Chapter Seven

The Story of Haricandra

|| 9.7.1 ||
r-uka uvca
mndhtu putra-pravaro
yo 'mbara prakrtita
pitmahena pravto
yauvanvas tu tat-suta
hrtas tasya putro 'bhn
mndht-pravar ime
ukadeva Gosvm said: The most prominent among the
sons of Mndht was he who is celebrated as Ambara.
Ambara was accepted as a son by his grandfather
Yuvanva. Ambara's son was Yauvanva, and
Yauvanva's son was Hrta. In Mndht's dynasty,
Ambara, Hrta and Yauvanva were very prominent.
In the Seventh Chapter Haricandra, a descendent of Mndht,
cheats Varua. Out of affection for his son, and then satisfies him
with a human sacrifice. Yuvanva, the grandfather, accepted
Ambara as his son. Ambarias son was Yauvanva. Ambara,
Yauvanva and Hart were the chief descendents of Mndht.
|| 9.7.2 ||
narmad bhrtbhir datt
purukutsya yoragai
tay rastala nto
bhujagendra-prayuktay
The serpent brothers of Narmad gave their sister Narmad
to Purukutsa.1 Being urged by Vsuki, she took Purukutsa to
the lower region of the universe.
In speaking of the dynasty of Purukutsa, first his marriage is
described. The snakes gave her to Purukutsa in marriage. She
brought him to Rastala.
|| 9.7.3 ||
gandharvn avadht tatra
vadhyn vai viu-akti-dhk
ngl labdha-vara sarpd
abhaya smaratm idam
There in Rastala, Purukutsa, being empowered by Lord
Viu, was able to kill all the Gandharvas who deserved to
be killed. Purukutsa received the benediction from the
1

Mndht had three sons, Purukutsa, Ambara and Mucukunda.

serpents that anyone who remembers how he was brought

to Rastala will be free of fear of snakes.
He killed those who deserved to be killed. Those who remember
how he was brought to Rastala will have no fear of snakes.
|| 9.7.4 ||
trasaddasyu paurukutso
yo 'narayasya deha-kt
haryavas tat-sutas tasmt
prruo 'tha tribandhana
The son of Purukutsa was Trasaddasyu, who was the father
of Anaraya. Anaraya's son was Haryava, the father of
Prrua. Prrua was the father of Tribandhana.
Trasaddasyu was the father (deha-kr). His son was Anaraya.
|| 9.7.5-6 ||
tasya satyavrata putras
triakur iti viruta
prpta clat pd
guro kauika-tejas
saarro gata svargam
adypi divi dyate
ptito 'vk-ir devais
tenaiva stambhito balt
The son of Tribandhana was Satyavrata, who is celebrated
by the name Triaku. His father cursed him to become a
cala. Thereafter, by the influence of Vivmitra, he went
to Svarga in the same body, but because of the prowess of
the devats he fell back downward. Nonetheless, by the
power of Vivmitra, he did not fall all the way down; even
today he can still be seen hanging in the sky, head
downward.
He was called Triaku because he had faults which caused suffering
like three nails (aku). This is told in Hari-vaa. He displeased his
father, he killed the milking cow of his guru, and he enjoyed
unsanctified items. These were his three faults. He was cursed by
his father out of anger because he stole the bride of a brhmaa
who was being married. By Vivmitra power (kauika-tejas) he
did not fall but remained in the sky.
|| 9.7.7 ||
traiakavo haricandro
vivmitra-vasihayo

yan-nimittam abhd yuddha

pakior bahu-vrikam
The son of Triaku was Haricandra. Because of Haricandra
there was a quarrel between Vivmitra and Vasiha, who
for many years fought one another, having been
transformed into birds.
Vivmitra stole everything belonging to Haricandra on the pretext
of taking donations at a Rjasya sacrifice. Hearing this, Vaiha
became angry and cursed him to become an i bird. Vivmitra
cursed him to become a crane. Then they fought.
|| 9.7.8 ||
so 'napatyo viatm
nradasyopadeata
varua araa yta
putro me jyat prabho
Haricandra had no son and was therefore extremely
morose. Once, therefore, following the advice of Nrada, he
took shelter of Varua and said to him "My lord! Please give
me a son."
Sa refers to Haricandra.
|| 9.7.9 ||
yadi vro mahrja
tenaiva tv yaje iti
tatheti varuensya
putro jtas tu rohita
O King Parkit! Haricandra begged Varua, "My lord, if a
son is born to me, with that son as an offering I shall
perform a sacrifice to you." Varua agreed. Because of
Varua's benediction, Haricandra begot a son named
Rohita.
Tatheti varuena means because of Varua who had agreed to give
a boon.
|| 9.7.10 ||
jta suto hy anenga
m yajasveti so 'bravt
yad paur nirdaa syd
atha medhyo bhaved iti

Thereafter, Varua said, A son has been born. With this son
you can offer me a sacrifice." In answer to this, Haricandra
said, "After ten days have passed since an animal's birth,
the animal becomes fit to be sacrificed."
Varua spoke. Out of affection for his son, Haricandra, then spoke
to cheat Varua. After ten days an animal becomes pure.
|| 9.7.11 ||
nirdae ca sa gatya
yajasvety ha so 'bravt
dant paor yaj jyerann
atha medhyo bhaved iti
After ten days, Varua came again and said to Haricandra,
"Now you can perform the sacrifice." Haricandra replied,
"When an animal grows teeth, then it becomes pure enough
to be sacrificed."
|| 9.7.12 ||
dant jt yajasveti
sa pratyhtha so 'bravt
yad patanty asya dant
atha medhyo bhaved iti
When the teeth grew, Varua came and said to Haricandra,
"Now the animal has grown teeth .Perform the sacrifice."
Haricandra replied, "When all its teeth have fallen out, then
it will be fit for sacrifice."
|| 9.7.13 ||
paor nipatit dant
yajasvety ha so 'bravt
yad pao punar dant
jyante 'tha pau uci
When the teeth had fallen out, Varua returned and said to
Haricandra, "Perform the sacrifice." But Haricandra
replied, "When the animal's teeth grow in again, then he will
be pure enough to be sacrificed."
|| 9.7.14 ||
punar jt yajasveti
sa pratyhtha so 'bravt
snnhiko yad rjan
rjanyo 'tha pau uci
When the teeth grew in again, Varua came and said to
Haricandra, "Now perform the sacrifice." But Haricandra

