FolioCorpusŚrīmad-Bhāgavatam

9.1 · King Sudyumna Becomes a Woman

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Book Bhagavata Canto 9 · D.R.A.G
D Durvasa And Ambarish SB 9.1–9.5 · 11 sub-topics Open on bhagavata.keshavaswami.com ↗
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D – Durvasa and Ambarish (1-5) Ambarish Maharaja worshipped Lord Krishna in a multitude of ways and displayed a unique intensity of spiritual absorption. When his life was threatened by a fiery demon created by Durvasa Muni, he remained entirely undisturbed. To punish Durvasa for his harshness, Lord Vishnu released His Chakra to kill him, and the sage had to literally ‘run for his life.’ After being chased around the universe, Durvasa realised the only recourse was to beg for Ambarish’s forgiveness. The Lord cannot tolerate any offence to His devotees, who are more dear to Him than His own life. These chapters thus describe the Surya Vamsa (descendants of the sun-god, Vivasvan).

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D – Durvasa and Ambarish (1-5)

D – Durvasa and Ambarish (1-5) Ambarish Maharaja worshipped Lord Krishna in a multitude of ways and displayed a unique intensity of spiritual absorption. When his life was threatened by a fiery demon created by Durvasa Muni, he remained entirely undisturbed. To punish Durvasa for his harshness, Lord Vishnu released His Chakra to kill him, and the sage had to literally ‘run for his life.’ After being chased around the universe, Durvasa realised the only recourse was to beg for Ambarish’s forgiveness. The Lord cannot tolerate any offence to His devotees, who are more dear to Him than His own life. These chapters thus describe the Surya Vamsa (descendants of the sun-god, Vivasvan).

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Durvasa Forgiven

D – Durvasa and Ambarish (1-5) Durvasa Forgiven Chapter 5 Durvasa humbly fell at the feet of Ambarish, who was somewhat embarrassed by the sage’s surrender. The King fervently prayed for Sudarshan’s withdrawal, and Durvasa Muni was mercifully spared. Feeling unlimitedly grateful, Durvasa praised Ambarish’s character, amazed at how he was able to overlook all his offences without any grudge whatsoever. Ambarish then served Durvasa Muni with great devotion and finally accepted his own prasadam , having fasted for the entire year that Durvasa was being chased! In his later years, Maharaja Ambarish divided all his property among his sons and retired to the bank of Manasa-sarovara to spiritually immerse himself.

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Durvasa Offends Ambarish

D – Durvasa and Ambarish (1-5) Durvasa Offends Ambarish Chapter 4 Another son of Manu was Nabhaga, whose son was Naabhaaga. Due to his absence from the kingdom, he did not receive any of his father’s property. His father, Nabhaga, later guided him on how to obtain wealth from a sacrifice conducted by the descendants of Angira. Naabhaaga had a son named Ambarish, who became famous as a great devotee. Though a fabulously wealthy emperor, Ambarish Maharaja was constantly engaged in devotional service, uninterested in material enjoyment or even liberation. He engaged all his physical and mental faculties in serving the Lord with enthusiasm and, though responsible for the state administration, was an exemplar of pure devotion. The Lord was so pleased with Him that He arranged for the Sudarshan Chakra to always protect him. Once, on a dvadasi day (the day after the ekadasi fasting day), Ambarish was about to break his fast when the great mystic Durvasa Muni suddenly appeared. Ambarish invited his unannounced guest to eat, and Durvasa agreed, but first went to bathe in the Yamuna. Ambarish now faced a dilemma. Durvasa Muni had not returned from his bath, yet the prescribed time for breaking the fast was now upon him. He didn’t want to miss that auspicious time, but neither did he want to eat before serving his guest. To resolve the situation, the sages advised him to drink some water, since this would avoid any violation on both counts; to drink water is to simultaneously eat and not eat. By his mystic power, Durvasa Muni immediately discovered that Ambarish had broken his fast. Without understanding the situation, Durvasa Muni, in a fit of anger, fashioned a ferocious demon to kill Ambarish. In response, the Lord’s lethal Chakra immediately intervened to protect His devotee, vanquishing the fiery demon and chasing Durvasa Muni all over the universe. Powerless to counteract it himself, unsuccessful in enlisting the help of the demigods, and seeing no other recourse, Durvasa surrendered to Narayana in desperation. “I am an offender” he admitted, “Please protect me!” In a series of exquisite verses, the Lord expressed the intense love He has for His devotees, explaining how they know nothing but Him, and He knows nothing but them. The Lord advised Durvasa Muni to seek pardon from Ambarish, for only then would he be redeemed.

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Dynasty of Vaivasvata Manu

D – Durvasa and Ambarish (1-5) Dynasty of Vaivasvata Manu Chapters 1,2,3 After Sukadeva Goswami described Satyavrata, he mentioned that the King reappeared as Vaivasvata Manu (Sraddhadeva). [ 27 ] He then delineated the dynasty of Manu, elaborating on certain individuals within it. Ila (Sudyumna): Devoid of a son, Vaivasvata Manu was guided by Vasistha to perform a sacrifice ( yajna ). During the yajna , however, Vaivasvata Manu’s wife, Sraddha, requested a daughter. When a daughter (Ila) was born, Vasistha prayed that she become a man, and she thus became Sudyumna. Once, when Sudyumna entered a forest which was cursed by Siva, he and his associates all mystically turned into women. After that incident, Sudyumna (Ila) united with Budha and had a son named Pururava. Seeing this astonishing series of events, Vasistha intervened, and with the help of Siva, Sudyumna received the benediction that he would live one month as a woman and one month as a man. He regained his kingdom, had three sons, and eventually entrusted everything to Pururava and retired to the forest. Prsadhra: Still desirous of sons, Vaivasvata Manu begot ten more, one of whom was Prsadhra. Though he was dedicated to protecting cows, one day, while driving away a fierce tiger who had come to attack, he accidentally killed a cow instead of the tiger. He was cursed by his guru to become a sudra , but overcame it through bhakti-yoga and went back to Godhead. Saryati: Once, another son of Manu, Saryati, accompanied his daughter, Sukanya, to the asrama of Cyavana Muni. There, Sukanya saw two luminous substances in the earth and pierced them, unaware that they were the muni’s eyes. Begging forgiveness, Saryati offered his daughter in marriage, and she indeed became an ideal wife. Later, the aged Cyavana Muni was rewarded his lost youth by the Asvini Kumaras. In Saryati’s dynasty comes Revati, the wife of Balarama. Sukadeva Goswami briefly discussed other sons of Manu and their respective descendants.

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Power and Purity

D – Durvasa and Ambarish (1-5) Power and Purity “In modern times, there are legislative assemblies whose members are authorised to make laws for the welfare of the state, but according to this description of the kingdom of Maharaja Ambarish, the country or the world should be ruled by a chief executive whose advisors are all devotee brahmanas . Such advisors or members of the legislative assembly should not be professional politicians, nor should they be selected by the ignorant public. Rather, they should be appointed by the king. When the king, the executive head of the state, is a devotee and he follows the instructions of devotee brahmanas in ruling the country, everyone will be peaceful and prosperous. When the king and his advisors are perfect devotees, nothing can be wrong in the state. All the citizens should become devotees of the Lord, and then their good character will automatically follow.” ( SB 9.4.21 ) The modern world has seen a long list of corrupt, devious and manipulative leaders who have exercised the power lent to them for less-than-noble purposes. The famous aphorism comes to mind: “Power corrupts, and absolute power corrupts absolutely.” People often wonder whether those who are in positions of significant influence can simultaneously be moral, humane and compassionate. Can power and purity coexist? The Srimad-Bhagavatam says “ Yes ” and offers many examples to demonstrate it. Its narrations are replete with examples of saintly kings, known as rajarsis (a Sanskrit term that combines the word raja , meaning ‘king,’ and rsi , meaning ‘saint’), who exemplified this perfect combination. Although endowed with opulence and power, they were simultaneously great sages. Due to the purity of their devotion, their motivations, decisions and actions were completely selfless. They ruled with reference to spiritual wisdom, offering genuine spiritual leadership to steer society in the most progressive way. Modern-day politics, however, devoid of such sacred principles, can easily degrade into a selfish fight for power, prestige, profit and position. Some of the most notable qualities of saintly kings are as follows:

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Absorption

D – Durvasa and Ambarish (1-5) Power and Purity Absorption Simultaneous to being managers and organisers, these saintly kings lived with a very deep realisation of eternity. They were absorbed in devotional service. We hear of how Ambarish engaged all his senses in the service of the Lord: “Maharaja Ambarish always engaged his mind in meditating upon the lotus feet of Krishna, his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and his ears in hearing the words spoken by Krishna or about Krishna. He engaged his eyes in seeing the deity of Krishna, Krishna’s temples and Krishna’s places like Mathura and Vrindavana, he engaged his sense of touch in touching the bodies of the Lord’s devotees, he engaged his sense of smell in smelling the fragrance of tulasi offered to the Lord, and he engaged his tongue in tasting the Lord’s prasada. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Maharaja Ambarish never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.” ( SB 9.4.18-20 ). We also see the example of Pariksit Maharaja, who humbly accepted the curse upon himself, seeing it as an opportunity for spiritual advancement and perfection. He had no regrets or remorse, but saw that Krishna had personally come to him in another form.

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Advisors

D – Durvasa and Ambarish (1-5) Power and Purity Advisors The Srimad-Bhagavatam commentator, Sridhara Swami, mentions that every king has seven protectors, of which the spiritual master and informed ministers are two ( SB 6.14.17 ). When these seven are properly maintained, a king flourishes in his service. The Pandavas, for example, often benefitted from the counsel of Narada Muni. Brahminical advisors and spiritual guides would help the kings make effective, practical decisions, which factored in scriptural principles and spiritual wisdom. Their advice would help to resolve the various political and societal dilemmas they were facing. Though the rajarsis were in powerful positions, they never developed a sense of pride which would block them from receiving advice. The Ramayana also narrates how Lord Rama would often be seen sitting with the sages of the forest, receiving spiritual counsel. We see how King Rahugana, when he detected the spiritual advancement of his palanquin carrier, Jada Bharata, was eager to hear spiritual wisdom from him.

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Character

D – Durvasa and Ambarish (1-5) Power and Purity Character In the Ramayana, we hear of how Lord Rama would enlist spies to gather information on how the citizens were feeling about the king and his ruling. When such information would come back, He would use that feedback to refine His character and approach. This is a far cry from modern politics where spin doctors and public relations tycoons are employed to generate false propaganda and cover up any faults that may be there. Saintly kings lived with high principles, thus inspiring all the citizens to do the same. Their spotless integrity generated so much faith in their followers that there was no question of revolution or revolt.

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Knowledge

D – Durvasa and Ambarish (1-5) Power and Purity Knowledge The saintly kings were fully qualified in the science of government and practical affairs, and thus their kingdoms displayed material prosperity and abundance far beyond anything we see today. Such kings, however, were also well-trained in scriptural knowledge. When King Chitraketu became overwhelmed by material affection, he was enlightened by Angira and Narada. The King was able to escape the dark well of family life, just as an elephant is freed from a muddy pond. In the Bhagavad-gita, Lord Krishna describes how transcendental knowledge was “ passed down through disciplic succession, and the saintly kings understood it in that way. ” Thus, their combined knowledge of material and spiritual helped guide all the citizens on a progressive path.

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Responsibility

D – Durvasa and Ambarish (1-5) Power and Purity Responsibility Though Priyavrata Maharaja was reluctant to leave his renounced life and take up the throne, when his superiors requested him due to the acute need of the day, he accepted it out of duty. When such saintly kings accepted their positions, they took full responsibility for whatever happened in their kingdom. They were never neglectful nor absent-minded. If an anomalous incident took place in the kingdom, the untimely death of a citizen or the appearance of drought and pestilence, then the king would accept full responsibility for it. Indeed, it is said that in the presence of saintly kings, no such anomalies would occur in the kingdom: “When Lord Ramacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.” ( SB 9.10.53 )

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Succession

D – Durvasa and Ambarish (1-5) Power and Purity Succession The Srimad-Bhagavatam repeatedly describes how every saintly king was planning for succession. In the material world, leaders cling on to their position until the day they are practically dragged from their seats of power. The rajarsis , however, fully alert to the goal of life, would give up their positions at the opportune time – their detachment would neither be irresponsibly quick, nor needlessly delayed, and they would allow young, fresh and qualified leaders to take up the responsibility. They were able to detach themselves from incredible influence and opulence without any hesitation whatsoever. Indeed, it is said of Bharata Maharaja: “While in the prime of life, the great Maharaja Bharata gave up everything because he was fond of serving the Supreme Personality of Godhead, Uttamasloka. He gave up his beautiful wife, nice children, great friends and an enormous empire. Although these things were very difficult to give up, Maharaja Bharata was so exalted that he gave them up just as one gives up stool after evacuating. Such was the greatness of His Majesty.” ( SB 5.14.43 )

