SRIMAD BHAGAVATAM: CANTO 9

(1) S'rî S'uka said: 'Of king Nahusha [another son of Purûravâ's son Âyu] were there just like the six senses [the mind as the sixth] of an embodied soul, the six of Yati, Yayâti, Samyâti, Âyati, Viyati and Kriti. (2) The eldest son Yati, knowing what assuming power entails, did not accept the kingdom offered by his father, [with the argument that] the person who enters such a position cannot be serious in self-realization. (3) When his father by the brahmins was forced to leave his elevated position because of having offended Indra's wife S'acî and he had degraded to the life of a snake, became Yayâti the king. (4) The four brothers younger than him he allowed to rule the different directions. Yayâti so ruling the world married with the daughters [Devayânî] of S'ukrâcârya and [S'armishthhâ of] Vrishaparvâ.'

(5) The king said: 'The mighty seer S'ukrâcârya was a brahmin while Yayâti belonged to the kshatriya class; how could there against the customs be a [pratiloma] marriage of a brahmin [daughter] with a kshatriya?' [anuloma, the other way around, was more common].

(6-7) S'rî S'uka said: 'One day was Vrishaparvâ's daughter named S'armishthhâ, a girl with a high-strung character, together with thousands of friends and the daughter of the guru Devayânî, as innocent as she was, walking in the palace garden that, full of lotus flowers and crammed with blossoming trees, nicely buzzed of the bumblebees. (8) All the lotus-eyed girls arriving at the side of the lake there gave their dresses up on the bank and began sporting in the water splashing one another.

(9) Seeing Lord S'iva pass by with the goddess [Pârvatî] seated on his bull got the young girls quickly out of the water ashamed covering themselves with their garments. (10) S'armishthhâ unknowingly put on as her own the dress of the guru's daughter upon which Devayânî irritated said this: (11) 'Alas see how she, like a maid-servant, acts against the etiquette. Just like a dog after the ghee for a sacrifice has she put on the garment that was meant for me! (12-14) Of those by whose austerity this entire world was created, of those who are the face of the Personality of Transcendence and of whose piety the light of the right path is known, of those unto whom the masters of the world, the enlightened of control and even the Supreme Lord, the Purifying Supersoul and Husband of the Goddess are offering prayers, of us descendants of Bhrigu better than the rest has she, whose cloudy father is a disciple of our father, like a low-class laborer put on what was meant to be worn by us - it is alike someone unchaste who tries to master the Vedas!'

(15) S'armishthhâ thus rebuked breathed heavily like a trampled serpent and said very angry biting her lip to the guru's daughter: (16) 'What a nonsense, you beggar! You don't know your place. Isn't it you who waits outside our house [for food] like the crows do?'

(17) With these unkind words took S'armishthhâ after her reprimand angrily the garments of the virtuous daughter of the spiritual teacher away and threw she her into a well. (18) As she went home happened Yayâti, wandering around for a hunt, to arrive there and discovered he, thursting for water, her in the well. (19) Untying his upper garment reached the king down to her being naked and put he his hand into hers in his kindness to pull her out. (20-21) Unto him, the hero, said the daughter of the thinker of the heat [Us'anâ or S'ukrâcârya, see also B.G. 10: 37] with words full of love and kindness: 'O King by your taking my hand have you, o conqueror of all other kingdoms, accepted my hand! May it not be touched by anyone else but by you because the relationship between you and me, that what we by providence now have o hero, is not something arranged by man! (22) Because of me having landed in this well have I learned to know your goodness; [please know that] no qualified brahmin can become my husband o stong-armed one, because Kaca, the son of Brihaspati, in the past pronounced a curse against it because I had cursed him [*].'

(23) Yayâti did not like what by God had been arranged, but thinking for himself however abided he, attracted to her, by what she told him. (24) After the king had left submitted she, having returned home, in tears everything to her father, recounting everything that S'armishthhâ had done and what was said thereafter. (25) The mighty thinker was very unhappy about it and condemning the priesthood and praising the business of collecting the grains [uñcha-vritti, see 7.11: 16 and 7.12: 17-19] left he with his daughter his residence. (26) Vrishaparvâ understanding that his spiritual master did so for chiding or cursing him, propitiated him by meeting him halfway and prostrating at the feet. (27) The mighty son of Bhrigu, whose anger wouldn't last but for a minute, then said to his disciple: 'Please fulfill her desire, o King, for as long as I live I'll not be able to give up on this girl!'

