॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षष्ठोऽध्यायः - ६ ॥
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Discourse VI
The posterity of Ikṣwāku : the stories of Māndhātā and the sage Saubhari (Preamble)
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श्रीशुक उवाच ।
विरूपः केतुमान् शम्भुरम्बरीषसुतास्त्रयः ।
विरूपात्पृषदश्वोऽभूत्तत्पुत्रस्तु रथीतरः ॥ १॥
रथीतरस्याप्रजस्य भार्यायां तन्तवेऽर्थितः ।
अङ्गिरा जनयामास ब्रह्मवर्चस्विनः सुतान् ॥ २॥
एते क्षेत्रे प्रसूता वै पुनस्त्वाङ्गिरसाः स्मृताः ।
रथीतराणां प्रवराः क्षत्रोपेता द्विजातयः ॥ ३॥
क्षुवतस्तु मनोर्जज्ञे इक्ष्वाकुर्घ्राणतः सुतः ।
तस्य पुत्रशतज्येष्ठा विकुक्षिनिमिदण्डकाः ॥ ४॥
तेषां पुरस्तादभवन्नार्यावर्ते नृपा नृप ।
पञ्चविंशतिः पश्चाच्च त्रयो मध्येऽपरेऽन्यतः ॥ ५॥
स एकदाष्टकाश्राद्धे इक्ष्वाकुः सुतमादिशत् ।
मांसमानीयतां मेध्यं विकुक्षे गच्छ मा चिरम् ॥ ६॥
तथेति स वनं गत्वा मृगान् हत्वा क्रियार्हणान् ।
श्रान्तो बुभुक्षितो वीरः शशं चाददपस्मृतिः ॥ ७॥
शेषं निवेदयामास पित्रे तेन च तद्गुरुः ।
चोदितः प्रोक्षणायाह दुष्टमेतदकर्मकम् ॥ ८॥
ज्ञात्वा पुत्रस्य तत्कर्म गुरुणाभिहितं नृपः ।
देशान्निःसारयामास सुतं त्यक्तविधिं रुषा ॥ ९॥
स तु विप्रेण संवादं जापकेन समाचरन् ।
त्यक्त्वा कलेवरं योगी स तेनावाप यत्परम् ॥ १०॥
पितर्युपरतेऽभ्येत्य विकुक्षिः पृथिवीमिमाम् ।
शासदीजे हरिं यज्ञैः शशाद इति विश्रुतः ॥ ११॥
पुरञ्जयस्तस्य सुत इन्द्रवाह इतीरितः ।
ककुत्स्थ इति चाप्युक्तः शृणु नामानि कर्मभिः ॥ १२॥
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Śrī Śuka resumed : Virūpa, Ketumān and Śambhu were the three sons of Ambariṣa. From (the loins of) Virūpa (the eldest of the three) sprang up Pṛṣadaśwa and the latter's son was Rathitara. (1)
Prayed to for progeny (to continue the thread of Rathitara's line), the (celebrated) sage Aṅgirā (a mind-born son of Brahmā) begot through the wife of Rathitara, who was issueless, (a number of) sons invested with a glory resulting from the knowledge of the Vedas. (2)
Though born of the wife of Rathitara (and therefore deserving the family name of Rathitaras), they actually became known as Āṅgirasas (those sprung from the loins of Aṅgirā). They were (recognized as) the foremost of the Rathitaras (the other progeny of Rathitara and their posterity), being Brāhmaṇas endowed with the (martial) qualities of Kṣatriyas. (3)
From the nostrils of Vaivaswata Manu, even while he was sneezing, sprang up a son (called) Ikṣwāku. Of his hundred sons, Vikukṣi, Nimi and Daṇḍaka were the eldest. (4)
Of those (hundred sons) twenty-five became rulers (of small provinces) in the eastern quarter of Āryāvarta (the sacred* tract of land lying between the Vindhya range and the Himalayas), O Parikṣit, and as many (another twenty-five) in the western region; three (eldest, named above) in the centre, and the rest in other parts (viz., in the north and south). (5)
Once on the occasion of a Śrāddha (a rite performed in honour of the departed spirits of one's deceased relations) during the Aṣṭakas (the seventh, eighth, ninth and thirteenth days of either fortnight of a lunar month) Ikṣwāku peremptorily said to his son (Vikukṣi), "Vikukṣi, go and bring (me some) flesh fit for being offered to the manes. (Please) do not tarry." (6)
Saying "Be it so!" the heroic prince (Vikukṣi) went to the forest and, having killed (some) animals fit for (being used in) a religious rite (Śrāddha ceremony), thoughtlessly ate of (the flesh of) a hare (after roasting it), fatigued and hungry as he was. (7)
