Chapter 6: The Downfall of Saubhari Muni

(1) S'rî S'uka said: 'The three sons of Ambarîsha [see previous chapters] were Virûpa, Ketumân and S'ambhu. From Virûpa there was Prishadas'va and from him there was a son called Rathîtara. (2) Rathîtara had no sons and therefore [sage] Angirâ was requested to beget children with his [Rathîtara's] wife. That led to the birth of ['kshetra jâta'-] sons with brahminical qualities. (3) Being born from his wife these sons belonged to his family. They were remembered as the dynasty of Angirâ and were among the sons of Rathîtara most prominent because they, being born under that circumstance, were considered double-born [brahmins of mixed caste]. (4) When Manu once sneezed the son Ikshvâku was born from his nose [see also 8.13]. Vikukshi, Nimi and Dandakâ were the most prominent among the hundred sons whom he begot. (5) Twenty-five of them became kings in Âryâvarta in the east [in the Himalaya and Vindhya mountains] oh King, as also [did twenty-five of them] in the west [of that region]. Three of them ruled in the middle region, while the rest of the sons ruled over other places. (6) He, king Ikshvâku, once during ashthaka-s'râddha [offerings to the forefathers made in January, February and March] ordered his son: 'Oh Vikukshi, bring me pure flesh [as acquired by hunting]. Go for it right now without delay.'

(7) Thus he went to the forest to kill animals suitable for the oblations, but when he was fatigued and hungry the hero forgetfully [about the fact that the flesh was meant for the sacrifices] ate a rabbit [*]. (8) He offered what had remained to his father who on his turn asked their guru [Vasishthha] to purify it. He replied: 'All this is polluted and unfit for use.'

(9) Thus being informed by the spiritual master the ruler understood what his son had done. Out of anger that he had violated the vidhi he consequently sent him out of the country. (10) The king had a conversation with the scholar. In accordance with what he told him he thereupon, living as a yogi, gave up his vehicle of time [his body] and thus achieved the supreme position. (11) After the withdrawal of his father, Vikukshi returned to rule over this planet earth. He worshiped the Lord with different yajñas and became celebrated as Sas'âda ['the rabbit-eater']. (12) Purañjaya ['the conqueror of the residence'] was his son. He was also known as Indravâha ['carried by Indra'] and Kakutstha ['sitting on the hump of a bull']. Hear now about what he has done to receive these names. (13) There had been a devastating war, a fight between the gods and the demons, in which his supreme assistance as a hero was accepted by the godly ones who had been defeated by the Daityas. (14) By the order of the God of Gods Lord Vishnu, the Supersoul and Master of the Entire Creation, Indra in the form of a great bull became engaged in his [Purañjaya's] service as his carrier. (15-16) He well-equipped with a first-class bow taking up the sharpest arrows, was praised [by the demigods], mounted it and sat on the hump prepared to fight. Favored by the power of Vishnu, the Original Person and Supersoul, he surrounded by the servants of heaven, then laid siege to the Daitya residence on the western side. (17) A battle took place between him and the demons that was so aggressive that it made one's hair stand on end. All the Daityas who approached him in the fight he sent to Yamarâja with his arrows. (18) Confronted with his shower of arrows that was as fierce as the fire at the end of time, the Daityas who were slaughtered and dispersed fled away to return to their places. (19) Conquering over them he, the saintly king, turned all their wealth and wives over to the carrier of the thunderbolt [Indra]. That gave him his names.

