FolioCorpusŚrīmad-Bhāgavatam

5.15 · The Glories of the Descendants of King Priyavrata

15 verses · 🖨 Class prep
1 2 3 4 5 6 7 8 9 10 11 12 13 14-15 16
Book Bhagavata Canto 5 · R.E.A.P
E Emperor To Deer SB 5.7–5.15 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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E - Emperor to Deer (7-15) The illustrious Maharaja Bharata was the emperor of the world. Though an advanced devotee, the emperor unexpectedly became attached to an orphan deer and thus received a similar body in his next life. When we fall prey to distraction and lose our focus, we inadvertently descend into a lower species of life. Because of his spiritual advancement, Bharata could remember the cause of his animal birth. He thus re-dedicated himself to spiritual life and subsequently became Jada Bharata, a great devotee who remained as an aloof mendicant (avadhuta).

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E - Emperor to Deer (7-15)

E - Emperor to Deer (7-15) The illustrious Maharaja Bharata was the emperor of the world. Though an advanced devotee, the emperor unexpectedly became attached to an orphan deer and thus received a similar body in his next life. When we fall prey to distraction and lose our focus, we inadvertently descend into a lower species of life. Because of his spiritual advancement, Bharata could remember the cause of his animal birth. He thus re-dedicated himself to spiritual life and subsequently became Jada Bharata, a great devotee who remained as an aloof mendicant (avadhuta).

Previous Knowledge and Devotion Next 1st Life – Emperor Bharata Last updated 1 year ago

1st Life – Emperor Bharata

E - Emperor to Deer (7-15) 1st Life – Emperor Bharata Chapter 7 Sukadeva Goswami detailed the history of Rishabhadeva’s most famous son, Bharata. Bharata was a great devotee of the Lord, and when the time was ripe he accepted the position of emperor. After marrying Pancajani, the daughter of Visvarupa, Bharata fathered five sons. The saintly King ruled for many years, during which time he diligently fulfilled his royal duties and performed various sacrifices ( yajnas ) to satisfy the Supreme Lord. His reign was so glorious that the entire world became known as Bharata-varsa. As with all great kings, Bharata Maharaja eventually renounced the kingdom. He went into seclusion to exclusively focus on worshipping his salagram-sila , the Lord’s form found at the Gandaki river. As the days passed, his bhakti grew to new heights and he displayed the unique symptoms of spiritual emotion ( bhava ).

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2nd Life - Emperor to Deer

E - Emperor to Deer (7-15) 2nd Life - Emperor to Deer Chapter 8 Once, while meditating, Bharata chanced upon an innocent, gentle deer. Frightened by the roar of a lion, the deer jumped across the river and died in the process, during which time it also gave birth to a baby deer. Bharata’s compassion was awakened, and as he saw that helpless, orphaned deer, he resolved to give it shelter. Over time, his life began to revolve around the deer, so much so that his devotional practices began to slacken. Though he had renounced a kingdom and embraced the path of renunciation, he had now inadvertently become attached to an animal. Once, while searching for the deer, the degree of his attachment became apparent - his mind was filled with memories, anxiety and excessive material affection. When Bharata became sick, the deer appeared beside him. While immersed in thoughts of his beloved dependent, Bharata ended his life and naturally took his next birth as a deer. Due to his spiritual advancement, Bharata, as a deer, remembered his past life. Ashamed by his ignoble fall, he left his mother deer and lived a life of renunciation in the forest. In the seclusion of that holy place, Bharata completed his term of existence in that animal form.

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3rd Life - Deer to Jada Bharata

E - Emperor to Deer (7-15) 3rd Life - Deer to Jada Bharata Chapter 9 Bharata next took birth as the son of an advanced brahmana . Fully aware of the powerful influence of illusion ( maya ), Jada Bharata pretended to be deaf and dumb so as to avoid materialistic association and social interaction. When his mother and father died, Jada Bharata was placed under the supervision of his stepbrothers. Though people thought him to be crazy, insulting and exploiting him at every opportunity, Jada Bharata remained absorbed in perfect devotional consciousness and unaffected by such disrespectful behaviour. Once, having been ordered by his evil stepbrothers to guard a paddy field like a scarecrow, Jada Bharata was captured by dacoits. They placed him as a sacrifice before the Goddess Kali and raised a sword to kill him. Kali was infuriated by the mistreatment of such a saintly person. She burst out of the deity, and, taking the chopper in her own hands, killed all the dacoits there!

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Attention!

E - Emperor to Deer (7-15) Attention! “The laws of nature work in subtle ways unknown to us. Maharaja Bharata was a great king very advanced in devotional service. He had almost reached the point of loving service to the Supreme Lord, but even from that platform he could fall down onto the material platform... Spiritual salvation and liberation from material bondage must be worked out with great caution, otherwise a little discrepancy will cause one to fall down again into material existence. By studying the activities of Maharaja Bharata, we can learn the art of becoming completely freed from all material attachment. As it will be revealed in later verses, Bharata Maharaja had to accept the body of a deer due to being overly compassionate for this infant deer. We should be compassionate by raising one from the material platform to the spiritual platform; otherwise at any moment our spiritual advancement may be spoiled, and we may fall down onto the material platform.” (SB 5.8.7)

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Bloop

E - Emperor to Deer (7-15) Attention! Bloop Those who embark on the journey towards transcendence are brave indeed. They strive for purity in a world of degradation, they embrace simplicity amongst rampant materialism, and they cultivate selflessness in an atmosphere charged with exploitation. Anyone who goes against the grain in such a bold way will undoubtedly be faced with temptation, doubt, ridicule and moments of weakness. Behind the high ideals and expectations of any religious or spiritual tradition, stands the relatively frail and weak aspirant. Lapses and mistakes are to be expected in the life journey of any human, and spiritualists are no exception. Scriptures are replete with accounts of spiritual aspirants who fell victim to material illusion. Once, whilst describing how one gives up spiritual life and falls again into the material pool, Srila Prabhupada imitated the sound of a stone falling into water - ‘Bloop!’ That was it. ‘Bloop’ soon became standard devotee-lingo – to give up one’s spiritual practices was to ‘bloop.’ And when an individual did ‘bloop,’ Srila Prabhupada was extremely pained. He would remind the devotees that one who receives the opportunity of Krishna Consciousness is very fortunate, and one who doesn’t is unfortunate. Those who receive the opportunity, however, but then squander it, are to be considered most unfortunate .

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Casual Causes Casualty

E - Emperor to Deer (7-15) Attention! Casual Causes Casualty There are serious lessons to be learnt from the incident of Maharaja Bharata. Before discussing them, it’s important to note that great souls may sometimes act in anomalous ways to teach the masses about potential pitfalls. By the example of their own lives they show the severe consequences of transgressing the laws of God and material nature, and ignoring saintly advice and counsel. In Bharata Maharaja’s case, his compassion for the deer was indeed laudable. The difficulty, however, was that he became neglectful and inattentive in his spiritual practices because of that affection. Furthermore, in the seclusion of the forest, there was nobody to correct him or offer constructive feedback and course correction. His example highlights the dangers of distraction. In all aspects of life, the message runs through loud and clear – a casual approach will inevitably produce casualties. We’ll witness this principle constantly playing out in our own life. While ‘casual’ can refer to being relaxed and accommodating, it does also relate to being careless and unconcerned. When being ‘casual’ means we lack serious intention and withhold quality attention, we can predict we’re in for trouble. Modern culture tends towards the casual, and as children of the age, it’s inevitable that we may reflect that in our approach to spiritual life. Most spiritual aspirants are not bad practitioners, but just casual ones. Luke- warm, let’s say. Strict on a few things, and loose on a lot more. We take a bit of this, add a bit of that, ignore the rest, and blend it together with half-hearted attention, and pray it’s the recipe for enlightenment! An attitude survey by the think-tank Theos revealed that about 70% of the British population is neither strictly religious nor strictly non-religious, but rather moving in and out of the undesignated spaces in between. Casual spirituality, however, won’t generate profound existential awakening nor deep spiritual experience. What’s more, casual spirituality leaves room for materialistic desires and illusory ideas to creep in, take root, and eventually wreak havoc. Practising spirituality in a distracted way will cause one to slowly become more and more disinterested. That disinterest will eventually lead to disengagement with the process. On the other hand, attentive spiritual practice will generate attraction. When that attraction matures, it will create genuine, powerful, spontaneous attachment. We may want to pause for thought and question the trajectory of our spiritual journey.

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Deepening our Devotion

E - Emperor to Deer (7-15) Attention! Deepening our Devotion In Visvanatha Chakravarti Thakura’s model of spiritual progress, he outlines the stages from initial faith to pure love of God. To summarise it further, we could boil it down to three broad stages of spirituality:

Identity – sraddha (faith), sadhu-sanga (association) In the beginning, our spirituality is about an identity change. We identify with a new way of life and a fresh community of people, and making that social shift in our life dominates our attention. Our values and principles change, but since we are still in the early stages, many of our activities, habits and desires may remain as they are. Although externally associated with a spiritual process, we may not have fully adopted it internally.

Process – bhajana-kriya (regulation), anartha-nivrtti (purification), nistha (conviction), ruci (attraction)

As we go deeper, we realise that spirituality is more than an identity. Here, we actually embrace the process of transformation and all the ups and downs that go with it. At this stage, along with our values, we make a substantial commitment to devotional service and change our lifestyle and routines. The process is likened to cleaning, and it can be a struggle with determination to work through all the obstacles and issues that appear on the journey. For those who persevere, the heart is cleansed, conviction grows, and one develops a natural attachment to the practices that previously seemed difficult.

