SRIMAD BHAGAVATAM: CANTO 9

(1) S'rî S'uka said: 'Ams'umân for a long time doing penance with a desire to bring the Ganges down was unsuccessful and then died in due course of time.

(2) His son Dilîpa, like his father, couldn't do so either and also died a victim of time. Next was his son Bhagîratha in his penance of the greatest austerity. (3) Unto him the goddess [of mother Ganga] appeared who said: 'Very pleased as I am will I answer your prayers', and thus addressed seeing his wishes granted [that the Ganges would wash away the ashes, see 9.8: 28] bowed that ruler of man respectfully.

(4) [Mother Ganga said:] 'Who is able to sustain the force of the waves with me falling down upon this earth? Unsustained I'd split open its surface, o master of men, and head for the lower worlds! (5) Another reason for me not to head for the earth is, and please take this into account o King, that I of the people cleansing themselves with my water will have to wash away the sinfulness.'

(6) S'rî Bhagîratha said: 'The saintly forsakers of the world who peaceful and expert to the rules deliver all, will take the sinfulness you thus accumulate away, because they bathing in your water carry within them the Defeat of all Sin, the Lord [see also 1.13: 10 and 6.1: 15]. (7) The god of destruction, Rudra, will sustain your force, for he is of the embodied beings the Supersoul in whom all the universe long and wide is situated as threads in cloth [*].'

(8) After this was said was he, the ruler, of penance with Lord S'iva; not wasting any time propitiated he the All-auspicious One so that the lordship indeed soon was satisfied, o King [**]. (9) 'So be it', said Lord S'iva ever auspicious to all, after having been addressed by the king, and with great attention sustained he the Ganges that was pure of washing from Vishnu's toes [see also 5.17]. (10) He Bhagîratha, the saintly king, brought her who could deliver the entire universe to the place where the ashes were of the bodies of his forefathers. (11) Leading the way, driving a chariot at the speed of the wind, was he followed by her while she blessed all the countries with her holiness until she flowed over the burnt sons of Sagara. (12) Even though the sons of Sagara were condemned for offending a brahmin, could the simple touch of her water with their remains only, make them reach the divine. (13) If Sagara's sons whose bodies burned to ashes went to heaven after contacting [the Ganges], then what would her effect be with those determined in vows who with faith and devotion worship the goddess?

(14) This miracle of her water now described is not such a supreme wonder at all, to cut the bondage is her natural ability because she emanates from the Lotus feet of the Eternal One. (15) Saintly people who in faith with their minds are of full attention, are purified despite of the difficulty to give it up with the three modes of nature; by them is the spiritual quality of the Supreme immediately achieved.

(16-17) From Bhagîratha was a son born named S'ruta, of him there was Nâbha - different from the one I before described [see 5.3] - and from Nâbha was born Sindhudvîpa of whom thereafter Ayutâyu was born. His son Ritûparna was a friend of Nala. From Nala he received the art of training horses in exchange for secrets of gambling. Ritûparna had a son named Sarvakâma. (18) From him there was Sudâsa whose son [Saudâsa] as the husband of Damayantî ascended the throne and also was known, so one says, as Mitrasaha and Kalmâshapâda. He, because of sin without a son, once got cursed by Vasishthha to become a man-eater [a Râkshasa].

(19) The king said: 'Please tell me, if it is not a secret, what the reason was for the curse of the spiritual master against Saudâsa, this great soul? That I would like to know.'

