47 verses
Śukadeva Gosvāmī said: O King Parīkṣit, as the jīva has six senses, King Nahuṣa had six sons, named Yati, Yayāti, Saṁyāti, Āyati, Viyati and Kṛti.
Knowing that by ruling the kingdom a person cannot realize his real self, Yati, the eldest son of Nahuṣa, did not accept the kingdom, although it was offered by his father.
The brāhmaṇas made Nahuṣa fall from the heavenly planets because of offending Indras wife, and he became a python. Yayāti became the king.
Nahuṣa was made to fall from Svarga by sages such as Agastya.
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.
Yayāti married the daughter of Śukrācārya (kāvyasya) and the daughter of Vṛṣaparvā.
Mahārāja Parīkṣit said: Śukrācārya was a brāhmaṇa sage, and Mahārāja Yayāti was a kṣatriya. How did this pratiloma marriage between a fallen kṣatriya man and a brāhmaṇa woman occur?
Hearing that he accepted a brāhamaṇas daughter, Parīkṣit calls Yayāti a fallen kṣatriya, since he did not know the circumstances.
devayānyā purodyāne puṣpita-druma-saḍkule vyacarat kala-gītāli- nalinī-puline 'balā
Śukadeva Gosvāmī said: One day Vṛṣaparvā's inexperienced daughter Śarmiṣṭhā, passionate by nature, was walking with Devayānī, the daughter of Śukrācārya, and with thousands of friends, in the palace garden filled with flowering trees, on a bank covered with lotuses resounding with the humming of bees.
Dānavendrasya means of Vṛṣaparvā. They were on a bank covered with lotuses where bees were humming.
When the young, lotus-eyed girls came to the bank of the pond, they left their clothing on the bank and began sporting, throwing water on one another.
Siñcatīḥ should be siñcantyaḥ.
Seeing Lord Śiva passing, seated on the back of his bull with his wife, in embarrassment, the girls quickly got out of the water and covered themselves with their garments.
Śarmiṣṭhā unknowingly put Devayānī's dress on her own body, thinking the cloths were hers. In anger, Devayānī then spoke as follows.
Śarmiṣṭhā thinking the clothes were hers, put on the cloth of the daughter of her guru.
Oh! Look at the actions of this servant-maid! Disregarding all etiquette, she has put on my dress, just like a dog snatching ghee meant for a sacrifice.
She has improperly (asāmpratam) put on the clothing of a brāhmaṇa.
yān vandanty upatiṣṭhante loka-nāthāḥ sureśvarāḥ bhagavān api viśvātmā pāvanaḥ śrī-niketanaḥ
vayaṁ tatrāpi bhṛgavaḥ
śiṣyo 'syā naḥ pitāsuraḥ
asmad-dhāryaṁ dhṛtavatī
śūdro vedam ivāsatī
The brāhmaṇas have created the universe by their austerities. They are the face of the Supreme Lord, possess Brahman and show the auspicious path. The devatās, lords of the world, and even the Supreme Lord, the purifier, the soul of the universe, the abode of Lakṣmī, glorify and honor the brāhmaṇas. Among the brāhmaṇas, we are the descendents of Bhṛgu, and her demonic father is our disciple. This unchaste woman puts on the clothing of a brāhmaṇa, just as a śūdra tries to study the Vedas.
In three verses she describes the impropriety. Sages like Dakṣa possess Brahman (jyotiḥ). Just being a brāhmaṇa is worthy of such respect. And we are the descendents of Bhṛgu among the brāhmaṇas. Her father is our disciple.
When thus rebuked, Śarmiṣṭhā, breathing like a trampled serpent and biting her lower lip with her teeth, spoke in anger to the daughter of Śukrācārya.
O beggar! You boast profusely without understanding your position. Do you brāhmaṇas not wait at our house like crows?
Bali-bhujaḥ means crows.
After scolding Devayānī, the daughter of Śukrācārya, with such harsh words, she took away Devayānī's garments and threw Devayānī into a well.
When Śarmiṣṭhā had gone home, King Yayāti, while engaged in a hunting excursion, by chance went to the well to drink water and saw Devayānī.
King Yayāti immediately gave the naked girl his upper cloth, and being compassionate, he caught her hand by his own and lifted her out.
hasta-grāho 'paro mā bhūd gṛhītāyās tvayā hi me eṣa īśa-kṛto vīra sambandho nau na pauruṣaḥ
With words saturated with affection, Devayānī said to King Yayāti: O great hero, O King! Conqueror of the cities of your enemies! You have accepted my hand. May no one else accept my hand which has been accepted by you. This relationship has been created by the Lord, not by any human.