He gave the rest (of the flesh) to (his father) Ikṣwāku; but the latter's preceptor (the sage Vasiṣṭha), when requested to sprinkle it with water (and thus consecrate it) said, "This has been contaminated (by being eaten of beforehand) and is (thus) unfit for Śrāddha." (8)
Having come to know of the aforesaid (sacrilegious) act of his son as told by his preceptor, the king (Ikṣwāku) in an angry mood exiled from his country his son (Vikukṣi), who had abandoned the practice of good men. (9)
The king then held a talk (on the ultimate Truth) with the sage (Vasiṣṭha), his preceptor. As a result of such talk he became established in Jñānayoga (the path of knowledge or realization of one's identity with the ultimate Reality) and on casting off the body attained (oneness with) that which is higher than all. (10)
His father (Ikṣwāku) being (now) dead, Vikukṣi returned (home) and, while ruling this earth, propitiated Śrī Hari through (a number of) sacrifices and became known as Śaśāda (the devourer of a hare). (11)
His son Purañjaya (the conqueror of a city), was nicknamed as Indravāha (the rider of Indra) and also as Kakutstha (one who rides the hump of a bull). (Now) hear by (virtue of) what deeds he earned these (three) names. (12) (1-12)
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- आर्यावर्तः पुण्यभूमिर्मध्यं विन्ध्यहिमागयोः।
कृतान्त आसीत्समरो देवानां सह दानवैः ।
पार्ष्णिग्राहो वृतो वीरो देवैर्दैत्यपराजितैः ॥ १३॥
वचनाद्देवदेवस्य विष्णोर्विश्वात्मनः प्रभोः ।
वाहनत्वे वृतस्तस्य बभूवेन्द्रो महावृषः ॥ १४॥
स सन्नद्धो धनुर्दिव्यमादाय विशिखाञ्छितान् ।
स्तूयमानः समारुह्य युयुत्सुः ककुदि स्थितः ॥ १५॥
तेजसाऽऽप्यायितो विष्णोः पुरुषस्य परात्मनः ।
प्रतीच्यां दिशि दैत्यानां न्यरुणत्त्रिदशैः पुरम् ॥ १६॥
तैस्तस्य चाभूत्प्रधनं तुमुलं लोमहर्षणम् ।
यमाय भल्लैरनयद्दैत्यान् येऽभिययुर्मृधे ॥ १७॥
तस्येषुपाताभिमुखं युगान्ताग्निमिवोल्बणम् ।
विसृज्य दुद्रुवुर्दैत्या हन्यमानाः स्वमालयम् ॥ १८॥
जित्वा पुरं धनं सर्वं सश्रीकं वज्रपाणये ।
प्रत्ययच्छत्स राजर्षिरिति नामभिराहृतः ॥ १९॥
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(In those very days) there was a conflict of the gods with the demons—a conflict which (all but) wiped out the (entire) creation. The hero (in the person of Purañjaya) was enlisted as an ally by the gods, (that had been) vanquished by the Daityas. (13)
Desired (by Purañjaya) for the role of a mount to him, Indra assumed the form of a gigantic bull at the instance of Lord Viṣṇu, the god of gods and the soul of the universe. (14)
Protected by an armour and taking a celestial bow and sharp arrows, Purañjaya, who was eager to fight, rode on the back of the bull, while being praised (by the gods), and took his seat on its hump. (15)
Invigorated by the strength of Lord Viṣṇu, the most ancient Person and the supreme Spirit, he besieged with the help of the gods the city of the Daityas in the west. (16)
His fight with the Daityas was very close and thrilling and he despatched with his arrows to (the abode of) Yama (all) the Daityas that encountered him on the battle-field. (17)
Quitting the range of flight of his shafts, which was hot as the fire at the time of final dissolution, the Daityas, who were being (severely) struck (all the time), fled to their home (Pātāla). (18)
Having conquered the town (of the Daityas), (so) full of splendour, as well as all the wealth (contained in it), that royal sage made it over to Indra (the wielder of the thunderbolt). It was for these reasons that he was called by a number of names (Indravāha, Kakutstha and Purañjaya). (19) (13-19)
