The Marriage of Sukanya and Cyavana Muni
This chapter describes the dynasty of Saryati, another son of Manu, and also tells about Sukanya and Revati.
Devajna Saryati gave instructions about what to do in the ritualistic ceremony observed on the second day of the yajna of the Angirasas. One day, Saryati, along with his daughter, known as Sukanya, went to the asrama of Cyavana Muni. There Sukanya saw two glowing substances within a hole of earthworms, and by chance she pierced those two glowing substances. As soon as she did this, blood began to ooze from that hole. Consequently, King Saryati and his companions suffered from constipation and inability to pass urine. When the King asked why circumstances had suddenly changed, he found that Sukanya was the cause of this misfortune. Then they all offered prayers to Cyavana Muni just to satisfy him according to his own desire, and Devajna Saryati offered his daughter to Cyavana Muni, who was a very old man.
When the heavenly physicians the Asvini-kumara brothers once visited Cyavana Muni, the muni requested them to give him back his youth. These two physicians took Cyavana Muni to a particular lake, in which they bathed and regained full youth. After this, Sukanya could not distinguish her husband. She then surrendered unto the Asvini-kumaras, who were very satisfied with her chastity and who therefore introduced her again to her husband. Cyavana Muni then engaged King Saryati in performing the soma-yajna and gave the Asvini-kumaras the privilege to drink soma-rasa. The King of heaven, Lord Indra, became very angry at this, but he could do no harm to Saryati. Henceforward, the Asvini-kumara physicians were able to share in the soma-rasa.
Saryati later had three sons, named Uttanabarhi, Anarta and Bhurisena. Anarta had one son, whose name was Revata. Revata had one hundred sons, of whom the eldest was Kakudmi. Kakudmi was advised by Lord Brahma to offer his beautiful daughter, Revati, to Baladeva, who belongs to the visnu-tattva category. After doing this, Kakudmi retired from family life and entered the forest of Badarikasrama to execute austerities and penances.
saryatir manavo raja
brahmisthah sambabhuva ha
yo va angirasam satre
dvitiyam ahar ucivan
sri-sukah uvaca--Sri Sukadeva Gosvami said; saryatih--the king named Saryati; manavah--the son of Manu; raja--ruler; brahmisthah--completely in awareness of Vedic knowledge; sambabhuva ha--so he became; yah--one who; va--either; angirasam--of the descendants of Angira; satre--in the arena of sacrifice; dvitiyam ahah--the functions to be performed on the second day; ucivan--narrated.
Sri Sukadeva Gosvami continued: O King, Saryati, another son of Manu, was a ruler completely aware of Vedic knowledge. He gave instructions about the functions for the second day of the yajna to be performed by the descendants of Angira.
sukanya nama tasyasit
taya sardham vana-gato
hy agamac cyavanasramam
sukanya--Sukanya; nama--by name; tasya--of him (Saryati); asit--there was; kanya--a daughter; kamala-locana--lotus-eyed; taya sardham--with her; vana-gatah--having entered the forest; hi--indeed; agamat--he went; cyavana-asramam--to the asrama cottage of Cyavana Muni.
Saryati had a beautiful lotus-eyed daughter named Sukanya, with whom he went to the forest to see the asrama of Cyavana Muni.
sa sakhibhih parivrta
vicinvanty anghripan vane
khadyote iva jyotisi
sa--that Sukanya; sakhibhih--by her friends; parivrta--surrounded; vicinvanti--collecting; anghripan--fruits and flowers from the trees; vane--in the forest; valmika-randhre--in the hole of an earthworm; dadrse--observed; khadyote--two luminaries; iva--like; jyotisi--two shining things.
While that Sukanya, surrounded by her friends, was collecting various types of fruits from the trees in the forest, she saw within the hole of an earthworm two things glowing like luminaries.
te daiva-codita bala
jyotisi kantakena vai
susravasrk tato bahih
te--those two; daiva-codita--as if impelled by providence; bala--that young daughter; jyotisi--two glowworms within the hole of the earthworm; kantakena--with a thorn; vai--indeed; avidhyat--pierced; mugdha-bhavena--as if without knowledge; susrava--came out; asrk--blood; tatah--from there; bahih--outside.
