Saubhari Muni

Expressions researched:
"Saubhari Muni" |"Saubhari Rsi" |"Saubhari"

SB Canto 2

SB 2.7.43-45, Translation:

O Nārada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamāyā potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Śiva, the great king of the atheist family, namely Prahlāda Mahārāja, Svāyambhuva Manu, his wife Śatarūpā, his sons and daughters like Priyavrata, Uttānapāda, Ākūti, Devahūti and Prasūti, Prācīnabarhi, Ṛbhu, Aṅga the father of Vena, Mahārāja Dhruva, Ikṣvāku, Aila, Mucukunda, Mahārāja Janaka, Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Nāhuṣa, Māndhātā, Alarka, Śatadhanve, Anu, Rantideva, Bhīṣma, Bali, Amūrttaraya, Dilīpa, Saubhari, Utaṅka, Śibi, Devala, Pippalāda, Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa, Vibhīṣaṇa, Hanumān, Śukadeva Gosvāmī, Arjuna, Ārṣṭiṣeṇa, Vidura, Śrutadeva, etc.

SB Canto 3

SB 3.23.44, Purport:

After traveling with her husband all over the universe, in Mount Meru and the beautiful gardens of the heavenly kingdoms, she naturally became sexually stimulated, and in order to satisfy her sexual desire, Kardama Muni expanded himself into nine forms. Instead of one, he became nine, and nine persons had sexual intercourse with Devahūti for many, many years. It is understood that the sexual appetite of a woman is nine times greater than that of a man. That is clearly indicated here. Otherwise, Kardama Muni would have had no reason to expand himself into nine. Here is another example of yogic power. As the Supreme Personality of Godhead can expand Himself in millions of forms, a yogī can also expand up to nine forms, but not more than that. Another example is that of Saubhari Muni; he also expanded himself into eight forms. But however powerful a yogī may be, he cannot expand himself into more than eight or nine forms. The Supreme Personality of Godhead, however, can expand Himself into millions of forms, ananta-rūpa—innumerable, countless forms—as stated in the Brahma-saṁhitā. No one can compare to the Supreme Personality of Godhead by any conceivable energetic manifestation of power.

SB Canto 5

SB 5.6 Summary:

An ordinary yogī is captivated by mystic powers and his progress checked; therefore a perfect yogī does not welcome them. Because the mind is restless and undependable, it must remain always under control. Even the mind of the advanced yogī Saubhari created such a disturbance that he lost his yogic mystic powers. Due to a restless mind, even a very advanced yogī can fall down. The mind is so restless that it induces even a perfect yogī to be controlled by the senses.

SB 5.6.3, Translation:

All the learned scholars have given their opinion. The mind is by nature very restless, and one should not make friends with it. If we place full confidence in the mind, it may cheat us at any moment. Even Lord Śiva became agitated upon seeing the Mohinī form of Lord Kṛṣṇa, and Saubhari Muni also fell down from the mature stage of yogic perfection.

SB Canto 9

SB 9.6 Summary:

After describing the descendants of Mahārāja Ambarīṣa, Śukadeva Gosvāmī described all the kings from Śaśāda to Māndhātā, and in this connection he also described how the great sage Saubhari married the daughters of Māndhātā.

SB 9.6 Summary:

Thereafter, Māndhātā became the emperor and ruled the earth, which consists of seven islands. Thieves and rogues were very much afraid of this powerful king, and therefore the king was known as Trasaddasyu, meaning "one who is very fearful to rogues and thieves." Māndhātā begot sons in the womb of his wife, Bindumatī. These sons were Purukutsa, Ambarīṣa and Mucukunda. These three sons had fifty sisters, all of whom became wives of the great sage known as Saubhari.

SB 9.6 Summary:

In this connection, Śukadeva Gosvāmī described the history of Saubhari Muni, who, because of sensual agitation caused by fish, fell from his yoga and wanted to marry all the daughters of Māndhātā for sexual pleasure. Later, Saubhari Muni became very regretful. Thus he accepted the order of vānaprastha, performed very severe austerities, and thus attained perfection. In this regard, Śukadeva Gosvāmī described how Saubhari Muni's wives also became perfect.

SB 9.6.38, Translation:

Māndhātā begot three sons in the womb of Bindumatī, the daughter of Śaśabindu. These sons were Purukutsa, Ambarīṣa, and Mucukunda, a great mystic yogī. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband.