The King asked her about her family. She replied that she was the daughter of Śukrācārya (auśanasī).
Because of the will of the Lord, falling in the well, I have met you. 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.
Previously I had cursed Kaca. Kaca, the son of Bṛhaspati, learned how to live eternally from Śukrācārya. Devayānī desired him as her husband. He refused, since she was the daughter of his guru. She became angry and cursed him, saying that his knowledge would become useless. He cursed her, saying that she would not get a brāhmaṇa husband.
King Yayāti did not like it, but because it was arranged by providence and because he considered that his mind was absorbed in dharma, he accepted her request.
The marriage was undesirable because it would break religious principles for him to marry the daughter of a brāhmaṇa. But this arrangement had come to him by the will of the Supreme Lord. Since childhood I have not liked breaking religious principles. Since my mind is surrendered to the feet of my Lord, my mind does not enjoy sinful acts. But this is the subtle arrangement of dharma. It will not lead to adharma. Determining in this way, he agreed to her proposal.
When the learned King returned to his palace, Devayānī returned home crying and told her father, Śukrācārya, all that Śarmiṣṭhā had done.
Śukrācārya, unhappy, condemning the profession of priesthood, praised the profession of collecting grains from the fields. He then left home with his daughter.
Kāpotīm means living by collecting grains from the field.
King Vṛṣaparvā, understanding that Śukrācārya desired to speak to the devatās, fell down at his feet with his head and satisfied his guru.
Śukrācārya wanted to speak to the devatās and say, I am rejecting the demons, and I will make you victorious over the demons. Vṛṣaparvā understood that Śukrācrāya desired to say this.
The powerful Śukrācārya was angry for a few moments, but then said to Vṛṣaparvā, O King! Fulfill the desire of Devayānī. I cannot give her up in this world.
Vṛṣaparvā agreed to fulfill Devayānī's desire, and he awaited her words. Devayānī expressed her desire. "Whenever I marry by the order of my father, my friend Śarmiṣṭhā must go with me as my maidservant, along with her friends."
Falling at Devayānīs feet, Vṛṣaparvā remained there. She expressed her desire. Śarmiṣthā should follow me along with her friends.
Seeing the danger for the demons because of Śukrācāryas anger, and the great gain by pleasing him, Vṛṣaprarvā served him like a servant. Given to Devayānī by her father, Śarmiṣṭhā served Devayānī with a thousand women.
Seeing the dangerous position for the demons (svānām) from the anger of Śukrācārya, and the importance for fulfilling his goals by pleasing him, Vṛṣapravā served Śukrācārya like a servant.
When Śukrācārya gave Devayānī in marriage to Yayāti, along with Śarmiṣṭhā, he warned the King, "My dear King, never allow this girl Śarmiṣṭhā to lie with you in your bed."
Do not let her sleep in your bed.
O King Parīkṣit, upon seeing Devayānī with a nice son, Śarmiṣṭhā once approached King Yayāti at the appropriate time for conception and in a secluded place, requested the husband of her friend Devayānī for a child.
When Princess Śarmiṣṭhā begged King Yayāti for a son, the King, aware of dharma, considered the principles of religion, and, though he remembered the words of Śukrācārya, he accepted what was arranged by fate at that time.
It is dharma to fulfill her desire, when she requests at the time of conception for having a son. Knowing this and remembering the words of Śukrācārya forbidding a relationship with Śarmiṣṭhā, he wavered in his mind, but then accepted the union as it was attained by fate.
Devayānī gave birth to Yadu and Turvasu, and Śarmiṣṭhā gave birth to Druhyu, Anu and Pūru.
Vyajāyata means vyajanaya (gave birth to).
When the proud Devayānī understood that Śarmiṣṭhā was pregnant by her husband, fainting with anger, she departed for her father's house.
Understanding that her husband had impregnated Śarmiṣṭhā, she became angry. She understood this from some brāhmaṇa.
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.
Upamantrayan means appeasing.
Śukrācārya in anger said, "O untruthful man! O desirer of women! O fool! May old age which disfigures humanity afflict you."
King Yayāti said, "O brāhmaṇa! I have not yet satisfied my desires with your daughter." Śukrācārya then replied, "You may exchange your old age for youth with someone who will accept your old age."
Genitive case (kāmānām) is used as with Fire is not satisfied with wood. By mentioning his daughter he implies that the curse will affect her also. Śukrācarya considered the matter and then with pleasure spoke. You may substitute your old age with youth. But who sill give their youth in exchange for old age? Someone like a son will accept (dhāsyati) out of affection (abhi) for you. Or another meaning is as follows. When you announce to all about the exchange, he who accepts will say (abhidhāsyati) I accept your old age, giving my 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.