As if induced by providence, the girl ignorantly pierced those two glowworms with a thorn, and when they were pierced, blood began to ooze out of them.
sainikanam ca tat-ksanat
rajarsis tam upalaksya
purusan vismito 'bravit
sakrt--of stool; mutra--and of urine; nirodhah--stoppage; abhut--so became; sainikanam--of all the soldiers; ca--and; tat-ksanat--immediately; rajarsih--the King; tam upalaksya--seeing the incident; purusan--to his men; vismitah--being surprised; abravit--began to speak.
Thereupon, all the soldiers of Saryati were immediately obstructed from passing urine and stool. Upon perceiving this, Saryati spoke to his associates in surprise.
apy abhadram na yusmabhir
vyaktam kenapi nas tasya
api--alas; abhadram--something mischievous; nah--among us; yusmabhih--by ourselves; bhargavasya--of Cyavana Muni; vicestitam--has been attempted; vyaktam--now it is clear; kena api--by someone; nah--among ourselves; tasya--of him (Cyavana Muni); krtam--has been done; asrama-dusanam--pollution of the asrama.
How strange it is that one of us has attempted to do something wrong to Cyavana Muni, the son of Bhrgu. It certainly appears that someone among us has polluted this asrama.
sukanya praha pitaram
bhita kincit krtam maya
dve jyotisi ajanantya
nirbhinne kantakena vai
sukanya--the girl Sukanya; praha--said; pitaram--unto her father; bhita--being afraid; kincit--something; krtam--has been done; maya--by me; dve--two; jyotisi--luminous objects; ajanantya--because of ignorance; nirbhinne--have been pierced; kantakena--with a thorn; vai--indeed.
Being very much afraid, the girl Sukanya said to her father: I have done something wrong, for I have ignorantly pierced these two luminous substances with a thorn.
duhitus tad vacah srutva
munim prasadayam asa
duhituh--of his daughter; tat vacah--that statement; srutva--after hearing; saryatih--King Saryati; jata-sadhvasah--becoming afraid; munim--unto Cyavana Muni; prasadayam asa--tried to appease; valmika-antarhitam--who was sitting within the hole of the earthworm; sanaih--gradually.
After hearing this statement by his daughter, King Saryati was very much afraid. In various ways, he tried to appease Cyavana Muni, for it was he who sat within the hole of the earthworm.
pradad duhitaram muneh
krcchran muktas tam amantrya
puram prayat samahitah
tat--of Cyavana Muni; abhiprayam--the purpose; ajnaya--understanding; pradat--delivered; duhitaram--his daughter; muneh--unto Cyavana Muni; krcchrat--with great difficulty; muktah--released; tam--the muni; amantrya--taking permission; puram--to his own place; prayat--went away; samahitah--being very contemplative.
King Saryati, being very contemplative and thus understanding Cyavana Muni's purpose, gave his daughter in charity to the sage. Thus released from danger with great difficulty, he took permission from Cyavana Muni and returned home.
The King, after hearing the statement of his daughter, certainly told the great sage Cyavana Muni everything about how his daughter had ignorantly committed such an offense. The muni, however, inquired from the King whether the daughter was married. In this way, the King, understanding the purpose of the great sage Cyavana Muni (tad-abhiprayam ajnaya), immediately gave the muni his daughter in charity and escaped the danger of being cursed. Thus with the permission of the great sage the King returned home.
sukanya cyavanam prapya
prinayam asa citta-jna
sukanya--the girl named Sukanya, the daughter of King Saryati; cyavanam--the great sage Cyavana Muni; prapya--after obtaining; patim--as her husband; parama-kopanam--who was always very angry; prinayam asa--she satisfied him; citta-jna--understanding the mind of her husband; apramatta anuvrttibhih--by executing services without being bewildered.
Cyavana Muni was very irritable, but since Sukanya had gotten him as her husband, she dealt with him carefully, according to his mood. Knowing his mind, she performed service to him without being bewildered.
