FolioCorpusŚrīmad-Bhāgavatam

9.13 · The Dynasty of Mahārāja Nimi

26 verses · 🖨 Class prep
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20-21 22 23 24 25 26 27
Book Bhagavata Canto 9 · D.R.A.G
R Ramacandra SB 9.6–9.13 · 9 sub-topics Open on bhagavata.keshavaswami.com ↗
Read summary inline (19158 chars)

R – Ramacandra (6-13) The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.

Previous Succession Next Saubhari Muni Last updated 1 year ago

R – Ramacandra (6-13)

R – Ramacandra (6-13) The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.

Previous Succession Next Saubhari Muni Last updated 1 year ago

Dynasties of Iksvaku

R – Ramacandra (6-13) Dynasties of Iksvaku Chapter 12, 13 Sukadeva Goswami then described the dynasty of Kusa, Lord Rama’s son. He also elaborated on the dynasty of Nimi, who was another of Iksvaku’s sons. When Nimi wanted to perform a sacrifice, he requested the presence of his spiritual master, Vasistha. Since Vasistha was engaged elsewhere, he instructed Nimi to wait for him to return. Nimi, however, considered that life was very short, so he went ahead anyway. When Vasistha discovered this, he cursed his disciple to die. Nimi then counter-cursed his spiritual master to suffer the same fate! Vasistha took birth again, but when the priests tried to revive Nimi he refused, not wanting to be materially encaged again. Instead, the sages churned Nimi’s body, and as a result, Janaka, father of Udavasu, was born. Sukadeva Goswami then described the rest of the dynasty.

Previous Ramacandra’s Reign Next Purusottama Last updated 1 year ago

Other Descendants

R – Ramacandra (6-13) Other Descendants Chapter 7, 8, 9 Sukadeva Goswami listed more descendants of King Mandhata, again pausing to elaborate on certain personalities. Trisanku : Several generations after Mandhata came Trisanku, who kidnapped a lady who was soon to be married. For this act, his father angrily cursed him to become a dog-eater ( candala ). With Visvamitra’s help, however, Trisanku received elevation to the heavenly planets. Later, the demigods forced him to fall, and he thus began his descent, though Visvamitra’s powerful intervention meant he didn’t drop all the way down. Hariscandra : After successfully worshipping Varuna to get a son, Hariscandra, Trisanku’s son, repeatedly avoided his promise to offer the son as a sacrifice in return. Hariscandra was then attacked by disease, though his son, Rohita, resolved the whole situation by purchasing another boy and offering him for the Varuna-yajna. Hariscandra was freed from his disease and ultimately freed from the entanglement of material life. Bahuka : In the lineage of Rohita was Bahuka, who had adopted residence in the forest and eventually died there. Though his wife wanted to enter the funeral pyre with him, the sage Aurva forbade her since she was pregnant. The co-wives of Bahuka tried to poison her, but she nevertheless had a son named Sagara (“one born with poison”). Sagara : Under his rulership many uncivilised clans were reformed. When he attempted to perform a horse sacrifice ( asvamedha yajna ), Indra stole the horse, and Sagara’s sons went looking for it. They dug up the earth and formed a trench which became known as the Sagara ocean. When they falsely accused Kapiladeva of stealing the horse, their offensive allegations caused them to be burned to ashes. Amsuman : This grandson of Sagara was instructed in spiritual knowledge by Lord Kapiladeva and later retrieved the horse. Sagara then performed the sacrifices with that horse. Both Amsuman and Dilipa, his son, were unsuccessful in bringing the Ganges to the Earth. Bhagiratha : Dilipa’s son underwent severe austerities to invite Ganga to the earth. When Gangadevi appeared, he humbly submitted his request. She agreed, but had some reservations. Bhagiratha mitigated them by convincing Siva to bear the force of her descent, and by arranging that pure devotees who enter the Ganga would remove all the stored sins of materialistic bathers. Later, the sons of Sagara, whose bodies had been burnt up, were elevated by being sprinkled with Ganges water. Saudasa : In Bhagiratha’s line was Saudasa, who once killed a man-eater. Seeking revenge, the man-eater’s brother became the cook at Saudasa’s palace and served meat to Vasistha, the spiritual master of the King. Vasistha thus cursed Saudasa to become a man-eater, and in that life he indeed killed a brahmana who was about to impregnate his wife. Saudasa was thus cursed to die if he ever engaged in the sexual act. After being released from the Raksasa curse, he still couldn’t impregnate his wife, Madayanti, and thus allowed Vasistha Muni to give her a child. Khatvanga : Further in the lineage came the great King Khatvanga. When he pleased the demigods by assisting them to defeat the demons, they offered him a benediction. He wisely enquired how long he would live for, and when he discovered he was on the brink of death, he fixed his mind on the Lord and attained perfection.