Krishna – asakti (connection), bhava (emotion), prema (intoxication)

The process of spiritual life brings one face-to-face with Krishna. Krishna consciousness is not simply aimed at cultivating faith in God but empowering one to dynamically feel His presence at every moment. In these later stages of the journey, that is exactly what happens. Through dedicated, intense practice of the process, the heart is transformed and one reawakens their connection with Krishna. The relationship matures into a deep emotional exchange, after which one arrives at the apex of spiritual life – pure love of God.

Bharata Maharaja was at the stage of ecstatic emotion ( bhava ), yet he fell from his spiritual practice. Thus, the lessons regarding attentive spiritual practice are acutely relevant at every stage of spiritual life. Srila Prabhupada sends out a stern warning: “Spiritual salvation and liberation from material bondage must be worked out with great caution, otherwise a little discrepancy will cause one to fall down again into material existence.” (SB 5.8.7)

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Bharata’s Descendants

E - Emperor to Deer (7-15) Bharata’s Descendants Chapter 15 The descendants of Maharaja Bharata are described, including King Gaya, who was a perfect monarch and unalloyed devotee.

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Jada Bharata instructs Rahugana

E - Emperor to Deer (7-15) Jada Bharata instructs Rahugana Chapter 10, 11, 12, 13, 14 When the youthful Jada Bharata was enlisted as a palanquin carrier for King Rahugana, instead of protesting the demeaning order, he humbly accepted. There was, however, one slight problem – because Jada Bharata was so careful to avoid stepping on any ants, the palanquin never remained steady! Outraged by his ‘incompetence,’ the King chastised Jada Bharata with vile language and threatened him with punishment. The saintly avadhuta , however, responded with perfect humility, clarity and spirituality and gave deeply philosophical responses to the insults. Humbled and repentant, Rahugana immediately detected the greatness of Jada Bharata and begged forgiveness and guidance. He asked a variety of questions to further understand the deep philosophical import of Jada Bharata’s words. Jada Bharata’s main teachings covered: • The nature of the mind, how it entangles the soul and how to conquer it [ 16 ] • The falsity and temporality of the material world and its identities, in contrast with the eternality of the Lord, His devotees and His abode [ 17 ] • The forest of material enjoyment – an allegory to explain how the conditioned soul enters this world with the selfish, enjoying spirit, but is then attacked, plundered, injured, illusioned and completely victimised by different aspects of the material world [ 18 ] Jada Bharata thus concluded his profound dissemination of knowledge and encouraged the appreciative King Rahugana to perfect his life and cross the ocean of material existence.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 5.15.1

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श्रीशुक उवाच भरतस्यात्मज: सुमतिर्नामाभिहितो यमु ह वाव केचित्पाखण्डिन ऋषभपदवीमनुवर्तमानं चानार्या अवेदसमाम्नातां देवतां स्वमनीषया पापीयस्या कलौ कल्पयिष्यन्ति ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
bharatasyātmajaḥ sumatir nāmābhihito yam u ha vāva kecit pākhaṇḍina ṛṣabha-padavīm anuvartamānaṁ cānāryā aveda-samāmnātāṁ devatāṁ sva-manīṣayā pāpīyasyā kalau kalpayiṣyanti.
[bharatasyaatmajah sumatir naamaabhihito yam u ha vaava kechit paakhandina rishabha-padaveem anuvartamaanam chaanaaryaa aveda-samaamnaataam devataam sva-maneeshayaa paapeeyasyaa kalau kalpayishyanti.]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī continued to speak bharatasya — of Bharata Mahārāja ātma-jaḥ — the son sumatiḥ nāma-abhihitaḥ — named Sumati yam — unto whom u ha vāva — indeed kecit — some pākhaṇḍinaḥ — atheists, men without Vedic knowledge ṛṣabha-padavīm — the path of King Ṛṣabhadeva anuvartamānam — following ca — and anāryāḥ — not belonging to the Āryans who strictly follow the Vedic principles aveda-samāmnātām — not enumerated in the Vedas devatām — to be Lord Buddha or a similar Buddhist deity sva-manīṣayā — by their own mental speculation pāpīyasyā — most sinful kalau — in this Age of Kali kalpayiṣyanti — will imagine.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī continued to speak
bharatasyātmajaḥ sumatir nāmābhihito yam u ha vāva kecit pākhaṇḍina ṛṣabha-padavīm anuvartamānaṁ cānāryā aveda-samāmnātāṁ devatāṁ sva-manīṣayā pāpīyasyā kalau kalpayiṣyanti.
bharatasya
of Bharata Mahārāja
ātma-jaḥ
the son
sumatiḥ nāma-abhihitaḥ
named Sumati
yam
unto whom
u ha vāva
indeed
kecit
some
pākhaṇḍinaḥ
atheists, men without Vedic knowledge
ṛṣabha-padavīm
the path of King Ṛṣabhadeva
anuvartamānam
following
ca
and
anāryāḥ
not belonging to the Āryans who strictly follow the Vedic principles
aveda-samāmnātām
not enumerated in the Vedas
devatām
to be Lord Buddha or a similar Buddhist deity
sva-manīṣayā
by their own mental speculation
pāpīyasyā
most sinful
kalau
in this Age of Kali
kalpayiṣyanti
will imagine.
Śrīla Śukadeva Gosvāmī continued: The son of Mahārāja Bharata known as Sumati followed the path of Ṛṣabhadeva, but in the Age of Kali some unscrupulous people will imagine him to be Lord Buddha himself. These people, who will actually be atheistic and of bad character, will interpret the Vedic principles in an imaginary, infamous way to support their activities. Thus these sinful people will accept Sumati as Lord Buddhadeva and propagate the theory that everyone should follow the principles of Sumati. In this way they will be carried away by mental concoction.
Purport

Those who are Āryans strictly follow the Vedic principles, but in this Age of Kali a community has sprung up known as the Arya Samaj, who members are ignorant of the import of the Vedas in the paramparā system. They decry all bona fide ācāryas and pose themselves as the real followers of the Vedic principles, but in fact such non-Āryans do not follow the Vedic principles. Another group of non-Āryans are the Jains, who are referred to in the present verse. Not only do they not follow the Vedic principles, but they have no relationship with Lord Buddha, though they claim to. Imitating the behavior of Sumati, they also claim to be descendants of Ṛṣabhadeva. Those who are Vaiṣṇavas carefully avoid their company because they are ignorant of the path of the Vedas. In Bhagavad-gītā (15.15) Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ: “The real purpose of the Vedas is to understand Me.” This is the injunction of all Vedic literatures. One who does not know the greatness of Lord Kṛṣṇa cannot be accepted as an Āryan. Lord Buddha, an incarnation of Lord Kṛṣṇa, adopted a particular means to propagate the philosophy of bhāgavata-dharma. He preached almost exclusively among atheists. Atheists do not want any God, and Lord Buddha therefore said that there is no God, but he adopted the means to instruct his followers for their benefit. Therefore he preached in a duplicitous way, saying that there is no God. Nonetheless, he himself was an incarnation of God.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva said: The son of Bharata named Sumati followed the path of Ṛṣabha. Some inferior, sinful heretics will imagine him by their own minds to be Buddha, who is not approved by the Vedas. In the Fifteenth Chapter, the glories of King Gaya and of the last king of Priyavrata’s line, Viraja, are described.
Related lectures
Personal Guidance
In Kali-yuga, the historical Sumati is misidentified as the Buddha by those who twist Vedic principles to support their preferences. Misinterpretation of scripture is one of the age's signature symptoms; verify your sources with care.
Reflection Questions
  • Where have you accepted an interpretation of scripture because it suited your preferences rather than because it was authorized?
  • How could you cross-check your teachings against bona fide paramparā?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.2

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तस्माद्‍वृद्धसेनायां देवताजिन्नाम पुत्रोऽभवत् ॥ २ ॥
tasmād vṛddhasenāyāṁ devatājin-nāma putro ’bhavat.
[tasmaad vriddhasenaayaam devataajin-naama putro ’bhavat.]
Word-for-word
tasmāt — from Sumati vṛddha-senāyām — in the womb of his wife, named Vṛddhasenā devatājit-nāma — named Devatājit putraḥ — a son abhavat — was born.
Blended reading (Sanskrit + English inline)
tasmād vṛddhasenāyāṁ devatājin-nāma putro ’bhavat.
tasmāt
from Sumati
vṛddha-senāyām
in the womb of his wife, named Vṛddhasenā
devatājit-nāma
named Devatājit
putraḥ
a son
abhavat
was born.
From Sumati, a son named Devatājit was born by the womb of his wife named Vṛddhasenā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Sumati, a son named Devatājit was born by the womb of his wife named Vṛddhasenā.
Related lectures
Personal Guidance
Lineage continues quietly through generations whose names few remember. The work of dharma is sometimes carried forward by people history will not feature. Anonymous faithfulness is still faithfulness.
Reflection Questions
  • Where are you willing to do the quiet, unremembered work of passing dharma onward?
  • What recognition are you still craving that, if released, would free you to serve more freely?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.3