This is an indication of the relationship between husband and wife. A great personality like Cyavana Muni has the temperament of always wanting to be in a superior position. Such a person cannot submit to anyone. Therefore, Cyavana Muni had an irritable temperament. His wife, Sukanya, could understand his attitude, and under the circumstances she treated him accordingly. If any wife wants to be happy with her husband, she must try to understand her husband's temperament and please him. This is victory for a woman. Even in the dealings of Lord Krsna with His different queens, it has been seen that although the queens were the daughters of great kings, they placed themselves before Lord Krsna as His maidservants. However great a woman may be, she must place herself before her husband in this way; that is to say, she must be ready to carry out her husband's orders and please him in all circumstances. Then her life will be successful. When the wife becomes as irritable as the husband, their life at home is sure to be disturbed or ultimately completely broken. In the modern day, the wife is never submissive, and therefore home life is broken even by slight incidents. Either the wife or the husband may take advantage of the divorce laws. According to the Vedic law, however, there is no such thing as divorce laws, and a woman must be trained to be submissive to the will of her husband. Westerners contend that this is a slave mentality for the wife, but factually it is not; it is the tactic by which a woman can conquer the heart of her husband, however irritable or cruel he may be. In this case we clearly see that although Cyavana Muni was not young but indeed old enough to be Sukanya's grandfather and was also very irritable, Sukanya, the beautiful young daughter of a king, submitted herself to her old husband and tried to please him in all respects. Thus she was a faithful and chaste wife.
kasyacit tv atha kalasya
tau pujayitva provaca
vayo me dattam isvarau
kasyacit--after some (time); tu--but; atha--in this way; kalasya--time having passed; nasatyau--the two Asvini-kumaras; asrama--that place of Cyavana Muni; agatau--reached; tau--unto those two; pujayitva--offering respectful obeisances; provaca--said; vayah--youth; me--unto me; dattam--please give; isvarau--because you two are able to do so.
Thereafter, some time having passed, the Asvini-kumara brothers, the heavenly physicians, happened to come to Cyavana Muni's asrama. After offering them respectful obeisances, Cyavana Muni requested them to give him youthful life, for they were able to do so.
The heavenly physicians like the Asvini-kumaras could give youthful life even to one who was advanced in age. Indeed, great yogis, with their mystic powers, can even bring a dead body back to life if the structure of the body is in order. We have already discussed this in connection with Bali Maharaja's soldiers and their treatment by Sukracarya. Modern medical science has not yet discovered how to bring a dead body back to life or bring youthful energy to an old body, but from these verses we can understand that such treatment is possible if one is able to take knowledge from the Vedic information. The Asvini-kumaras were expert in Ayur-veda, as was Dhanvantari. In every department of material science, there is a perfection to be achieved, and to achieve it one must consult the Vedic literature. The highest perfection is to become a devotee of the Lord. To attain this perfection, one must consult Srimad-Bhagavatam, which is understood to be the ripe fruit of the Vedic desire tree (nigama-kalpa-taror galitam phalam).
graham grahisye somasya
yajne vam apy asoma-poh
kriyatam me vayo-rupam
pramadanam yad ipsitam
graham--a full pot; grahisye--I shall give; somasya--of soma-rasa; yajne--in sacrifice; vam--of both of you; api--although; asoma-poh--of you two, who are not eligible to drink soma-rasa; kriyatam--just execute; me--my; vayah--young age; rupam--beauty of a young man; pramadanam--of women as a class; yat--which is; ipsitam--desirable.
Cyavana Muni said: Although you are ineligible to drink soma-rasa in sacrifices, I promise to give you a full pot of it. Kindly arrange beauty and youth for me, because they are attractive to young women.
badham ity ucatur vipram
nimajjatam bhavan asmin
badham--yes, we shall act; iti--thus; ucatuh--they both replied, accepting the proposal of Cyavana; vipram--unto the brahmana (Cyavana Muni); abhinandya--congratulating him; bhisak-tamau--the two great physicians, the Asvini-kumaras; nimajjatam--just dive; bhavan--yourself; asmin--in this; hrade--lake; siddha-vinirmite--which is especially meant for all kinds of perfection.
The great physicians, the Asvini-kumaras, very gladly accepted Cyavana Muni's proposal. Thus they told the brahmana, "Just dive into this lake of successful life." [One who bathes in this lake has his desires fulfilled.]
ity ukto jaraya grasta-
hradam pravesito 'svibhyam
iti uktah--thus being addressed; jaraya--by old age and invalidity; grasta-dehah--the body being so diseased; dhamani-santatah--whose veins were visible everywhere on the body; hradam--the lake; pravesitah--entered; asvibhyam--helped by the Asvini-kumaras; vali-palita-vigrahah--whose body had loose skin and white hair.