SB 9.6.39-40, Translation:

Saubhari Ṛṣi was engaged in austerity, deep in the water of the River Yamunā, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Māndhātā and begged for one of the King's daughters. In response to this request, the King said, "O brāhmaṇa, any of my daughters may accept any husband according to her personal selection."

SB 9.6.39-40, Purport:

This is the beginning of the story of Saubhari Ṛṣi. According to Viśvanātha Cakravartī Ṭhākura, Māndhātā was the king of Mathurā, and Saubhari Ṛṣi was engaged in austerity while submerged deep within the River Yamunā. When the ṛṣi felt sexual desire, he emerged from the water and went to King Māndhātā to ask that one of the King's daughters become his wife.

SB 9.6.41-42, Translation:

Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogī. Therefore women do not like me. Since the King has thus rejected me, I shall reform my body in such a way as to be desirable even to celestial women, what to speak of the daughters of worldly kings.

SB 9.6.43, Translation:

Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted him as their husband, although he was only one man.

SB 9.6.44, Translation:

Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, "This man is just suitable for me, and not for you." In this way there ensued a great disagreement.

SB 9.6.45-46, Translation:

Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni's home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives.

SB 9.6.45-46, Purport:

Saubhari Ṛṣi was a great yogī. Yogic perfection makes available eight material opulences—aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-ṛca means "expert in chanting mantras." As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vānaprastha order and achieved final success. Those who are not ātma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are ātma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni.

SB 9.6.47, Translation:

Māndhātā, the King of the entire world, consisting of seven islands, was struck with wonder when he saw the household opulence of Saubhari Muni. Thus he gave up his false prestige in his position as emperor of the world.

SB 9.6.47, Purport:

Everyone is proud of his own position, but here was an astounding experience, in which the emperor of the entire world felt himself defeated in all details of material happiness by the opulence of Saubhari Muni.

SB 9.6.48, Translation and Purport:

In this way, Saubhari Muni enjoyed sense gratification in the material world, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of fat.

Material desire is just like a blazing fire. If a fire is continually supplied with drops of fat, the fire will increase more and more and never be extinguished. Therefore the policy of trying to satisfy material desires by catering to one's material demands will never be successful.

SB 9.6.49, Translation and Purport:

Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish.

Viśvanātha Cakravartī Ṭhākura remarks that Saubhari Muni had fallen from his austerity because of a vaiṣṇava-aparādha. The history is that when Garuḍa wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter under his care. Because Garuḍa's plans for eating were disappointed, Saubhari Muni certainly committed a great offense to a Vaiṣṇava. Because of this vaiṣṇava-aparādha, an offense at the lotus feet of a Vaiṣṇava, Saubhari Muni fell from his exalted position of mystic tapasya. One should not, therefore, impede the activities of a Vaiṣṇava. This is the lesson we must learn from this incident concerning Saubhari Muni.

SB 9.6.51, Translation and Purport:

A person desiring liberation from material bondage must give up the association of persons interested in sex life and should not employ his senses externally (in seeing, hearing, talking, walking and so on). One should always stay in a secluded place, completely fixing his mind at the lotus feet of the unlimited Personality of Godhead, and if one wants any association at all, he should associate with persons similarly engaged.

Saubhari Muni, giving conclusions derived from his practical experience, instructs us that persons interested in crossing to the other side of the material ocean must give up the association of persons interested in sex life and accumulating money.

SB 9.6.51, Purport:

Saubhari Muni regrets that he had bad association even in the deepest part of the water. Because of the bad association of the sexually engaged fish, he fell down. A secluded place is also not secure unless there is good association.

SB 9.6.54, Translation:

When Saubhari Muni, who was quite conversant with the self, went to the forest, he performed severe penances. In this way, in the fire at the time of death, he ultimately engaged himself in the service of the Supreme Personality of Godhead.

SB 9.6.54, Purport:

At the time of death, fire burns the gross body, and if there is no more desire for material enjoyment the subtle body is also ended, and in this way a pure soul remains. This is confirmed in Bhagavad-gītā (tyaktvā dehaṁ punar janma naiti (BG 4.9)). If one is free from the bondage of both the gross and subtle material bodies and remains a pure soul, he returns home, back to Godhead, to be engaged in the service of the Lord. Tyaktvā dehaṁ punar janma naiti mām eti: he goes back home, back to Godhead. Thus it appears that Saubhari Muni attained that perfect stage.

SB 9.6.55, Translation:

O Mahārāja Parīkṣit, by observing their husband progressing in spiritual existence, Saubhari Muni's wives were also able to enter the spiritual world by his spiritual power, just as the flames of a fire cease when the fire is extinguished.