(20-21) S'rî S'uka said: 'Saudâsa sometimes went out to hunt and had in the past killed a Râkshasa, but the brother whom he let go, thereafter pursued him in revenge. With evil intentions he posed as the king's cook and presented his spiritual master who came to dine at his home, the flesh of a human being he had cooked. (22) Checking his food found the mighty master it from his inner sense unfit for consumption and cursed he the king very angry with: 'For this you'll become a man-eater indeed!' (23-24) Finding out that the Râkshasa was to blame performed he, to atone, for twelve years a penance. Saudâsa though had taken a palmful of water in order to curse his guru, but his wife Madayantî forbade it. He spilled the water potent of the [s'apa-]mantra over his legs after which that lord of man in all directions in the sky everywhere could see the surface of the earth teeming with life. (25) He acquired the propensities of a wild man and acquired a black spot on his leg [for which he was known as Kalmâshapâda]. Living in the forest saw he [once] a brahmin couple the moment they had sexual intercourse. (26-27) Suffering from hunger caught he the brahmin but his wife said: 'You must be very unhappy, poor and hungry, but a Râkshasa you're not; in fact you're a great warrior from the Ikshvâku-dynasty, the husband of Madayantî, o hero, it is nothing for you to act against the dharma. Please release my husband, this twice-born soul whose desire to get a son has not yet been fulfilled. (28) O King, this human body does good to the Complete of the Living Being and so would, so to say, the killing of him, o hero, be the killing of all good chances! (29) He here is a brâhmana well-versed in the Veda, who austere, of good behavior and endowed with all good qualities is determined to honor the Brahman, the Supreme Personality known as the Living Soul of all beings in the beyond of whom He's the quality. (30) He, this brahmin and best of all sages, how can he, like it is with a son with his father, from you the best of all saintly kings, with your awareness of the religion o power of the state, deserve it to be killed? (31) He's a saint free from sin, a speaker of Absolute Truth; how can you of your good self appreciated in the highest circles, think of killing him: that would be like killing an embryo or a cow! (32) Without him I can't live for even a moment and am I as a dead body; if you want to eat him, then eat me instead.'

(33) With the wife, this way pleading so pitiably and lamenting as a woman bereft of her man, devoured he, Saudâsa, condemned by the curse, him like a tiger does with its prey. (34) The brâhmana wife, the chaste woman, upon seeing how the man, who was about to impregnate her, by the Râkshasa was eaten, cried loudly from her deepest being and pronounced angered a curse against the king. (35) 'Because you've devoured the husband of a woman in pain for intercourse will you, o sinner, suffer the curse of also finding death when you try to discharge semen, o traitor of civilization!'

(36) After this way cursing Mitrasaha ['indulgent toward friends' or Saudâsa] found she, inclined to stay with him, her destination stepping into the fire ablaze with the bones of her husband. (37) When after twelve years Saudâsa was released [from the curse of Vasishthha] and tried to have sex with his wife was he checked by the queen who reminded him of the curse of the brâhmanî. (38) Thus had he henceforward to forsake it to be happy with his wife and remained he by destiny sonless. Vasishthha then was permitted to beget a child in Madayantî, his wife. (39) She verily bore the child for seven years in her womb not delivering, but with her abdomen struck by a stone was there a son from her who therefore was called As'maka ['of us']. (40) From As'maka was Bâlika born. This child was protected by a human shield consisting of women and named thereafter [as 'Nârîkavaca']. When there were no rulers around anymore [as Lord Paras'urâma had killed them all] became he Mûlaka ['springing from'], the progenitor of the kshatriyas. (41) From Bâlika there was a son named Das'aratha, his son was Aidavidi and from him was there the famous king Vis'vasaha who for his son had Khathvânga who became emperor. (42-43) He very fierce on the request of the godly killed the Daityas in battle and coming home, knowing that he had only a second longer to live, fixed he his mind by praying: 'Nor the earth, my kingdom or my dearest wife; nor my sons and daughters, my opulence or life are as worshipable to me as are the godly of the brahmin community respected in my family [***]. (44) Not even as a child was I attracted or enjoying the irreligious, nor did I at any time see anything else but the Lord Hailed in the Scriptures, Uttamas'loka, as something substantial. (45) By the godly I was granted the boon to have whatever I wanted but that claim over the three worlds I could not accept; all that I desire in this world is to be fully absorbed in the Supreme Lord [compare B.G. 9: 34]. (46) If even they, the godly, in their senses and minds always are distraught not knowing the Dearmost Eternal One of the Soul residing in their hearts, what then to expect of others [see B.G. 18: 55]? (47) Let me therefore in loving service give up the attachment to the modes of nature, the so powerful material control of mâyâ in manmade things which are like castles in the sky, and surrender myself unto Him, the One Soul who created the complete of the universe.'

(48) Thus intelligently with a firm resolve fully in the grip of Nârâyana, gave he up on all other concerns which are but ignorance and found he thereafter himself situated in his original position of loving service. (49) That which as such is known as the Supreme Brahman defying all description is not something impersonal or empty as one might think; it is the Supreme Lord Vâsudeva of whom the truthloving people are singing [see also 1.2: 11].'