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पुरञ्जयस्य पुत्रोऽभूदनेनास्तत्सुतः पृथुः ।
विश्वगन्धिस्ततश्चन्द्रो युवनाश्वस्तु तत्सुतः ॥ २०॥
श्रावस्तस्तत्सुतो येन श्रावस्ती निर्ममे पुरी ।
बृहदश्वस्तु श्रावस्तिस्ततः कुवलयाश्वकः ॥ २१॥
यः प्रियार्थमुतङ्कस्य धुन्धुनामासुरं बली ।
सुतानामेकविंशत्या सहस्रैरहनद्वृतः ॥ २२॥
धुन्धुमार इति ख्यातस्तत्सुतास्ते च जज्वलुः ।
धुन्धोर्मुखाग्निना सर्वे त्रय एवावशेषिताः ॥ २३॥
दृढाश्वः कपिलाश्वश्च भद्राश्व इति भारत ।
दृढाश्वपुत्रो हर्यश्वो निकुम्भस्तत्सुतः स्मृतः ॥ २४॥
बर्हणाश्वो निकुम्भस्य कृशाश्वोऽथास्य सेनजित् ।
युवनाश्वोऽभवत्तस्य सोऽनपत्यो वनं गतः ॥ २५॥
भार्याशतेन निर्विण्ण ऋषयोऽस्य कृपालवः ।
इष्टिं स्म वर्तयाञ्चक्रुरैन्द्रीं ते सुसमाहिताः ॥ २६॥
राजा तद्यज्ञसदनं प्रविष्टो निशि तर्षितः ।
दृष्ट्वा शयानान् विप्रांस्तान् पपौ मन्त्रजलं स्वयम् ॥ २७॥
उत्थितास्ते निशाम्याथ व्युदकं कलशं प्रभो ।
पप्रच्छुः कस्य कर्मेदं पीतं पुंसवनं जलम् ॥ २८॥
राज्ञा पीतं विदित्वाथ ईश्वरप्रहितेन ते ।
ईश्वराय नमश्चक्रुरहो दैवबलं बलम् ॥ २९॥
ततः काल उपावृत्ते कुक्षिं निर्भिद्य दक्षिणम् ।
युवनाश्वस्य तनयश्चक्रवर्ती जजान ह ॥ ३०॥
कं धास्यति कुमारोऽयं स्तन्यं रोरूयते भृशम् ।
मां धाता वत्स मा रोदीरितीन्द्रो देशिनीमदात् ॥ ३१॥
न ममार पिता तस्य विप्रदेवप्रसादतः ।
युवनाश्वोऽथ तत्रैव तपसा सिद्धिमन्वगात् ॥ ३२॥
त्रसद्दस्युरितीन्द्रोऽङ्ग विदधे नाम यस्य वै ।
यस्मात्त्रसन्ति ह्युद्विग्ना दस्यवो रावणादयः ॥ ३३॥
यौवनाश्वोऽथ मान्धाता चक्रवर्त्यवनीं प्रभुः ।
सप्तद्वीपवतीमेकः शशासाच्युततेजसा ॥ ३४॥
ईजे च यज्ञं क्रतुभिरात्मविद्भूरिदक्षिणैः ।
सर्वदेवमयं देवं सर्वात्मकमतीन्द्रियम् ॥ ३५॥
द्रव्यं मन्त्रो विधिर्यज्ञो यजमानस्तथर्त्विजः ।
धर्मो देशश्च कालश्च सर्वमेतद्यदात्मकम् ॥ ३६॥
यावत्सूर्य उदेति स्म यावच्च प्रतितिष्ठति ।
सर्वं तद्यौवनाश्वस्य मान्धातुः क्षेत्रमुच्यते ॥ ३७॥
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The son of Purañjaya was Anenā (the sinless) and Pṛthu was the son of Anenā. From (the loins of) Pṛthu sprang up Viśwarandhi and Candra was born of Viśwarandhi; and Yuvanāśwa was the son of Candra. (20)
The son of Yuvanāśwa was Śābasta, by whom the town of Śābasti was built; while Bṛhadāśwa was the son of Śābasta and of the former, Kuvalayāśwa was born. (21)
With a view to obliging the sage Utaṅka, the powerful Kuvalayāśwa, surrounded (accompanied) by his twenty-one thousand sons, killed a demon; Dhundhu by name, and (thereby) became known as Dhundhumāra (the slayer of Dhundhu). (Almost) all the aforesaid sons of Dhundhumāra, however, were burnt up by the fire that issued from the mouth of Dhundhu; only three, viz., Dṛdhāśwa, Kapilāśwa and Bhadrāśwa were left (alive), O Parikṣit (a scion of Bharata)! Haryāśwa was the son of Dṛdhāśwa, while that of Haryāśwa was called Nikumbha. (22-24)
Barhaṇāśwa was the son of Nikumbha; Kṛśāśwa, of Barhaṇāśwa; and Senajit was the son of Kṛśāśwa. senajit's son was Yuvanāśwa. Being issueless and (therefore) full of despair, the latter (however) retired to a forest (hermitage) alongwith his hundred wives. The sages (of that hermitage) were (very) compassionate by nature. Lo! with (great) concentration of mind they conducted on his behalf a sacrifice intended to propitiate Indra (the Lord of paradise). (25-26)
Feeling thirsty at night, the king (Yuvanāśwa) entered their sacrificial hut and, finding the Brāhmaṇas (in charge of the sacrifice) asleep, drank the water (that had been) consecrated with Mantras (and reserved for the principal queen) himself. (27)