After saying this, the Asvini-kumaras caught hold of Cyavana Muni, who was an old, diseased invalid with loose skin, white hair, and veins visible all over his body, and all three of them entered the lake.
Cyavana Muni was so old that he could not enter the lake alone. Thus the Asvini-kumaras caught hold of his body, and the three of them entered the lake.
purusas traya uttasthur
purusah--men; trayah--three; uttasthuh--arose (from the lake); apivyah--extremely beautiful; vanita-priyah--as a man becomes very attractive to women; padma-srajah--decorated with garlands of lotuses; kundalinah--with earrings; tulya-rupah--all of them had the same bodily features; su-vasasah--very nicely dressed.
Thereafter, three men with very beautiful bodily features emerged from the lake. They were nicely dressed and decorated with earrings and garlands of lotuses. All of them were of the same standard of beauty.
tan niriksya vararoha
ajanati patim sadhvi
asvinau saranam yayau
tan--unto them; niriksya--after observing; vara-aroha--that beautiful Sukanya; sa-rupan--all of them equally beautiful; surya-varcasah--with a bodily effulgence like the effulgence of the sun; ajanati--not knowing; patim--her husband; sadhvi--that chaste woman; asvinau--unto the Asvini-kumaras; saranam--shelter; yayau--took.
The chaste and very beautiful Sukanya could not distinguish her husband from the two Asvini-kumaras, for they were equally beautiful. Not understanding who her real husband was, she took shelter of the Asvini-kumaras.
Sukanya could have selected any one of them as her husband, for one could not distinguish among them, but because she was chaste, she took shelter of the Asvini-kumaras so that they could inform her who her actual husband was. A chaste woman will never accept any man other than her husband, even if there be someone equally as handsome and qualified.
darsayitva patim tasyai
rsim amantrya yayatur
darsayitva--after showing; patim--her husband; tasyai--unto Sukanya; pati-vratyena--because of her strong faith in her husband; tositau--being very pleased with her; rsim--unto Cyavana Muni; amantrya--taking his permission; yayatuh--they went away; vimanena--taking their own airplane; trivistapam--to the heavenly planets.
The Asvini-kumaras were very pleased to see Sukanya's chastity and faithfulness. Thus they showed her Cyavana Muni, her husband, and after taking permission from him, they returned to the heavenly planets in their plane.
yaksyamano 'tha saryatis
dadarsa duhituh parsve
yaksyamanah--desiring to perform a yajna; atha--thus; saryatih--King Saryati; cyavanasya--of Cyavana Muni; asramam--to the residence; gatah--having gone; dadarsa--he saw; duhituh--of his daughter; parsve--by the side; purusam--a man; surya-varcasam--beautiful and effulgent like the sun.
Thereafter, King Saryati, desiring to perform a sacrifice, went to the residence of Cyavana Muni. There he saw by the side of his daughter a very beautiful young man, as bright as the sun.
raja duhitaram praha
raja--the King (Saryati); duhitaram--unto the daughter; praha--said; krta-pada-abhivandanam--who had already finished offering respectful obeisances to her father; asisah--blessings upon her; ca--and; aprayunjanah--without offering to the daughter; na--not; atipriti-manah--very much pleased; iva--like that.
After receiving obeisances from his daughter, the King, instead of offering blessings to her, appeared very displeased and spoke as follows.
cikirsitam te kim idam patis tvaya
pralambhito loka-namaskrto munih
yat tvam jara-grastam asaty asammatam
vihaya jaram bhajase 'mum adhvagam
cikirsitam--which you desire to do; te--of you; kim idam--what is this; patih--your husband; tvaya--by you; pralambhitah--has been cheated; loka-namaskrtah--who is honored by all people; munih--a great sage; yat--because; tvam--you; jara-grastam--very old and invalid; asati--O unchaste daughter; asammatam--not very attractive; vihaya--giving up; jaram--paramour; bhajase--you have accepted; amum--this man; adhvagam--comparable to a street beggar.
O unchaste girl, what is this that you have desired to do? You have cheated the most respectable husband, who is honored by everyone, for I see that because he was old, diseased and therefore unattractive, you have left his company to accept as your husband this young man, who appears to be a beggar from the street.