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अथासुर्यां तत्तनयो देवद्युम्नस्ततो धेनुमत्यां सुत: परमेष्ठी तस्य सुवर्चलायां प्रतीह उपजात: ॥ ३ ॥
athāsuryāṁ tat-tanayo devadyumnas tato dhenumatyāṁ sutaḥ parameṣṭhī tasya suvarcalāyāṁ pratīha upajātaḥ.
[athaasuryaam tat-tanayo devadyumnas tato dhenumatyaam sutah parameshthee tasya suvarchalaayaam prateeha upajaatah.]
Word-for-word
atha — thereafter āsuryām — in the womb of his wife, named Āsurī tat-tanayaḥ — one son of Devatājit deva-dyumnaḥ — named Devadyumna tataḥ — from Devadyumna dhenu-matyām — in the womb of Dhenumatī, the wife of Devadyumna sutaḥ — one son parameṣṭhī — named Parameṣṭhī tasya — of Parameṣṭhī suvarcalāyām — in the womb of his wife, named Suvarcalā pratīhaḥ — the son named Pratīha upajātaḥ — appeared.
Blended reading (Sanskrit + English inline)
athāsuryāṁ tat-tanayo devadyumnas tato dhenumatyāṁ sutaḥ parameṣṭhī tasya suvarcalāyāṁ pratīha upajātaḥ.
atha
thereafter
āsuryām
in the womb of his wife, named Āsurī
tat-tanayaḥ
one son of Devatājit
deva-dyumnaḥ
named Devadyumna
tataḥ
from Devadyumna
dhenu-matyām
in the womb of Dhenumatī, the wife of Devadyumna
sutaḥ
one son
parameṣṭhī
named Parameṣṭhī
tasya
of Parameṣṭhī
suvarcalāyām
in the womb of his wife, named Suvarcalā
pratīhaḥ
the son named Pratīha
upajātaḥ
appeared.
Thereafter, in the womb of Āsurī, the wife of Devatājit, a son named Devadyumna was begotten. Devadyumna begot in the womb of his wife, Dhenumatī, a son named Parameṣṭhī. Parameṣṭhī begot a son named Pratīha in the womb of his wife, Suvarcalā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, in the womb of Āsurī, the wife of Devatājit, a son named Devadyumna was begotten. Devadyumna begot in the womb of his wife, Dhenumatī, a son named Parameṣṭhī. Parameṣṭhī begot a son named Pratīha in the womb of his wife, Suvarcalā.
Personal Guidance
The chain of births and marriages continues through countless generations, each transmitting what was received. Each link is a small but real opportunity to keep the line aimed at truth or to let it drift.
Reflection Questions
  • What 'link' in the lineages you belong to are you currently being entrusted with?
  • Is your link aiming the line toward Kṛṣṇa or quietly letting it drift?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.4

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य आत्मविद्यामाख्याय स्वयं संशुद्धो महापुरुषमनुसस्मार ॥ ४ ॥
ya ātma-vidyām ākhyāya svayaṁ saṁśuddho mahā-puruṣam anusasmāra.
[ya aatma-vidyaam aakhyaaya svayam samshuddho mahaa-purusham anusasmaara.]
Word-for-word
yaḥ — who (King Pratīha) ātma-vidyām ākhyāya — after instructing many people about self-realization svayam — personally saṁśuddhaḥ — being very advanced and purified in self-realization mahā-puruṣam — the Supreme Personality of Godhead, Viṣṇu anusasmāra — perfectly understood and always remembered.
Blended reading (Sanskrit + English inline)
ya ātma-vidyām ākhyāya svayaṁ saṁśuddho mahā-puruṣam anusasmāra.
yaḥ
who (King Pratīha)
ātma-vidyām ākhyāya
after instructing many people about self-realization
svayam
personally
saṁśuddhaḥ
being very advanced and purified in self-realization
mahā-puruṣam
the Supreme Personality of Godhead, Viṣṇu
anusasmāra
perfectly understood and always remembered.
King Pratīha personally propagated the principles of self-realization. In this way, not only was he purified, but he became a great devotee of the Supreme Person, Lord Viṣṇu, and directly realized Him.
Purport

The word anusasmāra is very significant. God consciousness is not imaginary or concocted. The devotee who is pure and advanced realizes God as He is. Mahārāja Pratīha did so, and due to his direct realization of Lord Viṣṇu, he propagated self-realization and became a preacher. A real preacher cannot be bogus; he must first of all realize Lord Viṣṇu as He is. As confirmed in Bhagavad-gītā (4.34) , upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ: “One who has seen the truth can impart knowledge.” The word tattva-darśī refers to one who has perfectly realized the Supreme Personality of Godhead. Such a person can become a guru and propound Vaiṣṇava philosophy all over the world. The paragon of bona fide preachers and gurus is King Pratīha.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Pratīha taught the principles of self-realization and, becoming purified, realized the Supreme Lord. Anusasmāra means he realized or attained the Lord.
Related lectures
Personal Guidance
Mahārāja Pratīha not only practiced self-realization but propagated it. Direct realization is the basis of genuine preaching; without it, teaching becomes secondhand confusion. Realize first; speak from realization, not from theory.
Reflection Questions
  • Where are you teaching what you have not yet realized, and what would deepen the realization first?
  • Whose preaching shows the unmistakable mark of direct experience, and what can you learn from how they live?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.5

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प्रतीहात्सुवर्चलायां प्रतिहर्त्रादयस्त्रय आसन्निज्याकोविदा: सूनव: प्रतिहर्तु: स्तुत्यामजभूमानावजनिषाताम् ॥ ५ ॥
pratīhāt suvarcalāyāṁ pratihartrādayas traya āsann ijyā-kovidāḥ sūnavaḥ pratihartuḥ stutyām aja-bhūmānāv ajaniṣātām.
[prateehaat suvarchalaayaam pratihartraadayas traya aasann ijyaa-kovidaah soonavah pratihartuh stutyaam aja-bhoomaanaav ajanishaataam.]
Word-for-word
pratīhāt — from King Pratīha suvarcalāyām — in the womb of his wife, named Suvarcalā pratihartṛ-ādayaḥ trayaḥ — the three sons Pratihartā, Prastotā and Udgātā āsan — came into being ijyā-kovidāḥ — who were all very expert in the ritualistic ceremonies of the Vedas sūnavaḥ — sons pratihartuḥ — from Pratihartā stutyām — in the womb of Stutī, his wife aja-bhūmānau — the two sons Aja and Bhūmā ajaniṣātām — were brought into existence.
Blended reading (Sanskrit + English inline)
pratīhāt suvarcalāyāṁ pratihartrādayas traya āsann ijyā-kovidāḥ sūnavaḥ pratihartuḥ stutyām aja-bhūmānāv ajaniṣātām.
pratīhāt
from King Pratīha
suvarcalāyām
in the womb of his wife, named Suvarcalā
pratihartṛ-ādayaḥ trayaḥ
the three sons Pratihartā, Prastotā and Udgātā
āsan
came into being
ijyā-kovidāḥ
who were all very expert in the ritualistic ceremonies of the Vedas
sūnavaḥ
sons
pratihartuḥ
from Pratihartā
stutyām
in the womb of Stutī, his wife
aja-bhūmānau
the two sons Aja and Bhūmā
ajaniṣātām
were brought into existence.
In the womb of his wife Suvarcalā, Pratīha begot three sons, named Pratihartā, Prastotā and Udgātā. These three sons were very expert in performing Vedic rituals. Pratihartā begot two sons, named Aja and Bhūmā, in the womb of his wife, named Stutī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the womb of his wife Suvarcalā, Pratīha begot three sons, named Pratihartā, Prastotā and Udgātā, expert in performing sacrifice. Pratihartā begot two sons, named Aja and Bhūmā, in the womb of his wife, named Stutī. The three sons Pratihartā, Prastotā and Udgātā were expert in sacrifices.
Related lectures
Personal Guidance
Children expert in the rituals of devotion are the natural fruit of a household oriented toward the Lord. The right home culture grows the right people; the wrong one cannot grow them no matter how hard one tries.
Reflection Questions
  • What culture is your home actually growing in those who live in it?
  • Where could you adjust the home culture so it grows the people you hope it will?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.6