(28) With his consent to settle matters expressed Devayânî her desire: 'To whomever my father gives me, I will go, with my servant [S'armishthhâ] and her friends.'

(29) At the time wisely understanding the danger as well as the benefit of the greatness of him [his âcârya], gave the father S'armishthhâ along with her friends to Devayânî so that she with the thousands of other women would take care of Devayânî as her servant. (30) Giving the descendant of Nahusha his daughter in marriage together with S'armishthhâ said Us'anâ to him: 'O King, never ever allow S'armishthhâ into your bed!'

(31) When S'armishthhâ [however later on] saw Us'anâ's daughter having nice children, asked she him at an opportune moment in a secluded place, whether he as the husband of her girl-friend wouldn't like her as a faithful wife. (32) Remembering what S'ukra had said in his direction for a time like this, decided he, on the request of that princess to have a son with her, from his own sense of duty and the general principles of religion to give in to her [compare B.G. 7: 11]. (33) Yadu and Turvasu as well were the ones who Devayânî gave birth to and Druhyu, Anu and Pûru were there from S'armishthhâ, the daughter of Vrishaparvâ. (34) Finding out that S'armishthhâ was pregnant from him left Devayânî, boiling with anger, proud as she was for her father's house. (35) Following his sweetheart, his great desire, tried he to propitiate her with meaningful words but he couldn't even appease her massaging her feet.

(36) S'ukra angry with him said: 'You womanizing, deceitful man, may you fool enter the old of age that disfigures the human body.'

(37) S'rî Yayâti said: 'As yet has my lust not been satisfied with your daughter, o brahmin!' [S'ukra replied:] 'For as long as you are lusty may you exchange the memorable of you with the youth of someone willing to take your place.'

(38) Thus took he the opportunity to change place requesting the eldest son: 'O Yadu, beloved son, please give me your youth in exchange for this old age! (39) With what the father of your mother gave me, my dear son, am I not satisfied in my sensual needs, let me by the good of your age enjoy life for a few more years!' [see also 7.5: 30]

(40) S'rî Yadu said: 'I'm not happy with accepting your old age while you remain in youth. Without [having had] the experience of bodily happiness will a person [like me] never become indifferent about material pleasures!' [see also: 7.12: 9-11 and B.G 4: 13]

(41) The father requested Turvasu, Druhyu and Anu, o son of Bharata, but they refused to accept because they, not knowing the true nature [of the soul], took their temporality for something permanent. (42) He asked Pûru even though he was a younger son, saying to him: 'You my dear son, are of a better fiber, you wouldn't, like your older brothers did, refuse me.'

(43) S'rî Pûru said: 'Who o King, best among the people, has in this world the chance to repay the father who gave him his body, for it is by his mercy that he may enjoy a higher life. (44) He who acts in respect of his father's wishes is the best, he who acts on his command is but mediocre and low class is he who acts without faith, but like stool is he who defies his father's words.'

(45) This way was it entirely Pûru's pleasure to accept the burden of old age of his father, the father who was most contented with all the desires belonging to the youth of his son that he had asked for, o ruler of man. (46) As the master of the entirety of the seven continents ruled he like a father over his subjects, enjoying as much as he wanted the material happiness without any impairment of his senses. (47) Devayânî also served for twenty-four hours a day as the dearest of her beloved in all privacy him with all her body, mind and words and everything thereto to bring him divine bliss. (48) Worshiping with different rituals Hari, the Personality of Sacrifice, the God and Reservoir of All Divinity and Object of All Vedic knowledge, was Yayâti of an abundant charity. (49) Like a mass of clouds in the sky appears the entire, in Himself, created world at one time as a diversity of life forms, and then at other times is it of no manifestation, like it was a creation of the mind as in a dream [see also B.G. 7: 24-25]. (50) Certain of Him, Lord Vâsudeva in his heart, the One Nârâyana existing within each but visible to no one, worshiped he free from desire the Supreme Master. (51) Although he thus for a period of thousand years proceeded with the mind and the five senses in an idea of worldy happiness, could he, impure in his sensuality, not be satisfied, even though he was the ruler of all.'