then said, "O King, when the katriya animal is fit for
wearing armor, then he will be purified."
O king! O Varua! When the katriya animal is fit for wearing
armor, it is pure.
|| 9.7.15 ||
iti putrnurgea
sneha-yantrita-cetas
kla vacayat ta tam
ukto devas tam aikata
Because of affection for his son, with mind controlled by
that affection, he asked Varua to delay the time. Varua
waited for the time to come.
He, cheating time, begged Varua. Varua waited for the time.
|| 9.7.16 ||
rohitas tad abhijya
pitu karma cikritam
pra-prepsur dhanu-pir
araya pratyapadyata
Rohita could understand that his father intended to offer
him as the animal for sacrifice. Therefore, just to save
himself from death, taking bow and arrows, he went to the
forest.
|| 9.7.17 ||
pitara varua-grasta
rutv jta-mahodaram
rohito grmam eyya
tam indra pratyaedhata
When Rohita heard that his father had been attacked by
Varua and that his abdomen had grown very large, he
wanted to return to the capital, but Indra forbade him to do
so.
|| 9.7.18 ||
bhme paryaana puya
trtha-ketra-nievaai
rohitydiac chakra
so 'py araye 'vasat samm
Indra advised Rohita that it was purifying to travel the earth
with service to different pilgrimage sites. Rohita lived in the
forest for one year.

Samm means a year.

|| 9.7.19 ||
eva dvitye ttye
caturthe pacame tath
abhyetybhyetya sthaviro
vipro bhtvha vtra-h
In this way, at the end of the second, third, fourth and fifth
years, when Rohita wanted to return to his capital, Indra
approached him as an old brhmaa and forbade him to
return.
In the second year again, when Rohita approached him, Indra out of
compassion forbade him to return to the city.
|| 9.7.20 ||
aha savatsara tatra
caritv rohita purm
upavrajann ajgartd
akrn madhyama sutam
unaepha pau pitre
pradya samavandata
Thereafter, in the sixth year, after wandering in the forest,
Rohita returned to the capital of his father. He purchased
from Ajgarta his second son, named unaepha. Then he
offered unaepha to his father, Haricandra, to be used as
the sacrificial animal and offered Haricandra his respects.
|| 9.7.21 ||
tata purua-medhena
haricandro mah-ya
muktodaro 'yajad devn
varudn mahat-katha
Thereafter, the famous King Haricandra, whose story is
famous among great persons, worshiped the devats
headed by Varua by sacrificing a man. In this way his
dropsy created by Varua was cured.
Mahat-katha means his story is famous among the famous
persons.
|| 9.7.22 ||
vivmitro 'bhavat tasmin
hot cdhvaryur tmavn
jamadagnir abhd brahm

vasiho 'ysya sma-ga

In that great human sacrifice, Vivmitra was the chief
priest to offer oblations, the perfectly self-realized
Jamadagni had the responsibility for chanting the mantras
from the Yajur Veda, Vasiha was the chief brahminical
priest, and the sage Aysya was the reciter of the hymns of
the Sma Veda.
The sage Aysya was the udgt (smaga).
|| 9.7.23 ||
tasmai tuo dadv indra
takaumbhamaya ratham
unaephasya mhtmyam
uparit pracakyate
Indra, pleased with Haricandra, offered him a gift of a
golden chariot. unaepha's glories will be presented later.
Later means in relation to the story about the son of Vivmitra.
|| 9.7.24 ||
satya sra dhti dv
sabhryasya ca bhpate
vivmitro bha prto
dadv avihat gatim
The great sage Vivmitra, seeing the fortitude and essence
of truth in Mahrja Haricandra and his wife, gave them
imperishable knowledge.
Gatim means knowledge.
|| 9.7.25-26 ||
mana pthivy tm adbhis
tejaspo 'nilena tat
khe vyu dhrayas tac ca
bhtdau ta mahtmani
tasmi jna-kal dhytv
tayjna vinirdahan
hitv t svena bhvena
nirva-sukha-savid
anirdeypratarkyea
tasthau vidhvasta-bandhana
Mahrja Haricandra merged his mind with the earth. Then
he amalgamated the earth with water, the water with fire,

the fire with the air, and the air with ether. He amalgamated
the ether with the ahakra and the ahakra with mahattattva. He meditated on vidy within mahat-tattva and by
that vidy destroyed avidy. Giving up vidy, free of
bondage, he became situated in his svarpa endowed with
bliss of Brahman, inconceivable and imperceptible.
The knowledge is explained. ruti says annamayam hi saumya
mana: the mind is food. Because the mind is food, and earth is
food, he merged his mind into earth. He merged earth into water,
and water, in fire. He merged fire into air, and air into ether. He
merged ether into ahakra, and merged ahakra into mahat-tattva.
He meditated on vidy (jna-kalm) in mahat-tattva. He destroyed
avidy by vidy. Giving up vidy he remained situated in his
svarpa which was endowed with a wealth of happiness of
Brahman.
Thus ends the commentary on the Seventh Chapter of the Ninth
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.