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भूम्न ऋषिकुल्यायामुद्गीथस्तत: प्रस्तावो देवकुल्यायां प्रस्तावान्नियुत्सायां हृदयज आसीद्विभुर्विभो रत्यां च पृथुषेणस्तस्मान्नक्त आकूत्यां जज्ञे नक्ताद्‍द्रुतिपुत्रो गयो राजर्षिप्रवर उदारश्रवा अजायत साक्षाद्भ‍गवतो विष्णोर्जगद्रिरक्षिषया गृहीतसत्त्वस्य कलाऽऽत्मवत्त्वादिलक्षणेन महापुरुषतां प्राप्त: ॥ ६ ॥
bhūmna ṛṣikulyāyām udgīthas tataḥ prastāvo devakulyāyāṁ prastāvān niyutsāyāṁ hṛdayaja āsīd vibhur vibho ratyāṁ ca pṛthuṣeṇas tasmān nakta ākūtyāṁ jajñe naktād druti-putro gayo rājarṣi-pravara udāra-śravā ajāyata sākṣād bhagavato viṣṇor jagad-rirakṣiṣayā gṛhīta-sattvasya kalātmavattvādi-lakṣaṇena mahā-puruṣatāṁ prāptaḥ.
[bhoomna rishikulyaayaam udgeethas tatah prastaavo devakulyaayaam prastaavaan niyutsaayaam hridayaja aaseed vibhur vibho ratyaam cha prithushenas tasmaan nakta aakootyaam jajne naktaad druti-putro gayo raajarshi-pravara udaara-shravaa ajaayata saakshaad bhagavato vishnor jagad-rirakshishayaa griheeta-sattvasya kalaatmavattvaadi-lakshanena mahaa-purushataam praaptah.]
Word-for-word
bhūmnaḥ — from King Bhūmā ṛṣi-kulyāyām — in the womb of his wife, named Ṛṣikulyā udgīthaḥ — the son named Udgītha tataḥ — again from King Udgītha prastāvaḥ — the son named Prastāva deva-kulyāyām — his wife, named Devakulyā prastāvāt — from King Prastāva niyutsāyām — in his wife, named Niyutsā hṛdaya-jaḥ — the son āsīt — was begotten vibhuḥ — named Vibhu vibhoḥ — from King Vibhu ratyām — in his wife, named Ratī ca — also pṛthu-ṣeṇaḥ — named Pṛthuṣeṇa tasmāt — from him (King Pṛthuṣeṇa) naktaḥ — a son named Nakta ākūtyām — in his wife, named Ākūti jajñe — was begotten naktāt — from King Nakta druti-putraḥ — a son in the womb of Druti gayaḥ — named King Gaya rāja-ṛṣi-pravaraḥ — most exalted among the saintly royal order udāra-śravāḥ — famous as a very pious king ajāyata — was born sākṣāt bhagavataḥ — of the Supreme Personality of Godhead directly viṣṇoḥ — of Lord Viṣṇu jagat-rirak-ṣiṣayā — for the purpose of giving protection to the whole world gṛhīta — who is conceived sattvasya — in the śuddha-sattva qualities kalā-ātma-vattva-ādi — of being a direct incarnation of the Lord lakṣaṇena — by symptoms mahā-puruṣatām — the chief quality of being the leader of the human society (exactly like the chief leader of all living beings, Lord Viṣṇu) prāptaḥ — achieved.
Blended reading (Sanskrit + English inline)
bhūmna ṛṣikulyāyām udgīthas tataḥ prastāvo devakulyāyāṁ prastāvān niyutsāyāṁ hṛdayaja āsīd vibhur vibho ratyāṁ ca pṛthuṣeṇas tasmān nakta ākūtyāṁ jajñe naktād druti-putro gayo rājarṣi-pravara udāra-śravā ajāyata sākṣād bhagavato viṣṇor jagad-rirakṣiṣayā gṛhīta-sattvasya kalātmavattvādi-lakṣaṇena mahā-puruṣatāṁ prāptaḥ.
bhūmnaḥ
from King Bhūmā
ṛṣi-kulyāyām
in the womb of his wife, named Ṛṣikulyā
udgīthaḥ
the son named Udgītha
tataḥ
again from King Udgītha
prastāvaḥ
the son named Prastāva
deva-kulyāyām
his wife, named Devakulyā
prastāvāt
from King Prastāva
niyutsāyām
in his wife, named Niyutsā
hṛdaya-jaḥ
the son
āsīt
was begotten
vibhuḥ
named Vibhu
vibhoḥ
from King Vibhu
ratyām
in his wife, named Ratī
ca
also
pṛthu-ṣeṇaḥ
named Pṛthuṣeṇa
tasmāt
from him (King Pṛthuṣeṇa)
naktaḥ
a son named Nakta
ākūtyām
in his wife, named Ākūti
jajñe
was begotten
naktāt
from King Nakta
druti-putraḥ
a son in the womb of Druti
gayaḥ
named King Gaya
rāja-ṛṣi-pravaraḥ
most exalted among the saintly royal order
udāra-śravāḥ
famous as a very pious king
ajāyata
was born
sākṣāt bhagavataḥ
of the Supreme Personality of Godhead directly
viṣṇoḥ
of Lord Viṣṇu
jagat-rirak-ṣiṣayā
for the purpose of giving protection to the whole world
gṛhīta
who is conceived
sattvasya
in the śuddha-sattva qualities
kalā-ātma-vattva-ādi
of being a direct incarnation of the Lord
lakṣaṇena
by symptoms
mahā-puruṣatām
the chief quality of being the leader of the human society (exactly like the chief leader of all living beings, Lord Viṣṇu)
prāptaḥ
achieved.
In the womb of his wife, Ṛṣikulyā, King Bhūmā begot a son named Udgītha. From Udgītha’s wife, Devakulyā, a son named Prastāva was born, and Prastāva begot a son named Vibhu through his wife, Niyutsā. In the womb of his wife, Ratī, Vibhu begot a son named Pṛthuṣeṇa. Pṛthuṣeṇa begot a son named Nakta in the womb of his wife, named Ākūti. Nakta’s wife was Druti, and from her womb the great King Gaya was born. Gaya was very famous and pious; he was the best of saintly kings. Lord Viṣṇu and His expansions, who are meant to protect the universe, are always situated in the transcendental mode of goodness, known as viśuddha-sattva. Being the direct expansion of Lord Viṣṇu, King Gaya was also situated in the viśuddha-sattva. Because of this, Mahārāja Gaya was fully equipped with transcendental knowledge. Therefore he was called Mahāpuruṣa.
Purport

From this verse it appears that the incarnations of God are various. Some are part and parcel of the direct expansions, and some are direct expansions of Lord Viṣṇu. A direct incarnation of the Supreme Personality of Godhead is called aṁśa or svāṁśa, whereas an incarnation from aṁśa is called kalā. Among the kalās there are the vibhinnāṁśa-jīvas, or living entities. These are counted among the jīva-tattvas. Those who come directly from Lord Viṣṇu are called viṣṇu-tattva and are sometimes designated as Mahāpuruṣa. Another name for Kṛṣṇa is Mahāpuruṣa, and a devotee is sometimes called mahā-pauruṣika.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the womb of his wife Ṛṣikulyā, King Bhūmā begot a son named Udgītha. From Udgītha's wife, Devakulyā, a son named Prastāva was born, and Prastāva begot a son named Vibhu through his wife, Niyutsā. In the womb of his wife, Ratī, Vibhu begot a son named Pṛthuṣeṇa. Pṛthuṣeṇa begot a son named Nakta in the womb of his wife, named Ākūti. Nakta's wife was Druti, and from her womb the great King Gaya was born. Gaya, the best saintly king of great fame, was a portion of Viṣṇu, situated in viśuddha-sattva, who appeared for protecting the universe. He was a great personality with symptoms such as knowledge of the Lord. Hṛdaya-jaḥ means a son. Kalā here means a portion of a portion.
Related lectures
Personal Guidance
Among the incarnations, some are direct expansions and some are partial; living entities are aṁśas of an aṁśa. Knowing the precise category of who you worship matters; misidentifying a partial expansion as the Supreme leads to subtle errors over time.
Reflection Questions
  • Whom are you actually worshiping as Supreme — and is that identification scripturally correct?
  • Where could your devotional clarity be sharpened by careful study of incarnations and their categories?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.7

↗
स वै स्वधर्मेण प्रजापालन पोषणप्रीणनोपलालनानुशासनलक्षणेनेज्यादिना च भगवति महापुरुषे परावरे ब्रह्मणि सर्वात्मनार्पितपरमार्थलक्षणेन ब्रह्मविच्चरणानुसेवयाऽऽपादितभगवद्‍भक्तियोगेन चाभीक्ष्णश: परिभावितातिशुद्ध मतिरुपरतानात्म्य आत्मनि स्वयमुपलभ्यमानब्रह्मात्मानुभवोऽपि निरभिमान एवावनिमजूगुपत् ॥ ७ ॥
sa vai sva-dharmeṇa prajā-pālana-poṣaṇa-prīṇanopalālanānuśāsana-lakṣaṇenejyādinā ca bhagavati mahā-puruṣe parāvare brahmaṇi sarvātmanārpita-paramārtha-lakṣaṇena brahmavic-caraṇānusevayāpādita-bhagavad-bhakti-yogena cābhīkṣṇaśaḥ paribhāvitāti-śuddha-matir uparatānātmya ātmani svayam upalabhyamāna-brahmātmānubhavo ’pi nirabhimāna evāvanim ajūgupat.
[sa vai sva-dharmena prajaa-paalana-poshana-preenanopalaalanaanushaasana-lakshanenejyaadinaa cha bhagavati mahaa-purushe paraavare brahmani sarvaatmanaarpita-paramaartha-lakshanena brahmavich-charanaanusevayaapaadita-bhagavad-bhakti-yogena chaabheekshnashah paribhaavitaati-shuddha-matir uparataanaatmya aatmani svayam upalabhyamaana-brahmaatmaanubhavo ’pi nirabhimaana evaavanim ajoogupat.]
Word-for-word
saḥ — that King Gaya vai — indeed sva-dharmeṇa — by his own duty prajā-pālana — of protecting the subjects poṣaṇa — of maintaining them prīṇana — of making them happy in all respects upalālana — of treating them as sons anuśāsana — of sometimes chastising them for their mistakes lakṣaṇena — by the symptoms of a king ijyā-ādinā — by performing the ritualistic ceremonies as recommended in the Vedas ca — also bhagavati — unto the Supreme Personality of Godhead, Viṣṇu mahā-puruṣe — the chief of all living entities para-avare — the source of all living entities, from the highest, Lord Brahmā, to the lowest, like the insignificant ants brahmaṇi — unto Parabrahman, the Supreme Personality of Godhead, Vāsudeva sarva-ātmanā — in all respects arpita — of being surrendered parama-artha-lakṣaṇena — with spiritual symptoms brahma-vit — of self-realized, saintly devotees caraṇa-anusevayā — by the service of the lotus feet āpādita — achieved bhagavat-bhakti-yogena — by the practice of devotional service to the Lord ca — also abhīkṣṇaśaḥ — continuously paribhāvita — saturated ati-śuddha-matiḥ — whose completely pure consciousness (full realization that the body and mind are separate from the soul) uparata-anātmye — wherein identification with material things was stopped ātmani — in his own self svayam — personally upalabhyamāna — being realized brahma-ātma-anubhavaḥ — perception of his own position as the Supreme Spirit api — although nirabhimānaḥ — without false prestige eva — in this way avanim — the whole world ajūgupat — ruled strictly according to the Vedic principles.
Blended reading (Sanskrit + English inline)
sa vai sva-dharmeṇa prajā-pālana-poṣaṇa-prīṇanopalālanānuśāsana-lakṣaṇenejyādinā ca bhagavati mahā-puruṣe parāvare brahmaṇi sarvātmanārpita-paramārtha-lakṣaṇena brahmavic-caraṇānusevayāpādita-bhagavad-bhakti-yogena cābhīkṣṇaśaḥ paribhāvitāti-śuddha-matir uparatānātmya ātmani svayam upalabhyamāna-brahmātmānubhavo ’pi nirabhimāna evāvanim ajūgupat.
saḥ
that King Gaya
vai
indeed
sva-dharmeṇa
by his own duty
prajā-pālana
of protecting the subjects
poṣaṇa
of maintaining them
prīṇana
of making them happy in all respects
upalālana
of treating them as sons
anuśāsana
of sometimes chastising them for their mistakes
lakṣaṇena
by the symptoms of a king
ijyā-ādinā
by performing the ritualistic ceremonies as recommended in the Vedas
ca
also
bhagavati
unto the Supreme Personality of Godhead, Viṣṇu
mahā-puruṣe
the chief of all living entities
para-avare
the source of all living entities, from the highest, Lord Brahmā, to the lowest, like the insignificant ants
brahmaṇi
unto Parabrahman, the Supreme Personality of Godhead, Vāsudeva
sarva-ātmanā
in all respects
arpita
of being surrendered
parama-artha-lakṣaṇena
with spiritual symptoms
brahma-vit
of self-realized, saintly devotees
caraṇa-anusevayā
by the service of the lotus feet
āpādita
achieved
bhagavat-bhakti-yogena
by the practice of devotional service to the Lord
ca
also
abhīkṣṇaśaḥ
continuously
paribhāvita
saturated
ati-śuddha-matiḥ
whose completely pure consciousness (full realization that the body and mind are separate from the soul)
uparata-anātmye
wherein identification with material things was stopped
ātmani
in his own self
svayam
personally
upalabhyamāna
being realized
brahma-ātma-anubhavaḥ
perception of his own position as the Supreme Spirit
api
although
nirabhimānaḥ
without false prestige
eva
in this way
avanim
the whole world
ajūgupat
ruled strictly according to the Vedic principles.
King Gaya gave full protection and security to the citizens so that their personal property would not be disturbed by undesirable elements. He also saw that there was sufficient food to feed all the citizens. [This is called poṣaṇa.] He would sometimes distribute gifts to the citizens to satisfy them. [This is called prīṇana.] He would sometimes call meetings and satisfy the citizens with sweet words. [This is called upalālana.] He would also give them good instructions on how to become first-class citizens. [This is called anuśāsana.] Such were the characteristics of King Gaya’s royal order. Besides all this, King Gaya was a householder who strictly observed the rules and regulations of household life. He performed sacrifices and was an unalloyed pure devotee of the Supreme Personality of Godhead. He was called Mahāpuruṣa because as a king he gave the citizens all facilities, and as a householder he executed all his duties so that at the end he became a strict devotee of the Supreme Lord. As a devotee, he was always ready to give respect to other devotees and to engage in the devotional service of the Lord. This is the bhakti-yoga process. Due to all these transcendental activities, King Gaya was always free from the bodily conception. He was full in Brahman realization, and consequently he was always jubilant. He did not experience material lamentation. Although he was perfect in all respects, he was not proud, nor was he anxious to rule the kingdom.
Purport