S'rî S'uka said: 'Of king Nahusha [another son of Purûravâ's son Âyu] were there just like the six senses of an embodied soul, the six of Yati, Yayâti, Samyâti, Âyati, Viyati and Kriti.

S'ukadeva Gosvâmî said: O King Parîkshit, as the embodied soul has six senses, King Nahusha had six sons, named Yati, Yayâti, Samyâti , Âyati, Viyati and Kriti. (Vedabase)

Text 2

The eldest son Yati, knowing what assuming power entails, did not accept the kingdom offered by his father, [with the argument that] the person who enters such a position cannot be serious in self-realization.

When one enters the post of king or head of the government, one cannot understand the meaning of self-realization. Knowing this, Yati, the eldest son of Nahusha, did not accept the power to rule, although it was offered by his father. (Vedabase)

Text 3

When his father by the brahmins was forced to leave his elevated position because of having offended Indra's wife S'acî and he had degraded to the life of a snake, became Yayâti the king.

Because Nahusha, the father of Yayâti, molested Indra's wife, S'acî, who then complained to Âgastya and other brâhmanas, these saintly brâhmanas cursed Nahusha to fall from the heavenly planets and be degraded to the status of a python. Consequently, Yayâti became the king. (Vedabase)

Text 4

The four brothers younger than him he allowed to rule the different directions. Yayâti so ruling the world married with the daughters [Devayânî] of S'ukrâcârya and [S'armishthhâ of] Vrishaparvâ.

King Yayâti had four younger brothers, whom he allowed to rule the four directions. Yayâti himself married Devayânî, the daughter of S'ukrâcârya, and S'armishthhâ, the daughter of Vrishaparvâ, and ruled the entire earth. (Vedabase)

Text 5

The king said: 'The mighty seer S'ukrâcârya was a brahmin while Yayâti belonged to the kshatriya class; how could there against the customs be a [pratiloma] marriage of a brahmin [daughter] with a kshatriya? [anuloma, the other way around, was more common]

Mahârâja Parîkshit said: S'ukrâcârya was a very powerful brâhmana, and Mahârâja Yayâti was a kshatriya. Therefore I am curious to know how there occurred this pratiloma marriage between a kshatriya and a brâhmana. (Vedabase)

Text 6-7:

S'rî S'uka said: 'One day was Vrishaparvâ's daughter named S'armishthhâ, a girl with a high-strung character, together with thousands of friends and the daughter of the guru Devayânî, as innocent as she was, walking in the palace garden that, full of lotus flowers and crammed with blossoming trees, nicely buzzed of the bumblebees.

S'ukadeva Gosvâmî said: One day Vrishaparvâ's daughter S'armishthhâ, who was innocent but angry by nature, was walking with Devayânî, the daughter of S'ukrâcârya, and with thousands of friends, in the palace garden. The garden was full of lotuses and trees of flowers and fruits and was inhabited by sweetly singing birds and bumblebees. (Vedabase)

Text 8

All the lotus-eyed girls arriving at the side of the lake there gave their dresses up on the bank and began sporting in the water splashing one another.

When the young, lotus-eyed girls came to the bank of a reservoir of water, they wanted to enjoy by bathing. Thus they left their clothing on the bank and began sporting, throwing water on one another. (Vedabase)

Text 9

Seeing Lord S'iva pass by with the goddess [Pârvatî] seated on his bull got the young girls quickly out of the water ashamed covering themselves with their garments.

While sporting in the water, the girls suddenly saw Lord S'iva passing by, seated on the back of his bull with his wife, Pârvatî. Ashamed because they were naked, the girls quickly got out of the water and covered themselves with their garments. (Vedabase)

Text 10

S'armishthhâ unknowingly put on as her own the dress of the guru's daughter upon which Devayânî irritated said this:

S'armishthhâ unknowingly put Devayânî's dress on her own body, thus angering Devayânî, who then spoke as follows. (Vedabase)

Text 11

'Alas see how she, like a maid-servant, acts against the etiquette. Just like a dog after the ghee for a sacrifice has she put on the garment that was meant for me!