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.1.1

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श्रीराजोवाच मन्वन्तराणि सर्वाणि त्वयोक्तानि श्रुतानि मे । वीर्याण्यनन्तवीर्यस्य हरेस्तत्र कृतानि च ॥ १ ॥
śrī-rājovāca
[shree-raajovaacha]
manvantarāṇi sarvāṇi
[manvantaraani sarvaani]
tvayoktāni śrutāni me
[tvayoktaani shrutaani me]
vīryāṇy ananta-vīryasya
[veeryaany ananta-veeryasya]
hares tatra kṛtāni ca
[hares tatra kritaani cha]
Word-for-word
śrī-rājā uvāca — King Parīkṣit said manvantarāṇi — all about the periods of the various Manus sarvāṇi — all of them tvayā — by you uktāni — have been described śrutāni — have been listened to me — by me vīryāṇi — wonderful activities ananta-vīryasya — of the Supreme Personality of Godhead, who has unlimited potency hareḥ — of the Supreme Lord, Hari tatra — in those manvantara periods kṛtāni — which have been performed ca — also.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
King Parīkṣit said
manvantarāṇi sarvāṇi
manvantarāṇi
all about the periods of the various Manus
sarvāṇi
all of them
tvayoktāni śrutāni me
tvayā
by you
uktāni
have been described
śrutāni
have been listened to
me
by me
vīryāṇy ananta-vīryasya
vīryāṇi
wonderful activities
ananta-vīryasya
of the Supreme Personality of Godhead, who has unlimited potency
hares tatra kṛtāni ca
hareḥ
of the Supreme Lord, Hari
tatra
in those manvantara periods
kṛtāni
which have been performed
ca
also.
King Parīkṣit said: My lord, Śukadeva Gosvāmī, you have elaborately described all the periods of the various Manus and, within those periods, the wonderful activities of the Supreme Personality of Godhead, who has unlimited potency. I am fortunate to have heard all of this from you.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Parīkṣit said: You have described the Manvantaras, within those periods, the wonderful activities of the Supreme Lord of unlimited potency take place, and I have heard this. Offering respects to guru and Kṛṣṇa, the ocean of mercy, I take shelter of Śukadeva, master of the world, eye of the universe. I offer myself and everything I possess to he who is the life of the gopīs, the controller, for service to his dear devotees. Sad-dharma has been described. Now, in the Ninth Canto topics related to the followers of the Lord (īśānukathā) are told with the intention of propagating bhakti, vijñaṇa and vairāgya. This is demonstrated through splendid devotees such as Ambarīṣa. Vairāgya is demonstrated by persons like Yayāti, even though they were engaged in material pleasures. With this aim in mind, this topic also includes descriptions of the members of the dynasties of the sun and moon, whose very names are purifying, and who also taught by their personal example. In the Ninth Canto, thirteen chapters describe the sun dynasty and eleven chapters describe the moon dynasty. Thus there are twenty-four chapters in the Ninth Canto, endowed with various astonishing subjects, and concluding with topics of Kṛṣṇa. In the First Chapter Sudyumna goes hunting, becomes a woman, and after recovering his former state, produces a son Purūravā. Having heard that Satyavrata, a great devotee, became Manu by the mercy of Matysa, Parīkṣit, having developed faith in those topics, asks questions in four verses with the intention of learning about the devotees in the various dynasties.
Related lectures
Personal Guidance
Parīkṣit gratefully marks the transition from cosmic descriptions to dynastic histories — gratitude for what one has already heard is itself a doorway to deeper hearing.
Reflection Questions
  • When was the last time I paused to thank the source from whom I have received spiritual knowledge?
  • What 'wonderful activities of the Lord' from my past hearing do I still carry, and what have I let fade?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.2-3

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योऽसौ सत्यव्रतो नाम राजर्षिर्द्रविडेश्वर: । ज्ञानं योऽतीतकल्पान्ते लेभे पुरुषसेवया ॥ २ ॥ स वै विवस्वत: पुत्रो मनुरासीदिति श्रुतम् । त्वत्तस्तस्य सुता:प्रोक्ता इक्ष्वाकुप्रमुखा नृपा: ॥ ३ ॥
yo ’sau satyavrato nāma
[yo ’sau satyavrato naama]
rājarṣir draviḍeśvaraḥ
[raajarshir dravideshvarah]
jñānaṁ yo ’tīta-kalpānte
[jnaanam yo ’teeta-kalpaante]
lebhe puruṣa-sevayā
[lebhe purusha-sevayaa]
sa vai vivasvataḥ putro
[sa vai vivasvatah putro]
manur āsīd iti śrutam
[manur aaseed iti shrutam]
tvattas tasya sutāḥ proktā
[tvattas tasya sutaah proktaa]
ikṣvāku-pramukhā nṛpāḥ
[ikshvaaku-pramukhaa nripaah]
Word-for-word
yaḥ asau — he who was known satyavrataḥ — Satyavrata nāma — by the name rāja-ṛṣiḥ — the saintly king draviḍa-īśvaraḥ — the ruler of the Draviḍa countries jñānam — knowledge yaḥ — one who atīta-kalpa-ante — at the end of the period of the last Manu, or at the end of the last millennium lebhe — received puruṣa-sevayā — by rendering service to the Supreme Personality of Godhead saḥ — he vai — indeed vivasvataḥ — of Vivasvān putraḥ — son manuḥ āsīt — became the Vaivasvata Manu iti — thus śrutam — I have already heard tvattaḥ — from you tasya — his sutāḥ — sons proktāḥ — have been explained ikṣvāku-pramukhāḥ — headed by Ikṣvāku nṛpāḥ — many kings.
Blended reading (Sanskrit + English inline)
yo ’sau satyavrato nāma
yaḥ asau
he who was known
rājarṣir draviḍeśvaraḥ
jñānaṁ yo ’tīta-kalpānte
lebhe puruṣa-sevayā
satyavrataḥ
Satyavrata
nāma
by the name
sa vai vivasvataḥ putro
manur āsīd iti śrutam
rāja-ṛṣiḥ
the saintly king
draviḍa-īśvaraḥ
the ruler of the Draviḍa countries
jñānam
knowledge
tvattas tasya sutāḥ proktā
yaḥ
one who
atīta-kalpa-ante
at the end of the period of the last Manu, or at the end of the last millennium
lebhe
received
puruṣa-sevayā
by rendering service to the Supreme Personality of Godhead
saḥ
he
ikṣvāku-pramukhā nṛpāḥ
vai
indeed
vivasvataḥ
of Vivasvān
putraḥ
son
manuḥ āsīt
became the Vaivasvata Manu
iti
thus
śrutam
I have already heard
tvattaḥ
from you
tasya
his
sutāḥ
sons
proktāḥ
have been explained
ikṣvāku-pramukhāḥ
headed by Ikṣvāku
nṛpāḥ
many kings.
Satyavrata, the saintly king of Draviḍadeśa who received spiritual knowledge at the end of the last millennium by the grace of the Supreme, later became Vaivasvata Manu, the son of Vivasvān, in the next manvantara [period of Manu]. I have received this knowledge from you. I also understand that such kings as Ikṣvāku were his sons, as you have already explained.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Satyavrata, the saintly king of Draviḍadeśa who received spiritual knowledge at the end of the last Manvantara by the grace of the Lord, later became Vaivasvata Manu, the son of Vivasvān. I have received this knowledge from you. I also understand that such kings as Ikṣvāku were his sons, as you have already explained. Atīta-kalpānte means at the end of the last Manvantara (Cākṣuṣa).
Related lectures
Personal Guidance
Satyavrata's service to the Lord during one age earned him the post of Manu in the next. Quiet devotion in obscurity ripens into great responsibility in due course.
Reflection Questions
  • What service am I rendering now that will shape who I become in the next chapter of life?
  • Do I trust that sincere puruṣa-sevā is being recorded even when no one notices?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.4

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तेषां वंशं पृथग् ब्रह्मन् वंशानुचरितानि च । कीर्तयस्व महाभाग नित्यं शुश्रूषतां हि न: ॥ ४ ॥
teṣāṁ vaṁśaṁ pṛthag brahman
[teshaam vamsham prithag brahman]
vaṁśānucaritāni ca
[vamshaanucharitaani cha]
kīrtayasva mahā-bhāga
[keertayasva mahaa-bhaaga]
nityaṁ śuśrūṣatāṁ hi naḥ
[nityam shushrooshataam hi nah]
Word-for-word
teṣām — of all those kings vaṁśam — the dynasties pṛthak — separately brahman — O great brāhmaṇa (Śukadeva Gosvāmī) vaṁśa-anucaritāni ca — and their dynasties and characteristics kīrtayasva — kindly describe mahā-bhāga — O greatly fortunate one nityam — eternally śuśrūṣatām — who are engaged in your service hi — indeed naḥ — of ourselves.
Blended reading (Sanskrit + English inline)
teṣāṁ vaṁśaṁ pṛthag brahman
teṣām
of all those kings
vaṁśam
the dynasties
pṛthak
separately
brahman
O great brāhmaṇa (Śukadeva Gosvāmī)
vaṁśānucaritāni ca
vaṁśa-anucaritāni ca
and their dynasties and characteristics
kīrtayasva mahā-bhāga
kīrtayasva
kindly describe
mahā-bhāga
O greatly fortunate one
nityaṁ śuśrūṣatāṁ hi naḥ
nityam
eternally
śuśrūṣatām
who are engaged in your service
hi
indeed
naḥ
of ourselves.
O greatly fortunate Śukadeva Gosvāmī, O great brāhmaṇa, kindly describe to us separately the dynasties and characteristics of all those kings, for we are always eager to hear such topics from you.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O greatly fortunate one! O great brāhmaṇa! Describe to us separately the dynasties and characteristics of those kings, for we are always eager to hear such topics from you.
Related lectures
Personal Guidance
Parīkṣit asks Śukadeva to describe the dynasties not as data but because hearing of devotee kings shapes the listener. Hunger to hear is itself a qualification.
Reflection Questions
  • Where is my hunger to hear about the Lord's devotees right now — lukewarm or alive?
  • Whose biographies am I most eager to hear, and what does that reveal about my values?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.5

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ये भूता ये भविष्याश्च भवन्त्यद्यतनाश्च ये । तेषां न: पुण्यकीर्तीनां सर्वेषां वद विक्रमान् ॥ ५ ॥
ye bhūtā ye bhaviṣyāś ca
[ye bhootaa ye bhavishyaash cha]
bhavanty adyatanāś ca ye
[bhavanty adyatanaash cha ye]
teṣāṁ naḥ puṇya-kīrtīnāṁ
[teshaam nah punya-keerteenaam]
sarveṣāṁ vada vikramān
[sarveshaam vada vikramaan]
Word-for-word
ye — all of whom bhūtāḥ — have already appeared ye — all of whom bhaviṣyāḥ — will appear in the future ca — also bhavanti — are existing adyatanāḥ — at present ca — also ye — all of whom teṣām — of all of them naḥ — unto us puṇya-kīrtīnām — who were all pious and celebrated sarveṣām — of all of them vada — kindly explain vikramān — about the abilities.
Blended reading (Sanskrit + English inline)
ye bhūtā ye bhaviṣyāś ca
ye
all of whom
bhūtāḥ
have already appeared
ye
all of whom
bhaviṣyāḥ
will appear in the future
ca
also
bhavanty adyatanāś ca ye
bhavanti
are existing
adyatanāḥ
at present
ca
also
ye
all of whom
teṣāṁ naḥ puṇya-kīrtīnāṁ
teṣām
of all of them
naḥ
unto us
puṇya-kīrtīnām
who were all pious and celebrated
sarveṣāṁ vada vikramān
sarveṣām
of all of them
vada
kindly explain
vikramān
about the abilities.
Kindly tell us about the abilities of all the celebrated kings born in the dynasty of Vaivasvata Manu, including those who have already passed, those who may appear in the future, and those who exist at present.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Kindly tell us about the abilities of all the celebrated kings born in the dynasty of Vaivasvata Manu, including those who have already passed, those who may appear in the future, and those who exist at present.
Related lectures
Personal Guidance
Parīkṣit wants to hear of past, present, and future kings — pious souls form a continuous lineage across time. We are not isolated; we stand inside a current of devotee history.
Reflection Questions
  • Whose example from the past actually shapes how I act today?
  • What kind of ancestor in spirit am I becoming for those who come after me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.6

↗
श्रीसूत उवाच एवं परीक्षिता राज्ञा सदसि ब्रह्मवादिनाम् । पृष्ट: प्रोवाच भगवाञ्छुक: परमधर्मवित् ॥ ६ ॥
śrī-sūta uvāca
[shree-soota uvaacha]
evaṁ parīkṣitā rājñā
[evam pareekshitaa raajnaa]
sadasi brahma-vādinām
[sadasi brahma-vaadinaam]
pṛṣṭaḥ provāca bhagavāṣ
[prishtah provaacha bhagavaash]
chukaḥ parama-dharma-vit
[chukah parama-dharma-vit]
Word-for-word
śrī-sūtaḥ uvāca — Śrī Sūta Gosvāmī said evam — in this way parīkṣitā — by Mahārāja Parīkṣit rājñā — by the King sadasi — in the assembly brahma-vādinām — of all the great saintly experts in Vedic knowledge pṛṣṭaḥ — having been asked provāca — answered bhagavān — the most powerful śukaḥ — Śuka Gosvāmī parama-dharma-vit — the most learned scholar in religious principles.
Blended reading (Sanskrit + English inline)
śrī-sūta uvāca
śrī-sūtaḥ uvāca
Śrī Sūta Gosvāmī said
evaṁ parīkṣitā rājñā
evam
in this way
parīkṣitā
by Mahārāja Parīkṣit
rājñā
by the King
sadasi brahma-vādinām
sadasi
in the assembly
brahma-vādinām
of all the great saintly experts in Vedic knowledge
pṛṣṭaḥ provāca bhagavāṣ
pṛṣṭaḥ
having been asked
provāca
answered
bhagavān
the most powerful
śukaḥ
Śuka Gosvāmī
chukaḥ parama-dharma-vit
parama-dharma-vit
the most learned scholar in religious principles.
Sūta Gosvāmī said: When Śukadeva Gosvāmī, the greatest knower of religious principles, was thus requested by Mahārāja Parīkṣit in the assembly of all the scholars learned in Vedic knowledge, he then proceeded to speak.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sūta Gosvāmī said: When Śukadeva Gosvāmī, the greatest knower of religious principles, was thus requested by Mahārāja Parīkṣit in the assembly of all the scholars learned in Vedic knowledge, he then spoke.
Personal Guidance
Śukadeva responds only after being formally requested in an assembly of scholars. Spiritual knowledge flows through proper inquiry, not through casual demand.
Reflection Questions
  • Am I approaching teachers with the seriousness Parīkṣit modeled, or treating darśana like a podcast?
  • What 'assembly' do I sit in regularly — and is it raising or lowering my standard?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.7