As Lord Kṛṣṇa states in Bhagavad-gītā, when He descends to the earth, He has two types of business — to give protection to the faithful and annihilate the demons ( paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ). Since the king is the representative of the Supreme Personality of Godhead, he is sometimes called nara-deva, that is, the Lord as a human being. According to the Vedic injunctions, he is worshiped as God on the material platform. As a representative of the Supreme Lord, the king had the duty to protect the citizens in a perfect way so that they would not be anxious for food and protection and so that they would be jubilant. The king would supply everything for their benefit, and because of this he would levy taxes. If the king or government otherwise levies taxes on the citizens, he becomes responsible for the sinful activities of the citizens. In Kali-yuga, monarchy is abolished because the kings themselves are subjected to the influence of Kali-yuga. It is understood from the Rāmāyaṇa that when Bibhīṣaṇa became friends with Lord Rāmacandra, he promised that if by chance or will he broke the laws of friendship with Lord Rāmacandra, he would become a brāhmaṇa or a king in Kali-yuga. In this age, as Bibhīṣaṇa indicated, both brāhmaṇas and kings are in a wretched condition. Actually there are no kings or brāhmaṇas in this age, and due to their absence the whole world is in a chaotic condition and is always in distress. Compared to present standards, Mahārāja Gaya was a true representative of Lord Viṣṇu; therefore he was known as Mahāpuruṣa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Gaya, without ego, realizing Brahman in himself and devoid of false conception, ruled the world. His pure mind was constantly filled with love for the Lord through bhakti-yoga achieved by service to the devotees, which was endowed with the spiritual quality of offering everything to the Supreme Lord, Bhagavān, Brahman, the source if high and low creatures, through performing sacrifices and executing dharma in the form of protecting, nourishing, satisfying, caressing, and chastising the citizens. He protected the citizens by crushing the enemy. He nourished them by giving them jobs. By offering dharma to the Lord it becomes spiritual. His pure mind was completely endowed with bhāva. Uparatānātmya means “devoid of thinking oneself the body.”
Related lectures
Personal Guidance
King Gaya protected, fed, gifted, and personally cared for his citizens — full-spectrum service from a leader who saw himself as the Lord's representative. Real leadership is not extraction; it is comprehensive nourishment.
Reflection Questions
  • Where in your role of leadership are you taking more than you are giving?
  • Which of Gaya's four modes — protection, food, gifts, personal attention — could you strengthen this week?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.8

↗
तस्येमां गाथां पाण्डवेय पुराविद उपगायन्ति ॥ ८ ॥
tasyemāṁ gāthāṁ pāṇḍaveya purāvida upagāyanti.
[tasyemaam gaathaam paandaveya puraavida upagaayanti.]
Word-for-word
tasya — of King Gaya imām — these gāthām — poetic verses of glorification pāṇḍaveya — O Mahārāja Parīkṣit purā-vidaḥ — those learned in the historical events of the Purāṇas upagāyanti — sing.
Blended reading (Sanskrit + English inline)
tasyemāṁ gāthāṁ pāṇḍaveya purāvida upagāyanti.
tasya
of King Gaya
imām
these
gāthām
poetic verses of glorification
pāṇḍaveya
O Mahārāja Parīkṣit
purā-vidaḥ
those learned in the historical events of the Purāṇas
upagāyanti
sing.
My dear King Parīkṣit, those who are learned scholars in the histories of the Purāṇas eulogize and glorify King Gaya with the following verses.
Purport

The historical references to exalted kings serve as a good example for present rulers. Those who are ruling the world at the present moment should take lessons from King Gaya, King Yudhiṣṭhira and King Pṛthu and rule the citizens so that they will be happy. Presently the governments are levying taxes without improving the citizens in any cultural, religious, social or political way. According to the Vedas, this is not recommended.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit! Scholars of the Purāṇas glorify King Gaya with the following verses.
Related lectures
Personal Guidance
Modern rulers can learn from Gaya, Yudhiṣṭhira and Pṛthu — leaders who taxed only to serve and uplifted citizens culturally, religiously, and politically. Extraction without uplift is exploitation, not government.
Reflection Questions
  • Whose taxes (literal or metaphorical) are you collecting without offering proportional uplift?
  • Which historical leader's example most challenges your current style of authority?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.9

↗
गयं नृप: क: प्रतियाति कर्मभि-र्यज्वाभिमानी बहुविद्धर्मगोप्ता समागतश्री: सदसस्पति: सतांसत्सेवकोऽन्यो भगवत्कलामृते ॥ ९ ॥
gayaṁ nṛpaḥ kaḥ pratiyāti karmabhir
[gayam nripah kah pratiyaati karmabhir]
yajvābhimānī bahuvid dharma-goptā
[yajvaabhimaanee bahuvid dharma-goptaa]
samāgata-śrīḥ sadasas-patiḥ satāṁ
[samaagata-shreeh sadasas-patih sataam]
sat-sevako ’nyo bhagavat-kalām ṛte
[sat-sevako ’nyo bhagavat-kalaam rite]
Word-for-word
gayam — King Gaya nṛpaḥ — king kaḥ — who pratiyāti — is a match for karmabhiḥ — by his execution of ritualistic ceremonies yajvā — who performed all sacrifices abhimānī — so widely respected all over the world bahu-vit — fully aware of the conclusion of Vedic literature dharma-goptā — protector of the occupational duties of everyone samāgata-śrīḥ — possessing all kinds of opulence sadasaḥ-patiḥ satām — the dean of the assembly of great persons sat-sevakaḥ — servant of the devotees anyaḥ — anyone else bhagavat-kalām — the plenary incarnation of the Supreme Personality of Godhead ṛte — besides.
Blended reading (Sanskrit + English inline)
gayaṁ nṛpaḥ kaḥ pratiyāti karmabhir
gayam
King Gaya
nṛpaḥ
king
kaḥ
who
pratiyāti
is a match for
karmabhiḥ
by his execution of ritualistic ceremonies
yajvābhimānī bahuvid dharma-goptā
yajvā
who performed all sacrifices
abhimānī
so widely respected all over the world
bahu-vit
fully aware of the conclusion of Vedic literature
dharma-goptā
protector of the occupational duties of everyone
samāgata-śrīḥ sadasas-patiḥ satāṁ
samāgata-śrīḥ
possessing all kinds of opulence
sadasaḥ-patiḥ satām
the dean of the assembly of great persons
sat-sevakaḥ
servant of the devotees
anyaḥ
anyone else
sat-sevako ’nyo bhagavat-kalām ṛte
bhagavat-kalām
the plenary incarnation of the Supreme Personality of Godhead
ṛte
besides.
The great King Gaya used to perform all kinds of Vedic rituals. He was highly intelligent and expert in studying all the Vedic literatures. He maintained the religious principles and possessed all kinds of opulence. He was a leader among gentlemen and a servant of the devotees. He was a totally qualified plenary expansion of the Supreme Personality of Godhead. Therefore who could equal him in the performance of gigantic ritualistic ceremonies?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What king can imitate King Gaya by his activities? Who except a portion of the Lord is so expert in sacrifice, respected by all, learned of all scriptures, a protector of dharma, wealthy, the leader of the assembly of devotees, and a servant of the devotees? Pratiyāti means imitate. Abhimānī means respected in all ways. He was leader of the assembly of devotees. What other person, other than a portion of the Lord, could imitate Gaya.
Related lectures
Personal Guidance
Gaya was intelligent, learned, righteous, opulent, and a servant of devotees — a complete portrait of a noble ruler. Note the last item: even the highest position is described as servant of devotees. The hierarchy itself bends toward devotion.
Reflection Questions
  • Where in your own list of qualities is 'servant of devotees' positioned — at the top or buried?
  • What would change in your day if you ranked that first?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.10