S'rî S'uka said: 'S'rî S'uka said: 'Ams'umân for a long time doing penance with a desire to bring the Ganges down was unsuccessful and then died in due course of time.

S'ukadeva Gosvâmî continued: King Ams'umân, like his grandfather, performed austerities for a very long time. Nonetheless, he could not bring the Ganges to this material world, and thereafter, in due course of time, he died. (Vedabase)

Text 2

His son Dilîpa, like his father, couldn't do so either and also died a victim of time. Next was his son Bhagîratha in his penance of the greatest austerity.

Like Ams'umân himself, Dilîpa, his son, was unable to bring the Ganges to this material world, and he also became a victim of death in due course of time. Then Dilîpa's son, Bhagîratha, performed very severe austerities to bring the Ganges to this material world. (Vedabase)

Text 3

Unto him the goddess [of mother Ganga] appeared who said: 'Very pleased as I am will I answer your prayers', and thus addressed seeing his wishes granted [that the Ganges would wash away the ashes, see 9.8: 28] bowed that ruler of man respectfully.

Thereafter, mother Ganges appeared before King Bhagîratha and said, "I am very much satisfied with your austerities and am now prepared to give you benedictions as you desire." Being thus addressed by Gangâdevî, mother Ganges, the King bowed his head before her and explained his desire. (Vedabase)

Text 4

[Mother Ganga said:] 'Who is able to sustain the force of the waves with me falling down upon this earth? Unsustained I'd split open its surface, o master of men, and head for the lower worlds!

Mother Ganges replied: When I fall from the sky to the surface of the planet earth, the water will certainly be very forceful. Who will sustain that force? If I am not sustained, I shall pierce the surface of the earth and go down to Rasâtala, the Pâtâla area of the universe. (Vedabase)

Text 5

Another reason for me not to head for the earth is, and please take this into account o King, that I of the people cleansing themselves with my water will have to wash away the sinfulness.'

O King, I do not wish to go down to the planet earth, for there the people in general will bathe in my water to cleanse themselves of the reactions of their sinful deeds. When all these sinful reactions accumulate in me, how shall I become free from them? You must consider this very carefully. (Vedabase)

Text 6

S'rî Bhagîratha said: 'The saintly forsakers of the world, who peaceful and expert to the rules deliver all, will take the sinfulness you thus accumulate away, because they bathing in your water carry within them the Defeat of all Sin, the Lord [see also 1.13: 10 and 6.1: 15].

Bhagîratha said: Those who are saintly because of devotional service and are therefore in the renounced order, free from material desires, and who are pure devotees, expert in following the regulative principles mentioned in the Vedas, are always glorious and pure in behavior and are able to deliver all fallen souls. When such pure devotees bathe in your water, the sinful reactions accumulated from other people will certainly be counteracted, for such devotees always keep in the core of their hearts the Supreme Personality of Godhead, who can vanquish all sinful reactions. (Vedabase)

Text 7

The god of destruction, Rudra, will sustain your force, for he is of the embodied beings the Supersoul in whom all the universe long and wide is situated as threads in cloth [*].'

Like a cloth woven of threads extending for its length and breadth, this entire universe, in all its latitude and longitude, is situated under different potencies of the Supreme Personality of Godhead. Lord S'iva is the incarnation of the Lord, and thus he represents the Supersoul in the embodied soul. He can sustain your forceful waves on his head. (Vedabase)

Text 8

After this was said was he, the ruler, of penance with Lord S'iva; not wasting any time propitiated he the All-auspicious One so that the lordship indeed soon was satisfied, o King [**].

After saying this, Bhagîratha satisfied Lord S'iva by performing austerities. O King Parîkshit, Lord S'iva was very quickly satisfied with Bhagîratha. (Vedabase)

Text 9

'So be it', said Lord S'iva ever auspicious to all, after having been addressed by the king, and with great attention sustained he the Ganges that was pure of washing from Vishnu's toes [see also 5.17].