↗
श्रीशुक उवाच श्रूयतां मानवो वंश: प्राचुर्येण परन्तप । न शक्यते विस्तरतो वक्तुं वर्षशतैरपि ॥ ७ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
śrūyatāṁ mānavo vaṁśaḥ
[shrooyataam maanavo vamshah]
prācuryeṇa parantapa
[praachuryena parantapa]
na śakyate vistarato
[na shakyate vistarato]
vaktuṁ varṣa-śatair api
[vaktum varsha-shatair api]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said śrūyatām — just hear from me mānavaḥ vaṁśaḥ — the dynasty of Manu prācuryeṇa — as expansive as possible parantapa — O King, who can subdue your enemies na — not śakyate — one is able vistarataḥ — very broadly vaktum — to speak varṣa-śataiḥ api — even if he does so for hundreds of years.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
śrūyatāṁ mānavo vaṁśaḥ
śrūyatām
just hear from me
mānavaḥ vaṁśaḥ
the dynasty of Manu
prācuryeṇa parantapa
prācuryeṇa
as expansive as possible
parantapa
O King, who can subdue your enemies
na śakyate vistarato
na
not
śakyate
one is able
vistarataḥ
very broadly
vaktuṁ varṣa-śatair api
vaktum
to speak
varṣa-śataiḥ api
even if he does so for hundreds of years.
Śukadeva Gosvāmī continued: O King, subduer of your enemies, now hear from me in great detail about the dynasty of Manu. I shall explain as much as possible, although one could not say everything about it, even in hundreds of years.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King, subduer of your enemies! Hear from me in detail about the dynasty of Manu. It is not possible to speak everything, even in hundreds of years.
Personal Guidance
Śukadeva admits even centuries cannot exhaust the dynasty's glories. The honest teacher acknowledges limits; the honest student stops expecting completion in a sitting.
Reflection Questions
  • Where am I demanding a complete answer when the subject deserves a lifetime of inquiry?
  • How would my hearing change if I assumed I will return to this verse for years?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.8

↗
परावरेषां भूतानामात्मा य: पुरुष: पर: । स एवासीदिदं विश्वं कल्पान्तेऽन्यन्न किञ्चन ॥ ८ ॥
parāvareṣāṁ bhūtānām
[paraavareshaam bhootaanaam]
ātmā yaḥ puruṣaḥ paraḥ
[aatmaa yah purushah parah]
sa evāsīd idaṁ viśvaṁ
[sa evaaseed idam vishvam]
kalpānte ’nyan na kiñcana
[kalpaante ’nyan na kinchana]
Word-for-word
para-avareṣām — of all living entities, in higher or lower statuses of life bhūtānām — of those who have taken material bodies (the conditioned souls) ātmā — the Supersoul yaḥ — one who is puruṣaḥ — the Supreme Person paraḥ — transcendental saḥ — He eva — indeed āsīt — was existing idam — this viśvam — universe kalpa-ante — at the end of the millennium anyat — anything else na — not kiñcana — anything whatsoever.
Blended reading (Sanskrit + English inline)
parāvareṣāṁ bhūtānām
para-avareṣām
of all living entities, in higher or lower statuses of life
bhūtānām
of those who have taken material bodies (the conditioned souls)
ātmā yaḥ puruṣaḥ paraḥ
ātmā
the Supersoul
yaḥ
one who is
puruṣaḥ
the Supreme Person
paraḥ
transcendental
sa evāsīd idaṁ viśvaṁ
saḥ
He
eva
indeed
āsīt
was existing
idam
this
viśvam
universe
kalpānte ’nyan na kiñcana
kalpa-ante
at the end of the millennium
anyat
anything else
na
not
kiñcana
anything whatsoever.
The transcendental Supreme Person, the Supersoul of all living entities, who are in different statuses of life, high and low, existed at the end of the millennium, when neither this manifested cosmos nor anything else but Him existed.
Purport

Taking the proper position from which to describe the dynasty of Manu, Śukadeva Gosvāmī begins by saying that when the entire world is inundated, only the Supreme Personality of Godhead exists, and nothing else. Śukadeva Gosvāmī will now describe how the Lord creates other things, one after another.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Person, the soul of all superior and inferior beings, existed at the end of the millennium, when neither this manifested cosmos nor anything else but him existed. In order to understand the topic, he relates in five verses the dynasty of Manu from the beginning of creation, bringing in topics already spoken.
Related lectures
Personal Guidance
Before time and matter, only the Supreme Person existed — and He still does, as the Supersoul of every being. Behind every story lies the One who never stopped being.
Reflection Questions
  • When I trace my life back, do I terminate at parents and circumstances, or at the puruṣa from whom even those came?
  • What changes today if I remember that the Lord is the witness within me as I act?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.9

↗
तस्य नाभे: समभवत् पद्मकोषो हिरण्मय: । तस्मिञ्जज्ञे महाराज स्वयम्भूश्चतुरानन: ॥ ९ ॥
tasya nābheḥ samabhavat
[tasya naabheh samabhavat]
padma-koṣo hiraṇmayaḥ
[padma-kosho hiranmayah]
tasmiṣ jajñe mahārāja
[tasmish jajne mahaaraaja]
svayambhūś catur-ānanaḥ
[svayambhoosh chatur-aananah]
Word-for-word
tasya — of Him (the Supreme Personality of Godhead) nābheḥ — from the navel samabhavat — generated padma-koṣaḥ — a lotus hiraṇmayaḥ — known as Hiraṇmaya, or golden tasmin — on that golden lotus jajñe — appeared mahārāja — O King svayambhūḥ — one who is self-manifested, who takes birth without a mother catuḥ-ānanaḥ — with four heads.
Blended reading (Sanskrit + English inline)
tasya nābheḥ samabhavat
tasya
of Him (the Supreme Personality of Godhead)
nābheḥ
from the navel
samabhavat
generated
padma-koṣo hiraṇmayaḥ
padma-koṣaḥ
a lotus
hiraṇmayaḥ
known as Hiraṇmaya, or golden
tasmiṣ jajñe mahārāja
tasmin
on that golden lotus
jajñe
appeared
mahārāja
O King
svayambhūś catur-ānanaḥ
svayambhūḥ
one who is self-manifested, who takes birth without a mother
catuḥ-ānanaḥ
with four heads.
O King Parīkṣit, from the navel of the Supreme Personality of Godhead was generated a golden lotus, on which the four-faced Lord Brahmā took his birth.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit! From the navel of the Supreme Lord was generated a golden lotus, on which the four-faced Lord Brahmā took his birth.
Related lectures
Personal Guidance
Brahmā appears from a golden lotus on Viṣṇu's navel — even the creator is born from the Lord, not independent. Every architect of this world is itself shaped by a deeper hand.
Reflection Questions
  • What 'creative' role am I taking credit for that actually rests on a Source I did not author?
  • How does seeing even Brahmā as dependent reframe my own claims to independence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.10

↗
मरीचिर्मनसस्तस्य जज्ञे तस्यापि कश्यप: । दाक्षायण्यां ततोऽदित्यां विवस्वानभवत् सुत: ॥ १० ॥
marīcir manasas tasya
[mareechir manasas tasya]
jajñe tasyāpi kaśyapaḥ
[jajne tasyaapi kashyapah]
dākṣāyaṇyāṁ tato ’dityāṁ
[daakshaayanyaam tato ’dityaam]
vivasvān abhavat sutaḥ
[vivasvaan abhavat sutah]
Word-for-word
marīciḥ — the great saintly person known as Marīci manasaḥ tasya — from the mind of Lord Brahmā jajñe — took birth tasya api — from Marīci kaśyapaḥ — Kaśyapa (took birth) dākṣāyaṇyām — in the womb of the daughter of Mahārāja Dakṣa tataḥ — thereafter adityām — in the womb of Aditi vivasvān — Vivasvān abhavat — took birth sutaḥ — a son.
Blended reading (Sanskrit + English inline)
marīcir manasas tasya
marīciḥ
the great saintly person known as Marīci
manasaḥ tasya
from the mind of Lord Brahmā
jajñe tasyāpi kaśyapaḥ
jajñe
took birth
tasya api
from Marīci
kaśyapaḥ
Kaśyapa (took birth)
dākṣāyaṇyāṁ tato ’dityāṁ
dākṣāyaṇyām
in the womb of the daughter of Mahārāja Dakṣa
tataḥ
thereafter
adityām
in the womb of Aditi
vivasvān abhavat sutaḥ
vivasvān
Vivasvān
abhavat
took birth
sutaḥ
a son.
From the mind of Lord Brahmā, Marīci took birth, from the semen of Marīci, Kaśyapa appeared, and from Kaśyapa, by the womb of Dakṣa’s daughter Aditi, Vivasvān took birth.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From the mind of Lord Brahmā, Marīci took birth, and from Marīci, Kaśyapa appeared. From Kaśyapa, in the womb of Aditi, daughter of Dakṣa, Vivasvān took birth.
Personal Guidance
The chain Brahmā → Marīci → Kaśyapa → Vivasvān shows that lineage and discipleship carry weight. We inherit not only DNA but spiritual transmission.
Reflection Questions
  • What lineage — biological and spiritual — am I actually living from?
  • Whom am I transmitting to next, and what specifically am I passing on?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.11-12

↗
ततो मनु: श्राद्धदेव: संज्ञायामास भारत । श्रद्धायां जनयामास दश पुत्रान् स आत्मवान् ॥ ११ ॥ इक्ष्वाकुनृगशर्यातिदिष्टधृष्टकरूषकान् । नरिष्यन्तं पृषध्रं च नभगं च कविं विभु: ॥ १२ ॥
tato manuḥ śrāddhadevaḥ
[tato manuh shraaddhadevah]
saṁjñāyām āsa bhārata
[samjnaayaam aasa bhaarata]
śraddhāyāṁ janayām āsa
[shraddhaayaam janayaam aasa]
daśa putrān sa ātmavān
[dasha putraan sa aatmavaan]
ikṣvāku-nṛga-śaryāti-
[ikshvaaku-nriga-sharyaati-]
diṣṭa-dhṛṣṭa-karūṣakān
[dishta-dhrishta-karooshakaan]
nariṣyantaṁ pṛṣadhraṁ ca
[narishyantam prishadhram cha]
nabhagaṁ ca kaviṁ vibhuḥ
[nabhagam cha kavim vibhuh]
Word-for-word
tataḥ — from Vivasvān manuḥ śrāddhadevaḥ — the Manu named Śrāddhadeva saṁjñāyām — in the womb of Saṁjñā (the wife of Vivasvān) āsa — was born bhārata — O best of the Bhārata dynasty śraddhāyām — in the womb of Śraddhā (the wife of Śrāddhadeva) janayām āsa — begot daśa — ten putrān — sons saḥ — that Śrāddhadeva ātmavān — having conquered his senses ikṣvāku-nṛga-śaryāti-diṣṭa-dhṛṣṭa-karūṣakān — named Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa and Karūṣaka nariṣyantam — Nariṣyanta pṛṣadhram ca — and Pṛṣadhra nabhagam ca — and Nabhaga kavim — Kavi vibhuḥ — the great.
Blended reading (Sanskrit + English inline)
tato manuḥ śrāddhadevaḥ
tataḥ
from Vivasvān
manuḥ śrāddhadevaḥ
the Manu named Śrāddhadeva
saṁjñāyām āsa bhārata
saṁjñāyām
in the womb of Saṁjñā (the wife of Vivasvān)
āsa
was born
bhārata
O best of the Bhārata dynasty
śraddhāyāṁ janayām āsa
śraddhāyām
in the womb of Śraddhā (the wife of Śrāddhadeva)
janayām āsa
begot
daśa putrān sa ātmavān
daśa
ten
putrān
sons
saḥ
that Śrāddhadeva
ātmavān
having conquered his senses
ikṣvāku-nṛga-śaryāti-
ikṣvāku-nṛga-śaryāti-diṣṭa-dhṛṣṭa-karūṣakān
named Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa and Karūṣaka
diṣṭa-dhṛṣṭa-karūṣakān
nariṣyantaṁ pṛṣadhraṁ ca
nariṣyantam
Nariṣyanta
pṛṣadhram ca
and Pṛṣadhra
nabhagaṁ ca kaviṁ vibhuḥ
nabhagam ca
and Nabhaga
kavim
Kavi
vibhuḥ
the great.
O King, best of the Bhārata dynasty, from Vivasvān, by the womb of Saṁjñā, Śrāddhadeva Manu was born. Śrāddhadeva Manu, having conquered his senses, begot ten sons in the womb of his wife, Śraddhā. The names of these sons were Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra, Nabhaga and Kavi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King, best of the Bhārata dynasty! From Vivasvān, in the womb of Saṁjñā, Śrāddhadeva Manu was born. Śrāddhadeva Manu, having conquered his senses, begot ten sons in the womb of his wife, Śraddhā. The names of these sons were Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra, Nabhaga and Kavi.
Related lectures
Personal Guidance
Vaivasvata Manu, master of his senses, fathered ten sons including Ikṣvāku. Sense control is not the opposite of fruitful family life — it is the very root of a wholesome one.
Reflection Questions
  • Where in my family life is my lack of sense control quietly distorting outcomes?
  • What would change in my household if I followed Manu's example of ātmavān — self-mastered — in even one area?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.13