Oh, just see the activities of this servant-maid S'armishthhâ! Disregarding all etiquette, she has put on my dress, just like a dog snatching clarified butter meant for use in a sacrifice. (Vedabase)

Text 12-14

Of those by whose austerity this entire world was created, of those who are the face of the Personality of Transcendence and of whose piety the light of the right path is known, of those unto whom the masters of the world, the enlightened of control and even the Supreme Lord, the Purifying Supersoul and Husband of the Goddess are offering prayers, of us descendants of Bhrigu better than the rest has she, whose cloudy father is a disciple of our father, like a low-class laborer put on what was meant to be worn by us - it is alike someone unchaste who tries to master the Vedas!'

We are among the qualified brâhmanas, who are accepted as the face of the Supreme Personality of Godhead. The brâhmanas have created the entire universe by their austerity, and they always keep the Absolute Truth within the core of their hearts. They have directed the path of good fortune, the path of Vedic civilization, and because they are the only worshipable objects within this world, they are offered prayers and worshiped even by the great demigods, the directors of the various planets, and even by the Supreme Personality of Godhead, the Supersoul, the supreme purifier, the husband of the goddess of fortune. And we are even more respectable because we are in the dynasty of Bhrigu. Yet although this woman's father, being among the demons, is our disciple, she has put on my dress, exactly like a s'ûdra taking charge of Vedic knowledge. (Vedabase)

Text 15

S'armishthhâ thus rebuked breathed heavily like a trampled serpent and said very angry biting her lip to the guru's daughter:

S'ukadeva Gosvâmî said: When thus rebuked in cruel words, S'armishthhâ was very angry. Breathing heavily like a serpent and biting her lower lip with her teeth, she spoke to the daughter of S'ukrâcârya as follows. (Vedabase)

Text 16

What a nonsense, you beggar! You don't know your place. Isn't it you who waits outside our house [for food] like the crows do?

You beggar, since you don't understand your position, why should you unnecessarily talk so much? Don't all of you wait at our house, depending on us for your livelihood like crows? (Vedabase)

Text 17

With these unkind words took S'armishthhâ after her reprimand angrily the garments of the virtuous daughter of the spiritual teacher away and threw she her into a well.

Using such unkind words, S'armishthhâ rebuked Devayânî, the daughter of S'ukrâcârya. In anger, she took away Devayânî's garments and threw Devayânî into a well. (Vedabase)

Text 18:

As she went home happened Yayâti, wandering around for a hunt, to arrive there and discovered he, thursting for water, her in the well.

After throwing Devayânî into the well, S'armishthhâ went home. Meanwhile, King Yayâti, while engaged in a hunting excursion, went to the well to drink water and by chance saw Devayânî. (Vedabase)

Text 19:

Untying his upper garment reached the king down to her being naked and put he his hand into hers in his kindness to pull her out.

Seeing Devayânî naked in the well, King Yayâti immediately gave her his upper cloth. Being very kind to her, he caught her hand with his own and lifted her out. (Vedabase)

Text 20-21:

Unto him, the hero, said the daughter of the thinker of the heat [Us'anâ or S'ukrâcârya, see also B.G. 10: 37] with words full of love and kindness: 'O King by your taking my hand have you, o conqueror of all other kingdoms, accepted my hand! May it not be touched by anyone else but by you because the relationship between you and me, that what we by providence now have o hero, is not something arranged by man!

With words saturated with love and affection, Devayânî said to King Yayâti: O great hero, O King, conqueror of the cities of your enemies, by accepting my hand you have accepted me as your married wife. Let me not be touched by others, for our relationship as husband and wife has been made possible by providence, not by any human being. (Vedabase)

Text 22:

Because of me having landed in this well have I learned to know your goodness; [please know that] no qualified brahmin can become my husband o stong-armed one, because Kaca, the son of Brihaspati, in the past pronounced a curse against it because I had cursed him [*].'