My dear son, I am not yet satisfied in enjoyment. But you can take the old age given by your maternal grandfather, and I will enjoy life for a few years more.
Yadu said: I cannot exist with your old age given in exchange for my youth. Unless one enjoys material happiness, one cannot attain renunciation.
I cannot exist with old age in the midst of youth. Why? I desire detachment from material enjoyment which is favorable for bhakti to the Lord. Without profuse enjoyment this is not generally possible. Though I know that you will accept your old age and give me back my youth after a long time, I cannot endure such a long time, since I am eager to worship the Lord without interruption. Though you are my father, I cannot fulfill your order. Let happen what will happen. In the Tenth Canto it is said yadoś ca dharma-śīlasya nitarāṁ muni-sattama: O best of sages, you have also described Yadu, who was very pious and strictly adherent to religious principles. (SB 10.1.2) Just as the Kumāras refused the order of Brahmā, Yadu refused material dharma, following the order of his father, for the highest purpose. Because he satisfied the Lord, the Lord Svayam Bhagavān appeared in his dynasty. Kuntī also says:
kecid āhur ajaṁ jātaṁ puṇya-ślokasya kīrtaye
yadoḥ priyasyānvavāye malayasyeva candanam
Some say that you, though unborn, have taken birth in the Yadu family to give fame to Yudhiṣṭhira, just as sandalwood, originating in the Malaya Hills gives fame to those hills. SB 1.8.32
When Śukadeva uses the words adharma-jñāḥ (ignorant of dharma) in the next verse that description applies to the other brothers, and not Yadu.
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, thinking their flickering youth was eternal, they refused.
King Yayāti then requested Pūru, who was the youngest but more qualified, "My dear son, you should not refuse my request."
Pūru said: O King! Who in this world can repay his debt to his father who has produced the sons body, by whose mercy one enjoys Svarga?
Ātmakṛtoḥ means of the father who produces ones body. Param means Svarga.
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 without faith is third class. But a son who refuses his father's order is like his father's stool.
Though I will carry out your order, I am not the best son but a second class son. Uccaritam means similar to urine and stool.
In this way, O King, the son named Pūru with pleasure accepted the old age of his father. Yayāti, taking the youth of his son, enjoyed this material world as he required.
Thereafter, King Yayāti, the ruler of seven islands of Bhārata-varṣa, ruled the citizens exactly like a father. With unimpaired senses, he enjoyed as much material happiness as he desired.
There are actually nine islands (varṣas) in Bhārata-varṣa. He was the ruler of all except the first and the last island, to be in agreement with later descriptions.1 Yathopajoṣam means as he liked.
In secluded places, engaging her mind, words, body and various paraphernalia, Devayānī, the dear wife of Mahārāja Yayāti, always brought her husband the greatest bliss.
King Yayāti worshipped Viṣṇu, the composite of all devatās and the Vedās, by performing sacrifices, in which he offered abundant gifts to the brāhmaṇas.
In the Lord, this universe is created and is manifested with variety like a cloud in the sky. Then it disappears. The universe is temporary like a dream, an illusion or a desire.
In him, this universe is created and appears with variety because of being non-different from the cause, the Lord. However, actually the universe does not have variety. At destruction, the universe enters the Lord, and had no external manifestation. It is impermanent like a dream, an illusion or a desire. The singular number is used in the compound to express one unit.
Placing in his heart Vāsudeva, the knower of all jīvas, who dwells in the hearts of all, but who is difficult to know, King Yayāti, without desire, worshipped the Lord, his master.
Vāsudeva means he who dwells everywhere. Therefore without effort Yayāti could meditate on him. He rests in the hearts of all beings (guhāśayam) but he does not sleep like others, since he knows (ayaṇam) all jīvas (nāra). All the jīvas do not know him. He is difficult to understand (anīyāṁsam). Though externally Yayāti was attached to enjoyment, he was not an enjoyer with his mind. He was without desire (nirāśīḥ). Prabhum indicates that he desired dāsya-bhāva.
Although Mahārāja Yayāti, king of the entire world, engaged his mind and five senses in material happiness for one thousand years, he was unable to be satisfied.
The senses are called sinful senses, since they are lusty for material enjoyment.
Thus ends the commentary on the Eighteenth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Eighteenth Chapter describes the quarrel between Devayānī and Śarmiṣṭhā and Pūru accepting the old age of his father Yayāti.