When King Bhagîratha approached Lord S'iva and requested him to sustain the forceful waves of the Ganges, Lord S'iva accepted the proposal by saying, "Let it be so." Then, with great attention, he sustained the Ganges on his head, for the water of the Ganges is purifying, having emanated from the toes of Lord Vishnu. (Vedabase)

Text 10

He Bhagîratha, the saintly king, brought her who could deliver the entire universe to the place where the ashes were of the bodies of his forefathers.

The great and saintly king Bhagîratha brought the Ganges, which can deliver all the fallen souls, to that place on earth where the bodies of his forefathers lay burnt to ashes. (Vedabase)

Text 11

Leading the way, driving a chariot at the speed of the wind, was he followed by her while she blessed all the countries with her holiness until she flowed over the burnt sons of Sagara.

Bhagîratha mounted a swift chariot and drove before mother Ganges, who followed him, purifying many countries, until they reached the ashes of Bhagîratha's forefathers, the sons of Sagara, who were thus sprinkled with water from the Ganges. (Vedabase)

Text 12

Even though the sons of Sagara were condemned for offending a brahmin, could the simple touch of her water with their remains only, make them reach the divine.

Because the sons of Sagara Mahârâja had offended a great personality, the heat of their bodies had increased, and they were burnt to ashes. But simply by being sprinkled with water from the Ganges, all of them became eligible to go to the heavenly planets. What then is to be said of those who use the water of mother Ganges to worship her? (Vedabase)

Text 13

If Sagara's sons whose bodies burned to ashes went to heaven after contacting [the Ganges], then what would her effect be with those determined in vows who with faith and devotion worship the goddess?

Simply by having water from the Ganges come in contact with the ashes of their burnt bodies, the sons of Sagara Mahârâja were elevated to the heavenly planets. Therefore, what is to be said of a devotee who worships mother Ganges faithfully with a determined vow? One can only imagine the benefit that accrues to such a devotee. (Vedabase)

Text 14

This miracle of her water now described is not such a supreme wonder at all, to cut the bondage is her natural ability because she emanates from the Lotus feet of the Eternal One.

Because mother Ganges emanates from the lotus toe of the Supreme Personality of Godhead, Anantadeva, she is able to liberate one from material bondage. Therefore whatever is described herewith about her is not at all wonderful. (Vedabase)

Text 15

Saintly people who in faith with their minds are of full attention, are purified despite of the difficulty to give it up with the three modes of nature; by them is the spiritual quality of the Supreme immediately achieved.

Great sages, completely freed from material lusty desires, devote their minds fully to the service of the Lord. Such persons are liberated from material bondage without difficulty, and they become transcendentally situated, acquiring the spiritual quality of the Lord. This is the glory of the Supreme Personality of Godhead. (Vedabase)

Text 16-17:

From Bhagîratha was a son born named S'ruta, of him there was Nâbha - different from the one I before described [see 5.3] - and from Nâbha was born Sindhudvîpa of whom thereafter Ayutâyu was born. His son Ritûparna was a friend of Nala. From Nala he received the art of training horses in exchange for secrets of gambling. Ritûparna had a son named Sarvakâma.

Bhagîratha had a son named S'ruta, whose son was Nâbha. This son was different from the Nâbha previously described. Nâbha had a son named Sindhudvîpa, from Sindhudvîpa came Ayutâyu, and from Ayutâyu came Ritûparna, who became a friend of Nalarâja. Ritûparna taught Nalarâja the art of gambling, and Nalarâja gave Ritûparna lessons in controlling and maintaining horses. The son of Ritûparna was Sarvakâma. (Vedabase)

Text 18:

From him there was Sudâsa whose son [Saudâsa] as the husband of Damayantî ascended the throne and also was known, so one says, as Mitrasaha and Kalmâshapâda. He, because of sin without a son, once got cursed by Vasishthha to become a man-eater [a Râkshasa].

Sarvakâma had a son named Sudâsa, whose son, known as Saudâsa, was the husband of Damayantî. Saudâsa is sometimes known as Mitrasaha or Kalmâshapâda. Because of his own misdeed, Mitrasaha was sonless and was cursed by Vasishthha to become a man-eater [Râkshasa]. (Vedabase)

Text 19:

The king said: 'Please tell me, if it is not a secret, what the reason was for the curse of the spiritual master against Saudâsa, this great soul? That I would like to know.'