Previous Saubhari Muni Next Ramacandra’s Pastimes Last updated 1 year ago

Purusottama

R – Ramacandra (6-13) Purusottama “We should not accept any rascal as God or an incarnation of God, for God displays special features in His various activities. Therefore, the Lord Himself says in Bhagavad-gita ( 4.9 ): “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” The activities of the Lord are not common; they are all transcendentally wonderful and not able to be performed by any other living being. The symptoms of the Lord’s activities are all mentioned in the sastras, and after one understands them one can accept the Lord as He is.” ( SB 9.10.15 ) To prove His Supreme identity, Sri Chaitanya Mahaprabhu exhibited His six-armed form known as the Sadbhuja-rupa on multiple occasions. The form displays the two arms of Rama (holding the bow and arrow), the two arms of Krishna (holding the flute) and the two arms of Chaitanya Mahaprabhu (holding the staff and waterpot). The Supreme Person (Purusottama) thus assumes different identities, each with a specific purpose and mood. Krishna is known as Lila-Purusottama – the form of the Lord who attracts the world by displaying profoundly sweet and intimate pastimes with His devotees. Sri Chaitanya Mahaprabhu is known as Prema-Purusottama - the form of the Lord who embodies and freely distributes the wonderful gift of pure love of Godhead to the entire world. Ramacandra is known as Maryada-Purusottama – the form of the Lord who establishes the ideal example for the world to follow. He was the ideal person, the ideal husband, the ideal ruler and the ideal follower of Vedic culture and etiquette in all respects. In Canto Eleven, Narada Muni recites an exquisite verse which depicts the Sadbhuja-rupa. When translated in different ways, the Sanskrit text simultaneously describes Lord Rama, Lord Krishna and Sri Chaitanya Mahaprabhu: tyaktva su-dustyaja-surepsita-rajya-laksmim dharmistha arya-vacasa yad agad aranyam maya-mrgam dayitayepsitam anvadhavad vande maha-purusa te caranaravindam ( SB 11.5.34 ) Lord Krishna – “O Maha Purusa, you gave up the opulence of Mathura which is desired even by demigods. To obey the loving order of Vasudeva and Devaki, You went to the forest village of Vrindavana. Due to the inconceivable love of Srimati Radharani, You become easily controlled by Her just like ‘a toy animal.’ You run here and there in Vrindavana, protecting the cows, playing with your friends and engaging in countless intrigues of love with Srimati Radharani and the gopis, tightly under the control of their love.” Lord Chaitanya – “O Maha Purusa, I worship Your lotus feet. You accepted sannyasa and gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara.” Lord Ramacandra – “O Maha Purusa, you gave up the Kingdom of Ayodhya, which was very opulent, difficult to renounce and hankered after by even great demigods. By the order of Maharaja Dasaratha, who was just like Your guru, You gave up everything and went to the forest. There You exhibited Your great affection for mother Sita and chased after the golden deer, which was especially desired by Srimati Sitadevi.” Rama demonstrated how to live according to dharma : right action or sacred duty according to one’s occupation and social situation. Indeed, His entire life was a demonstration of selflessness, nobility of spirit and being prepared to sacrifice one’s own comfort for a higher cause.

Previous Dynasties of Iksvaku Next Being Exemplary Last updated 1 year ago

Banishing Sita

R – Ramacandra (6-13) Purusottama Banishing Sita Perhaps the most bewildering of Rama’s acts was to banish Sita after rescuing her from the grips of Ravana. If Lord Rama’s descent was to set the ideal example, how do we justify such a (seemingly) harsh, cruel and immoral act? Sitadevi was pure, chaste, untouched and completely innocent, and to exile her because of nonsensical rumours seems unforgivable. In order to understand this, we have to look at the practical reality, the principle involved and the deeper purpose of the Lord. [ 28 ] Practical – Sitadevi wasn’t cruelly exiled with no means of survival, but rather given a suitable living situation where she would be fully protected. She was carefully placed under the care of Valmiki Rishi and female hermits within the kingdom of Ayodhya. But why was she banished from the palace? Principle – while navigating life we are often confronted with a conflict of principles. It’s an art to expertly respond and resolve such dilemmas. As an ideal husband, Ramacandra had a duty to care for His chaste wife. As a king, Ramacandra had the responsibility of being spotless and free from any suspicion or character flaw. He expertly balanced both principles by ensuring Sita’s protection, and simultaneously exhibiting the detachment required of a king, thus setting the shining example for all future leaders. But why did the innocent Sita have to suffer? Purpose – the profound purpose and inner meaning behind this episode is to facilitate and intensify the exchange of spiritual emotions between the Lord and His consort. Love is intensified in separation. We find this in the pastimes of Krishna, in the pastimes of Sri Chaitanya and here in the pastimes of Lord Rama. What externally looks like a hard-hearted act, is actually a trigger for invoking a deep, sweet internal yearning. The entire incident also highlights the incredible love of Sita, which was unfailing in all circumstances. Despite being rejected by her beloved, her faithfulness remained as strong as ever – love tested is love triumphant.

Previous Being Exemplary Next A – Axe-Wielding Avatara (14-16) Last updated 1 year ago

Being Exemplary

R – Ramacandra (6-13) Purusottama Being Exemplary Lord Rama’s life is detailed in the ancient Sanskrit epic, Ramayana. The history contains 24,000 verses, and fully describes the activities of Lord Rama and the lessons relevant for our lives today. The story is told in response to sage Valmiki’s question to Narada Muni: “Who is an ideal man?” Narada’s answer, a brief description of the life and qualities of Lord Rama, forms the basis for Valmiki’s much longer epic. This beautiful teaching of being ideal and exemplary is central to the development of spirituality. When Srila Prabhupada was once asked, “How do you recognise a Vaisnava?” his answer was simple but profound: “A Vaisnava is a perfect gentleman.” Just as the Srimad-Bhagavatam is known as amala-purana , the spotless book, the true follower is known as amala-bhakta , the spotless devotee. One famous propagandist used to say that you can cheat some people for all time and you can cheat all people for some time, but you can’t cheat all people for all time. If one is lacking in integrity and character, sooner or later it will be exposed. In the material world, people are remembered for what they do – their ground-breaking achievements, their high-ranking positions of responsibility and their impactful influence on the world. In spiritual circles, however, people are remembered for who they are . In some cases, the most outstanding spiritualists made a visible mark on the world and were famed for it, but in many cases they were quiet, simple, humble souls who went about their daily life with a deep sense of devotion, sensitivity and saintliness, their consciousness merged in transcendence. They were unassuming, and quite often went unnoticed. The value system in spiritual circles is entirely different: it’s character over capability. The spotless and exemplary character of saintly personalities is an unending source of instruction and inspiration. They are never found to be duplicitous or superficial, but ever-preaching the highest ideals of human life and simultaneously walking the talk. A recent survey showed that over 70% of first- time attendants to a spiritual movement never return. Why? Primarily because they observe a huge gap between the ideals of the philosophy and the behaviour of its adherents. Thus, we may consider that being exemplary in conduct is a core aspect of any aspiring spiritualist’s life, and indeed a very special contribution to the world. Being exemplary is a service which is universal (everyone can do it), powerful (everyone will appreciate it), perpetual (can never be taken away by anyone) and flexible (can be done in any time, place or circumstance).

Previous Purusottama Next Banishing Sita Last updated 1 year ago

Ramacandra’s Pastimes

R – Ramacandra (6-13) Ramacandra’s Pastimes Chapter 10 Sukadeva Goswami’s description of Iksvaku’s dynasty eventually reached Dasaratha, the father of Lord Rama. The great sage then narrated all the key events in Lord Rama’s life. On the request of Visvamitra, Rama assisted in killing many demons even though He was still relatively young. Later, He won the hand of Sita in Mithila, doing what no other warrior could do. During the return journey, Ramacandra defeated the mighty Parasurama, who had annihilated the ksatriya race. Back in Ayodhya, everything was very auspicious, until the news arrived that Dasaratha had been asked to banish Rama from the kingdom. To honour his father, Rama readily agreed and left all opulence behind to accept a life of hardship in the forest. While wandering in exile, Rama, Sita and Laksman encountered a variety of situations. When Ravana’s sister, Surpanakha, approached Rama with lusty desires, Laksman cut her nose off. This led to the killing of Khara and Dusana who had launched an attack in retaliation. Later, the tragic kidnapping of Sita took place, and the bravery of Jatayu was witnessed as he attempted to intercept the mighty Ravana, though he lost his life in the process. To rescue his beloved consort, Rama established an alliance with the monkeys, who expertly tracked her down. In an epic scene, Rama and the monkey army built a bridge to Lanka and laid siege on the demons who had kidnapped the goddess of fortune. After a raging battle, Ravana was defeated and killed, and Sita was rescued from the Asoka grove. Rama installed the devoted Vibhisana as King of Lanka, while He himself returned to Ayodhya accompanied by His dearest associates. Bharata, who had been ruling in His absence, heartily welcomed Rama, who was finally reunited with his mothers, family members and loyal subjects. Rama was duly coronated as the King, and His reign was celebrated as the ideal exhibition of royal rule ( rama-rajya ).

Previous Other Descendants Next Ramacandra’s Reign Last updated 1 year ago

Ramacandra’s Reign

R – Ramacandra (6-13) Ramacandra’s Reign Chapter 11 Ramacandra conducted His affairs with the highest principles, and thus there was incredible opulence and abundant prosperity in the kingdom. He would give personal time to the citizens and ensure all governmental affairs were concluded smoothly. Ramacandra would send spies around the capital and wander incognito Himself to gauge the impression the citizens had of Him. He wanted this feedback in order to maintain the love and trust of His subjects. One night, He heard a man criticising Him for accepting Sitadevi back after she had been in another man’s house. Fearing the concerns and doubts that people may have about his character, He decided to leave His pregnant wife. Everyone was shocked and distraught! Sitadevi took shelter of Valmiki’s asrama , where she gave birth to Lava and Kusa. When Sitadevi eventually left the world, the aggrieved Rama performed austerities for 13,000 years. The Supreme Lord then wound up His pastimes and left the world.

Previous Ramacandra’s Pastimes Next Dynasties of Iksvaku Last updated 1 year ago

Saubhari Muni

R – Ramacandra (6-13) Saubhari Muni Chapter 6 Sukadeva Goswami described the descendants of Ambarish and then detailed the descendants of Iksvaku (another of Vaivasvata Manu’s sons) up to Mandhata, whose unique birth and powerful rulership was described. Mandhata’s fifty daughters were all married to Saubhari Muni, and Sukadeva Goswami thus narrated the sage’s history. Once, while meditating in the waters of the Yamuna, Saubhari witnessed two fishes copulating. He became so sexually agitated that he desired to marry one of Mandhata’s daughters. He rejuvenated his body, after which all fifty daughters selected him as their husband. By dint of yogic power, the former ascetic provided all household opulence for his wives, had 100 children with each one and thus expanded his family network. He later reflected on how ephemeral sense gratification is, and how he had become entangled in a very mundane existence. Having reawakened his spiritual intelligence, he retired from family life ( vanaprastha ), practised austerities and subsequently attained perfection.