Because of falling in the well, I met you. Indeed, this has been arranged by providence. After I cursed Kaca, the son of the learned scholar Brihaspati, he cursed me by saying that I would not have a brâhmana for a husband. Therefore, O mighty-armed one, there is no possibility of my becoming the wife of a brâhmana. (Vedabase)

Text 23:

Yayâti did not like what by God had been arranged, but thinking for himself however abided he, attracted to her, by what she told him.

S'ukadeva Gosvâmî continued: Because such a marriage is not sanctioned by regular scriptures, King Yayâti did not like it, but because it was arranged by providence and because he was attracted by Devayânî's beauty, he accepted her request. (Ve d abase)

Text 24:

After the king had left submitted she, having returned home, in tears everything to her father, recounting everything that S'armishthhâ had done and what was said thereafter.

Thereafter, when the learned King returned to his palace, Devayânî returned home crying and told her father, S'ukrâcârya, about all that had happened because of S'armishthhâ. She told how she had been thrown into the well but was saved by the King. (Vedabase)

Text 25:

The mighty thinker was very unhappy about it and condemning the priesthood and praising the business of collecting the grains [uñcha-vritti, see 7.11: 16 and 7.12: 17-19] left he with his daughter his residence.

As S'ukrâcârya listened to what had happened to Devayânî, his mind was very much aggrieved. Condemning the profession of priesthood and praising the profession of uñcha-vritti [collecting grains from the fields], he left home with his daughter. (Vedabase)

Text 26:

Vrishaparvâ understanding that his spiritual master did so for chiding or cursing him, propitiated him by meeting him halfway and prostrating at the feet.

King Vrishaparvâ understood that S'ukrâcârya was coming to chastise or curse him. Consequently, before S'ukrâcârya came to his house, Vrishaparvâ went out and fell down in the street at the feet of his guru and satisfied him, checking his wrath. (Vedabase)

Text 27

The mighty son of Bhrigu, whose anger wouldn't last but for a minute, then said to his disciple: 'Please fulfill her desire, o King, for as long as I live I'll not be able to give up on this girl!'

The powerful S'ukrâcârya was angry for a few moments, but upon being satisfied he said to Vrishaparvâ: My dear King, kindly fulfill the desire of Devayânî, for she is my daughter and in this world I cannot give her up or neglect her. (Vedabase)

Text 28

With his consent to settle matters expressed Devayânî her desire: 'To whomever my father gives me, I will go, with my servant [S'armishthhâ] and her friends.'

After hearing S'ukrâcârya's request, Vrishaparvâ agreed to fulfill Devayânî's desire, and he awaited her words. Devayânî then expressed her desire as follows: "Whenever I marry by the order of my father, my friend S'armishthhâ must go with me as my maidservant, along with her friends." (Vedabase)

Text 29

At the time wisely understanding the danger as well as the benefit of the greatness of him [his âcârya], gave the father S'armishthhâ along with her friends to Devayânî so that she with the thousands of other women would take care of Devayânî as her servant.

Vrishaparvâ wisely thought that S'ukrâcârya's displeasure would bring danger and that his pleasure would bring material gain. Therefore he carried out S'ukrâcârya's order and served him like a slave. He gave his daughter S'armishthhâ to Devayânî, and S'armishthhâ served Devayânî like a slave, along with thousands of other women. (Vedabase)

Text 30

Giving the descendant of Nahusha his daughter in marriage together with S'armishthhâ said Us'anâ to him: 'O King, never ever allow S'armishthhâ into your bed!'

When S'ukrâcârya gave Devayânî in marriage to Yayâti, he had S'armishthhâ go with her, but he warned the King, "My dear King, never allow this girl S'armishthhâ to lie with you in your bed." (Vedabase)

Text 31

When S'armishthhâ [however later on] saw Us'anâ's daughter having nice children, asked she him at an opportune moment in a secluded place, whether he as the husband of her girl-friend wouldn't like her as a faithful wife.

O King Parîkshit, upon seeing Devayânî with a nice son, S'armishthhâ once approached King Yayâti at the appropriate time for conception. In a secluded place, she requested the King, the husband of her friend Devayânî, to enable her to have a son also. (Ve d abase)

Text 32

Remembering what S'ukra had said in his direction for a time like this, decided he, on the request of that princess to have a son with her, from his own sense of duty and the general principles of religion to give in to her [compare B.G. 7: 11].