King Parîkshit said: O S'ukadeva Gosvâmî, why did Vasishthha, the spiritual master of Saudâsa, curse that great soul? I wish to know of this. If it is not a confidential matter, please describe it to me. (Vedabase)

Text 20-21:

S'rî S'uka said: 'Saudâsa sometimes went out to hunt and had in the past killed a Râkshasa, but the brother whom he let go, thereafter pursued him in revenge. With evil intentions he posed as the king's cook and presented his spiritual master who came to dine at his home, the flesh of a human being he had cooked.

S'ukadeva Gosvâmî said: Once Saudâsa went to live in the forest, where he killed a man-eater [Râkshasa] but forgave and released the man-eater's brother. That brother, however, decided to take revenge. Thinking to harm the King, he became the cook at the King's house. One day, the King's spiritual master, Vasishthha Muni, was invited for dinner, and the Râkshasa cook served him human flesh. (Vedabase)

Text 22:

Checking his food found the mighty master it from his inner sense unfit for consumption and cursed he the king very angry with: 'For this you'll become a man-eater indeed!'

While examining the food given to him, Vasishthha Muni, by his mystic power, could understand that it was unfit to eat, being the flesh of a human being. He was very angry at this and immediately cursed Saudâsa to become a man-eater. (Vedabase)

Text 23-24:

Finding out that the Râkshasa was to blame performed he, to atone, for twelve years a penance. Saudâsa though had taken a palmful of water in order to curse his guru, but his wife Madayantî forbade it. He spilled the water potent of the [s'apa-]mantra over his legs after which that lord of man in all directions in the sky everywhere could see the surface of the earth teeming with life.

When Vasishthha understood that the human flesh had been served by the Râkshasa, not by the King, he undertook twelve years of austerity to cleanse himself for having cursed the faultless King. Meanwhile, King Saudâsa took water and chanted the s'apa-mantra, preparing to curse Vasishthha, but his wife, Madayantî, forbade him to do so. Then the King saw that the ten directions, the sky and the surface of the globe were full of living entities everywhere. (Vedabase)

Text 25:

He acquired the propensities of a wild man and acquired a black spot on his leg [for which he was known as Kalmâshapâda]. Living in the forest saw he [once] a brahmin couple the moment they had sexual intercourse.

Saudâsa thus acquired the propensity of a man-eater and received on his leg a black spot, for which he was known as Kalmâshapâda. Once King Kalmâshapâda saw a brâhmana couple engaged in sexual intercourse in the forest. (Vedabase)

Text 26-27:

Suffering from hunger caught he the brahmin but his wife said: 'You must be very unhappy, poor and hungry, but a Râkshasa you're not; in fact you're a great warrior from the Ikshvâku-dynasty, the husband of Madayantî, o hero, it is nothing for you to act against the dharma. Please release my husband, this twice-born soul whose desire to get a son has not yet been fulfilled.

Being influenced by the propensity of a Râkshasa and being very hungry, King Saudâsa seized the brâhmana. Then the poor woman, the brâhmana's wife, said to the King: O hero, you are not actually a man-eater; rather, you are among the descendants of Mahârâja Ikshvâku. Indeed, you are a great fighter, the husband of Madayantî. You should not act irreligiously in this way. I desire to have a son. Please, therefore, return my husband, who has not yet impregnated me. (Vedabase)

Text 28:

O King, this human body does good to the Complete of the Living Being and so would, so to say, the killing of him, o hero, be the killing of all good chances!

O King, O hero, this human body is meant for universal benefits. If you kill this body untimely, you will kill all the benefits of human life. (Vedabase)

Text 29:

He here is a brâhmana well-versed in the Veda, who austere, of good behavior and endowed with all good qualities is determined to honor the Brahman, the Supreme Personality known as the Living Soul of all beings in the beyond of whom He's the quality.

Here is a learned, highly qualified brâhmana, engaged in performing austerity and eagerly desiring to worship the Supreme Lord, the Supersoul who lives within the core of the heart in all living entities. (Vedabase)

Text 30:

He, this brahmin and best of all sages, how can he, like it is with a son with his father, from you the best of all saintly kings, with your awareness of the religion o power of the state, deserve it to be killed?