This shows the values of Vedic culture. According to the circumstances, Sukanya had been given a husband who was too old to be compatible with her. Because Cyavana Muni was diseased and very old, he was certainly unfit for the beautiful daughter of King Saryati. Nonetheless, her father expected her to be faithful to her husband. When he suddenly saw that his daughter had accepted someone else, even though the man was young and handsome, he immediately chastised her as asati, unchaste, because he assumed that she had accepted another man in the presence of her husband. According to Vedic culture, even if a young woman is given an old husband, she must respectfully serve him. This is chastity. It is not that because she dislikes her husband she may give him up and accept another. This is against Vedic culture. According to Vedic culture, a woman must accept the husband given to her by her parents and remain chaste and faithful to him. Therefore King Saryati was surprised to see a young man by the side of Sukanya.
katham matis te 'vagatanyatha satam
kula-prasute kula-dusanam tv idam
bibharsi jaram yad apatrapa kulam
pitus ca bhartus ca nayasy adhas tamah
katham--how; matih te--your consciousness; avagata--has gone down; anyatha--otherwise; satam--of the most respectable; kula-prasute--O my daughter, born in the family; kula-dusanam--who are the degradation of the family; tu--but; idam--this; bibharsi--you are maintaining; jaram--a paramour; yat--as it is; apatrapa--without shame; kulam--the dynasty; pituh--of your father; ca--and; bhartuh--of your husband; ca--and; nayasi--you are bringing down; adhah tamah--downward into darkness or hell.
O my daughter, who were born in a respectable family, how have you degraded your consciousness in this way? Mow is it that you are shamelessly maintaining a paramour? You will thus degrade the dynasties of both your father and your husband to hellish life.
It is quite clear that according to Vedic culture a woman who accepts a paramour or second husband in the presence of the husband she has married is certainly responsible for the degradation of her father's family and the family of her husband. The rules of Vedic culture in this regard are strictly observed in the respectable families of brahmanas, ksatriyas and vaisyas even today; only the sudras are degraded in this matter. For a woman of the brahmana, ksatriya or vaisya class to accept another husband in the presence of the husband she has married, or to file for divorce or accept a boyfriend or paramour, is unacceptable in the Vedic culture. Therefore King Saryati, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter.
evam bruvanam pitaram
uvaca tata jamata
evam--in this way; bruvanam--who was talking and chastising her; pitaram--unto her father; smayamana--smiling (because she was chaste); suci-smita--laughingly; uvaca--replied; tata--O my dear father; jamata--son-in-law; tava--your; esah--this young man; bhrgu-nandanah--is Cyavana Muni (and no one else).
Sukanya, however, being very proud of her chastity, smiled upon hearing the rebukes of her father. She smilingly told him, "My dear father, this young man by my side is your actual son-in-law, the great sage Cyavana, who was born in the family of Bhrgu."
Although the father chastised the daughter, assuming that she had accepted another husband, the daughter knew that she was completely honest and chaste, and therefore she was smiling. When she explained that her husband, Cyavana Muni, had now been transformed into a young man, she was very proud of her chastity, and thus she smiled as she talked with her father.
sasamsa pitre tat sarvam
sasamsa--she described; pitre--unto her father; tat--that; sarvam--everything; vayah--of the change of age; rupa--and of beauty; abhilambhanam--how there was achievement (by her husband); vismitah--being surprised; parama-pritah--was extremely pleased; tanayam--unto his daughter; parisasvaje--embraced with pleasure.
Thus Sukanya explained how her husband had received the beautiful body of a young man. When the King heard this he was very surprised, and in great pleasure he embraced his beloved daughter.
somena yajayan viram
graham somasya cagrahit
asoma-por apy asvinos
cyavanah svena tejasa
somena--with the soma; yajayan--causing to perform the sacrifice; viram--the King (Saryati); graham--the full pot; somasya--of the soma-rasa; ca--also; agrahit--delivered; asoma-poh--who were not allowed to drink the soma-rasa; api--although; asvinoh--of the Asvini-kumaras; cyavanah--Cyavana Muni; svena--his own; tejasa--by prowess.