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यमभ्यषिञ्चन् परया मुदा सती:सत्याशिषो दक्षकन्या: सरिद्भ‍ि: यस्य प्रजानां दुदुहे धराऽऽशिषोनिराशिषो गुणवत्सस्‍नुतोधा: ॥ १० ॥
yam abhyaṣiñcan parayā mudā satīḥ
[yam abhyashinchan parayaa mudaa sateeh]
satyāśiṣo dakṣa-kanyāḥ saridbhiḥ
[satyaashisho daksha-kanyaah saridbhih]
yasya prajānāṁ duduhe dharāśiṣo
[yasya prajaanaam duduhe dharaashisho]
nirāśiṣo guṇa-vatsa-snutodhāḥ
[niraashisho guna-vatsa-snutodhaah]
Word-for-word
yam — whom abhyaṣiñcan — bathed parayā — with great mudā — satisfaction satīḥ — all chaste and devoted to their husbands satya — true āśiṣaḥ — whose blessings dakṣa-kanyāḥ — the daughters of King Dakṣa saridbhiḥ — with sanctified water yasya — whose prajānām — of the citizens duduhe — fulfilled dharā — the planet earth āśiṣaḥ — of all desires nirāśiṣaḥ — although personally having no desire guṇa-vatsa-snuta-udhāḥ — earth becoming like a cow whose udders flowed upon seeing Gaya’s qualities in ruling over the citizens.
Blended reading (Sanskrit + English inline)
yam abhyaṣiñcan parayā mudā satīḥ
yam
whom
abhyaṣiñcan
bathed
parayā
with great
mudā
satisfaction
satīḥ
all chaste and devoted to their husbands
satyāśiṣo dakṣa-kanyāḥ saridbhiḥ
satya
true
āśiṣaḥ
whose blessings
dakṣa-kanyāḥ
the daughters of King Dakṣa
saridbhiḥ
with sanctified water
yasya prajānāṁ duduhe dharāśiṣo
yasya
whose
prajānām
of the citizens
duduhe
fulfilled
dharā
the planet earth
āśiṣaḥ
of all desires
nirāśiṣo guṇa-vatsa-snutodhāḥ
nirāśiṣaḥ
although personally having no desire
guṇa-vatsa-snuta-udhāḥ
earth becoming like a cow whose udders flowed upon seeing Gaya’s qualities in ruling over the citizens.
All the chaste and honest daughters of Mahārāja Dakṣa, such as Śraddhā, Maitrī and Dayā, whose blessings were always effective, bathed Mahārāja Gaya with sanctified water. Indeed, they were very satisfied with Mahārāja Gaya. The planet earth personified came as a cow, and, as though she saw her calf, she delivered milk profusely when she saw all the good qualities of Mahārāja Gaya. In other words, Mahārāja Gaya was able to derive all benefits from the earth and thus satisfy the desires of his citizens. However, he personally had no desire.
Purport

The earth over which Mahārāja Gaya ruled is compared to a cow. The good qualities whereby he maintained and ruled the citizens are compared to the calf. A cow delivers milk in the presence of her calf; similarly the cow, or earth, fulfilled the desires of Mahārāja Gaya, who was able to utilize all the resources of the earth to benefit his citizens. This was possible because he was bathed in sanctified water by the honest daughters of Dakṣa. Unless a king or ruler is blessed by authorities, he cannot rule the citizens very satisfactorily. Through the good qualities of the ruler, the citizens become very happy and well qualified.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The chaste daughters of Dakṣa, whose blessings must come true, bathed King Gaya, who had no desires, with great satisfaction, using water. The earth, whose udders flowed on seeing the Gaya’s good qualities which were like a calf, gave all desires to the citizens. Satīḥ stands for satyaḥ. The daughters of Dakṣa were Śraddhā, Maitrī etc. their blessings came true. This means that Śraddhā gave faith, and Maitrī gave friendship. The earth gave all desirables to the citizens of Gaya who had no desires.
Related lectures
Personal Guidance
Earth herself, like a cow, gives milk freely to a ruler whose qualities are pure. When inner character is right, even creation cooperates. Don't blame circumstances when character is the lever you have not yet pulled.
Reflection Questions
  • Where are you blaming external conditions for what your inner character has not yet earned?
  • What single quality, deepened, would invite the cow of life to give more freely to those you serve?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.11

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छन्दांस्यकामस्य च यस्य कामान्दुदूहुराजह्रुरथो बलिं नृपा: प्रत्यञ्चिता युधि धर्मेण विप्रायदाशिषां षष्ठमंशं परेत्य ॥ ११ ॥
chandāṁsy akāmasya ca yasya kāmān
[chandaamsy akaamasya cha yasya kaamaan]
dudūhur ājahrur atho baliṁ nṛpāḥ
[dudoohur aajahrur atho balim nripaah]
pratyañcitā yudhi dharmeṇa viprā
[pratyanchitaa yudhi dharmena vipraa]
yadāśiṣāṁ ṣaṣṭham aṁśaṁ paretya
[yadaashishaam shashtham amsham paretya]
Word-for-word
chandāṁsi — all the different parts of the Vedas akāmasya — of one who has no desire for personal sense gratification ca — also yasya — whose kāmān — all desirables dudūhuḥ — yielded ājahruḥ — offered atho — thus balim — presentation nṛpāḥ — all the kings pratyañcitāḥ — being satisfied by his fighting in opposition yudhi — in the war dharmeṇa — by religious principles viprāḥ — all the brāhmaṇas yadā — when āśiṣām — of blessings ṣaṣṭham aṁśam — one sixth paretya — in the next life.
Blended reading (Sanskrit + English inline)
chandāṁsy akāmasya ca yasya kāmān
chandāṁsi
all the different parts of the Vedas
akāmasya
of one who has no desire for personal sense gratification
ca
also
yasya
whose
kāmān
all desirables
dudūhur ājahrur atho baliṁ nṛpāḥ
dudūhuḥ
yielded
ājahruḥ
offered
atho
thus
balim
presentation
nṛpāḥ
all the kings
pratyañcitā yudhi dharmeṇa viprā
pratyañcitāḥ
being satisfied by his fighting in opposition
yudhi
in the war
dharmeṇa
by religious principles
viprāḥ
all the brāhmaṇas
yadāśiṣāṁ ṣaṣṭham aṁśaṁ paretya
yadā
when
āśiṣām
of blessings
ṣaṣṭham aṁśam
one sixth
paretya
in the next life.
Although King Gaya had no personal desire for sense gratification, all his desires were fulfilled by virtue of his performance of Vedic rituals. All the kings with whom Mahārāja Gaya had to fight were forced to fight on religious principles. They were very satisfied with his fighting, and they would present all kinds of gifts to him. Similarly, all the brāhmaṇas in his kingdom were very satisfied with King Gaya’s munificent charities. Consequently the brāhmaṇas contributed a sixth of their pious activities for King Gaya’s benefit in the next life.
Purport

As a kṣatriya or emperor, Mahārāja Gaya sometimes had to fight with subordinate kings to maintain his government, but the subordinate kings were not dissatisfied with him because they knew that he fought for religious principles. Consequently they accepted their subordination and offered all kinds of gifts to him. Similarly, the brāhmaṇas who performed Vedic rituals were so satisfied with the King that they very readily agreed to part with a sixth of their pious activities for his benefit in the next life. Thus the brāhmaṇas and kṣatriyas were all satisfied with Mahārāja Gaya because of his proper administration. In other words, Mahārāja Gaya satisfied the kṣatriya kings by his fighting and satisfied the brāhmaṇas by his charities. The vaiśyas were also encouraged by kind words and affectionate dealings, and due to Mahārāja Gaya’s constant sacrifices, the śūdras were satisfied by sumptuous food and charity. In this way Mahārāja Gaya kept all the citizens very satisfied. When brāhmaṇas and saintly persons are honored, they part with their pious activities, giving them to those who honor them and render them service. Therefore, as stated in Bhagavad-gītā (4.34) , tad viddhi praṇipātena paripraśnena sevayā: one should try to approach a spiritual master submissively and render service unto him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Vedas yielded all desires to King Gaya, who had no desires. All kings, satisfied with his fighting during war, offered tribute to King Gaya. The brāhmaṇas, respected by charity, offered him one sixth of their piety for the next life. The kings, worshipped (pratyañcitāḥ) by his arrows during battle, offered tribute. The brāhmaṇas, worshipped by charity (dharmena), offered a sixth of the results of their pious acts as blessings for the next world. Smṛti says puṇyaṁ ṣaḍbhāgam ādatte nyāyena paripālayan: the king who rules with justice receives a sixth of the citizens’ pious acts. (Yājñavalkya Smṛti 1.335)
Related lectures
Personal Guidance
Gaya's wars were religious, his rituals satisfying, and his opponents gave gifts even after being defeated. When power serves dharma, even adversaries recognize the rightness of being subordinated to it. Use force, when you must, only in service of dharma.
Reflection Questions
  • Where have you used force or pressure for personal aims rather than dharmic ones?
  • What battle in your life would only feel right to fight if dharma, not ego, were leading it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.12