My lord, you are completely aware of the religious principles. As a son never deserves to be killed by his father, here is a brâhmana who should be protected by the king, and never killed. How does he deserve to be killed by a râjarshi like you? (Vedabase)

Text 31:

He's a saint free from sin, a speaker of Absolute Truth; how can you of your good self appreciated in the highest circles, think of killing him: that would be like killing an embryo or a cow!

You are well known and worshiped in learned circles. How dare you kill this brâhmana, who is a saintly, sinless person, well versed in Vedic knowledge? Killing him would be like destroying the embryo within the womb or killing a cow. (Vedabase)

Text 32:

Without him I can't live for even a moment and am I as a dead body; if you want to eat him, then eat me instead.'

Without my husband, I cannot live for a moment. If you want to eat my husband, it would be better to eat me first, for without my husband I am as good as a dead body. (Vedabase)

Text 33:

With the wife, this way pleading so pitiably and lamenting as a woman bereft of her man, devoured he, Saudâsa, condemned by the curse, him like a tiger does with its prey.

Being condemned by the curse of Vasishthha, King Saudâsa devoured the brâhmana, exactly as a tiger eats its prey. Even though the brâhmana's wife spoke so pitiably, Saudâsa was unmoved by her lamentation. (Vedabase)

Text 34:

The brâhmana wife, the chaste woman, upon seeing how the man, who was about to impregnate her, by the Râkshasa was eaten, cried loudly from her deepest being and pronounced angered a curse against the king.

When the chaste wife of the brâhmana saw that her husband, who was about to discharge semen, had been eaten by the man-eater, she was overwhelmed with grief and lamentation. Thus she angrily cursed the King. (Vedabase)

Text 35:

'Because you've devoured the husband of a woman in pain for intercourse will you, o sinner, suffer the curse of also finding death when you try to discharge semen, o traitor of civilization!'

O foolish, sinful person, because you have eaten my husband when I was sexually inclined and desiring to have the seed of a child, I shall also see you die when you attempt to discharge semen in your wife. In other words, whenever you attempt to sexually unite with your wife, you shall die. (Vedabase)

Text 36:

After this way cursing Mitrasaha ['indulgent toward friends' or Saudâsa] found she, inclined to stay with him, her destination stepping into the fire ablaze with the bones of her husband.

Thus the wife of the brâhmana cursed King Saudâsa, known as Mitrasaha. Then, being inclined to go with her husband, she set fire to her husband's bones, fell into the fire herself, and went with him to the same destination. (Vedabase)

Text 37:

When after twelve years Saudâsa was released [from the curse of Vasishthha] and tried to have sex with his wife was he checked by the queen who reminded him of the curse of the brâhmanî.

After twelve years, when King Saudâsa was released from the curse by Vasishthha, he wanted to have sexual intercourse with his wife. But the Queen reminded him about the curse by the brâhmanî, and thus he was checked from sexual intercourse. (Vedabase)

Text 38:

Thus had he henceforward to forsake it to be happy with his wife and remained he by destiny sonless. Vasishthha then was permitted to beget a child in Madayantî, his wife.

After being thus instructed, the King gave up the future happiness of sexual intercourse and by destiny remained sonless. Later, with the King's permission, the great saint Vasishthha begot a child in the womb of Madayantî. (Vedabase)

Text 39:

She verily bore the child for seven years in her womb not delivering, but with her abdomen struck by a stone was there a son from her who therefore was called As'maka ['of us'].

Madayantî bore the child within the womb for seven years and did not give birth. Therefore Vasishthha struck her abdomen with a stone, and then the child was born. Consequently, the child was known as As'maka ["the child born of a stone"]. (Vedabase)

Text 40:

From As'maka was Bâlika born. This child was protected by a human shield consisting of women and named thereafter [as 'Nârîkavaca']. When there were no rulers around anymore [as Lord Paras'urâma had killed them all] became he Mûlaka ['springing from'], the progenitor of the kshatriyas.

From As'maka, Bâlika took birth. Because Bâlika was surrounded by women and was therefore saved from the anger of Paras'urâma, he was known as Nârîkavaca ["one who is protected by women"]. When Paras'urâma vanquished all the kshatriyas, Bâlika became the progenitor of more kshatriyas. Therefore he was known as Mûlaka, the root of the kshatriya dynasty. (Vedabase)

Text 41:

From Bâlika there was a son named Das'aratha, his son was Aidavidi and from him was there the famous king Vis'vasaha who for his son had Khathvânga who became emperor.