↗
अप्रजस्य मनो: पूर्वं वसिष्ठो भगवान् किल । मित्रावरुणयोरिष्टिं प्रजार्थमकरोद् विभु: ॥ १३ ॥
aprajasya manoḥ pūrvaṁ
[aprajasya manoh poorvam]
vasiṣṭho bhagavān kila
[vasishtho bhagavaan kila]
mitrā-varuṇayor iṣṭiṁ
[mitraa-varunayor ishtim]
prajārtham akarod vibhuḥ
[prajaartham akarod vibhuh]
Word-for-word
aprajasya — of he who had no son manoḥ — of Manu pūrvam — formerly vasiṣṭhaḥ — the great saint Vasiṣṭha bhagavān — powerful kila — indeed mitrā-varuṇayoḥ — of the demigods named Mitra and Varuṇa iṣṭim — a sacrifice prajā-artham — for the sake of getting sons akarot — executed vibhuḥ — the great person.
Blended reading (Sanskrit + English inline)
aprajasya manoḥ pūrvaṁ
aprajasya
of he who had no son
manoḥ
of Manu
pūrvam
formerly
vasiṣṭho bhagavān kila
vasiṣṭhaḥ
the great saint Vasiṣṭha
bhagavān
powerful
kila
indeed
mitrā-varuṇayor iṣṭiṁ
mitrā-varuṇayoḥ
of the demigods named Mitra and Varuṇa
iṣṭim
a sacrifice
prajārtham akarod vibhuḥ
prajā-artham
for the sake of getting sons
akarot
executed
vibhuḥ
the great person.
Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasiṣṭha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy the demigods Mitra and Varuṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasiṣṭha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy Mitra and Varuṇa. This was previous to the birth of Ikṣvāku and other sons.
Related lectures
Personal Guidance
Childless Manu does not despair but engages a brāhmaṇa to perform sacrifice. When natural means fail, the Vedic answer is not panic but proper yajña under qualified guidance.
Reflection Questions
  • Where am I trying brute effort when I should be turning to qualified spiritual help?
  • Whom do I trust enough to act as Vasiṣṭha in my life — and have I actually asked them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.14

↗
तत्र श्रद्धा मनो: पत्नी होतारं समयाचत । दुहित्रर्थमुपागम्य प्रणिपत्य पयोव्रता ॥ १४ ॥
tatra śraddhā manoḥ patnī
[tatra shraddhaa manoh patnee]
hotāraṁ samayācata
[hotaaram samayaachata]
duhitrartham upāgamya
[duhitrartham upaagamya]
praṇipatya payovratā
[pranipatya payovrataa]
Word-for-word
tatra — in that sacrifice śraddhā — Śraddhā manoḥ — of Manu patnī — the wife hotāram — to the priest performing the yajña samayācata — begged properly duhitṛ-artham — for a daughter upāgamya — coming near praṇipatya — offering obeisances payaḥ-vratā — who was observing the vow of drinking only milk.
Blended reading (Sanskrit + English inline)
tatra śraddhā manoḥ patnī
tatra
in that sacrifice
śraddhā
Śraddhā
manoḥ
of Manu
patnī
the wife
hotāraṁ samayācata
hotāram
to the priest performing the yajña
samayācata
begged properly
duhitrartham upāgamya
duhitṛ-artham
for a daughter
upāgamya
coming near
praṇipatya payovratā
praṇipatya
offering obeisances
payaḥ-vratā
who was observing the vow of drinking only milk.
During that sacrifice, Śraddhā, Manu’s wife, who was observing the vow of subsisting only by drinking milk, approached the priest offering the sacrifice, offered obeisances to him and begged for a daughter.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
During that sacrifice, Śraddhā, Manu's wife, who was observing the vow of subsisting only by drinking milk, approached the priest offering the sacrifice, offered obeisances to him and begged for a daughter. Please perform a sacrifice so that I get a daughter.
Related lectures
Personal Guidance
Queen Śraddhā, on a milk vow, secretly asks the priest for a daughter instead of a son. Personal desire injected into a shared sacrifice quietly bends its result.
Reflection Questions
  • What private agenda am I smuggling into projects that were meant for a higher purpose?
  • Where has my own 'side-prayer' overridden what the larger plan was supposed to produce?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.15

↗
प्रेषितोऽध्वर्युणा होता व्यचरत् तत् समाहित: । गृहीते हविषि वाचा वषट्कारं गृणन्द्विज: ॥ १५ ॥
preṣito ’dhvaryuṇā hotā
[preshito ’dhvaryunaa hotaa]
vyacarat tat samāhitaḥ
[vyacharat tat samaahitah]
gṛhīte haviṣi vācā
[griheete havishi vaachaa]
vaṣaṭ-kāraṁ gṛṇan dvijaḥ
[vashat-kaaram grinan dvijah]
Word-for-word
preṣitaḥ — being told to execute the sacrifice adhvaryuṇā — by the ṛtvik priest hotā — the priest in charge of offering oblations vyacarat — executed tat — that (sacrifice) samāhitaḥ — with great attention gṛhīte haviṣi — upon taking the clarified butter for the first oblation vācā — by chanting the mantra vaṣaṭ-kāram — the mantra beginning with the word vaṣaṭ gṛṇan — reciting dvijaḥ — the brāhmaṇa..
Blended reading (Sanskrit + English inline)
preṣito ’dhvaryuṇā hotā
preṣitaḥ
being told to execute the sacrifice
adhvaryuṇā
by the ṛtvik priest
hotā
the priest in charge of offering oblations
vyacarat tat samāhitaḥ
vyacarat
executed
tat
that (sacrifice)
samāhitaḥ
with great attention
gṛhīte haviṣi vācā
gṛhīte haviṣi
upon taking the clarified butter for the first oblation
vācā
by chanting the mantra
vaṣaṭ-kāraṁ gṛṇan dvijaḥ
vaṣaṭ-kāram
the mantra beginning with the word vaṣaṭ
gṛṇan
reciting
dvijaḥ
the brāhmaṇa..
Told by the chief priest “Now offer oblations,” the person in charge of oblations took clarified butter to offer. He then remembered the request of Manu’s wife and performed the sacrifice while chanting the word “vaṣaṭ.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Ordered by the chief priest, the hotā remembered the request of Manu's wife with concentrated mind and performed the sacrifice while chanting the word "vaṣaṭ" when the oblations were taken up. When ordered by the advaryu, “Perform the sacrifice” the hota, when the oblations were taken up, remembered the request of the queen, and chanting vaṣaṭ, performed the sacrifice. Another version has adhyāyat tad: uttering vaṣaṭ he meditated on the queen’s request.
Personal Guidance
The priest, distracted by the queen's request, performs the mantra correctly outwardly but with shifted intention. Ritual without exact intention reshapes the outcome.
Reflection Questions
  • Where am I going through the motions of practice while my mind is bargaining for something else?
  • How can I bring my attention back to what the action was actually meant to accomplish?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.16

↗
होतुस्तद्‌व्यभिचारेण कन्येला नाम साभवत् । तां विलोक्य मनु: प्राह नातितुष्टमना गुरुम् ॥ १६ ॥
hotus tad-vyabhicāreṇa
[hotus tad-vyabhichaarena]
kanyelā nāma sābhavat
[kanyelaa naama saabhavat]
tāṁ vilokya manuḥ prāha
[taam vilokya manuh praaha]
nātituṣṭamanā gurum
[naatitushtamanaa gurum]
Word-for-word
hotuḥ — of the priest tat — of the yajña vyabhicāreṇa — by that transgression kanyā — a daughter ilā — Ilā nāma — by the name sā — that daughter abhavat — was born tām — unto her vilokya — seeing manuḥ — Manu prāha — said na — not atituṣṭamanāḥ — very much satisfied gurum — unto his guru..
Blended reading (Sanskrit + English inline)
hotus tad-vyabhicāreṇa
hotuḥ
of the priest
tat
of the yajña
vyabhicāreṇa
by that transgression
kanyelā nāma sābhavat
kanyā
a daughter
tāṁ vilokya manuḥ prāha
ilā
Ilā
nātituṣṭamanā gurum
nāma
by the name
sā
that daughter
abhavat
was born
tām
unto her
vilokya
seeing
manuḥ
Manu
prāha
said
na
not
atituṣṭamanāḥ
very much satisfied
gurum
unto his guru..
Manu had begun that sacrifice for the sake of getting a son, but because the priest was diverted by the request of Manu’s wife, a daughter named Ilā was born. Upon seeing the daughter, Manu was not very satisfied. Thus he spoke to his guru, Vasiṣṭha, as follows.
Purport

Because Manu had no issue, he was pleased at the birth of the child, even though a daughter, and gave her the name Ilā. Later, however, he was not very satisfied to see the daughter instead of a son. Because he had no issue, he was certainly very glad at the birth of Ilā, but his pleasure was temporary.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because of the irregularity caused by the hotā during the sacrifice, a daughter named Ilā was born. Upon seeing the daughter, Manu, not too satisfied, spoke to his guru Vasiṣṭha, as follows. It should be understood that the King was joyful at her birth and therefore gave her a name. But his joy was just ordinary since the problem of having no son was not removed. That is indicated by the words na atituṣṭamnamā (not too satisfied).
Personal Guidance
A daughter Ilā is born — initial joy gives way to dissatisfaction, because the original prayer was not fulfilled. Compromise outcomes rarely settle the heart for long.
Reflection Questions
  • Where have I accepted a 'close enough' outcome that still nags at me?
  • Am I willing to speak honestly to my teacher about a result I am not at peace with?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.17

↗
भगवन् किमिदं जातं कर्म वो ब्रह्मवादिनाम् । विपर्ययमहो कष्टं मैवं स्याद् ब्रह्मविक्रिया ॥ १७ ॥
bhagavan kim idaṁ jātaṁ
[bhagavan kim idam jaatam]
karma vo brahma-vādinām
[karma vo brahma-vaadinaam]
viparyayam aho kaṣṭaṁ
[viparyayam aho kashtam]
maivaṁ syād brahma-vikriyā
[maivam syaad brahma-vikriyaa]
Word-for-word
bhagavan — O my lord kim idam — what is this jātam — born karma — fruitive activities vaḥ — of all of you brahma-vādinām — of you, who are expert in chanting the Vedic mantras viparyayam — deviation aho — alas kaṣṭam — painful mā evam syāt — thus it should not have been brahma-vikriyā — this opposite action of the Vedic mantras..
Blended reading (Sanskrit + English inline)
bhagavan kim idaṁ jātaṁ
bhagavan
O my lord
kim idam
what is this
jātam
born
karma vo brahma-vādinām
karma
fruitive activities
vaḥ
of all of you
viparyayam aho kaṣṭaṁ
maivaṁ syād brahma-vikriyā
brahma-vādinām
of you, who are expert in chanting the Vedic mantras
viparyayam
deviation
aho
alas
kaṣṭam
painful
mā evam syāt
thus it should not have been
brahma-vikriyā
this opposite action of the Vedic mantras..
My lord, all of you are expert in chanting the Vedic mantras. How then has the result been opposite to the one desired? This is a matter for lamentation. There should not have been such a reversal of the results of the Vedic mantras.
Purport

In this age, the performance of yajña has been forbidden because no one can properly chant the Vedic mantras. If Vedic mantras are chanted properly, the desire for which a sacrifice is performed must be successful. Therefore the Hare Kṛṣṇa chant is called the mahā-mantra, the great, exalted mantra above all other Vedic mantras, because simply chanting the Hare Kṛṣṇa mahā-mantra brings so many beneficial effects. As explained by Śrī Caitanya Mahāprabhu ( Śikṣāṣṭaka 1):

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

“Glory to the Śrī Kṛṣṇa saṅkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.”