↗
यस्याध्वरे भगवानध्वरात्मामघोनि माद्यत्युरुसोमपीथे श्रद्धाविशुद्धाचलभक्तियोग-समर्पितेज्याफलमाजहार ॥ १२ ॥
yasyādhvare bhagavān adhvarātmā
[yasyaadhvare bhagavaan adhvaraatmaa]
maghoni mādyaty uru-soma-pīthe
[maghoni maadyaty uru-soma-peethe]
śraddhā-viśuddhācala-bhakti-yoga-
[shraddhaa-vishuddhaachala-bhakti-yoga-]
samarpitejyā-phalam ājahāra
[samarpitejyaa-phalam aajahaara]
Word-for-word
yasya — of whom (King Gaya) adhvare — in his different sacrifices bhagavān — the Supreme Personality of Godhead adhvara-ātmā — the supreme enjoyer of all sacrifices, the yajña-puruṣa maghoni — when King Indra mādyati — intoxicated uru — greatly soma-pīthe — drinking the intoxicant called soma śraddhā — by devotion viśuddha — purified acala — and steady bhakti-yoga — by devotional service samarpita — offered ijyā — of worshiping phalam — the result ājahāra — accepted personally.
Blended reading (Sanskrit + English inline)
yasyādhvare bhagavān adhvarātmā
yasya
of whom (King Gaya)
adhvare
in his different sacrifices
bhagavān
the Supreme Personality of Godhead
adhvara-ātmā
the supreme enjoyer of all sacrifices, the yajña-puruṣa
maghoni
when King Indra
maghoni mādyaty uru-soma-pīthe
mādyati
intoxicated
uru
greatly
soma-pīthe
drinking the intoxicant called soma
śraddhā-viśuddhācala-bhakti-yoga-
śraddhā
by devotion
viśuddha
purified
acala
and steady
bhakti-yoga
by devotional service
samarpitejyā-phalam ājahāra
samarpita
offered
ijyā
of worshiping
phalam
the result
ājahāra
accepted personally.
In Mahārāja Gaya’s sacrifices, there was a great supply of the intoxicant known as soma. King Indra used to come and become intoxicated by drinking large quantities of soma-rasa. Also, the Supreme Personality of Godhead, Lord Viṣṇu [the yajña-puruṣa] also came and personally accepted all the sacrifices offered unto Him with pure and firm devotion in the sacrificial arena.
Purport

Mahārāja Gaya was so perfect that he satisfied all the demigods, who were headed by the heavenly King Indra. Lord Viṣṇu Himself also personally came to the sacrificial arena to accept the offerings. Although Mahārāja Gaya did not want them, he received all the blessings of the demigods and the Supreme Lord Himself.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Indra became drunk at the sacrifice of King Gaya from drinking too much soma, the Supreme Lord, the soul of sacrifice, accepted the results of worship offered with faith and pure, steady devotion. When Indra became drunk with soma in the sacrifice the Lord accepted the offerings. The Lord accepted those offerings as worship directly.
Related lectures
Personal Guidance
Even Indra and Viṣṇu Himself accepted Gaya's offerings personally because his devotion was pure and firm. When the heart is right, the highest do not refuse the smallest invitation. Offer, with sincerity, and watch who shows up.
Reflection Questions
  • What sincere invitation could you extend to the Lord today in your practice or worship?
  • Where do you withhold invitation because you doubt His willingness to come?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.13

↗
यत्प्रीणनाद्ब‍‌र्हिषि देवतिर्यङ्-मनुष्यवीरुत्तृणमाविरिञ्चात् प्रीयेत सद्य: स ह विश्वजीव:प्रीत: स्वयं प्रीतिमगाद्गयस्य ॥ १३ ॥
yat-prīṇanād barhiṣi deva-tiryaṅ-
[yat-preenanaad barhishi deva-tiryan-]
manuṣya-vīrut-tṛṇam āviriñcāt
[manushya-veerut-trinam aavirinchaat]
prīyeta sadyaḥ sa ha viśva-jīvaḥ
[preeyeta sadyah sa ha vishva-jeevah]
prītaḥ svayaṁ prītim agād gayasya
[preetah svayam preetim agaad gayasya]
Word-for-word
yat-prīṇanāt — because of pleasing the Supreme Personality of Godhead barhiṣi — in the sacrificial arena deva-tiryak — the demigods and lower animals manuṣya — human society vīrut — the plants and trees tṛṇam — the grass ā-viriñcāt — beginning from Lord Brahmā prīyeta — becomes satisfied sadyaḥ — immediately saḥ — that Supreme Personality of Godhead ha — indeed viśva-jīvaḥ — maintains the living entities all over the universe prītaḥ — although naturally satisfied svayam — personally prītim — satisfaction agāt — he obtained gayasya — of Mahārāja Gaya.
Blended reading (Sanskrit + English inline)
yat-prīṇanād barhiṣi deva-tiryaṅ-
yat-prīṇanāt
because of pleasing the Supreme Personality of Godhead
barhiṣi
in the sacrificial arena
deva-tiryak
the demigods and lower animals
manuṣya-vīrut-tṛṇam āviriñcāt
manuṣya
human society
vīrut
the plants and trees
tṛṇam
the grass
ā-viriñcāt
beginning from Lord Brahmā
prīyeta sadyaḥ sa ha viśva-jīvaḥ
prīyeta
becomes satisfied
sadyaḥ
immediately
saḥ
that Supreme Personality of Godhead
ha
indeed
viśva-jīvaḥ
maintains the living entities all over the universe
prītaḥ svayaṁ prītim agād gayasya
prītaḥ
although naturally satisfied
svayam
personally
prītim
satisfaction
agāt
he obtained
gayasya
of Mahārāja Gaya.
When the Supreme Lord is pleased by a person’s actions, automatically all the demigods, human beings, animals, birds, bees, creepers, trees, grass and all other living entities, beginning with Lord Brahmā, are pleased. The Supreme Personality of Godhead is the Supersoul of everyone, and He is by nature fully pleased. Nonetheless, He came to the arena of Mahārāja Gaya and said, “I am fully pleased.”
Purport

It is explicitly stated herein that simply by satisfying the Supreme Personality of Godhead, one satisfies the demigods and all other living entities without differentiation. If one pours water on the root of a tree, all the branches, twigs, flowers and leaves are nourished. Although the Supreme Lord is self-satisfied, He was so pleased with the behavior of Mahārāja Gaya that He personally came to the sacrificial arena and said, “I am fully satisfied.” Who can compare to Mahārāja Gaya?

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the Lord is pleased, immediately all devatās, humans, plants, grass, and all beings up to Brahmā become satisfied. The Lord, the life of the universe, the very form of satisfaction, became satisfied at the sacrifice of King Gaya. The Lord, by pleasing whom all beings are pleased, who is the very form of satisfaction, showed his satisfaction “I am satisfied” at the sacrifice along with all beings of the universe.
Related lectures
Personal Guidance
Pour water on the root and the whole tree is nourished. Satisfy the Lord and all beings — demigods to grasses — are automatically satisfied. Skip the root and no amount of watering individual branches will make the tree healthy.
Reflection Questions
  • Where are you watering individual branches when the root is dry?
  • What single act of devotion to the Lord today could nourish many other relationships at once?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.14-15