SB 9.6.55, Purport:

Women are not considered very powerful in following spiritual principles, but if a woman is fortunate enough to get a suitable husband who is spiritually advanced and if she always engages in his service, she also gets the same benefit as her husband. Here it is clearly said that the wives of Saubhari Muni also entered the spiritual world by the influence of their husband. They were unfit, but because they were faithful followers of their husband, they also entered the spiritual world with him. Thus a woman should be a faithful servant of her husband, and if the husband is spiritually advanced, the woman will automatically get the opportunity to enter the spiritual world.

SB 9.7.7, Purport:

We can see that such a great mystic yogī as Saubhari became a victim of sense gratification, and such great sages as Vasiṣṭha and Viśvāmitra became birds. This is the material world. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Within this material world, or within this universe, however elevated one may be in material qualities, one must suffer the conditions of birth, death, old age and disease (janma-mṛtyu jarā-vyādhi (BG 13.9)). Therefore Kṛṣṇa says that this material world is simply miserable (duḥkhālayam aśāśvatam (BG 8.15)). The Bhāgavatam says, padaṁ padaṁ yad vipadām: (SB 10.14.58) at every step here there is danger. Therefore, because the Kṛṣṇa consciousness movement provides the opportunity for the human being to get out of this material world simply by chanting the Hare Kṛṣṇa mantra, this movement is the greatest benediction in human society.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.17.9, Translation:

In that very lake Garuḍa had once desired to eat a fish-fish being, after all, his normal food. Although forbidden by the sage Saubhari, who was meditating there within the water, Garuḍa took courage and, feeling hungry, seized the fish.

SB 10.17.10, Translation:

Seeing how the unfortunate fish in that lake had become most unhappy at the death of their leader, Saubhari uttered the following curse under the impression that he was mercifully acting for the benefit of the lake's residents.

SB 12.6.54-56, Translation:

After dividing his saṁhitā into two parts, the wise Paila spoke it to Indrapramiti and Bāṣkala. Bāṣkala further divided his collection into four parts, O Bhārgava, and instructed them to his disciples Bodhya, Yājñavalkya, Parāśara and Agnimitra. Indrapramiti, the self-controlled sage, taught his saṁhitā to the learned mystic Māṇḍūkeya, whose disciple Devamitra later passed down the divisions of the Ṛg Veda to Saubhari and others.

SB 12.12.23, Translation:

The histories of Sukanyā, Śaryāti, the intelligent Kakutstha, Khaṭvāṅga, Māndhātā, Saubhari and Sagara are narrated.

CC Madhya-lila

CC Madhya 20.169, Translation:

"The prābhava-prakāśa expansions of Lord Kṛṣṇa are not like the expansions of the sage Saubhari. Had they been so, Nārada would not have been astonished to see them."

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 6:

There are some instances of great mystics' also expanding their bodily features in different ways, but Kṛṣṇa did not expand Himself by any yoga process. Each expansion of Kṛṣṇa was a separate individual. In Vedic history, Saubhari Ṛṣi, a sage, expanded himself into eight forms by the yoga process, but Saubhari Ṛṣi remained one. As far as Kṛṣṇa is concerned, when He manifested Himself in different forms, each and every one of them was a separate individual.

Krsna, The Supreme Personality of Godhead

Krsna Book 17:

Kāliya took shelter within the water of the Yamunā for the following reason. Just as Garuḍa went to the island of the Kāliya snake, he also used to go to the Yamunā to catch fish to eat. There was, however, a great yogī known as Saubhari Muni who used to meditate within the water there and who was sympathetic with the fish. He asked Garuḍa not to come there and disturb the fish. Although Garuḍa was not under anyone's order, being the carrier of Lord Viṣṇu, he did not disobey the order of the great yogī. Instead of staying and eating many fish, he carried off one big fish, who was their leader. Saubhari Muni was sorry that one of the leaders of the fish was taken away by Garuḍa, and thinking of their protection, he cursed Garuḍa with the following words: "Henceforward, from this day, if Garuḍa comes here to catch fish, then—I say this with all my strength—he will be immediately killed."