Therefore, the best performance of yajña given to us is the saṅkīrtana-yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ ( Bhāg. 11.5.32 ). Those who are intelligent take advantage of the greatest yajña in this age by chanting the Hare Kṛṣṇa mahā-mantra in congregation. When the Hare Kṛṣṇa mantra is chanted by many men together, the chanting is called saṅkīrtana, and as a result of such a yajña there will be clouds in the sky ( yajñād bhavati parjanyaḥ ). In these days of drought, people can gain relief from scarcity of rain and food by the simple method of the Hare Kṛṣṇa yajña. Indeed, this can relieve all of human society. At present there are droughts throughout Europe and America, and people are suffering, but if people take this Kṛṣṇa consciousness movement seriously, if they stop their sinful activities and chant the Hare Kṛṣṇa mahā-mantra, all their problems will be solved without difficulty. In other processes of yajña there are difficulties because there are no learned scholars who can chant the mantras perfectly well, nor is it possible to secure the ingredients to perform the yajña. Because human society is poverty-stricken and men are devoid of Vedic knowledge and the power to chant the Vedic mantras, the Hare Kṛṣṇa mahā-mantra is the only shelter. People should be intelligent enough to chant it. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ. Those whose brains are dull cannot understand this chanting, nor can they take to it.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My lord, how has the result of the action been opposite to the one desired for you who are knowers of the Vedas? This is unfortunate. There should not have been such a reversal of the results of the Vedic mantras. Brahma-vikiryā means the mantras should not produce wrong results.
Related values & verses
Related verses
SB 11.5.32
Related lectures
Personal Guidance
Manu laments that expert chanters produced the opposite of what was prayed for. Even powerful mantra fails when the chanter's mind drifts — in this age, congregational kīrtana is the safer yajña.
Reflection Questions
  • How often do I chant the holy name while my mind is busy elsewhere?
  • What would shift if I treated each round of japa as a yajña whose result depends on my attention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.18

↗
यूयं ब्रह्मविदो युक्तास्तपसा दग्धकिल्बिषा: । कुत: सङ्कल्पवैषम्यमनृतं विबुधेष्विव ॥ १८ ॥
yūyaṁ brahma-vido yuktās
[yooyam brahma-vido yuktaas]
tapasā dagdha-kilbiṣāḥ
[tapasaa dagdha-kilbishaah]
kutaḥ saṅkalpa-vaiṣamyam
[kutah sankalpa-vaishamyam]
anṛtaṁ vibudheṣv iva
[anritam vibudheshv iva]
Word-for-word
yūyam — of all you brahma-vidaḥ — completely in awareness of the Absolute Truth yuktāḥ — self-controlled and well balanced tapasā — by dint of austerity and penances dagdha-kilbiṣāḥ — all kinds of material contamination having been burnt out kutaḥ — then how saṅkalpa-vaiṣamyam — discrepancy in the matter of determination anṛtam — false promise, false statement vibudheṣu — in the society of the demigods iva — or.
Blended reading (Sanskrit + English inline)
yūyaṁ brahma-vido yuktās
yūyam
of all you
brahma-vidaḥ
completely in awareness of the Absolute Truth
yuktāḥ
self-controlled and well balanced
tapasā dagdha-kilbiṣāḥ
tapasā
by dint of austerity and penances
dagdha-kilbiṣāḥ
all kinds of material contamination having been burnt out
kutaḥ saṅkalpa-vaiṣamyam
kutaḥ
then how
saṅkalpa-vaiṣamyam
discrepancy in the matter of determination
anṛtaṁ vibudheṣv iva
anṛtam
false promise, false statement
vibudheṣu
in the society of the demigods
iva
or.
You are all self-controlled, well balanced in mind, and aware of the Absolute Truth. And because of austerities and penances you are completely cleansed of all material contamination. Your words, like those of the demigods, are never baffled. Then how is it possible that your determination has failed?
Purport

We have learned from many Vedic literatures that a benediction or curse given by the demigods never proves false. By performing austerities and penances, by controlling the senses and mind, and by achieving full knowledge of the Absolute Truth, one is fully cleansed of material contamination. Then one’s words and blessings, like those of the demigods, are never a failure.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You are conversant with the Vedas, endowed with austerity, and have destroyed all sins. How did you desire become thwarted, as if devatās were lying?
Related lectures
Personal Guidance
Tapasya burns away contamination, and a purified person's words come true like the demigods'. The weight of speech rises in proportion to inner cleansing.
Reflection Questions
  • Are my words landing with weight, or have I cheapened them through carelessness?
  • What austerity would actually purify the speech that leaves my mouth this week?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.19

↗
निशम्य तद् वचस्तस्य भगवान् प्रपितामह: । होतुर्व्यतिक्रमं ज्ञात्वा बभाषे रविनन्दनम् ॥ १९ ॥
niśamya tad vacas tasya
[nishamya tad vachas tasya]
bhagavān prapitāmahaḥ
[bhagavaan prapitaamahah]
hotur vyatikramaṁ jñātvā
[hotur vyatikramam jnaatvaa]
babhāṣe ravi-nandanam
[babhaashe ravi-nandanam]
Word-for-word
niśamya — after hearing tat vacaḥ — those words tasya — of him (Manu) bhagavān — the most powerful prapitāmahaḥ — the great-grandfather Vasiṣṭha hotuḥ vyatikramam — discrepancy on the part of the hotā priest jñātvā — understanding babhāṣe — spoke ravi-nandanam — unto Vaivasvata Manu, son of the sun-god.
Blended reading (Sanskrit + English inline)
niśamya tad vacas tasya
niśamya
after hearing
tat vacaḥ
those words
tasya
of him (Manu)
bhagavān prapitāmahaḥ
bhagavān
the most powerful
prapitāmahaḥ
the great-grandfather Vasiṣṭha
hotur vyatikramaṁ jñātvā
hotuḥ vyatikramam
discrepancy on the part of the hotā priest
jñātvā
understanding
babhāṣe ravi-nandanam
babhāṣe
spoke
ravi-nandanam
unto Vaivasvata Manu, son of the sun-god.
The most powerful great-grandfather Vasiṣṭha, after hearing these words of Manu, understood the discrepancy on the part of the priest. Thus he spoke as follows to the son of the sun-god.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The most powerful great-grandfather Vasiṣṭha, after hearing these words of Manu and understanding the discrepancy on the part of the hotā, spoke as follows to the son of the sun-god, Manu. Prapitāmahaḥ means Vasiṣṭha.
Related lectures
Personal Guidance
Vasiṣṭha listens before responding and identifies the priest's lapse. A guru first diagnoses the cause before prescribing the remedy — devotees should bring problems honestly.
Reflection Questions
  • When something goes wrong spiritually, do I take it to a senior or quietly explain it away?
  • Am I willing to hear an accurate diagnosis even when it implicates my own request?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.20

↗
एतत् सङ्कल्पवैषम्यं होतुस्ते व्यभिचारत: । तथापि साधयिष्ये ते सुप्रजास्त्वं स्वतेजसा ॥ २० ॥
etat saṅkalpa-vaiṣamyaṁ
[etat sankalpa-vaishamyam]
hotus te vyabhicārataḥ
[hotus te vyabhichaaratah]
tathāpi sādhayiṣye te
[tathaapi saadhayishye te]
suprajāstvaṁ sva-tejasā
[suprajaastvam sva-tejasaa]
Word-for-word
etat — this saṅkalpa-vaiṣamyam — discrepancy in the objective hotuḥ — of the priest te — your vyabhicārataḥ — from deviating from the prescribed purpose tathā api — still sādhayiṣye — I shall execute te — for you su-prajāstvam — a very nice son sva-tejasā — by my own prowess.
Blended reading (Sanskrit + English inline)
etat saṅkalpa-vaiṣamyaṁ
etat
this
saṅkalpa-vaiṣamyam
discrepancy in the objective
hotus te vyabhicārataḥ
hotuḥ
of the priest
te
your
vyabhicārataḥ
from deviating from the prescribed purpose
tathāpi sādhayiṣye te
tathā api
still
sādhayiṣye
I shall execute
te
for you
suprajāstvaṁ sva-tejasā
su-prajāstvam
a very nice son
sva-tejasā
by my own prowess.
This discrepancy in the objective is due to your priest’s deviation from the original purpose. However, by my own prowess I shall give you a good son.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The discrepancy in the objective is due to your priest's deviation from the original purpose. However, by my own prowess I shall give you a good son.
Personal Guidance
Rather than scolding, Vasiṣṭha takes responsibility and promises to fix the outcome by his own spiritual power. A mature guide repairs more than blames.
Reflection Questions
  • When others' lapses affect me, do I look for repair or for someone to blame?
  • What 'own prowess' — sādhana, integrity, intercession — can I bring to restore a situation I did not cause?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.21

↗
एवं व्यवसितो राजन् भगवान् स महायशा: । अस्तौषीदादिपुरुषमिलाया: पुंस्त्वकाम्यया ॥ २१ ॥
evaṁ vyavasito rājan
[evam vyavasito raajan]
bhagavān sa mahā-yaśāḥ
[bhagavaan sa mahaa-yashaah]
astauṣīd ādi-puruṣam
[astausheed aadi-purusham]
ilāyāḥ puṁstva-kāmyayā
[ilaayaah pumstva-kaamyayaa]
Word-for-word
evam — thus vyavasitaḥ — deciding rājan — O King Parīkṣit bhagavān — the most powerful saḥ — Vasiṣṭha mahā-yaśāḥ — very famous astauṣīt — offered prayers ādi-puruṣam — unto the Supreme Person, Lord Viṣṇu ilāyāḥ — of Ilā puṁstva-kāmyayā — for the transformation into a male.
Blended reading (Sanskrit + English inline)
evaṁ vyavasito rājan
evam
thus
vyavasitaḥ
deciding
rājan
O King Parīkṣit
bhagavān sa mahā-yaśāḥ
bhagavān
the most powerful
saḥ
Vasiṣṭha
mahā-yaśāḥ
very famous
astauṣīt
offered prayers
astauṣīd ādi-puruṣam
ādi-puruṣam
unto the Supreme Person, Lord Viṣṇu
ilāyāḥ puṁstva-kāmyayā
ilāyāḥ
of Ilā
puṁstva-kāmyayā
for the transformation into a male.
Śukadeva Gosvāmī said: O King Parīkṣit, after the most famous and powerful Vasiṣṭha made this decision, he offered prayers to the Supreme Person, Viṣṇu, to transform Ilā into a male.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit! After the most famous and powerful Vasiṣṭha made this decision, he offered prayers to the Supreme Person, Viṣṇu, desiring to transform Ilā into a male.
Personal Guidance
Vasiṣṭha turns to Viṣṇu in prayer, because even a great sage's prowess depends on the Lord's grace. The strongest devotee is the one who asks the loudest.
Reflection Questions
  • Where am I trying to fix things sideways instead of going straight to the Lord in prayer?
  • What specific prayer have I been postponing because I think I should manage on my own?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.22

↗
तस्मै कामवरं तुष्टो भगवान् हरिरीश्वर: । ददाविलाभवत् तेन सुद्युम्न: पुरुषर्षभ: ॥ २२ ॥
tasmai kāma-varaṁ tuṣṭo
[tasmai kaama-varam tushto]
bhagavān harir īśvaraḥ
[bhagavaan harir eeshvarah]
dadāv ilābhavat tena
[dadaav ilaabhavat tena]
sudyumnaḥ puruṣarṣabhaḥ
[sudyumnah purusharshabhah]
Word-for-word
tasmai — unto him (Vasiṣṭha) kāma-varam — the desired benediction tuṣṭaḥ — being pleased bhagavān — the Supreme Personality hariḥ īśvaraḥ — the supreme controller, the Lord dadau — gave ilā — the girl, Ilā abhavat — became tena — because of this benediction sudyumnaḥ — by the name Sudyumna puruṣa-ṛṣabhaḥ — a nice male.
Blended reading (Sanskrit + English inline)
tasmai kāma-varaṁ tuṣṭo
tasmai
unto him (Vasiṣṭha)
kāma-varam
the desired benediction
tuṣṭaḥ
being pleased
bhagavān harir īśvaraḥ
bhagavān
the Supreme Personality
hariḥ īśvaraḥ
the supreme controller, the Lord
dadāv ilābhavat tena
dadau
gave
ilā
the girl, Ilā
abhavat
became
tena
because of this benediction
sudyumnaḥ puruṣarṣabhaḥ
sudyumnaḥ
by the name Sudyumna
puruṣa-ṛṣabhaḥ
a nice male.
The Supreme Personality of Godhead, the supreme controller, being pleased with Vasiṣṭha, gave him the benediction he desired. Thus Ilā was transformed into a very fine male named Sudyumna.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord, the supreme controller, being pleased with Vasiṣṭha, gave him the benediction he desired. Thus Ilā was transformed into a best of men, named Sudyumna.
Personal Guidance
Pleased with Vasiṣṭha's prayer, the Lord grants the benediction and Ilā becomes Sudyumna. The Supreme is moved not by ritual scale but by the devotee's sincerity.
Reflection Questions
  • Do I treat the Lord as a mechanism to satisfy with formulas, or as a person who responds to sincere love?
  • Whose sincere prayers on my behalf have shaped outcomes I credited to my own effort?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.23-24

