Lord Can Be Only Bound By His Devotee's Pure Love

Srimad Bhagavatam 09.06.27-46 - Lord Can Be Only Bound By His Devotee's Pure Love (download mp3)
by Prem Kishor Prabhu at ISKCON Chowpatty

 SB 9.6.27
raja tad-yajña-sadanam
pravisto nisi tarsitah
drstva sayanan viprams tan
papau mantra-jalam svayam

Being thirsty one night, the King entered the arena of sacrifice, and when he saw all the brahmanas lying down, he personally drank the sanctified water meant to be drunk by his wife.

Yajñas performed by brahmanas according to Vedic ritualistic ceremonies are so potent that the sanctifying of water by Vedic mantras can bring about the desired result. In this instance, the brahmanas sanctified the water so that the King's wife might drink it in the yajña, but by providence the King himself went there at night and, being thirsty, drank the water.

SB 9.6.28
utthitas te nisamyatha
vyudakam kalasam prabho
papracchuh kasya karmedam
pitam pumsavanam jalam

When the brahmanas got up from bed and saw the waterpot empty, they inquired who had done this work of drinking the water meant for begetting a child.

SB 9.6.29
rajña pitam viditva vai
isvara-prahitena te
isvaraya namas cakrur
aho daiva-balam balam

When the brahmanas came to understand that the King, inspired by the supreme controller, had drunk the water, they all exclaimed "Alas! The power of providence is real power. No one can counteract the power of the Supreme." In this way they offered their respectful obeisances unto the Lord.

SB 9.6.30
tatah kala upavrtte
kuksim nirbhidya daksinam
yuvanasvasya tanayas
cakravarti jajana 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 Yuvanasva's abdomen.

SB 9.6.31
kam dhasyati kumaro 'yam
stanye roruyate bhrsam
mam dhata vatsa ma rodir
itindro desinim adat

The baby cried so much for breast milk that all the brahmanas were very unhappy. "Who will take care of this baby?" they said. Then Indra, who was worshiped in that yajña, 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."

SB 9.6.32
na mamara pita tasya
yuvanasvo 'tha tatraiva
tapasa siddhim anvagat

Because Yuvanasva, the father of the baby, was blessed by the brahmanas, he did not fall a victim to death. After this incident, he performed severe austerities and achieved perfection in that very spot.

SB 9.6.33-34
trasaddasyur itindro 'nga
vidadhe nama yasya vai
yasmat trasanti hy udvigna
dasyavo ravanadayah
yauvanasvo 'tha mandhata
cakravarty avanim prabhuh
sapta-dvipavatim ekah

Mandhata, the son of Yuvanasva, was the cause of fear for Ravana and other thieves and rogues who caused anxiety. O King Pariksit, because they feared him, the son of Yuvanasva was known as Trasaddasyu. This name was given by King Indra. By the mercy of the Supreme Personality of Godhead, the son of Yuvanasva was so powerful that when he became emperor he ruled the entire world, consisting of seven islands, without any second ruler.

SB 9.6.35-36
ije ca yajñam kratubhir
atma-vid bhuri-daksinaih
sarva-devamayam devam
sarvatmakam atindriyam
dravyam mantro vidhir yajño
yajamanas tathartvijah
dharmo desas ca kalas ca
sarvam etad yad atmakam

The Supreme Personality of Godhead is not different from the auspicious aspects of great sacrifices, such as the ingredients of the sacrifice, the chanting of Vedic hymns, the regulative principles, the performer, the priests, the result of the sacrifice, the arena of sacrifice, and the time of sacrifice. Knowing the principles of self-realization, Mandhata worshiped that transcendentally situated Supreme Soul, the Supreme Personality of Godhead, Lord Visnu, who comprises all the demigods. He also gave immense charity to the brahmanas, and thus he performed yajña to worship the Lord.

SB 9.6.37
yavat surya udeti sma
yavac ca pratitisthati
tat sarvam yauvanasvasya
mandhatuh ksetram ucyate

All places, from where the sun rises on the horizon, shining brilliantly, to where the sun sets, are known as the possession of the celebrated Mandhata, the son of Yuvanasva.

SB 9.6.38
sasabindor duhitari
bindumatyam adhan nrpah
purukutsam ambarisam
mucukundam ca yoginam
tesam svasarah pañcasat
saubharim vavrire patim

Mandhata begot three sons in the womb of Bindumati, the daughter of Sasabindu. These sons were Purukutsa, Ambarisa, and Mucukunda, a great mystic yogi. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband.

SB 9.6.39-40
yamunantar-jale magnas
tapyamanah param tapah
nirvrtim mina-rajasya
drstva maithuna-dharminah
jata-sprho nrpam viprah
kanyam ekam ayacata
so 'py aha grhyatam brahman
kamam kanya svayamvare

Saubhari Rsi was engaged in austerity, deep in the water of the River Yamuna, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Mandhata and begged for one of the King's daughters. In response to this request, the King said, "O brahmana, any of my daughters may accept any husband according to her personal selection."

This is the beginning of the story of Saubhari Rsi. According to Visvanatha Cakravarti Thakura, Mandhata was the king of Mathura, and Saubhari Rsi was engaged in austerity while submerged deep within the River Yamuna. When the rsi felt sexual desire, he emerged from the water and went to King Mandhata to ask that one of the King's daughters become his wife.

SB 9.6.41-42
sa vicintyapriyam strinam
jaratho 'ham asan-matah
vali-palita ejat-ka
ity aham pratyudahrtah
sadhayisye tathatmanam
sura-strinam abhipsitam
kim punar manujendranam
iti vyavasitah prabhuh

Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogi. Therefore women do not like me. Since the King has thus rejected me, 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.

SB 9.6.43
munih pravesitah ksatra
kanyantahpuram rddhimat
vrtah sa raja-kanyabhir
ekam pañcasata varah

Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted him as their husband, although he was only one man.

SB 9.6.44
tasam kalir abhud bhuyams
tad-arthe 'pohya sauhrdam
mamanurupo nayam va
iti tad-gata-cetasam

Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, "This man is just suitable for me, and not for you." In this way there ensued a great disagreement.

SB 9.6.45-46
sa bahv-rcas tabhir aparaniya-
grhesu nanopavanamalambhah-
sarahsu saugandhika-kananesu
svalankrta-stri-purusesu nityada
reme 'nugayad-dvija-bhrnga-vandisu

Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni's home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives.

Saubhari Rsi was a great yogi. Yogic perfection makes available eight material opulences anima, laghima, mahima, prapti, prakamya, isitva, vasitva and kamavasayita. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-rca means "expert in chanting mantras." As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vanaprastha order and achieved final success. Those who are not atma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are atma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni.