called Indravha because Indra became his carrier.
He was called Kakutsha because he stood on the back of a bull.
Hear how these names arose by his activities.
|| 9.6.13 ||
ktnta st samaro
devn saha dnavai
prigrho vto vro
devair daitya-parjitai
Formerly, there was a devastating war between the devats
and the demons. The devats, having been defeated,
accepted Purajaya as their assistant.
There was a war similar to the destruction of the universe. During
that war Purajaya was accepted as an ally by the devats.
|| 9.6.14 ||
vacand deva-devasya
vior vivtmana prabho
vhanatve vtas tasya
babhvendro mah-va

Indra became a great bull, and accepted to be the carrier of

Purajaya by the order of the Supreme Lord Viu, soul of
the universe.
If Indra becomes my carrier, then I will kill the demons. Indra, out
of shame, refused to be his carrier, but by the order of Viu, he
became a huge bull and carried Purajaya.
|| 9.6.15-16 ||
sa sannaddho dhanur divyam
dya viikh chitn
styamnas tam ruhya
yuyutsu kakudi sthita
tejaspyyito vio
puruasya mahtmana
pratcy dii daityn
nyaruat tridaai puram
Well protected by armor and desiring to fight, Purajaya took
up a celestial bow and sharp arrows, and, while being highly
praised by the devats, he got up on the back of the bull
[Indra] and sat on its hump. Empowered by Lord Viu, who
is the Supersoul and the Supreme Person, Purajaya,
surrounded the city of the demons in the west along with
the devats.
Purajaya, mounting the bull who was Indra is thus called Indravha
(he whose carrier is Indra). Because he sat on the hump of the bull
he is called Kakutsha (situated on the hump). He surrounded the city
with the devats.
|| 9.6.17 ||
tais tasya cbht pradhana
tumula loma-haraam
yamya bhallair anayad
daityn abhiyayur mdhe
There was a fierce, hair-raising battle between the demons
and Purajaya. Purajaya sent all the demons who
approached him in battle to the abode of death by his
arrows.
He killed them all. Dative case (yamya) is used to express an
action leading to a destination.2
|| 9.6.18 ||
2

Gatyartha-karmai Pini 2.3.12

tasyeu-ptbhimukha
yugntgnim ivolbaam
visjya dudruvur daity
hanyamn svam layam
Giving up the attack of arrows of Indravha, which
resembled the flames of devastation at the end of the
millennium, the demons, being killed, fled to Ptla.
Those demons who remained fled to Ptla.
|| 9.6.19 ||
jitv para dhana sarva
sastrka vajra-paye
pratyayacchat sa rjarir
iti nmabhir hta
After conquering the enemy, the saintly king Purajaya gave
everything, including the enemy's riches and wives, to Indra,
who carries a thunderbolt. For this he is celebrated by
different names because of his different activities.
By conquering the demons city, he was known as Purajana. He
gave everything to Indra, and Indra gave it to Purajaya. Therefore
the King was known by various names. Another version has huta,
but the meaning is the same.
|| 9.6.20 ||
purajayasya putro 'bhd
anens tat-suta pthu
vivagandhis tata candro
yuvanvas tu tat-suta
The son of Purajaya was known as Anen, Anen's son was
Pthu, and Pthu's son was Vivagandhi. Vivagandhi's son
was Candra, and Candra's son was Yuvanva.
|| 9.6.21 ||
rvastas tat-suto yena
rvast nirmame pur
bhadavas tu rvastis
tata kuvalayvaka
The son of Yuvanva was rvasta, who constructed a
township known as rvast. The son of rvasta was
Bhadava, and his son was Kuvalayva.
|| 9.6.22 ||
ya priyrtham utakasya