↗
गयाद्गयन्त्यां चित्ररथ: सुगतिरवरोधन इति त्रय: पुत्रा बभूवुश्चित्ररथादूर्णायां सम्राडजनिष्ट तत उत्कलायां मरीचिर्मरीचे ॥ १४ ॥ र्बिन्दुमत्यां बिन्दुमानुदपद्यत तस्मात्सरघायां मधुर्नामाभवन्मधो: सुमनसि वीरव्रतस्ततो भोजायां मन्थुप्रमन्थू जज्ञाते मन्थो: सत्यायां भौवनस्ततो दूषणायां त्वष्टाजनिष्ट त्वष्टुर्विरोचनायां विरजो विरजस्य शतजित्प्रवरं पुत्रशतं कन्या च विषूच्यां किल जातम् ॥ १५ ॥
gayād gayantyāṁ citrarathaḥ sugatir avarodhana iti trayaḥ putrā babhūvuś citrarathād ūrṇāyāṁ samrāḍ ajaniṣṭa; tata utkalāyāṁ marīcir marīcer bindumatyāṁ bindum ānudapadyata tasmāt saraghāyāṁ madhur nāmābhavan madhoḥ sumanasi vīravratas tato bhojāyāṁ manthu-pramanthū jajñāte manthoḥ satyāyāṁ bhauvanas tato dūṣaṇāyāṁ tvaṣṭājaniṣṭa tvaṣṭur virocanāyāṁ virajo virajasya śatajit-pravaraṁ putra-śataṁ kanyā ca viṣūcyāṁ kila jātam.
[gayaad gayantyaam chitrarathah sugatir avarodhana iti trayah putraa babhoovush chitrarathaad oornaayaam samraad ajanishta; tata utkalaayaam mareechir mareecher bindumatyaam bindum aanudapadyata tasmaat saraghaayaam madhur naamaabhavan madhoh sumanasi veeravratas tato bhojaayaam manthu-pramanthoo jajnaate manthoh satyaayaam bhauvanas tato dooshanaayaam tvashtaajanishta tvashtur virochanaayaam virajo virajasya shatajit-pravaram putra-shatam kanyaa cha vishoochyaam kila jaatam.]
Word-for-word
gayāt — from Mahārāja Gaya gayantyām — in his wife, named Gayantī citra-rathaḥ — named Citraratha sugatiḥ — named Sugati avarodhanaḥ — named Avarodhana iti — thus trayaḥ — three putrāḥ — sons babhūvuḥ — were born citrarathāt — from Citraratha ūrṇāyām — in the womb of Ūrṇā samrāṭ — named Samrāṭ ajaniṣṭa — was born tataḥ — from him utkalāyām — in his wife named Utkalā marīciḥ — named Marīci marīceḥ — from Marīci bindu-matyām — in the womb of his wife Bindumatī bindum — a son named Bindu ānudapadyata — was born tasmāt — from him saraghāyām — in the womb of his wife Saraghā madhuḥ — Madhu nāma — named abhavat — was born madhoḥ — from Madhu sumanasi — in the womb of his wife, Sumanā vīra-vrataḥ — a son named Vīravrata tataḥ — from Vīravrata bhojāyām — in the womb of his wife Bhojā manthu-pramanthū — two sons named Manthu and Pramanthu jajñāte — were born manthoḥ — from Manthu satyāyām — in his wife, Satyā bhauvanaḥ — a son named Bhauvana tataḥ — from him dūṣaṇāyām — in the womb of his wife Dūṣaṇā tvaṣṭā — one son named Tvaṣṭā ajaniṣṭa — was born tvaṣṭuḥ — from Tvaṣṭā virocanāyām — in his wife named Virocanā virajaḥ — a son named Viraja virajasya — of King Viraja śatajit-pravaram — headed by Śatajit putra-śatam — one hundred sons kanyā — a daughter ca — also viṣūcyām — in his wife Viṣūcī kila — indeed jātam — took birth.
Blended reading (Sanskrit + English inline)
gayād gayantyāṁ citrarathaḥ sugatir avarodhana iti trayaḥ putrā babhūvuś citrarathād ūrṇāyāṁ samrāḍ ajaniṣṭa; tata utkalāyāṁ marīcir marīcer bindumatyāṁ bindum ānudapadyata tasmāt saraghāyāṁ madhur nāmābhavan madhoḥ sumanasi vīravratas tato bhojāyāṁ manthu-pramanthū jajñāte manthoḥ satyāyāṁ bhauvanas tato dūṣaṇāyāṁ tvaṣṭājaniṣṭa tvaṣṭur virocanāyāṁ virajo virajasya śatajit-pravaraṁ putra-śataṁ kanyā ca viṣūcyāṁ kila jātam.
gayāt
from Mahārāja Gaya
gayantyām
in his wife, named Gayantī
citra-rathaḥ
named Citraratha
sugatiḥ
named Sugati
avarodhanaḥ
named Avarodhana
iti
thus
trayaḥ
three
putrāḥ
sons
babhūvuḥ
were born
citrarathāt
from Citraratha
ūrṇāyām
in the womb of Ūrṇā
samrāṭ
named Samrāṭ
ajaniṣṭa
was born
tataḥ
from him
utkalāyām
in his wife named Utkalā
marīciḥ
named Marīci
marīceḥ
from Marīci
bindu-matyām
in the womb of his wife Bindumatī
bindum
a son named Bindu
ānudapadyata
was born
tasmāt
from him
saraghāyām
in the womb of his wife Saraghā
madhuḥ
Madhu
nāma
named
abhavat
was born
madhoḥ
from Madhu
sumanasi
in the womb of his wife, Sumanā
vīra-vrataḥ
a son named Vīravrata
tataḥ
from Vīravrata
bhojāyām
in the womb of his wife Bhojā
manthu-pramanthū
two sons named Manthu and Pramanthu
jajñāte
were born
manthoḥ
from Manthu
satyāyām
in his wife, Satyā
bhauvanaḥ
a son named Bhauvana
tataḥ
from him
dūṣaṇāyām
in the womb of his wife Dūṣaṇā
tvaṣṭā
one son named Tvaṣṭā
ajaniṣṭa
was born
tvaṣṭuḥ
from Tvaṣṭā
virocanāyām
in his wife named Virocanā
virajaḥ
a son named Viraja
virajasya
of King Viraja
śatajit-pravaram
headed by Śatajit
putra-śatam
one hundred sons
kanyā
a daughter
ca
also
viṣūcyām
in his wife Viṣūcī
kila
indeed
jātam
took birth.
In the womb of Gayantī, Mahārāja Gaya begot three sons, named Citraratha, Sugati and Avarodhana. In the womb of his wife Ūrṇā, Citraratha begot a son named Samrāṭ. The wife of Samrāṭ was Utkalā, and in her womb Samrāṭ begot a son named Marīci. In the womb of his wife Bindumatī, Marīci begot a son named Bindu. In the womb of his wife Saraghā, Bindu begot a son named Madhu. In the womb of his wife named Sumanā, Madhu begot a son named Vīravrata. In the womb of his wife Bhojā, Vīravrata begot two sons named Manthu and Pramanthu. In the womb of his wife Satyā, Manthu begot a son named Bhauvana, and in the womb of his wife Dūṣaṇā, Bhauvana begot a son named Tvaṣṭā. In the womb of his wife Virocanā, Tvaṣṭā begot a son named Viraja. The wife of Viraja was Viṣūcī, and in her womb Viraja begot one hundred sons and one daughter. Of all these sons, the son named Śatajit was predominant.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the womb of Gayantī, Mahārāja Gaya begot three sons, named Citraratha, Sugati and Avarodhana. In the womb of his wife Ūrṇā, Citraratha begot a son named Samrāṭ. The wife of Samrāṭ was Utkalā, and in her womb Samrāṭ begot a son named Marīci. In the womb of his wife Bindumatī, Marīci begot a son named Bindu. In the womb of his wife Saraghā, Bindu begot a son named Madhu. In the womb of his wife named Sumanā, Madhu begot a son named Vīravrata. In the womb of his wife Bhojā, Vīravrata begot two sons named Manthu and Pramanthu. In the womb of his wife Satyā, Manthu begot a son named Bhauvana, and in the womb of his wife Dūṣaṇā, Bhauvana begot a son named Tvaṣṭā. In the womb of his wife Virocanā, Tvaṣṭā begot a son named Viraja. The wife of Viraja was Viṣūcī, and in her womb Viraja begot one hundred sons and one daughter. Of all these sons, the son named Śatajit was predominant.
Related lectures
Personal Guidance
Generations roll forward, each adding its names to the lineage of Priyavrata. Most names will not be remembered, but each contributed continuity. Your name may not survive; your link in the chain still might.
Reflection Questions
  • Where could you contribute to a chain that long outlives your individual recognition?
  • What anonymous service might be the most lasting thing you do?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.15.16

↗
तत्रायं श्लोक:— प्रैयव्रतं वंशमिमं विरजश्चरमोद्भ‍व: । अकरोदत्यलं कीर्त्या विष्णु: सुरगणं यथा ॥ १६ ॥
tatrāyaṁ ślokaḥ —
[tatraayam shlokah —]
praiyavrataṁ vaṁśam imaṁ
[praiyavratam vamsham imam]
virajaś caramodbhavaḥ
[virajash charamodbhavah]
akarod aty-alaṁ kīrtyā
[akarod aty-alam keertyaa]
viṣṇuḥ sura-gaṇaṁ yathā
[vishnuh sura-ganam yathaa]
Word-for-word
tatra — in that connection ayam ślokaḥ — there is this famous verse praiyavratam — coming from King Priyavrata vaṁśam — the dynasty imam — this virajaḥ — King Viraja carama-udbhavaḥ — the source of one hundred sons (headed by Śatajit) akarot — decorated ati-alam — very greatly kīrtyā — by his reputation viṣṇuḥ — Lord Viṣṇu, the Supreme Personality of Godhead sura-gaṇam — the demigods yathā — just as.
Blended reading (Sanskrit + English inline)
tatrāyaṁ ślokaḥ —
tatra
in that connection
ayam ślokaḥ
there is this famous verse
praiyavrataṁ vaṁśam imaṁ
praiyavratam
coming from King Priyavrata
vaṁśam
the dynasty
imam
this
virajaś caramodbhavaḥ
virajaḥ
King Viraja
carama-udbhavaḥ
the source of one hundred sons (headed by Śatajit)
akarod aty-alaṁ kīrtyā
akarot
decorated
ati-alam
very greatly
kīrtyā
by his reputation
viṣṇuḥ sura-gaṇaṁ yathā
viṣṇuḥ
Lord Viṣṇu, the Supreme Personality of Godhead
sura-gaṇam
the demigods
yathā
just as.
There is a famous verse about King Viraja. “Because of his high qualities and wide fame, King Viraja became the jewel of the dynasty of King Priyavrata, just as Lord Viṣṇu, by His transcendental potency, decorates and blesses the demigods.”
Purport

Within a garden, a flowering tree attains a good reputation because of its fragrant flowers. Similarly, if there is a famous man in a family, he is compared to a fragrant flower in a forest. Because of him, an entire family can become famous in history. Because Lord Kṛṣṇa took birth in the Yadu dynasty, the Yadu dynasty and the Yādavas have remained famous for all time. Because of King Viraja’s appearance, the family of Mahārāja Priyavrata has remained famous for all time.

Thus end the Bhaktivedanta purports of the Fifth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Glories of the Descendants of King Priyavrata.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
There is a famous verse about King Viraja: Because of his wide fame, King Viraja, who produced a hundred sons, decorated the dynasty of King Priyavrata just as Lord Viṣṇu decorates the devatās. Thus ends the commentary on the Fifteenth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Sixteen Description of Jambhūdvīpa
Related lectures
Personal Guidance
King Viraja became the jewel of an entire dynasty because of his qualities. One bright soul can glorify a whole family through time. Dedicate yourself to becoming that bright soul; the family inherits the light.
Reflection Questions
  • Where could the brightness of your devotion glorify even those around you who do not yet share it?
  • What in your life is keeping you ordinary when you could be that 'jewel' for your family or community?
📝 My note

Source: vedabase.io