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स एकदा महाराज विचरन् मृगयां वने । वृत: कतिपयामात्यैरश्वमारुह्य सैन्धवम् ॥ २३ ॥ प्रगृह्य रुचिरं चापं शरांश्च परमाद्भ‍ुतान् । दंशितोऽनुमृगं वीरो जगाम दिशमुत्तराम् ॥ २४ ॥
sa ekadā mahārāja
[sa ekadaa mahaaraaja]
vicaran mṛgayāṁ vane
[vicharan mrigayaam vane]
vṛtaḥ katipayāmātyair
[vritah katipayaamaatyair]
aśvam āruhya saindhavam
[ashvam aaruhya saindhavam]
pragṛhya ruciraṁ cāpaṁ
[pragrihya ruchiram chaapam]
śarāṁś ca paramādbhutān
[sharaamsh cha paramaadbhutaan]
daṁśito ’numṛgaṁ vīro
[damshito ’numrigam veero]
jagāma diśam uttarām
[jagaama disham uttaraam]
Word-for-word
saḥ — Sudyumna ekadā — once upon a time mahārāja — O King Parīkṣit vicaran — touring mṛgayām — for hunting vane — in the forest vṛtaḥ — accompanied katipaya — a few amātyaiḥ — by ministers or associates aśvam — upon a horse āruhya — riding saindhavam — born in the Sindhupradeśa pragṛhya — holding in hand ruciram — beautiful cāpam — bow śarān ca — and arrows parama-adbhutān — very wonderful, uncommon daṁśitaḥ — wearing armor anumṛgam — behind the animals vīraḥ — the hero jagāma — went toward diśam uttarām — the north.
Blended reading (Sanskrit + English inline)
sa ekadā mahārāja
saḥ
Sudyumna
ekadā
once upon a time
mahārāja
O King Parīkṣit
vicaran mṛgayāṁ vane
vicaran
touring
mṛgayām
for hunting
vane
in the forest
vṛtaḥ katipayāmātyair
vṛtaḥ
accompanied
katipaya
a few
amātyaiḥ
by ministers or associates
aśvam āruhya saindhavam
aśvam
upon a horse
āruhya
riding
saindhavam
born in the Sindhupradeśa
pragṛhya ruciraṁ cāpaṁ
pragṛhya
holding in hand
ruciram
beautiful
cāpam
bow
śarāṁś ca paramādbhutān
śarān ca
and arrows
parama-adbhutān
very wonderful, uncommon
daṁśito ’numṛgaṁ vīro
daṁśitaḥ
wearing armor
anumṛgam
behind the animals
vīraḥ
the hero
jagāma diśam uttarām
jagāma
went toward
diśam uttarām
the north.
O King Parīkṣit, that hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeśa, once went into the forest to hunt. He wore armor and was decorated with bows and arrows, and he was very beautiful. While following the animals and killing them, he reached the northern part of the forest.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit! That hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeśa, wearing armor and holding an attractive bow and astonishing arrows, went in the north pursuing animals while hunting in the forest.
Personal Guidance
Sudyumna goes hunting in the forest, far from his kingdom. Roaming in restless pursuit of pleasure — even royally equipped — often leads us into terrain we never intended to enter.
Reflection Questions
  • What 'hunt' am I currently on that is taking me farther from my responsibilities than I notice?
  • Which forests am I about to enter where the rules suddenly change?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.25

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सुकुमारवनं मेरोरधस्तात् प्रविवेश ह । यत्रास्ते भगवाञ्छर्वो रममाण: सहोमया ॥ २५ ॥
sukumāra-vanaṁ meror
[sukumaara-vanam meror]
adhastāt praviveśa ha
[adhastaat pravivesha ha]
yatrāste bhagavāṣ charvo
[yatraaste bhagavaash charvo]
ramamāṇaḥ sahomayā
[ramamaanah sahomayaa]
Word-for-word
sukumāra-vanam — the forest known as Sukumāra meroḥ adhastāt — at the foot of Mount Meru praviveśa ha — he entered yatra — wherein āste — was bhagavān — the most powerful (demigod) śarvaḥ — Lord Śiva ramamāṇaḥ — engaged in enjoyment saha umayā — with Umā, his wife.
Blended reading (Sanskrit + English inline)
sukumāra-vanaṁ meror
sukumāra-vanam
the forest known as Sukumāra
meroḥ adhastāt
at the foot of Mount Meru
adhastāt praviveśa ha
praviveśa ha
he entered
yatrāste bhagavāṣ charvo
yatra
wherein
āste
was
bhagavān
the most powerful (demigod)
ramamāṇaḥ sahomayā
śarvaḥ
Lord Śiva
ramamāṇaḥ
engaged in enjoyment
saha umayā
with Umā, his wife.
There in the north, at the bottom of Mount Meru, is a forest known as Sukumāra where Lord Śiva always enjoys with Umā. Sudyumna entered that forest.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
There in the north, at the foot of Mount Meru, he entered a forest known as Sukumāra where Lord Śiva always enjoys with Umā.
Personal Guidance
Sudyumna unknowingly enters Sukumāra, Śiva's private forest with Umā. Ignorance of sacred boundaries does not protect us from their consequences.
Reflection Questions
  • What sacred spaces — temple, sādhu's room, another's marriage — have I treated casually because I did not know better?
  • Where am I overdue to ask what the protocol actually is before barging in?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.26

↗
तस्मिन् प्रविष्ट एवासौ सुद्युम्न: परवीरहा । अपश्यत् स्रियमात्मानमश्वं च वडवां नृप ॥ २६ ॥
tasmin praviṣṭa evāsau
[tasmin pravishta evaasau]
sudyumnaḥ para-vīra-hā
[sudyumnah para-veera-haa]
apaśyat striyam ātmānam
[apashyat striyam aatmaanam]
aśvaṁ ca vaḍavāṁ nṛpa
[ashvam cha vadavaam nripa]
Word-for-word
tasmin — in that forest praviṣṭaḥ — having entered eva — indeed asau — he sudyumnaḥ — Prince Sudyumna para-vīra-hā — who could very well subdue his enemies apaśyat — observed striyam — female ātmānam — himself aśvam ca — and his horse vaḍavām — a mare nṛpa — O King Parīkṣit.
Blended reading (Sanskrit + English inline)
tasmin praviṣṭa evāsau
tasmin
in that forest
praviṣṭaḥ
having entered
eva
indeed
asau
he
sudyumnaḥ para-vīra-hā
sudyumnaḥ
Prince Sudyumna
para-vīra-hā
who could very well subdue his enemies
apaśyat striyam ātmānam
apaśyat
observed
striyam
female
ātmānam
himself
aśvaṁ ca vaḍavāṁ nṛpa
aśvam ca
and his horse
vaḍavām
a mare
nṛpa
O King Parīkṣit.
O King Parīkṣit, as soon as Sudyumna, who was expert in subduing enemies, entered the forest, he saw himself transformed into a female and his horse transformed into a mare.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit, when Sudyumna, who was expert in subduing enemies, entered the forest, he saw that he had become a woman and his horse had become a mare.
Personal Guidance
Sudyumna's body and even his horse's body transform on the spot. The material body, far from being our identity, can change drastically under higher arrangement.
Reflection Questions
  • How tightly do I cling to my current body as 'me' — and what would loosening that grip free up?
  • If body and gender can shift in this very story, what is the constant in me that has not changed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.27

↗
तथा तदनुगा: सर्वे आत्मलिङ्गविपर्ययम् । दृष्ट्वा विमनसोऽभूवन् वीक्षमाणा: परस्परम् ॥ २७ ॥
tathā tad-anugāḥ sarve
[tathaa tad-anugaah sarve]
ātma-liṅga-viparyayam
[aatma-linga-viparyayam]
dṛṣṭvā vimanaso ’bhūvan
[drishtvaa vimanaso ’bhoovan]
vīkṣamāṇāḥ parasparam
[veekshamaanaah parasparam]
Word-for-word
tathā — similarly tat-anugāḥ — the companions of Sudyumna sarve — all of them ātma-liṅga-viparyayam — the transformation of their sex into the opposite dṛṣṭvā — seeing vimanasaḥ — morose abhūvan — they became vīkṣamāṇāḥ — looking over parasparam — one another.
Blended reading (Sanskrit + English inline)
tathā tad-anugāḥ sarve
tathā
similarly
tat-anugāḥ
the companions of Sudyumna
sarve
all of them
ātma-liṅga-viparyayam
ātma-liṅga-viparyayam
the transformation of their sex into the opposite
dṛṣṭvā vimanaso ’bhūvan
dṛṣṭvā
seeing
vimanasaḥ
morose
abhūvan
they became
vīkṣamāṇāḥ parasparam
vīkṣamāṇāḥ
looking over
parasparam
one another.
When his followers also saw their identities transformed and their sex reversed, they were all very morose and just looked at one another.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When his followers also saw their gender reversed, they looked at each other in confusion.
Personal Guidance
The companions, too, are transformed — they look at each other in shock. We rarely notice how much of our identity rests on the bodies around us until they shift.
Reflection Questions
  • How much of my self-image is propped up by the people who currently surround me?
  • When a shared circumstance suddenly inverts, do I look to the Lord or only to my peers?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.28

↗
श्रीराजोवाच कथमेवं गुणो देश: केन वा भगवन् कृत: । प्रश्न‍मेनं समाचक्ष्व परं कौतूहलं हि न: ॥ २८ ॥
śrī-rājovāca
[shree-raajovaacha]
katham evaṁ guṇo deśaḥ
[katham evam guno deshah]
kena vā bhagavan kṛtaḥ
[kena vaa bhagavan kritah]
praśnam enaṁ samācakṣva
[prashnam enam samaachakshva]
paraṁ kautūhalaṁ hi naḥ
[param kautoohalam hi nah]
Word-for-word
śrī-rājā uvāca — Mahārāja Parīkṣit said katham — how evam — this guṇaḥ — quality deśaḥ — the country kena — why vā — either bhagavan — O most powerful kṛtaḥ — it was so done praśnam — question enam — this samācakṣva — just deliberate param — very much kautūhalam — eagerness hi — indeed naḥ — our.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
Mahārāja Parīkṣit said
katham evaṁ guṇo deśaḥ
katham
how
evam
this
guṇaḥ
quality
deśaḥ
the country
kena vā bhagavan kṛtaḥ
kena
why
vā
either
bhagavan
O most powerful
kṛtaḥ
it was so done
praśnam enaṁ samācakṣva
praśnam
question
enam
this
samācakṣva
just deliberate
paraṁ kautūhalaṁ hi naḥ
param
very much
kautūhalam
eagerness
hi
indeed
naḥ
our.
Mahārāja Parīkṣit said: O most powerful brāhmaṇa, why was this place so empowered, and who made it so powerful? Kindly answer this question, for I am very eager to hear about this.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mahārāja Parīkṣit said: O most powerful brāhmaṇa, why was this place so empowered, and who made it so powerful? Kindly answer this question, for I am very curious to hear about this.
Related lectures
Personal Guidance
Parīkṣit pauses the narrative to ask the cause of this strange place. Genuine curiosity about why things are the way they are is the engine of spiritual hearing.
Reflection Questions
  • What 'why' am I sitting on that I should be asking a teacher this week?
  • Do I let mysteries pass or do I press in like Parīkṣit until I understand?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.29

↗
श्रीशुक उवाच एकदा गिरिशं द्रष्टुमृषयस्तत्र सुव्रता: । दिशो वितिमिराभासा: कुर्वन्त: समुपागमन् ॥ २९ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ekadā giriśaṁ draṣṭum
[ekadaa girisham drashtum]
ṛṣayas tatra suvratāḥ
[rishayas tatra suvrataah]
diśo vitimirābhāsāḥ
[disho vitimiraabhaasaah]
kurvantaḥ samupāgaman
[kurvantah samupaagaman]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said ekadā — once upon a time giriśam — Lord Śiva draṣṭum — to see ṛṣayaḥ — very saintly persons tatra — in that forest su-vratāḥ — highly elevated in spiritual power diśaḥ — all directions vitimira-ābhāsāḥ — having been cleared of all darkness whatsoever kurvantaḥ — doing so samupāgaman — arrived.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ekadā giriśaṁ draṣṭum
ekadā
once upon a time
giriśam
Lord Śiva
draṣṭum
to see
ṛṣayas tatra suvratāḥ
ṛṣayaḥ
very saintly persons
tatra
in that forest
su-vratāḥ
highly elevated in spiritual power
diśo vitimirābhāsāḥ
diśaḥ
all directions
vitimira-ābhāsāḥ
having been cleared of all darkness whatsoever
kurvantaḥ samupāgaman
kurvantaḥ
doing so
samupāgaman
arrived.
Śukadeva Gosvāmī answered: Great saintly persons who strictly observed the spiritual rules and regulations and whose own effulgence dissipated all the darkness of all directions once came to see Lord Śiva in that forest.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī answered: Some sages of fixed vows and whose own effulgence dissipated the darkness of all directions once came to see Lord Śiva in that forest. Vitimirābhāsāḥ means “having effulgence which destroyed darkness.”
Personal Guidance
Effulgent sages once entered to see Śiva — pure souls move toward higher darśana naturally, lighting up wherever they go.
Reflection Questions
  • Where am I drawn to go for darśana, and how does that direction shape my day?
  • What 'darkness' around me would lift if I cultivated even a fraction of such tapasya?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.30

↗
तान् विलोक्याम्बिका देवी विवासा व्रीडिता भृशम् । भर्तुरङ्कात् समुत्थाय नीवीमाश्वथ पर्यधात् ॥ ३० ॥
tān vilokyāmbikā devī
[taan vilokyaambikaa devee]
vivāsā vrīḍitā bhṛśam
[vivaasaa vreeditaa bhrisham]
bhartur aṅkāt samutthāya
[bhartur ankaat samutthaaya]
nīvīm āśv atha paryadhāt
[neeveem aashv atha paryadhaat]
Word-for-word
tān — all the saintly persons vilokya — seeing them ambikā — mother Durgā devī — the goddess vivāsā — because she was naked vrīḍitā — ashamed bhṛśam — highly bhartuḥ — of her husband aṅkāt — from the lap samutthāya — getting up nīvīm — breast āśu atha — very quickly paryadhāt — covered with cloth.
Blended reading (Sanskrit + English inline)
tān vilokyāmbikā devī
tān
all the saintly persons
vilokya
seeing them
ambikā
mother Durgā
devī
the goddess
vivāsā vrīḍitā bhṛśam
vivāsā
because she was naked
vrīḍitā
ashamed
bhṛśam
highly
bhartur aṅkāt samutthāya
bhartuḥ
of her husband
aṅkāt
from the lap
samutthāya
getting up
nīvīm āśv atha paryadhāt
nīvīm
breast
āśu atha
very quickly
paryadhāt
covered with cloth.
When the goddess Ambikā saw the great saintly persons, she was very much ashamed because at that time she was naked. She immediately got up from the lap of her husband and tried to cover her breast.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the goddess Ambikā saw the great saintly persons, she was ashamed because at that time she was naked. She immediately got up from the lap of her husband and put on her cloth.
Related lectures
Personal Guidance
Pārvatī, unclothed, leaps up in modesty before the sages. Even the goddess models lajjā — natural shyness — as a feminine ornament worth preserving.
Reflection Questions
  • Where has modern culture eroded my sense of modesty around sacred company?
  • How would I behave if I assumed sages might walk in at any moment?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.31