When Princess S'armishthhâ begged King Yayâti for a son, the King was certainly aware of the principles of religion, and therefore he agreed to fulfill her desire. Although he remembered the warning of S'ukrâcârya, he thought of this union as the desire of the Supreme, and thus he had sex with S'armishthhâ. (Vedabase)

Text 33

Yadu and Turvasu as well were the ones who Devayânî gave birth to and Druhyu, Anu and Pûru were there from S'armishthhâ, the daughter of Vrishaparvâ.

Devayânî gave birth to Yadu and Turvasu, and S'armishthhâ gave birth to Druhyu, Anu and Pûru. (Vedabase)

Tex 34

Finding out that S'armishthhâ was pregnant from him left Devayânî, boiling with anger, proud as she was for her father's house.

When the proud Devayânî understood from outside sources that S'armishthhâ was pregnant by her husband, she was frenzied with anger. Thus she departed for her father's house. (Vedabase)

Text 35:

Following his sweetheart, his great desire, tried he to propitiate her with meaningful words but he couldn't even appease her massaging her feet.

King Yayâti, who was very lusty, followed his wife, caught her and tried to appease her by speaking pleasing words and massaging her feet, but he could not satisfy her by any means. (Vedabase)

Text 36:

S'ukra angry with him said: 'You womanizing, deceitful man, may you fool enter the old of age that disfigures the human body.'

S'ukrâcârya was extremely angry. "You untruthful fool, lusting after women! You have done a great wrong," he said. "I therefore curse you to be attacked and disfigured by old age and invalidity." (Vedabase)

Text 37:

S'rî Yayâti said: 'As yet has my lust not been satisfied with your daughter, o brahmin!'

[S'ukra replied:] 'For as long as you are lusty may you exchange the memorable of you with the youth of someone willing to take your place.'

King Yayâti said, "O learned, worshipable brâhmana, I have not yet satisfied my lusty desires with your daughter." S'ukrâcârya then replied, "You may exchange your old age with someone who will agree to transfer his youth to you." (Vedabase)

Text 38:

Thus he seized the opportunity to change place requesting the eldest son: 'O Yadu, beloved son, please give me your youth in exchange for this old age!

When Yayâti received this benediction from S'ukrâcârya, he requested his eldest son: My dear son Yadu, please give me your youth in exchange for my old age and invalidity. (Vedabase)

Text 39:

With what the father of your mother gave me, my dear son, am I not satisfied in my sensual needs, let me by the good of your age enjoy life for a few more years!' [see also 7.5: 30]

My dear son, I am not yet satisfied in my sexual desires. But if you are kind to me, you can take the old age given by your maternal grandfather, and I may take your youth so that I may enjoy life for a few years more. (Vedabase)

Text 40:

S'rî Yadu said: 'I'm not happy with accepting your old age while you remain in youth. Without [having had] the experience of bodily happiness will a person [like me] never become indifferent about material pleasures!' [see also: 7.12: 9-11 and B.G 4: 13]

Yadu replied: My dear father, you have already achieved old age, although you also were a young man. But I do not welcome your old age and invalidity, for unless one enjoys material happiness, one cannot attain renunciation. (Vedabase)

Text 41:

The father requested Turvasu, Druhyu and Anu, o son of Bharata, but they refused to accept because they, not knowing the true nature [of the soul], took their temporality for something permanent.

O Mahârâja Parîkshit, Yayâti similarly requested his sons Turvasu, Druhyu and Anu to exchange their youth for his old age, but because they were unaware of religious principles, they thought that their flickering youth was eternal, and therefore they refused to carry out their father's order. (Vedabase)

Text 42:

He asked Pûru even though he was a younger son, saying to him: 'You my dear son, are of a better fiber, you wouldn't, like your older brothers did, refuse me.'

King Yayâti then requested Pûru, who was younger than these three brothers but more qualified, "My dear son, do not be disobedient like your elder brothers, for that is not your duty." (Vedabase)

Text 43:

S'rî Pûru said: 'Who o King, best among the people, has in this world the chance to repay the father who gave him his body, for it is by his mercy that he may enjoy a higher life.