dhundhu-nmsura bal
sutnm eka-viaty
sahasrair ahanad vta
To satisfy the sage Utaka, the powerful Kuvalayva killed a
demon named Dhundhu with the assistance of his twentyone thousand sons.
With the assistance of his twenty-one thousand sons, he killed the
demon.
|| 9.6.23-24 ||
dhundhumra iti khytas
tat-suts te ca jajvalu
dhundhor mukhgnin sarve
traya evvaeit
dhva kapilva ca
bhadrva iti bhrata
dhva-putro haryavo
nikumbhas tat-suta smta
O Mahrja Parkit, for this reason Kuvalayva is
celebrated as Dhundhumra "the killer of Dhundhu". All but
three of his sons, however, were burned to ashes by the fire
emanating from Dhundhu's mouth. The remaining sons were
Dhva, Kapilva and Bhadrva. From Dhva came a
son named Haryava, whose son is celebrated as Nikumbha.
|| 9.6.25 ||
bahulvo nikumbhasya
kvo 'thsya senajit
yuvanvo 'bhavat tasya
so 'napatyo vana gata
The son of Nikumbha was Bahulva, the son of Bahulva
was Kva, the son of Kva was Senajit, and the son of
Senajit was Yuvanva. Yuvanva had no sons, and thus he
retired from family life and went to the forest.
|| 9.6.26 ||
bhry-atena nirvia
ayo 'sya kplava
ii sma vartay cakrur
aindr te susamhit
Yuvanva and his one hundred wives were morose. The
sages in the forest, however, being very kind to the King,
began very attentively performing an Indra-yaja.

|| 9.6.27 ||
rj tad-yaja-sadana
pravio nii tarita
dv aynn viprs tn
papau mantra-jala svayam
Being thirsty one night, the King entered the arena of
sacrifice, and when he saw all the brhmaas lying down, he
personally drank the sanctified water meant to be drunk by
his wife.
Being thirsty, he drank water sanctified by mantras meant for his
wife.
|| 9.6.28 ||
utthits te niamytha
vyudaka kalaa prabho
papracchu kasya karmeda
pta pusavana jalam
When the brhmaas got up from bed and saw the water pot
empty, they inquired who had done this act of drinking the
water meant for begetting a child.
|| 9.6.29 ||
rj pta viditv vai
vara-prahitena te
varya nama cakrur
aho daiva-bala balam
When the brhmaas came to understand that the King,
inspired by the supreme controller, had drunk the water,
they all exclaimed "Alas! The power of providence is most
powerful. In this way they offered their respectful
obeisances unto the Lord.
They said, The power of the Lord is most powerful.
|| 9.6.30 ||
tata kla upvtte
kuki nirbhidya dakiam
yuvanvasya tanaya
cakravart jajna ha
Thereafter, in due course of time, a son with all the good
symptoms of a powerful king came forth from the lower
right side of King Yuvanva's abdomen.

|| 9.6.31 ||
ka dhsyati kumro 'ya
stanye roryate bham
m dht vatsa m rodr
itndro deinm adt
"Who will take care of this baby?" they said. Then Indra, who
was worshiped in that sacrifice, came and solaced the baby.
"Do not cry," Indra said. Then Indra put his index finger in
the baby's mouth and said, "You may drink me."
The brhmaas said, Who will feed the child? Then Indra, who
was worshipped in the sacrifice, appeared. He said, Drink me (m
dht). Do not cry. He put his forefinger in the childs mouth.
|| 9.6.32 ||
na mamra pit tasya
vipra-deva-prasdata
yuvanvo 'tha tatraiva
tapas siddhim anvagt
Because Yuvanva, the father of the baby, was blessed by
the brhmaas, he did not fall a victim to death. After this
incident, he performed severe austerities and achieved
perfection in that very spot.
|| 9.6.33-34 ||
trasaddasyur itndro 'ga
vidadhe nma yasya vai
yasmt trasanti hy udvign
dasyavo rvadaya
yauvanvo 'tha mndht
cakravarty avan prabhu
sapta-dvpavatm eka
ascyuta-tejas
O King Parkit! Mndht, the son of Yuvanva, the cause
of fear for Rvaa and other criminals who caused anxiety,
was known as Trasaddasyu (giving fear to the criminals).
This name was given by King Indra. By the power of the
Supreme Lord, the powerful son of Yuvanva, called
Mndht, became the emperor and alone ruled the entire
world, consisting of seven islands.
|| 9.6.35-36 ||
je ca yaja kratubhir
tma-vid bhri-dakiai
sarva-devamaya deva