↗
ऋषयोऽपि तयोर्वीक्ष्य प्रसङ्गं रममाणयो: । निवृत्ता: प्रययुस्तस्मान्नरनारायणाश्रमम् ॥ ३१ ॥
ṛṣayo ’pi tayor vīkṣya
[rishayo ’pi tayor veekshya]
prasaṅgaṁ ramamāṇayoḥ
[prasangam ramamaanayoh]
nivṛttāḥ prayayus tasmān
[nivrittaah prayayus tasmaan]
nara-nārāyaṇāśramam
[nara-naaraayanaashramam]
Word-for-word
ṛṣayaḥ — all the great saintly persons api — also tayoḥ — of both of them vīkṣya — seeing prasaṅgam — engagement in sexual matters ramamāṇayoḥ — who were enjoying in that way nivṛttāḥ — desisted from going further prayayuḥ — immediately departed tasmāt — from that place nara-nārāyaṇa-āśramam — to the āśrama of Nara-Nārāyaṇa.
Blended reading (Sanskrit + English inline)
ṛṣayo ’pi tayor vīkṣya
ṛṣayaḥ
all the great saintly persons
api
also
tayoḥ
of both of them
vīkṣya
seeing
prasaṅgaṁ ramamāṇayoḥ
prasaṅgam
engagement in sexual matters
ramamāṇayoḥ
who were enjoying in that way
nivṛttāḥ prayayus tasmān
nivṛttāḥ
desisted from going further
prayayuḥ
immediately departed
tasmāt
from that place
nara-nārāyaṇāśramam
nara-nārāyaṇa-āśramam
to the āśrama of Nara-Nārāyaṇa.
Seeing Lord Śiva and Pārvatī engaged in sexual affairs, all the great saintly persons immediately desisted from going further and departed for the āśrama of Nara-Nārāyaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing Lord Śiva and Pārvatī engaged in intimacy, all the sages refrained from approaching and departed for the hermitage of Nara-Nārāyaṇa.
Personal Guidance
The sages quietly leave when they see Śiva and Pārvatī in intimacy — a model of respecting another's private space without comment or judgement.
Reflection Questions
  • Do I look away from what is not mine to see, or do I linger out of curiosity?
  • Where do I owe someone the gift of leaving quietly?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.32

↗
तदिदं भगवानाह प्रियाया: प्रियकाम्यया । स्थानं य: प्रविशेदेतत् स वै योषिद् भवेदिति ॥ ३२ ॥
tad idaṁ bhagavān āha
[tad idam bhagavaan aaha]
priyāyāḥ priya-kāmyayā
[priyaayaah priya-kaamyayaa]
sthānaṁ yaḥ praviśed etat
[sthaanam yah pravished etat]
sa vai yoṣid bhaved iti
[sa vai yoshid bhaved iti]
Word-for-word
tat — because idam — this bhagavān — Lord Śiva āha — said priyāyāḥ — of his dear wife priya-kāmyayā — for the pleasure sthānam — place yaḥ — anyone who praviśet — will enter etat — here saḥ — that person vai — indeed yoṣit — female bhavet — shall become iti — thus.
Blended reading (Sanskrit + English inline)
tad idaṁ bhagavān āha
tat
because
idam
this
bhagavān
Lord Śiva
āha
said
priyāyāḥ priya-kāmyayā
priyāyāḥ
of his dear wife
priya-kāmyayā
for the pleasure
sthānaṁ yaḥ praviśed etat
sthānam
place
yaḥ
anyone who
praviśet
will enter
etat
here
sa vai yoṣid bhaved iti
saḥ
that person
vai
indeed
yoṣit
female
bhavet
shall become
iti
thus.
Thereupon, just to please his wife, Lord Śiva said, “Any male entering this place shall immediately become a female!”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereupon, just to please his wife, Lord Śiva said, "Any male entering this place shall immediately become a female!"
Personal Guidance
Śiva, to please Pārvatī, decrees that any male entering will become female. Even great lords curve circumstances to honor their beloved — devotion is partial in this gentle sense.
Reflection Questions
  • What does my beloved (spouse, teacher, deity) need that I have not yet bent the world to provide?
  • Where do I see the Lord's affection rearranging laws to please His devotees?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.33

↗
तत ऊर्ध्वं वनं तद् वै पुरुषा वर्जयन्ति हि । सा चानुचरसंयुक्ता विचचार वनाद् वनम् ॥ ३३ ॥
tata ūrdhvaṁ vanaṁ tad vai
[tata oordhvam vanam tad vai]
puruṣā varjayanti hi
[purushaa varjayanti hi]
sā cānucara-saṁyuktā
[saa chaanuchara-samyuktaa]
vicacāra vanād vanam
[vichachaara vanaad vanam]
Word-for-word
tataḥ ūrdhvam — from that time onward vanam — forest tat — that vai — in particular puruṣāḥ — males varjayanti — do not enter hi — indeed sā — Sudyumna in the form of a woman ca — also anucara-saṁyuktā — accompanied by his companions vicacāra — walked vanāt vanam — within the forest from one place to another.
Blended reading (Sanskrit + English inline)
tata ūrdhvaṁ vanaṁ tad vai
tataḥ ūrdhvam
from that time onward
vanam
forest
tat
that
vai
in particular
puruṣā varjayanti hi
puruṣāḥ
males
varjayanti
do not enter
hi
indeed
sā cānucara-saṁyuktā
sā
Sudyumna in the form of a woman
ca
also
anucara-saṁyuktā
accompanied by his companions
vicacāra vanād vanam
vicacāra
walked
vanāt vanam
within the forest from one place to another.
Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from one forest to another.
Purport

In Bhagavad-gītā (2.22) it is said:

vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro ’parāṇi tathā sarīrāṇi vihāya jīrṇāny anyāni saṁyāti navāni dehī

“As a person puts on new garments, giving up old ones, the soul accepts new material bodies, giving up the old and useless ones.”

The body is just like a dress, and here this is proved. Sudyumna and his associates were all male, which means that their souls were covered by male dress, but now they became female, which means that their dress was changed. The soul, however, remains the same. It is said that by modern medical treatment a male can be transformed into a female, and a female into a male. The body, however, has no connection with the soul. The body can be changed, either in this life or the next. Therefore, one who has knowledge of the soul and how the soul transmigrates from one body to another does not pay attention to the body, which is nothing but a covering dress. Paṇḍitāḥ sama-darśinaḥ . Such a person sees the soul, which is part and parcel of the Supreme Lord. Therefore he is a sama-darśī, a learned person.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from one forest to another. After the related story has been finished, the main story continues about King Sudyumna. The companions are addressed in the masculine form according to their previous identities, though now they were females.
Personal Guidance
Prabhupāda compares the body to clothing — Sudyumna's outfit was changed but the soul stayed the same. A wise person sees through the costume of every body, including their own.
Reflection Questions
  • How much of my distress this week is about my body's costume rather than the soul wearing it?
  • What changes if I greet every person today as a soul wearing a temporary garment?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.34

↗
अथ तामाश्रमाभ्याशे चरन्तीं प्रमदोत्तमाम् । स्रीभि: परिवृतां वीक्ष्य चकमे भगवान् बुध: ॥ ३४ ॥
atha tām āśramābhyāśe
[atha taam aashramaabhyaashe]
carantīṁ pramadottamām
[charanteem pramadottamaam]
strībhiḥ parivṛtāṁ vīkṣya
[streebhih parivritaam veekshya]
cakame bhagavān budhaḥ
[chakame bhagavaan budhah]
Word-for-word
atha — in this way tām — her āśrama-abhyāśe — in the neighborhood of his āśrama carantīm — loitering pramadā-uttamām — the best of beautiful women who excite sex strībhiḥ — by other women parivṛtām — surrounded vīkṣya — seeing her cakame — desired sex bhagavān — the most powerful budhaḥ — Budha, the son of the moon and predominating deity of the planet known as Budha, or Mercury.
Blended reading (Sanskrit + English inline)
atha tām āśramābhyāśe
atha
in this way
tām
her
āśrama-abhyāśe
in the neighborhood of his āśrama
carantīṁ pramadottamām
carantīm
loitering
pramadā-uttamām
the best of beautiful women who excite sex
strībhiḥ parivṛtāṁ vīkṣya
strībhiḥ
by other women
parivṛtām
surrounded
vīkṣya
seeing her
cakame bhagavān budhaḥ
cakame
desired sex
bhagavān
the most powerful
budhaḥ
Budha, the son of the moon and predominating deity of the planet known as Budha, or Mercury.
Sudyumna had been transformed into the best of beautiful women who excite sexual desire and was surrounded by other women. Upon seeing this beautiful woman loitering near his āśrama, Budha, the son of the moon, immediately desired to enjoy her.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Budha, the son of the moon, seeing Sudyumna who had been transformed into the best of beautiful women who excite desire, surrounded by other women, developed a desire for her.
Related lectures
Personal Guidance
Budha, son of the moon, is captivated by the transformed Sudyumna. Even great souls can be swayed by attraction — vigilance about whom we let our heart fix on is universal.
Reflection Questions
  • Where is desire pulling me sideways from the direction my higher self chose?
  • Whom am I letting my heart fix on without examining the consequences?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.35

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सापि तं चकमे सुभ्रू: सोमराजसुतं पतिम् । स तस्यां जनयामास पुरूरवसमात्मजम् ॥ ३५ ॥
sāpi taṁ cakame subhrūḥ
[saapi tam chakame subhrooh]
somarāja-sutaṁ patim
[somaraaja-sutam patim]
sa tasyāṁ janayām āsa
[sa tasyaam janayaam aasa]
purūravasam ātmajam
[purooravasam aatmajam]
Word-for-word
sā — Sudyumna, transformed into a woman api — also tam — unto him (Budha) cakame — desired sex su-bhrūḥ — very beautiful somarāja-sutam — unto the son of the king of the moon patim — as her husband saḥ — he (Budha) tasyām — in her womb janayām āsa — begot purūravasam — named Purūravā ātma-jam — a son.
Blended reading (Sanskrit + English inline)
sāpi taṁ cakame subhrūḥ
sā
Sudyumna, transformed into a woman
api
also
tam
unto him (Budha)
cakame
desired sex
su-bhrūḥ
very beautiful
somarāja-sutaṁ patim
somarāja-sutam
unto the son of the king of the moon
patim
as her husband
sa tasyāṁ janayām āsa
saḥ
he (Budha)
tasyām
in her womb
janayām āsa
begot
purūravasam ātmajam
purūravasam
named Purūravā
ātma-jam
a son.
The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Thus Budha begot in her womb a son named Purūravā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Budha begot in her womb a son named Purūravā.
Personal Guidance
From their union Purūravā is born — a great dynasty begins from a single unplanned attraction. Small choices ripple into long lineages.
Reflection Questions
  • What chain am I starting today that may run for generations?
  • Where do I underestimate the future weight of a present 'small' decision?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.36

↗
एवं स्रीत्वमनुप्राप्त: सुद्युम्नो मानवो नृप: । सस्मार स कुलाचार्यं वसिष्ठमिति शुश्रुम ॥ ३६ ॥
evaṁ strītvam anuprāptaḥ
[evam streetvam anupraaptah]
sudyumno mānavo nṛpaḥ
[sudyumno maanavo nripah]
sasmāra sa kulācāryaṁ
[sasmaara sa kulaachaaryam]
vasiṣṭham iti śuśruma
[vasishtham iti shushruma]
Word-for-word
evam — in this way strītvam — femininity anuprāptaḥ — having achieved in that way sudyumnaḥ — the male named Sudyumna mānavaḥ — the son of Manu nṛpaḥ — the king sasmāra — remembered saḥ — he kula-ācāryam — the familial spiritual master vasiṣṭham — the most powerful Vasiṣṭha iti śuśruma — I have heard it (from reliable sources).
Blended reading (Sanskrit + English inline)
evaṁ strītvam anuprāptaḥ
evam
in this way
strītvam
femininity
anuprāptaḥ
having achieved in that way
sudyumno mānavo nṛpaḥ
sudyumnaḥ
the male named Sudyumna
mānavaḥ
the son of Manu
nṛpaḥ
the king
sasmāra sa kulācāryaṁ
sasmāra
remembered
saḥ
he
kula-ācāryam
the familial spiritual master
vasiṣṭham iti śuśruma
vasiṣṭham
the most powerful Vasiṣṭha
iti śuśruma
I have heard it (from reliable sources).
I heard from reliable sources that King Sudyumna, the son of Manu, having thus achieved femininity, remembered his familial spiritual master, Vasiṣṭha.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I heard that King Sudyumna, the son of Manu, having thus achieved femininity, remembered his family guru, Vasiṣṭha.
Personal Guidance
Caught in distress, Sudyumna remembers his family guru. Crisis is meant to remind us where shelter lies, not to leave us scrambling for new solutions.
Reflection Questions
  • When suffering hits, do I instinctively call my teacher, or scroll for distraction first?
  • Have I built a strong enough bond with a guide that I would naturally remember them in trouble?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.37