Pûru replied: O Your Majesty, who in this world can repay his debt to his father? By the mercy of one's father, one gets the human form of life, which can enable one to become an associate of the Supreme Lord. (Vedabase)

Text 44:

He who acts in respect of his father's wishes is the best, he who acts on his command is but mediocre and low class is he who acts without faith, but like stool is he who defies his father's words.'

A son who acts by anticipating what his father wants him to do is first class, one who acts upon receiving his father's order is second class, and one who executes his father's order irreverently is third class. But a son who refuses his father's order is like his father's stool. (Vedabase)

Text 45:

This way was it entirely Pûru's pleasure to accept the burden of old age of his father, the father who was most contented with all the desires belonging to the youth of his son that he had asked for, o ruler of man.

S'ukadeva Gosvâmî said: In this way, O Mahârâja Parîkshit, the son named Pûru was very pleased to accept the old age of his father, Yayâti, who took the youth of his son and enjoyed this material world as he required. (Vedabase)

Text 46:

As the master of the entirety of the seven continents ruled he like a father over his subjects, enjoying as much as he wanted the material happiness without any impairment of his senses.

Thereafter, King Yayâti became the ruler of the entire world, consisting of seven islands, and ruled the citizens exactly like a father. Because he had taken the youth of his son, his senses were unimpaired, and he enjoyed as much material happiness as he desired. (Vedabase)

Text 47:

Devayânî also served for twenty-four hours a day as the dearest of her beloved in all privacy him with all her body, mind and words and everything thereto to bring him divine bliss.

In secluded places, engaging her mind, words, body and various paraphernalia, Devayânî, the dear wife of Mahârâja Yayâti, always brought her husband the greatest possible transcendental bliss. (Vedabase)

Text 48:

Worshiping with different rituals Hari, the Personality of Sacrifice, the God and Reservoir of All Divinity and Object of All Vedic knowledge, was Yayâti of an abundant charity.

King Yayâti performed various sacrifices, in which he offered abundant gifts to the brâhmanas to satisfy the Supreme Lord, Hari, who is the reservoir of all the demigods and the object of all Vedic knowledge. (Ved a base)

Text 49:

Like a mass of clouds in the sky appears the entire, in Himself, created world at one time as a diversity of life forms, and then at other times is it of no manifestation, like it was a creation of the mind as in a dream [see also B.G. 7: 24-25].

The Supreme Lord, Vâsudeva, who created the cosmic manifestation, exhibits Himself as all-pervading, like the sky that holds clouds. And when the creation is annihilated, everything enters into the Supreme Lord, Vishnu, and varieties are no longer manifested. (Vedabase)

Text 50:

Certain of Him, Lord Vâsudeva in his heart, the One Nârâyana existing within each but visible to no one, worshiped he free from desire the Supreme Master.

Without material desires, Mahârâja Yayâti worshiped the Supreme Lord, who is situated in everyone's heart as Nârâyana and is invisible to material eyes, although existing everywhere. (Vedabase)

Text 51:

Although he thus for a period of thousand years proceeded with the mind and the five senses in an idea of worldy happiness, could he, impure in his sensuality, not be satisfied, even though he was the ruler of all.'

Although Mahârâja Yayâti was the king of the entire world and he engaged his mind and five senses in enjoying material possessions for one thousand years, he was unable to be satisfied. (Vedabase)

* Swâmi Prabhupâda explains: 'Kaca, the son of the learned celestial priest Brihaspati, had been a student of Sukrâcarya, from whom he had learned the art of reviving a man who has died untimely. This art, called mrita-sañjîvanî, was especially used during wartime. When there was a war, soldiers would certainly die untimely, but if a soldier's body was intact, he could be brought to life again by this art of mrita-sañjîvanî. This art was known to S'ukrâcârya and many others, and Kaca, the son of Brihaspati, became S'ukrâcârya's student to learn it. Devayânî desired to have Kaca as her husband, but Kaca, out of regard for Sukrâcarya, looked upon the guru's daughter as a respectable superior and therefore refused to marry her. Devayânî angrily cursed Kaca by saying that although he had learned the art of mrita-sañjîvanî from her father, it would be useless. When cursed in this way, Kaca retaliated by cursing Devayânî never to have a husband who was a brâhmana.'