Krsna Book 17:

This curse was known only to Kāliya. Kāliya was therefore confident that Garuḍa would not be able to come there, and so he thought it wise to take shelter of the lake within the Yamunā. But Kāliya's taking shelter of Saubhari Muni was not successful; he was driven away from the Yamunā by Kṛṣṇa, the master of Garuḍa. It may be noted that Garuḍa is directly related to the Supreme Personality of Godhead and is so powerful that he is never subject to anyone's order or curse. Actually the cursing of Garuḍa—who is stated in Śrīmad-Bhāgavatam to be of the stature of the Supreme Personality of Godhead, Bhagavān—was an offense on the part of Saubhari Muni. Although Garuḍa did not try to retaliate, the Muni was not saved from his offensive act against a great Vaiṣṇava personality. Due to this offense, Saubhari fell down from his yogic position and afterwards became a householder, a sense enjoyer in the material world. The falldown of Saubhari Muni, who was supposed to be absorbed in spiritual bliss by meditation, is an instruction to the offender of Vaiṣṇavas.

Krsna Book 90:

Although it may be said that yogīs also can expand their bodies into many forms, the yogī’s expansion and Lord Kṛṣṇa's expansion are not the same. Kṛṣṇa is therefore sometimes called Yogeśvara, the master of all yogīs. In the Vedic literature we find that the yogī Saubhari Muni expanded himself into eight. But that expansion was like a television expansion. The television image is manifested in millions of expansions, but those expansions cannot act differently; they are simply reflections of the original and can only act exactly as the original does. Kṛṣṇa's expansion is not material, like the expansion of the television or the yogī. When Nārada visited the different palaces of Kṛṣṇa, he saw that Kṛṣṇa, in His different expansions, was variously engaged in each and every palace of the queens.

Bhagavad-gita As It Is Lectures

Lecture on BG 4.27 -- Bombay, April 16, 1974:

Actually, it is very difficult to control the mind. So artificially, by controlling the breathing system, there is the process, but still, it is difficult. As I explained yesterday, even a great yogi like Viśvāmitra, he also failed. There are many instances. There was another, Saubhari Muni. He was practicing yoga system within the water. And as soon as he was little agitated by the fish, he wanted to come out and marry and one king's daughter. He wanted to marry all the eight daughters. So there are many instances like that. It is very difficult to control the mind.

Srimad-Bhagavatam Lectures

Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:

Everyone is, even an animal, a small insect, everyone is interested in sense enjoyment. This morning I was reading in the Bhāgavatam, one Saubhari Muni, he was a great yogi, and within the water he was executing the yoga, mystic, and he saw that the two fishes are enjoying sex. So he became sexually inclined-old man, yogi. So he went to Māndhātā king, that "You give me one daughter, your daughter." So he was within the water, old man, and old man's bodily feature is not very good. The king knew that "This is a useless person, but he is a yogi. He has come to ask me for a daughter." So he said, "Yes, you are welcome. I have got my fifty daughters. So any one will like you. You can accept. I have no objection." So Saubhari Muni understood that "The king has tactfully avoided to give his daughter." So he was a yogi. So he made himself very beautiful young man. That yogi can do that. They can change. Because we are not this body, so body is old, it can be younger; younger body can be older.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.164-173 -- New York, December 13, 1966:

Lord Caitanya is presenting the real, factual features of Kṛṣṇa, what is Kṛṣṇa. So,

mahiṣī-vivahe haila bahu-vidha mūrti

prābhava vilāsa ei śāstra-parasiddhi

Now, the yogis, some of the yogis, not all the yogis... Those who are highly qualified and advanced yogis always remain in... There is a name of Saubhari Muni, Ṛṣi, and he was in meditation, in trance within the water. Because the trance, there is no breathing, so there is no difficulty to remain even in water, because breathing causes difficulty within water. Within goes... So he was in trance, and he was a great yogi. He was meditating within water, but he... Some way or other, he was agitated by sex desire, by seeing the fish have sex intercourse. Just see. The sex power is so strong that even such a yogi who could meditate within the water, he was also agitated by sex desire. So he came out of the water and went to the king and asked him that "You give me your daughter as my wife." Oh, he was a great ṛṣi, and because he was in the water, his feature was very ugly. So the king became perplexed: "Oh, how my daughter will select such a nasty body as my son-in-law?" So he was yogi; he could understand: "Then all right..." (snaps fingers) He became very nice. Because yogis, they can do anything, very nice bodily feature. Then the king tried to avoid him, and the king told him, "Well, sir, my determination is I have got eight daughters. So I can offer my daughters to one who can become eight at least." He wanted to see how much he was yogi. And he bifurcated himself at once into eight forms.

Lecture on CC Madhya-lila 20.164-173 -- New York, December 13, 1966:

In photograph you can expand yourself in millions, but that is not actually expansion. So similarly, the yogi Saubhari Ṛṣi, he expanded into eight, but that was not actually expansion. That was merely a show, just like photograph. But Kṛṣṇa's expansion, here it is compared, He actually expanded in different houses, in different feature, and differently dealing. That is mentioned in the Bhāgavata.