From Bâlika came a son named Das'aratha, from Das'aratha came a son named Aidavidi, and from Aidavidi came King Vis'vasaha. The son of King Vis'vasaha was the famous Mahârâja Khathvânga. (Vedabase)

Text 42-43:

He very fierce on the request of the godly killed the Daityas in battle and coming home, knowing that he had only a second longer to live, fixed he his mind by praying: 'Nor the earth, my kingdom or my dearest wife; nor my sons and daughters, my opulence or life are as worshipable to me as are the godly of the brahmin community respected in my family [***].

King Khathvânga was unconquerable in any fight. Requested by the demigods to join them in fighting the demons, he won victory, and the demigods, being very pleased, wanted to give him a benediction. The King inquired from them about the duration of his life and was informed that he had only one moment more. Thus he immediately left his palace and went to his own residence, where he engaged his mind fully on the lotus feet of the Lord. Mahârâja Khathvânga thought: Not even my life is dearer to me than the brahminical culture and the brâhmanas, who are worshiped by my family. What then is to be said of my kingdom, land, wife, children and opulence? Nothing is dearer to me than the brâhmanas. (Vedabase)

Text 44:

Not even as a child was I attracted or enjoying the irreligious, nor did I at any time see anything else but the Lord Hailed in the Scriptures, Uttamas'loka, as something substantial.

I was never attracted, even in my childhood, by insignificant things or irreligious principles. I did not find anything more substantial than the Supreme Personality of Godhead. (Vedabase)

Text 45:

By the godly I was granted the boon to have whatever I wanted but that claim over the three worlds I could not accept; all that I desire in this world is to be fully absorbed in the Supreme Lord [compare B.G. 9: 34].

The demigods, the directors of the three worlds, wanted to give me whatever benediction I desired. I did not want their benedictions, however, because I am interested in the Supreme Personality of Godhead, who created everything in this material world. I am more interested in the Supreme Personality of Godhead than in all material benedictions. (Vedabase)

Text 46:

If even they, the godly, in their senses and minds always are distraught not knowing the Dearmost Eternal One of the Soul residing in their hearts, what then to expect of others [see B.G. 18: 55]?

Even though the demigods have the advantages of being situated in the higher planetary system, their minds, senses and intelligence are agitated by material conditions. Therefore, even such elevated persons fail to realize the Supreme Personality of Godhead, who is eternally situated in the core of the heart. What then is to be said of others, such as human beings, who have fewer advantages? (Vedabase)

Text 47:

Let me therefore in loving service give up the attachment to the modes of nature, the so powerful material control of mâyâ in manmade things which are like castles in the sky, and surrender myself unto Him, the One Soul who created the complete of the universe.'

Therefore I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him. This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead. (Vedabase)

Text 48:

Thus intelligently with a firm resolve fully in the grip of Nârâyana, gave he up on all other concerns which are but ignorance and found he thereafter himself situated in his original position of loving service.

Thus Mahârâja Khathvânga, by his advanced intelligence in rendering service to the Lord, gave up false identification with the body full of ignorance. In his original position of eternal servitorship, he engaged himself in rendering service to the Lord. (Vedabase)

Text 49:

That which as such is known as the Supreme Brahman defying all description is not something impersonal or empty as one might think; it is the Supreme Lord Vâsudeva of whom the truthloving people are singing [see also 1.2: 11].

The Supreme Personality of Godhead, Vâsudeva, Krishna, is extremely difficult to understand for unintelligent men who accept Him as impersonal or void, which He is not. The Lord is therefore understood and sung about by pure devotees. (Vedabase)

"Milk changes into yogurt when mixed with a yogurt culture, but actually yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord S'iva for the special purpose of material transactions. I offer my obeisances at Lord Govinda's lotus feet."

***: The vaishnava daily expresses his respects for the brahminical in his offerings worshiping the Lord with this prayer:

"I offer my respectful obeisances to the Supreme Absolute Truth, Krishna, who is the well-wisher of the cows and the brâhmanas as well as the living entities in general. I offer my repeated obeisances to Govinda, who is the pleasure reservoir for all the senses."