Seeing the (sacrificial) pitcher without water when they got up (in the early hours), O king, the priests now enquired (of the king) whose work it was that the water capable of producing a male child had been quaffed. (28)
Having presently come to know that the water had been drunk by the king (himself) as impelled by Providence, they offered salutation to the Almighty Lord, saying: "Oh, the power of destiny (alone) is (the real) strength!" (29)
Then, when the time came (i. e., after a period of nine months) a son, (who was) destined to be a ruler of the (entire) globe, was born, splitting open, it is said, the right pelvic region of king Yuvanāśwa. (30)
When the babe cried much (for being suckled) and the Brāhmaṇas anxiously inquired: "Whom will this prince suck?", Indra put into the babe's mouth his index finger (dripping with nectar), saying "The babe will suck me (Mām Dhātā); do not cry, my child!" (Hence the babe became known as Māndhātā). (31)
The father of the babe did not die by the grace of the Brāhmaṇas and the gods (even though he had his pelvic region split up). (Nay,) he forthwith attained perfection (final beatitude) in that very hermitage through asceticism. (32)
Indra for his part gave him, O dear Parikṣit, the name of Trasaddasyu (the terror of miscreants) inasmuch as villains like Rāvaṇa (the demon king of Laṅkā, who was subsequently killed by Lord Śrī Rāma, born in that very line) were (much) afraid of him and felt (greatly) agitated (because of him). (33)
Powerful through the might of the immortal Lord, Māndhātā, son of Yuvanāśwa, ruled the (entire) globe consisting of the seven Dwijpas (main divisions) as its one supreme Lord. (34)
Although a knower of the Self, he propitiated Lord Viṣṇu (the Deity presiding over sacrifices)—who not only represents all the gods (on His person*) but embodies all and is above sense-perception by means of (a number of) sacrifices in which liberal Dakṣiṇās (or presents of money) were given (to the Brāhmaṇas). (35)
(As a matter of fact,) the material (to be used in a sacrificial performance), the sacred texts (uttered in the course of a sacrifice), the procedure (laid down for conducting it), the sacrifice (itself), the sacrificer as well as the priests (officiating at the sacrifice), Dharma (religious merit resulting from a virtuous deed), the place as well as the time of a sacrificial performance—in fact, the whole universe represents His body. (It was such a Lord whom Māndhātā worshipped through the aforesaid sacrifices). (36)
The whole extent of land from the point where the sun rises to the point where it sets is called the territory of Māndhātā, the son of Yuvanāśwa. (37) (20-37)
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शशबिन्दोर्दुहितरि बिन्दुमत्यामधान्नृपः ।
पुरुकुत्समम्बरीषं मुचुकुन्दं च योगिनम् ।
तेषां स्वसारः पञ्चाशत्सौभरिं वव्रिरे पतिम् ॥ ३८॥
यमुनान्तर्जले मग्नस्तप्यमानः परं तपः ।
निर्वृतिं मीनराजस्य वीक्ष्य मैथुनधर्मिणः ॥ ३९॥
जातस्पृहो नृपं विप्रः कन्यामेकामयाचत ।
सोऽप्याह गृह्यतां ब्रह्मन् कामं कन्या स्वयंवरे ॥ ४०॥
स विचिन्त्याप्रियं स्त्रीणां जरठोऽयमसन्मतः ।
वलीपलित एजत्क इत्यहं प्रत्युदाहृतः ॥ ४१॥
साधयिष्ये तथाऽऽत्मानं सुरस्त्रीणामपीप्सितम् ।
किं पुनर्मनुजेन्द्राणामिति व्यवसितः प्रभुः ॥ ४२॥
मुनिः प्रवेशितः क्षत्रा कन्यान्तःपुरमृद्धिमत् ।
वृतः स राजकन्याभिरेकः पञ्चाशता वरः ॥ ४३॥
तासां कलिरभूद्भूयांस्तदर्थेऽपोह्य सौहृदम् ।
ममानुरूपो नायं व इति तद्गतचेतसाम् ॥ ४४॥