Previous R – Ramacandra (6-13) Next Other Descendants Last updated 1 year ago

— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.13.1

↗
श्रीशुक उवाच निमिरिक्ष्वाकुतनयो वसिष्ठमवृतर्त्विजम् । आरभ्य सत्रं सोऽप्याह शक्रेण प्राग्वृतोऽस्मि भो: ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
nimir ikṣvāku-tanayo
[nimir ikshvaaku-tanayo]
vasiṣṭham avṛtartvijam
[vasishtham avritartvijam]
ārabhya satraṁ so ’py āha
[aarabhya satram so ’py aaha]
śakreṇa prāg vṛto ’smi bhoḥ
[shakrena praag vrito ’smi bhoh]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said nimiḥ — King Nimi ikṣvāku-tanayaḥ — the son of Mahārāja Ikṣvāku vasiṣṭham — the great sage Vasiṣṭha avṛta — appointed ṛtvijam — the chief priest of the sacrifice ārabhya — beginning satram — the sacrifice saḥ — he, Vasiṣṭha api — also āha — said śakreṇa — by Lord Indra prāk — before vṛtaḥ asmi — I was appointed bhoḥ — O Mahārāja Nimi.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
nimir ikṣvāku-tanayo
nimiḥ
King Nimi
ikṣvāku-tanayaḥ
the son of Mahārāja Ikṣvāku
vasiṣṭham avṛtartvijam
vasiṣṭham
the great sage Vasiṣṭha
avṛta
appointed
ṛtvijam
the chief priest of the sacrifice
ārabhya satraṁ so ’py āha
ārabhya
beginning
satram
the sacrifice
śakreṇa prāg vṛto ’smi bhoḥ
saḥ
he, Vasiṣṭha
api
also
āha
said
śakreṇa
by Lord Indra
prāk
before
vṛtaḥ asmi
I was appointed
bhoḥ
O Mahārāja Nimi.
Śrīla Śukadeva Gosvāmī said: After beginning sacrifices, Mahārāja Nimi, the son of Ikṣvāku, requested the great sage Vasiṣṭha to take the post of chief priest. At that time, Vasiṣṭha replied, “My dear Mahārāja Nimi, I have already accepted the same post in a sacrifice begun by Lord Indra.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: At beginning of a sacrifice, Nimi, the son of Ikṣvāku, requested Vasiṣṭha to take the post of chief priest. At that time, Vasiṣṭha replied, "My dear Mahārāja Nimi, I have already accepted the same post in a sacrifice begun by Lord Indra.” The Thirteenth Chapter completes the description of the sun dynasty by describing the descendants from Ikṣvāku’s son Nimi, containing stories of Viṣṇu and his devotees.
Related lectures
Personal Guidance
Nimi asks Vasiṣṭha to be his chief priest, but the sage has already accepted the same role for Indra. Even the greatest spiritual functionaries have prior commitments — and good service requires honoring previous yeses.
Reflection Questions
  • Where am I accepting new commitments without honoring the ones I have already given?
  • Whom have I overpromised because I am unable to say 'I am already engaged'?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.2

↗
तं निर्वर्त्यागमिष्यामि तावन्मां प्रतिपालय । तूष्णीमासीद् गृहपति: सोऽपीन्द्रस्याकरोन्मखम् ॥ २ ॥
taṁ nirvartyāgamiṣyāmi
[tam nirvartyaagamishyaami]
tāvan māṁ pratipālaya
[taavan maam pratipaalaya]
tūṣṇīm āsīd gṛha-patiḥ
[tooshneem aaseed griha-patih]
so ’pīndrasyākaron makham
[so ’peendrasyaakaron makham]
Word-for-word
tam — that sacrifice nirvartya — after finishing āgamiṣyāmi — I shall come back tāvat — until that time mām — me (Vasiṣṭha) pratipālaya — wait for tūṣṇīm — silent āsīt — remained gṛha-patiḥ — Mahārāja Nimi saḥ — he, Vasiṣṭha api — also indrasya — of Lord Indra akarot — executed makham — the sacrifice.
Blended reading (Sanskrit + English inline)
taṁ nirvartyāgamiṣyāmi
tam
that sacrifice
nirvartya
after finishing
āgamiṣyāmi
I shall come back
tāvan māṁ pratipālaya
tāvat
until that time
mām
me (Vasiṣṭha)
pratipālaya
wait for
tūṣṇīm āsīd gṛha-patiḥ
tūṣṇīm
silent
āsīt
remained
gṛha-patiḥ
Mahārāja Nimi
saḥ
he, Vasiṣṭha
api
also
so ’pīndrasyākaron makham
indrasya
of Lord Indra
akarot
executed
makham
the sacrifice.
“I shall return here after finishing the yajña for Indra. Kindly wait for me until then.” Mahārāja Nimi remained silent, and Vasiṣṭha began to perform the sacrifice for Lord Indra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
He said, "I shall return here after finishing the sacrifice for Indra. Kindly wait for me until then." Mahārāja Nimi remained silent and Vasiṣṭha performed the sacrifice for Lord Indra. Pratipālaya means “wait for me.” Gṛha-patiḥ refers to King Nimi.
Personal Guidance
Vasiṣṭha asks Nimi to wait until the Indra yajṣa is finished; Nimi remains silent. Silence is not always assent — it can be the polite cover for a different plan we have not yet voiced.
Reflection Questions
  • When did my silence last cover a disagreement I should have spoken aloud?
  • Whose 'silent agreement' am I trusting that may, in truth, be polite dissent?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.3