↗
स तस्य तां दशां दृष्ट्वा कृपया भृशपीडित: । सुद्युम्नस्याशयन् पुंस्त्वमुपाधावत शङ्करम् ॥ ३७ ॥
sa tasya tāṁ daśāṁ dṛṣṭvā
[sa tasya taam dashaam drishtvaa]
kṛpayā bhṛśa-pīḍitaḥ
[kripayaa bhrisha-peeditah]
sudyumnasyāśayan puṁstvam
[sudyumnasyaashayan pumstvam]
upādhāvata śaṅkaram
[upaadhaavata shankaram]
Word-for-word
saḥ — he, Vasiṣṭha tasya — of Sudyumna tām — that daśām — condition dṛṣṭvā — seeing kṛpayā — out of mercy bhṛśa-pīḍitaḥ — being very much aggrieved sudyumnasya — of Sudyumna āśayan — desiring puṁstvam — the maleness upādhāvata — began to worship śaṅkaram — Lord Śiva.
Blended reading (Sanskrit + English inline)
sa tasya tāṁ daśāṁ dṛṣṭvā
saḥ
he, Vasiṣṭha
tasya
of Sudyumna
tām
that
daśām
condition
dṛṣṭvā
seeing
kṛpayā bhṛśa-pīḍitaḥ
kṛpayā
out of mercy
bhṛśa-pīḍitaḥ
being very much aggrieved
sudyumnasyāśayan puṁstvam
sudyumnasya
of Sudyumna
āśayan
desiring
puṁstvam
the maleness
upādhāvata śaṅkaram
upādhāvata
began to worship
śaṅkaram
Lord Śiva.
Upon seeing Sudyumna’s deplorable condition, Vasiṣṭha was very much aggrieved. Desiring for Sudyumna to regain his maleness, Vasiṣṭha again began to worship Lord Śaṅkara [Śiva].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Upon seeing Sudyumna's condition, Vasiṣṭha, greatly pained, desired that Sudyumna regain his male form. Vasiṣṭha began to worship Śiva. Āśayan means desiring.
Personal Guidance
Vasiṣṭha, grieved for his disciple, returns to worship Śiva for relief. A real guru carries the disciple's burden as his own and acts on it personally.
Reflection Questions
  • Whose distress am I carrying in my heart enough to act for, even at personal cost?
  • Do I let my teachers carry my burdens, or do I hide my real condition from them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.38-39

↗
तुष्टस्तस्मै स भगवानृषये प्रियमावहन् । स्वां च वाचमृतां कुर्वन्निदमाह विशाम्पते ॥ ३८ ॥ मासं पुमान् स भविता मासं स्री तव गोत्रज: । इत्थं व्यवस्थया कामं सुद्युम्नोऽवतु मेदिनीम् ॥ ३९ ॥
tuṣṭas tasmai sa bhagavān
[tushtas tasmai sa bhagavaan]
ṛṣaye priyam āvahan
[rishaye priyam aavahan]
svāṁ ca vācam ṛtāṁ kurvann
[svaam cha vaacham ritaam kurvann]
idam āha viśāmpate
[idam aaha vishaampate]
māsaṁ pumān sa bhavitā
[maasam pumaan sa bhavitaa]
māsaṁ strī tava gotrajaḥ
[maasam stree tava gotrajah]
itthaṁ vyavasthayā kāmaṁ
[ittham vyavasthayaa kaamam]
sudyumno ’vatu medinīm
[sudyumno ’vatu medineem]
Word-for-word
tuṣṭaḥ — being pleased tasmai — unto Vasiṣṭha saḥ — he (Lord Śiva) bhagavān — the most powerful ṛṣaye — unto the great sage priyam āvahan — just to please him svām ca — his own vācam — word ṛtām — true kurvan — and keeping idam — this āha — said viśāmpate — O King Parīkṣit māsam — one month pumān — male saḥ — Sudyumna bhavitā — will become māsam — another month strī — female tava — your gotra-jaḥ — disciple born in your disciplic succession ittham — in this way vyavasthayā — by settlement kāmam — according to desire sudyumnaḥ — King Sudyumna avatu — may rule medinīm — the world.
Blended reading (Sanskrit + English inline)
tuṣṭas tasmai sa bhagavān
tuṣṭaḥ
being pleased
tasmai
unto Vasiṣṭha
saḥ
he (Lord Śiva)
bhagavān
the most powerful
ṛṣaye priyam āvahan
ṛṣaye
unto the great sage
priyam āvahan
just to please him
svāṁ ca vācam ṛtāṁ kurvann
svām ca
his own
vācam
word
ṛtām
true
kurvan
and keeping
idam āha viśāmpate
idam
this
āha
said
viśāmpate
O King Parīkṣit
māsaṁ pumān sa bhavitā
māsam
one month
pumān
male
saḥ
Sudyumna
bhavitā
will become
māsaṁ strī tava gotrajaḥ
māsam
another month
strī
female
tava
your
gotra-jaḥ
disciple born in your disciplic succession
itthaṁ vyavasthayā kāmaṁ
ittham
in this way
vyavasthayā
by settlement
kāmam
according to desire
sudyumno ’vatu medinīm
sudyumnaḥ
King Sudyumna
avatu
may rule
medinīm
the world.
O King Parīkṣit, Lord Śiva was pleased with Vasiṣṭha. Therefore, to satisfy him and to keep his own word to Pārvatī, Lord Śiva said to that saintly person, “Your disciple Sudyumna may remain a male for one month and a female for the next. In this way he may rule the world as he likes.”
Purport

The word gotrajaḥ is significant in this connection. Brāhmaṇas generally act as spiritual masters of two dynasties. One is their disciplic succession, and the other is the dynasty born of their semen. Both descendants belong to the same gotra, or dynasty. In the Vedic system we sometimes find that both brāhmaṇas and kṣatriyas and even vaiśyas come in the disciplic succession of the same ṛṣis. Because the gotra and dynasty are one, there is no difference between the disciples and the family born of the semen. The same system still prevails in Indian society, especially in regard to marriage, for which the gotra is calculated. Here the word gotrajaḥ refers to those born in the same dynasty, whether they be disciples or members of the family.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit, Lord Śiva, pleased with Vasiṣṭha, to satisfy him and also to keep his own word to Pārvatī, said to him, "Your disciple Sudyumna may remain a male for one month and a female for the next. In this way he may rule the world as he likes.” Prītam āvahan means “being pleased.”
Related lectures
Personal Guidance
Śiva grants a compromise — Sudyumna alternates male and female monthly. Where two principles conflict, even the Lord arranges a middle path that honors both promises.
Reflection Questions
  • Where am I demanding all-or-nothing when a wise alternation would serve better?
  • How do I respond when life gives me a 'half' that protects a deeper commitment?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.40

↗
आचार्यानुग्रहात् कामं लब्ध्वा पुंस्त्वं व्यवस्थया । पालयामास जगतीं नाभ्यनन्दन् स्म तं प्रजा: ॥ ४० ॥
ācāryānugrahāt kāmaṁ
[aachaaryaanugrahaat kaamam]
labdhvā puṁstvaṁ vyavasthayā
[labdhvaa pumstvam vyavasthayaa]
pālayām āsa jagatīṁ
[paalayaam aasa jagateem]
nābhyanandan sma taṁ prajāḥ
[naabhyanandan sma tam prajaah]
Word-for-word
ācārya-anugrahāt — by the mercy of the spiritual master kāmam — desired labdhvā — having achieved puṁstvam — maleness vyavasthayā — by this settlement of Lord Śiva pālayām āsa — he ruled jagatīm — the whole world na abhyanandan sma — were not satisfied with tam — to the king prajāḥ — the citizens.
Blended reading (Sanskrit + English inline)
ācāryānugrahāt kāmaṁ
ācārya-anugrahāt
by the mercy of the spiritual master
kāmam
desired
labdhvā puṁstvaṁ vyavasthayā
labdhvā
having achieved
puṁstvam
maleness
vyavasthayā
by this settlement of Lord Śiva
pālayām āsa jagatīṁ
pālayām āsa
he ruled
jagatīm
the whole world
nābhyanandan sma taṁ prajāḥ
na abhyanandan sma
were not satisfied with
tam
to the king
prajāḥ
the citizens.
Thus being favored by the spiritual master, according to the words of Lord Śiva, Sudyumna regained his desired maleness every alternate month and in this way ruled the kingdom, although the citizens were not satisfied with this.
Purport

The citizens could understand that the king was transformed into a female every alternate month and therefore could not discharge his royal duty. Consequently they were not very satisfied.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus favored by the guru, according to this arrangement, Sudyumna regained his desired maleness every alternate month and in this way ruled the kingdom, although the citizens were not satisfied with this. The citizens were not happy because every other month the King would disappear when he became a woman.
Related lectures
Personal Guidance
Sudyumna rules, but the citizens are not satisfied with a part-time king. Outward arrangements that leave a core duty unfulfilled never fully please those who depend on us.
Reflection Questions
  • Where are the people who depend on me sensing that I am only 'half present'?
  • What full presence is being asked of me that I keep negotiating down?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.41

↗
तस्योत्कलो गयो राजन् विमलश्च त्रय: सुता: । दक्षिणापथराजानो बभूवुर्धर्मवत्सला: ॥ ४१ ॥
tasyotkalo gayo rājan
[tasyotkalo gayo raajan]
vimalaś ca trayaḥ sutāḥ
[vimalash cha trayah sutaah]
dakṣiṇā-patha-rājāno
[dakshinaa-patha-raajaano]
babhūvur dharma-vatsalāḥ
[babhoovur dharma-vatsalaah]
Word-for-word
tasya — of Sudyumna utkalaḥ — by the name Utkala gayaḥ — by the name Gaya rājan — O King Parīkṣit vimalaḥ ca — and Vimala trayaḥ — three sutāḥ — sons dakṣiṇā-patha — of the southern part of the world rājānaḥ — kings babhūvuḥ — they became dharma-vatsalāḥ — very religious.
Blended reading (Sanskrit + English inline)
tasyotkalo gayo rājan
tasya
of Sudyumna
vimalaś ca trayaḥ sutāḥ
utkalaḥ
by the name Utkala
gayaḥ
by the name Gaya
dakṣiṇā-patha-rājāno
rājan
O King Parīkṣit
vimalaḥ ca
and Vimala
trayaḥ
three
sutāḥ
sons
dakṣiṇā-patha
of the southern part of the world
rājānaḥ
kings
babhūvur dharma-vatsalāḥ
babhūvuḥ
they became
dharma-vatsalāḥ
very religious.
O King, Sudyumna had three very pious sons, named Utkala, Gaya and Vimala, who became the kings of the Dakṣiṇā-patha.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King, Sudyumna’s three very pious sons, named Utkala, Gaya and Vimala, became the kings of the Dakṣiṇā-patha. Tasya means “of Sudymna.”
Related lectures
Personal Guidance
Despite his turbulent life, Sudyumna fathers three pious sons who become kings of southern lands. The Lord can still produce excellent fruit from a complicated tree.
Reflection Questions
  • Where am I writing off my contribution because my own story feels complicated?
  • What good might still come through me that I am underestimating?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.42

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तत: परिणते काले प्रतिष्ठानपति: प्रभु: । पुरूरवस उत्सृज्य गां पुत्राय गतो वनम् ॥ ४२ ॥
tataḥ pariṇate kāle
[tatah parinate kaale]
pratiṣṭhāna-patiḥ prabhuḥ
[pratishthaana-patih prabhuh]
purūravasa utsṛjya
[purooravasa utsrijya]
gāṁ putrāya gato vanam
[gaam putraaya gato vanam]
Word-for-word
tataḥ — thereafter pariṇate kāle — when the time was ripe pratiṣṭhāna-patiḥ — the master of the kingdom prabhuḥ — very powerful purūravase — unto Purūravā utsṛjya — delivering gām — the world putrāya — unto his son gataḥ — departed vanam — to the forest.
Blended reading (Sanskrit + English inline)
tataḥ pariṇate kāle
tataḥ
thereafter
pariṇate kāle
when the time was ripe
pratiṣṭhāna-patiḥ prabhuḥ
pratiṣṭhāna-patiḥ
the master of the kingdom
prabhuḥ
very powerful
purūravasa utsṛjya
purūravase
unto Purūravā
utsṛjya
delivering
gāṁ putrāya gato vanam
gām
the world
putrāya
unto his son
gataḥ
departed
vanam
to the forest.
Thereafter, when the time was ripe, when Sudyumna, the king of the world, was sufficiently old, he delivered the entire kingdom to his son Purūravā and entered the forest.
Purport

According to the Vedic system, one within the institution of varṇa and āśrama must leave his family life after he reaches fifty years of age ( pañcāśordhvaṁ vanaṁ vrajet ). Thus Sudyumna followed the prescribed regulations of varṇāśrama by leaving the kingdom and going to the forest to complete his spiritual life.

Thus end the Bhaktivedanta purports of the Ninth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled “King Sudyumna Becomes a Woman.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, when Sudyumna, the king of Pratiṣthāna, was sufficiently old, he delivered the entire earth to his son Purūravā and entered the forest. Pratiṣthānam-patiḥ means the king of Pratiṣṭhāna city. Thus ends the commentary on the First Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Two Other Descendents of Vaivasvata Manu
Related lectures
Personal Guidance
At fifty, Sudyumna hands the kingdom to his son and enters the forest — the Vedic system marks an end to householder life as part of normal spiritual maturation.
Reflection Questions
  • What in my life is reaching the season for handover, and to whom should I be passing it?
  • How am I preparing now for the inner 'forest' phase ahead, even if I am decades from it?
📝 My note

Source: vedabase.io