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The emperor (Māndhātā) begot through (his queen) Bindumati, the daughter of Śaśabindu, (three sons, viz.,) Purukutsa, Ambarisa and Mucukunda, (who turned out to be) a mystic. (All) the fifty sisters of these (princes) chose (the sage) Saubhari for their husband. (38)
Submerged in the water of the (holy) Yamunā and practising supreme asceticism (there), the Brāhmaṇa (Saubhari) conceived a longing for conjugal delight on seeing the happiness of a leader of fish pairing with other fish of the opposite sex, and (accordingly approached and) asked the king (Māndhātā) for a girl (in marriage). The emperor too said (in reply), "Let a girl be gladly taken by you in the event of your being chosen by her of her own will, O holy Brāhmaṇa !" (39-40)
The sage (Saubhari) thought within himself—"I have been (indirectly) refused by the emperor, thinking me to be unwelcome to women, knowing (as he does) that I am disliked by them, being old, covered with wrinkles and grey-haired with my head shaking (all the time). (41)
I shall (therefore) make myself so perfect (faultless of limbs) as to be coveted even by celestial women, much more by human princesses." Thus resolved, the powerful sage was ushered by the chamberlain into the gynaecium set apart for the princesses, which was full of luxuries (of every description), And (lo !) that one individual was desired by (all) the fifty princesses to be their husband. (42-43)
(Nay,) there arose a great quarrel over him among those girls, so that casting sisterly affection to the winds, they said to one another, "He is fit for me and not for (any of) you," their heart being set on him. (44) (38-44)
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स बह्वृचस्ताभिरपारणीय-
तपःश्रियानर्घ्यपरिच्छदेषु ।
गृहेषु नानोपवनामलाम्भः-
सरःसु सौगन्धिककाननेषु ॥ ४५॥
महार्हशय्यासनवस्त्रभूषण-
स्नानानुलेपाभ्यवहारमाल्यकैः ।
स्वलङ्कृतस्त्रीपुरुषेषु नित्यदा
रेमेऽनुगायद्द्विजभृङ्गवन्दिषु ॥ ४६॥
यद्गार्हस्थ्यं तु संवीक्ष्य सप्तद्वीपवतीपतिः ।
विस्मितः स्तम्भमजहात्सार्वभौमश्रियान्वितम् ॥ ४७॥
एवं गृहेष्वभिरतो विषयान् विविधैः सुखैः ।
सेवमानो न चातुष्यदाज्यस्तोकैरिवानलः ॥ ४८॥
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The said sage Saubhari (who, being a student of Ṛgveda, was a master of powerful Mantras) revelled with them everyday in mansions that were equipped with invaluable appendages by his inexhaustible wealth of asceticism, and which were not only crowded with men and women (servants and maidservants) well-decked with ornaments but were also full of singing birds and bees and panegyrists—as well as on the margin of lakes of limpid water studded with beds of Kalhāras and in parks of every description, using valuable beds and seats, costly wearing apparel and precious jewels and taking delight in baths, pigments, eatables and flowers. (45-46)
Observing the (luxurious) household life of Saubhari (even) Māndhāta (the ruler of the entire globe consisting of the seven Dvīpas), felt (greatly) amazed and gave up ( all) pride accompanying the fortune of a universal monarch. (47)
Thus fully attached to his household life and enjoying sense-objects (of various kinds), Saubhari did not feel satiated with manifold delights (of sense) any more than a fire would with drops of clarified butter. (48)
- The Śruti says:—'स आत्ता अङ्गान्न्या देवता:' (He is the body of which the other gods are (so many) limbs).