↗
निमिश्चलमिदं विद्वान् सत्रमारभतात्मवान् । ऋत्विग्भिरपरैस्तावन्नागमद् यावता गुरु: ॥ ३ ॥
nimiś calam idaṁ vidvān
[nimish chalam idam vidvaan]
satram ārabhatātmavān
[satram aarabhataatmavaan]
ṛtvigbhir aparais tāvan
[ritvigbhir aparais taavan]
nāgamad yāvatā guruḥ
[naagamad yaavataa guruh]
Word-for-word
nimiḥ — Mahārāja Nimi calam — flickering, subject to end at any moment idam — this (life) vidvān — being completely aware of this fact satram — the sacrifice ārabhata — inaugurated ātmavān — self-realized person ṛtvigbhiḥ — by priests aparaiḥ — other than Vasiṣṭha tāvat — for the time being na — not āgamat — returned yāvatā — so long guruḥ — his spiritual master (Vasiṣṭha).
Blended reading (Sanskrit + English inline)
nimiś calam idaṁ vidvān
nimiḥ
Mahārāja Nimi
calam
flickering, subject to end at any moment
idam
this (life)
vidvān
being completely aware of this fact
satram ārabhatātmavān
satram
the sacrifice
ārabhata
inaugurated
ātmavān
self-realized person
ṛtvigbhir aparais tāvan
ṛtvigbhiḥ
by priests
aparaiḥ
other than Vasiṣṭha
tāvat
for the time being
nāgamad yāvatā guruḥ
na
not
āgamat
returned
yāvatā
so long
guruḥ
his spiritual master (Vasiṣṭha).
Mahārāja Nimi, being a self-realized soul, considered that this life is flickering. Therefore, instead of waiting long for Vasiṣṭha, he began performing the sacrifice with other priests.
Purport

Cāṇakya Paṇḍita says, śarīraṁ kṣaṇa-vidhvāṁsi kalpānta-sthāyino guṇāḥ: “The duration of one’s life in the material world may end at any moment, but if within this life one does something worthy, that qualification is depicted in history eternally.” Here is a great personality, Mahārāja Nimi, who knew this fact. In the human form of life one should perform activities in such a way that at the end he goes back home, back to Godhead. This is self-realization.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mahārāja Nimi, being intelligent, understood that this life is flickering, and instead of waiting for Vasiṣṭha, began performing the sacrifice with other priests. Knowing that this life is uncertain, since he was very intelligent (ātmavān), he performed the sacrifice with other priests.
Related lectures
Personal Guidance
Considering life flickering, Nimi performs the sacrifice with other priests rather than waiting. Awareness of mortality drives the wise to act now — but acting without honoring elders has its own karma, even when reasoning is sound.
Reflection Questions
  • Where is urgency a justification I use to bypass relationship and consultation?
  • How can I act with the urgency of mortality while still honoring my elders?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.4