sarvtmakam atndriyam
dravya mantro vidhir yajo
yajamnas tathartvija
dharmo dea ca kla ca
sarvam etad yad tmakam
By performance of sacrifice with plentiful donations,
Mndht, knower of the Lord, worshipped the Lord who is
beyond the senses, who represents all devats, who is the
soul of all beings, is non-different from sacrifice, and is nondifferent from its ingredients, its mantras, its rules, its
sponsor, its priests, its results, its time and its place.
|| 9.6.37 ||
yvat srya udeti sma
yvac ca pratitihati
tat sarva yauvanvasya
mndhtu ketram ucyate
All places, from where the sun rises to where the sun sets,
are known as the land Mndht, the son of Yuvanva.
Pratitihati means sets.
|| 9.6.38 ||
aabindor duhitari
bindumatym adhn npa
purukutsam ambara
mucukunda ca yoginam
te svasra pacat
saubhari vavrire patim
O King! Mndht begot three sons in the womb of
Bindumat, the daughter of aabindu. These sons were
Purukutsa, Ambara, and Mucukunda, a great mystic yog.
These three brothers had fifty sisters, who all accepted the
great sage Saubhari as their husband.
|| 9.6.39-40 ||
yamunntar-jale magnas
tapyamna para tapa
nirvti mna-rjasya
dv maithuna-dharmia
jta-spho npa vipra
kanym ekm aycata
so 'py ha ghyat brahman
kma kany svayavare

Saubhari was engaged in austerity in the water of the River

Yamun, when he saw the pleasure of a big fish engaged in
sexual affairs. Desire appearing in him, he went to King
Mndht and begged for one of the King's daughters. In
response to this request, the King said, "O brhmaa, any of
my daughters may accept any husband according to her
personal selection."
Why did the sage Saubhari performing great austerities, marry
these daughters and why did the daughters accept an old withered
sage as their husband? After seeing the fish, he came out of the
water, went to Mathur and requested King Mndht.
|| 9.6.41-42 ||
sa vicintypriya str
jaraho 'ham asan-mata
val-palita ejat-ka
ity aha pratyudhta
sdhayiye tathtmna
sura-strm abhpsitam
ki punar manujendrm
iti vyavasita prabhu
Saubhari thought: I am now feeble because of old age. My
hair has become grey, my skin is wrinkled, and my head
always trembles. Therefore women do not like me. Thus I
have been rejected. I shall reform my body in such a way as
to be desirable even to celestial women, what to speak of
the daughters of worldly kings. In this way the powerful
Saubhari decided.
My head trembles (ejatka). I have been refused (pratyudhta)
by the King. Then he decided (vyavasita) to change his body.
|| 9.6.43 ||
muni praveita katr
kanyntapuram ddhimat
vta sa rja-kanybhir
eka pacat vara
Thereafter, the messenger of the palace took him inside the
residential quarters of the princesses, full of splendor. All
fifty princesses then accepted him as their husband,
although he was only one man.
|| 9.6.44 ||
ts kalir abhd bhys
tad-arthe 'pohya sauhdam

mamnurpo nya va
iti tad-gata-cetasm
Thereafter, the princesses, being attracted by Saubhari,
gave up their sisterly relationship and quarreled among
themselves over him, each one of them contending, "This
man is just suitable for me, and not for you."
|| 9.6.45-46 ||
sa bahv-cas tbhir aprayatapa-riynarghya-paricchadeu
gheu nnopavanmalmbhasarasu saugandhika-knaneu
mahrha-ayysana-vastra-bhaasnnnulepbhyavahra-mlyakai
svalakta-str-purueu nityad
reme 'nugyad-dvija-bhga-vandiu
Because Saubhari was expert in chanting mantras perfectly,
he enjoyed with his wives in luxurious homes, valuable
furniture, fragrant gardens with lakes of clear water, parks,
with garlands, palatable food, cosmetics, baths, ornaments,
clothing, seats and valuable beds, along with other men and
women, all created by his impossible austerities, while
birds, bees and bards sang.
Bahvca means that he had powers from mantras to create his
wealth. He had performed austerities impossible for others
(apraya-tapa). He enjoyed in houses, and even cities with
great wealth, created by his austerity.
|| 9.6.47 ||
yad-grhasthya tu savkya
sapta-dvpavat-pati
vismita stambham ajaht
srvabhauma-riynvitam
Mndht, the king of the entire world consisting of seven
islands, was struck with wonder when he saw the household
opulence of Saubhari. Thus he gave up his false prestige in
his position of wealth and power.
Stambham means pride.
|| 9.6.48 ||
eva ghev abhirato
viayn vividhai sukhai
sevamno na ctuyad