(45-48)
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स कदाचिदुपासीन आत्मापह्नवमात्मनः ।
ददर्श बह्वृचाचार्यो मीनसङ्गसमुत्थितम् ॥ ४९॥
अहो इमं पश्यत मे विनाशं
तपस्विनः सच्चरितव्रतस्य ।
अन्तर्जले वारिचरप्रसङ्गा-
त्प्रच्यावितं ब्रह्म चिरं धृतं यत् ॥ ५०॥
सङ्गं त्यजेत मिथुनव्रतिनां मुमुक्षुः
सर्वात्मना न विसृजेद्बहिरिन्द्रियाणि ।
एकश्चरन् रहसि चित्तमनन्त ईशे
युञ्जीत तद्व्रतिषु साधुषु चेत्प्रसङ्गः ॥ ५१॥
एकस्तपस्व्यहमथाम्भसि मत्स्यसङ्गा-
त्पञ्चाशदासमुत पञ्चसहस्रसर्गः ।
नान्तं व्रजाम्युभयकृत्यमनोरथानां
मायागुणैर्हृतमतिर्विषयेऽर्थभावः ॥ ५२॥
एवं वसन् गृहे कालं विरक्तो न्यासमास्थितः ।
वनं जगामानुययुस्तत्पत्न्यः पतिदेवताः ॥ ५३॥
तत्र तप्त्वा तपस्तीक्ष्णमात्मदर्शनमात्मवान् ।
सहैवाग्निभिरात्मानं युयोज परमात्मनि ॥ ५४॥
ताः स्वपत्युर्महाराज निरीक्ष्याध्यात्मिकीं गतिम् ।
अन्वीयुस्तत्प्रभावेण अग्निं शान्तमिवार्चिषः ॥ ५५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
नवमस्कन्धे सौभर्याख्याने षष्ठोऽध्यायः ॥ ६॥
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On a certain occasion, while sitting (at ease), that teacher of those professing Ṛgveda, perceived his fall from asceticism, brought about by his association with the fish through the agency of his own mind. (49)
(He said to himself,) "Ah, look at this fall of mine, a saintly ascetic who had observed (sacred) vows (till recently), but whose asceticism, (though) maintained for long, has been swept away thanks to (a moment's) close association with aquatic creatures under water ! (50)
He who seeks liberation (from the trammels of worldly existence) should (therefore) eschew with one's mind, body and senses the company of those who have taken to a married life, and should never allow his senses to move out (in the midst of sense-objects). Living (all) alone (without any companion) in seclusion. He should concentrate his mind on the infinite Lord and betake himself (only) to pious souls devoted to Him, if at all company is desired. (51)
I was a companionless ascetic (till recently). Thanks to the company of fish under water (however), I later on became fifty (as it were by marrying as many wives), and again (by begetting a hundred sons through each) I became divided into five thousand parts (in the form of as many sons). Now that my judgment has been obscured by Infatuation etc., (the adjuncts of Māyā or Prakṛti) and I have begun to look upon the objects of senses as worth seeking, I find no limit to desires relating to the duties of both husband and wife. (52)
Thus, staying at home for a long time, he (eventually) got disgusted (with it) and, having embraced the life of an anchorite, retired to the forest; and his wives (too), who (all) looked upon their husband as a deity, followed suit. (53)
Having practised there severe asceticism, that emaciated his body, the sage (who had now mastered his self) merged his soul alongwith the sacred fires in the supreme Spirit (attained final beatitude in the form of oneness with the Absolute). (54)
Observing the absorption of their husband into the supreme Spirit, O great king, his wives (too) followed him (reached the same goal) by virtue of his spiritual glory even as flames get extinguished with the fire that has cooled down (for want of fuel). (55)
Thus ends the sixth discourse, hinging on the story of Saubhari, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (49-55)
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