Cyavana Muni, by his own prowess, enabled King Saryati to perform the soma-yajna. The muni offered a full pot of soma-rasa to the Asvini-kumaras, although they were unfit to drink it.
hantum tam adade vajram
sadyo manyur amarsitah
savajram stambhayam asa
bhujam indrasya bhargavah
hantum--to kill; tam--him (Cyavana); adade--Indra took up; vajram--his thunderbolt; sadyah--immediately; manyuh--because of great anger, without consideration; amarsitah--being very much perturbed; sa-vajram--with the thunderbolt; stambhayam asa--paralyzed; bhujam--the arm; indrasya--of Indra; bhargavah--Cyavana Muni, the descendant of Bhrgu.
King Indra, being perturbed and angry, wanted to kill Cyavana Muni, and therefore he impetuously took up his thunderbolt. But Cyavana Muni, by his powers, paralyzed Indra's arm that held the thunderbolt.
anvajanams tatah sarve
graham somasya casvinoh
bhisajav iti yat purvam
anvajanan--with their permission; tatah--thereafter; sarve--all the demigods; graham--a full pot; somasya--of soma-rasa; ca--also; asvinoh--of the Asvini-kumaras; bhisajau--although only physicians; iti--thus; yat--because; purvam--before this; soma-ahutya--with a share in the soma-yajna; bahih-krtau--who had been disallowed or excluded.
Although the Asvini-kumaras were only physicians and were therefore excluded from drinking soma-rasa in sacrifices, the demigods agreed to allow them henceforward to drink it.
bhurisena iti trayah
saryater abhavan putra
anartad revato 'bhavat
uttanabarhih--Uttanabarhi; anartah--Anarta; bhurisenah--Bhurisena; iti--thus; trayah--three; saryateh--of King Saryati; abhavan--were begotten; putrah--sons; anartat--from Anarta; revatah--Revata; abhavat--was born.
King Saryati begot three sons, named Uttanabarhi, Anarta and Bhurisena. From Anarta came a son named Revata.
so 'ntah-samudre nagarim
asthito 'bhunkta visayan
tasya putra-satam jajne
sah--Revata; antah-samudre--in the depths of the ocean; nagarim--a town; vinirmaya--after constructing; kusasthalim--named Kusasthali; asthitah--lived there; abhunkta--enjoyed material happiness; visayan--kingdoms; anarta-adin--Anarta and others; arim-dama--O Maharaja Pariksit, subduer of enemies; tasya--his; putra-satam--one hundred sons; jajne--were born; kakudmi-jyestham--of whom the eldest was Kakudmi; uttamam--most powerful and opulent.
O Maharaja Pariksit, subduer of enemies, this Revata constructed a kingdom known as Kusasthali in the depths of the ocean. There he lived and ruled such tracts of land as Anarta, etc. He had one hundred very nice sons, of whom the eldest was Kakudmi.
kakudmi revatim kanyam
svam adaya vibhum gatah
putrya varam pariprastum
kakudmi--King Kakudmi; revatim--named Revati; kanyam--the daughter of Kakudmi; svam--his own; adaya--taking; vibhum--before Lord Brahma; gatah--he went; putryah--of his daughter; varam--a husband; pariprastum--to inquire about; brahmalokam--Brahmaloka; apavrtam--transcendental to the three qualities.
Taking his own daughter, Revati, Kakudmi went to Lord Brahma in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her.
It appears that Brahmaloka, the abode of Lord Brahma, is also transcendental, above the three modes of material nature (apavrtam).
sthito 'labdha-ksanah ksanam
tad-anta adyam anamya
avartamane--because of being engaged; gandharve--in hearing songs from the Gandharvas; sthitah--situated; alabdha-ksanah--there was no time to talk; ksanam--even a moment; tat-ante--when it ended; adyam--unto the original teacher of the universe (Lord Brahma); anamya--after offering obeisances; sva-abhiprayam--his own desire; nyavedayat--Kakudmi submitted.
When Kakudmi arrived there, Lord Brahma was engaged in hearing musical performances by the Gandharvas and had not a moment to talk with him. Therefore Kakudmi waited, and at the end of the musical performances he offered his obeisances to Lord Brahma and thus submitted his long-standing desire.
tac chrutva bhagavan brahma
prahasya tam uvaca ha
aho rajan niruddhas te
kalena hrdi ye krtah
tat--that; srutva--hearing; bhagavan--the most powerful; brahma--Lord Brahma; prahasya--after laughing; tam--unto King Kakudmi; uvaca ha--said; aho--alas; rajan--O King; niruddhah--all gone; te--all of them; kalena--by the course of time; hrdi--within the core of the heart; ye--all of them; krtah--who have been decided upon for acceptance as your son-in-law.