General Lectures

Lecture at Art Gallery -- Auckland, April 16, 1972:

Kṛṣṇa has multiforms. He is the Yogeśvara. The yogis, they can also sometimes expand to many-fold forms. There is only one instance in the śāstra. There was a Saubhari Muni. He was a great yogi. He expanded himself to eight forms. So yogis, they can. But if a yogi can expand himself into eight or, say, several forms, how much potency is there in the yogeśvara. Kṛṣṇa is called yoge... Yatra yogeśvaro hariḥ. Yogeśvara (BG 18.78). He is the master of all mystic powers, Yogeśvara. So He can expand Himself in many forms, multiforms. That is explained. Advaita acyuta anādi ananta-rūpam. Ananta-rūpam. Ādyam, but He is the original person. Purāṇa-puruṣam, the oldest person, because He is the original. Nava-yauvanaṁ ca, but He is still young man. You have seen the picture of Kṛṣṇa. You will never see Kṛṣṇa as old man.

1968 Conversations and Morning Walks

Morning Walk at Stow Lake -- March 27, 1968, San Francisco:

Prabhupāda: Manifestation of Kṛṣṇa in five expansions. Kṛṣṇa can expand Himself. Not only Kṛṣṇa, even a perfect yogi he can also expand. Not as many as Kṛṣṇa. But a perfect yogi, from the scriptures we can understand that a perfect yogi can expand himself up to eight, up to nine forms. There was one Saubhari Muni. The Saubhari Muni he used to perform yoga practice within water. There were many sages who used to practice. Somebody within water. Somebody surrounding fire and in the midst. That means voluntarily putting the body into trouble, and at the same time executing yoga practice. They were so much advanced that in spite of all material trouble they would be able to execute spiritual duties. Saubhari Muni was sexually agitated within the water by the fishes. So he came out of the water, and the neighboring king, I forgot the name, he went there and demanded the king that "I want to marry your daughter. So give me your daughter." The king thought... (laughs) He was so ugly because he was within the water. So all body was, what is called?

Syamasundara: Distorted?

Devotee (1): Water-logged, yeah. The skin gets water-logged?

Prabhupāda: No, not that. There are some kind of weeds within the water.

Devotee (1): Oh. Algae?

Prabhupāda: Maybe.

Devotee (2) (boy): Seaweed.

Prabhupāda: Seaweeds, yes. So they... All over the body there was some seaweeds. Not exactly... He was very unclean and odd-looking, and beard and ugly. So he thought that "He's a great yogi. If I refuse, 'No, I'm not going to hand over my daughter to you,' then he may be angry and create some catastrophe." So he said, just to avoid him, that "I have got eight daughters, and it is the desire of my daughters that they should be given over to one husband." No, that "they should be married all at once. So unless I find other husbands for my daughters you have to wait." So immediately, "Yes, I shall myself become eight then." And he expanded himself, eight expansions. So at that time what could he say? He said, "You know, my dear sir, that they are princesses after all. They may not like such ugly husband." Oh, he at once became very youthful and beautiful. Then he married. So in the history you can find that a perfect yogi can expand himself. So similarly, Kardama Muni also expanded into nine. He married Devahūti on condition that unless his wife has got sufficient children, he'll not leave her, and he must leave her. So he expanded himself nine and begotten nine daughters. So we can find from history, the Purāṇas... Purāṇas all means history, Purāṇas.

1973 Conversations and Morning Walks

Morning Walk -- December 2, 1973, Los Angeles:

Prabhupāda: They must have because they have no spiritual knowledge. Anyone who is not spiritually advanced, he cannot avoid the sex.

Hṛdayānanda: You said yesterday, adānta-gobhiḥ.

Prabhupāda: Yes. Big, big yogis, they fell victim to sex. Viśvāmitra Muni, many other instances! Saubhari, Saubhari Muni. He was meditating within the water, and some fish just, what is called, licked up, his gender.

Bali Mardana: Copulating.

Prabhupāda: Copulating, yes. And he felt sex desire, that itching sensation. Kaṇḍūyanena karayor iva duḥkha-duḥkham. Kaṇḍūyanam means itching. It is actually itching. The śāstra says it is kaṇḍūyanam. Kaṇḍūyanam means itching, the scratching, the itching. Kaṇḍūyanena karayor iva duḥkha-duḥkham.