jya-stokair ivnala
In this way, Saubhari, attached to family life, enjoyed sense
objects by various types of happiness, but he was not at all
satisfied, just as a fire never ceases blazing if constantly
supplied with drops of ghee.
Stokai means by drops.
|| 9.6.49 ||
sa kadcid upsna
tmpahnavam tmana
dadara bahv-ccryo
mna-saga-samutthitam
One day while Saubhari, who was expert in chanting
mantras, was sitting down, he realized his fall down had
been caused by his association with some fish.
Seven verses describe how Saubhari regained his sense after
enjoying, caused by an offense to Garua. He realized the cause of
his being cheated of the bliss of the self (tm apahnavam) was
himself (tmana), arising from association with fish. To protect
some fish he had prevented Garua from eating them.
|| 9.6.50 ||
aho ima payata me vina
tapasvina sac-carita-vratasya
antarjale vri-cara-prasagt
pracyvita brahma cira dhta yat
Alas! While practicing austerity, even within the depths of
the water, and while observing all the rules practiced by
saintly persons, I lost the results of my long austerities
simply by association with the sexual affairs of fish.
Everyone should observe this destruction.
Brahma means austerity.
|| 9.6.51 ||
saga tyajeta mithuna-vratn mumuku
sarvtman na visjed bahir-indriyi
eka caran rahasi cittam ananta e
yujta tad-vratiu sdhuu cet prasaga
A person desiring liberation must give up the association of
persons interested in sex life and should not employ his
external senses. He should always stay in a secluded place,
completely fixing his mind at the lotus feet of the unlimited

Lord, and if there is associate with devotees also engaged

in meditation on the Lord it is permitted, and otherwise not.
Therefore, others should not become like me. In this way he regrets
his condition in two verses. He should not engage his external
senses. There is no injunction not to employ the internal senses,
since such an order is impossible. There is no substance in giving
impossible orders. If there is excellent association with devotees
fixed in the Lord (tat-vrateu), he should take that association.
Because I lacked that association, I associated with fish engaging in
sex life, arising from finding fault in Garua. If there is excellent
association then take it, otherwise do not associate. This negative
should be supplied.
|| 9.6.52 ||
ekas tapasvy aham athmbhasi matsya-sagt
pacad sam uta paca-sahasra-sarga
nnta vrajmy ubhaya-ktya-manorathn
my-guair hta-matir viaye 'rtha-bhva
In the beginning I was alone and engaged in performing the
austerities of mystic yoga, but later, because of the
association of fish, I became fifty members, and then
increased to five thousand members. My intelligence
destroyed by the guas, thinking enjoyment as the goal of
life, I obtained no end to my desires in this and next life.
He explains further the fault of association. By association with fifty
wives I became fifty. By sons I became five thousand since he had a
hundred sons by each wife. Thinking that enjoyment is the goal of
life (artha-bhva), I obtained no end to desires for performing
actions for this and next life (ubhaya-ktya).
|| 9.6.53 ||
eva vasan ghe kla
virakto nysam sthita
vana jagmnuyayus
tat-patnya pati-devat
In this way he passed his life in household affairs for some
time, but then he became detached from material
enjoyment. He accepted the vnaprastha order and went to
the forest. His devoted wives followed him, for they had no
shelter other than their husband.
Nysam means giving up material association, taking vna-prastha.
|| 9.6.54 ||
tatra taptv tapas tkam

tma-daranam tmavn
sahaivgnibhir tmna
yuyoja paramtmani
Saubhari, knowing the self, performed severe penances in
the forest for realizing the self. He gave up his body along
with the fires and attained the Supreme Lord.
He gave up his body along with the household fires, and attained
the Lord.
|| 9.6.55 ||
t sva-patyur mahrja
nirkydhytmik gatim
anvyus tat-prabhvea
agni ntam ivrcia
O Mahrja Parkit! By observing their husband
progressing in spiritual existence, Saubhari's wives followed
him, just as the flames of a fire cease when the fire is
extinguished.
Anvyu means they followed.
Thus ends the commentary on the Sixth Chapter of the Ninth Canto
of the Bhgavatam for the pleasure of the devotees, in accordance
with the previous cryas.