(20) From Purañjaya there was a son called Anenâ, his son was Prithu and the son that he begot was Vis'vagandhi who on his turn had a son called Candra whose son was called Yuvanâs'va. (21) S'râvasta was his son and he built a town called S'râvastî. By S'râvasta next Brihadas'va was begotten and from him there was Kuvalayâs'va. (22) He was of a great power. Together with the twenty-one thousand sons that surrounded him, he for the satisfaction of sage Utanka killed a demon named Dhundhu. (23-24) He was thus known as Dhundhumâra ['the killer of Dhundhu']. All but three of his sons had been burned by the fire from the mouth of Dhundhu. The only ones that remained alive were Dridhâs'va, Kapilâs'va and Bhadrâs'va oh son of Bharata. Dridhâs'va's son was Haryas'va and the renown Nikumbha was his son. (25) Nikumbha's son was Bahulâs'va and his son was Kris'âs'va. Senajit succeeded him and from him Yuvanâs'va was born. Yuvanâs'va had no sons and retired [together with his wives] to the forest. (26) Living together with his hundred wives he was depressed so that the sages, very merciful with him, with the greatest care began a [fertility] ceremony known as Indra-yajña. (27) One night he being very thirsty entered the sacrificial arena. Seeing all the brahmins fast asleep, he drank  from the sanctified water himself [instead of keeping it for his women]. (28) After they [in the morning] all woke up and next found the water pot empty oh prabhu, they inquired who was responsible for drinking the water that was meant for giving birth to a child. (29) Understanding that it by providence was drank by the king, they all prayed to the Supreme Lord saying: 'Alas, the power of God is what rules!' (30) And so, lo and behold, after due course of time, the lower abdomen of king Yuvanâs'va opened itself at the right side from which a son was born [with all the qualities characterizing] a good king. (31) Who now would supply the child with milk? It was crying that much thirsting for it that king Indra said: 'Do not cry my child, just drink from me' and thereupon gave it his index-finger to suck. (32) It was the mercy of the divine scholars that the father did not die because of the baby he gave birth to. Yuvanâs'va later on achieved the perfection of life by doing tapas in that same place. (33-34) Dear King, Indra gave the child the name Trasaddasyu ['the fear of the rogues']. Crooks like Râvana and such, were afraid of him. Yuvanâs'va's son Mândhâtâ by the power of the Infallible One thus could rule the surface of the earth with its seven continents as the one and only master. (35-36) He also in full awareness of the [Super]soul worshiped Yajña, the Lord of Sacrifices, the God and Supersoul of everyone elevated above the sensual plane. This happened in sacrificial ceremonies that were attended by all the godly people whom he rewarded with large donations. The ingredients, the mantras and the regulative principles, the worship and the worshiper as also the priests in their dharma of proceeding according to the time and place, all together contributed to assure that the interest of the true self was done justice. (37) For all the places mentioned that stretch from where the sun rises above the horizon to everywhere it sets, one speaks about the field of action of Yuvanâs'va's son, Mândhâtâ.

(38) The ruler [Mândhâtâ] begot in the daughter Bindumatî of a king called S'as'abindu [the sons] Purukutsa, Ambarîsha and Mucukunda who was a great yogi. Their fifty sisters accepted sage Saubhari as their husband. (39-40) He [Saubhari] performing an uncommon austerity in being submerged in the depth of the Yamunâ river, saw in his penance how a big fish was enjoying sexual matters. Thus being sexually awakened the scholar begged the king [Mândhâtâ] for a single daughter. The king said: 'You may marry a daughter of mine oh brahmin, if that is what she chooses.'

(41-42) He thought to himself: 'Women do not like me, I'm too old, I'm not attractive to them. I am wrinkled, have gray hair and a head tremor. I'll be rejected! Let me make it so that my body is desirable to the women of heaven, not to mention the daughters of the worldly kings!' Thus was the resolve of the mystic. (43) The sage being announced by an envoy was admitted into the quarters of the princesses that were opulent in every respect. There he was accepted by all the fifty princesses as their single husband. (44) A great quarrel rose among them when they, being attracted to him, gave up their friendship by saying things like: 'This man is the right person for me, not for you.' (45-46) He, as a result of his austerity knowing many a mantra, enjoyed with his wives an unlimited opulence with everything that one could wish for: all kinds of finely furnished houses and quarters, parks, the clearest water in ponds amidst fragrant gardens, costly bedding and furniture, clothing and ornaments. There were bathing places, palatable dishes, there was sandalwood paste and a dress up with garlands and decorations of all men and women who in constant glee were accompanied by the song of birds, bumblebees and professional singers. (47) The ruler over the seven continents [Mândhâtâ] was struck with wonder when he saw Saubhari's family life because of which he no longer could pride himself on being the emperor of the world blessed with all opulence. (48) Saubhari though, who was always engaged in the happiness and diversity of the material affairs of his household, could not find satisfaction in his enjoyment, just like a fire cannot that is fueled with fat. (49) One day sitting down and wondering how his straying away from the true self could have taken place, the expert in many mantras saw that it had been caused by a couple of copulating fish: (50) 'Alas, see how I, who was such a great ascetic, fell down. I, so observant and strict to the vow, was distracted from the spiritual life that I practiced for so long. Just because of the thing aquatics do under water! (51) He who seeks liberation must give it up to associate with those who are loose in their sexual morals. He should in every respect avoid it to give free reign to his external senses. He should live alone in a secluded place and fix his mind on the lotus feet of the Unlimited Lord. And if he seeks [intimate] association, he should associate with like-minded souls of detachment. (52) As a renunciate I was all alone under water associating with fish (!) and acquired fifty wives, not mentioning the five thousand [grand]children I begot. I see no end to all my duties here and in the hereafter that are occupying my mind, for I, under the influence of the modes of matter being motivated for my own interest, lost my intelligence in the material enjoyment.'

(53) Thus [regretfully] living at home he in due course of time became detached and situated in the renounced order of life. He went to the forest and was followed by all his wives, for he was their object of worship. (54) In his penance there being of the severest austerity conducive to self-realization, he, conversant now with the fires of the personal self, engaged himself with the Supreme Self. (55) Oh Mahârâja, the wives who saw their husband progressing spiritually, managed under that influence to follow him, just like the flames do with a fire that extinguishes [compare B.G. 9: 32].'