After hearing his words, Lord Brahma, who is most powerful, laughed loudly and said to Kakudmi: O King, all those whom you may have decided within the core of your heart to accept as your son-in-law have passed away in the course of time.
gotrani ca na srnmahe
kalo 'bhiyatas tri-nava-
tat--there; putra--of the sons; pautra--of the grandsons; naptrnam--and of the descendants; gotrani--the family dynasties; ca--also; na--not; srnmahe--we do hear of; kalah--time; abhiyatah--have passed; tri--three; nava--nine; catur-yuga--four yugas (Satya, Treta, Dvapara and Kali); vikalpitah--thus measured.
Twenty-seven catur-yugas have already passed. Those upon whom you may have decided are now gone, and so are their sons, grandsons and other descendants. You cannot even hear about their names.
During Lord Brahma's day, fourteen Manus or one thousand maha-yugas pass away. Brahma informed King Kakudmi that twenty-seven maha-yugas, each consisting of the four periods Satya, Treta, Dvapara and Kali, had already passed. All the kings and other great personalities born in those yugas had now departed from memory into obscurity. This is the way of time as it moves through past, present and future.
tad gaccha deva-devamso
kanya-ratnam idam rajan
nara-ratnaya dehi bhoh
tat--therefore; gaccha--you go; deva-deva-amsah--whose plenary portion is Lord Visnu; baladevah--known as Baladeva; maha-balah--the supreme powerful; kanya-ratnam--your beautiful daughter; idam--this; rajan--O King; nara-ratnaya--unto the Supreme Personality of Godhead, who is always youthful; dehi--just give to Him (in charity); bhoh--O King.
O King, leave here and offer your daughter to Lord Baladeva, who is still present. He is most powerful. Indeed, He is the Supreme Personality of Godhead, whose plenary portion is Lord Visnu. Your daughter is fit to be given to Him in charity.
bhuvah--of the world; bhara-avataraya--to lessen the burden; bhagavan--the Supreme Personality of Godhead; bhuta-bhavanah--always the well-wisher of all the living entities; avatirnah--now He has descended; nija-amsena--with all the paraphernalia that is part of Him; punya-sravana-kirtanah--He is simply worshiped by hearing and chanting, by which one becomes purified.
Lord Baladeva is the Supreme Personality of Godhead. One who hears and chants about Him is purified. Because He is always the well-wisher of all living entities, He has descended with all His paraphernalia to purify the entire world and lessen its burden.
ity adisto 'bhivandyajam
nrpah sva-puram agatah
bhratrbhir diksv avasthitaih
iti--thus; adistah--being ordered by Lord Brahma; abhivandya--after offering obeisances; ajam--unto Lord Brahma; nrpah--the King; sva-puram--to his own residence; agatah--returned; tyaktam--which was vacant; punya-jana--of higher living entities; trasat--because of their fear; bhratrbhih--by his brothers; diksu--in different directions; avasthitaih--who were residing.
Having received this order from Lord Brahma, Kakudmi offered obeisances unto him and returned to his own residence. He then saw that his residence was vacant, having been abandoned by his brothers and other relatives, who were living in all directions because of fear of such higher living beings as the Yaksas.
badary-akhyam gato raja
sutam--his daughter; dattva--after delivering; anavadya-angim--having a perfect body; balaya--unto Lord Baladeva; bala-saline--unto the most powerful, the supreme powerful; badari-akhyam--named Badarikasrama; gatah--he went; raja--the King; taptum--to perform austerities; narayana-asramam--to the place of Nara-Narayana.
Thereafter, the King gave his most beautiful daughter in charity to the supremely powerful Baladeva and then retired from worldly life and went to Badarikasrama to please Nara-Narayana.
Thus end the Bhaktivedanta purports of the Ninth Canto, Third Chapter, of the Srimad-Bhagavatam, entitled "The Marriage of Sukanya and Cyavana Muni."