Saubhari Muni

aho imaṁ paśyata me vināśaṁ

aho imaṁ paśyata me vināśaṁ
tapasvinaḥ sac-carita-vratasya |
antarjale vāri-cara-prasaṅgāt
pracyāvitaṁ brahma ciraṁ dhṛtaṁ yat ||
saṅgaṁ tyajeta mithuna-vratīnāṁ mumukṣuḥ
sarvātmanā na visṛjed bahir-indriyāṇi |
ekaś caran rahasi cittam ananta īśe
yuñjīta tad-vratiṣu sādhuṣu cet prasaṅgaḥ ||
(Śrīmad Bhāgavatam: 9.6.50–51)

“Aho! See this ruination of mine, an ascetic avowed to the conduct of the sat [situated] underwater, wherein [my] long-sustained austerity was lost because of [observance of] the intercourse of fish. A seeker of mukti should completely forsake the association of those avowed to matrimony [alt., those who engage in sexual intercourse] and should not cast forth the external senses. Dwelling alone in seclusion, one should fix the mind upon the Infinite, Īśa, and upon the sādhus devoted to him if ideal association [with such sādhus] should come about.”

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saubhares tu garuḍāya kupyato

saubhares tu garuḍāya kupyato yasmin kṛpā ajaniṣṭha tasya mīnasyaiva saṅgād utthitā durvāsanaivāparādha-phalaṁ yataś ca vilupta-brahmānandaḥ sacira-sañcita-tapas-sṛṣṭa-svayauvanenaiva mūlyena kāminī-vṛndaṁ krītvā tatraiva naraka-tulye viṣayānande nimajjann aparādha-bhogānte śrī-vṛndāvana-yamunāśraya-māhātmyenaiva paścān nistatāreti navame kathā |
(Excerpt from the Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.17.11)

“The ill-inclination (durvāsanā) which arose through the association of the very fish upon whom Saubhari, who was angry at Garuḍa, showed grace was a result of [his, i.e., Saubhari’s] aparādha [against Garuḍa], since he became disengaged from the bliss of Brahman [as a result of this aparādha], and he bought a group of desirable woman for the price of his personal youth produced with [the results of] his long accumulated austerities, became absorbed there itself [i.e., in the company of those women] in bliss related to viṣaya, which is comparable to Naraka, and [only] after enduring [the full result of his] aparādha was delivered thereafter only by the greatness of the shelter of Śrī Vṛndāvana and the Yamunā [where he had originally come to engage in sādhana]. This is narrated in the Ninth Canto.”

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tatratyānāṁ jīva-mātrāṇām

tatratyānāṁ jīva-mātrāṇām eva kṣemaṁ kartum iti tataś ca kāliyāgamanena teṣāṁ sarveṣām akṣemam evābhūd iti mahad-aparādhinaḥ kṛpāpi viparīta-phalava bhaved iti dyotitam |
(Excerpt from the Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.17.10)

“Regarding [Saubhari’s speaking] ‘to [try to] benefit all the jīvas situated there,” thereafter, with Kāliya’s arrival, all of them were only harmed [rather than benefitted], and thus even the grace of one who is an aparādhī against great persons may produce opposite results. This is illustrated [by Saubhari’s aparādha to Gaurḍa].”

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