↗
शिष्यव्यतिक्रमं वीक्ष्य तं निर्वर्त्यागतो गुरु: । अशपत् पतताद् देहो निमे: पण्डितमानिन: ॥ ४ ॥
śiṣya-vyatikramaṁ vīkṣya
[shishya-vyatikramam veekshya]
taṁ nirvartyāgato guruḥ
[tam nirvartyaagato guruh]
aśapat patatād deho
[ashapat patataad deho]
nimeḥ paṇḍita-māninaḥ
[nimeh pandita-maaninah]
Word-for-word
śiṣya-vyatikramam — the disciple’s deviation from the order of the guru vīkṣya — observing tam — the performance of yajña by Indra nirvartya — after finishing āgataḥ — when he returned guruḥ — Vasiṣṭha Muni aśapat — he cursed Nimi Mahārāja patatāt — may it fall down dehaḥ — the material body nimeḥ — of Mahārāja Nimi paṇḍita-māninaḥ — who considers himself so learned (as to disobey the order of his spiritual master).
Blended reading (Sanskrit + English inline)
śiṣya-vyatikramaṁ vīkṣya
śiṣya-vyatikramam
the disciple’s deviation from the order of the guru
vīkṣya
observing
taṁ nirvartyāgato guruḥ
tam
the performance of yajña by Indra
nirvartya
after finishing
āgataḥ
when he returned
guruḥ
Vasiṣṭha Muni
aśapat patatād deho
aśapat
he cursed Nimi Mahārāja
patatāt
may it fall down
dehaḥ
the material body
nimeḥ paṇḍita-māninaḥ
nimeḥ
of Mahārāja Nimi
paṇḍita-māninaḥ
who considers himself so learned (as to disobey the order of his spiritual master).
After completing the sacrificial performance for King Indra, the spiritual master Vasiṣṭha returned and found that his disciple Mahārāja Nimi had disobeyed his instructions. Thus Vasiṣṭha cursed him, saying, “May the material body of Nimi, who considers himself learned, immediately fall.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After completing the sacrifice for Indra, the guru Vasiṣṭha returned and found that his disciple Mahārāja Nimi had disobeyed his instructions. Thus Vasiṣṭha cursed him, saying, "May the material body of Nimi, who considers himself learned, immediately fall." Having completed Indra’s sacrifice Vasiṣṭha returned, and saw that his disciple Nimi had ignored his instruction.
Related lectures
Personal Guidance
Returning, Vasiṣṭha curses his disciple's body to fall for considering himself learned. Pride displayed by a disciple to a guru, even under the cover of philosophical reasoning, can produce harsh reactions.
Reflection Questions
  • Where have I 'reasoned past' a guru or elder without acknowledging that I was, in effect, defying them?
  • What apology, even years later, might still be owed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.5

↗
निमि: प्रतिददौ शापं गुरवेऽधर्मवर्तिने । तवापि पतताद् देहो लोभाद्धर्ममजानत: ॥ ५ ॥
nimiḥ pratidadau śāpaṁ
[nimih pratidadau shaapam]
gurave ’dharma-vartine
[gurave ’dharma-vartine]
tavāpi patatād deho
[tavaapi patataad deho]
lobhād dharmam ajānataḥ
[lobhaad dharmam ajaanatah]
Word-for-word
nimiḥ — Mahārāja Nimi pratidadau śāpam — countercursed gurave — unto his spiritual master, Vasiṣṭha adharma-vartine — who was induced to irreligious principles (because he cursed his offenseless disciple) tava — of you api — also patatāt — let it fall dehaḥ — the body lobhāt — because of greed dharmam — religious principles ajānataḥ — not knowing.
Blended reading (Sanskrit + English inline)
nimiḥ pratidadau śāpaṁ
nimiḥ
Mahārāja Nimi
pratidadau śāpam
countercursed
gurave ’dharma-vartine
gurave
unto his spiritual master, Vasiṣṭha
tavāpi patatād deho
adharma-vartine
who was induced to irreligious principles (because he cursed his offenseless disciple)
lobhād dharmam ajānataḥ
tava
of you
api
also
patatāt
let it fall
dehaḥ
the body
lobhāt
because of greed
dharmam
religious principles
ajānataḥ
not knowing.
For unnecessarily cursing him when he had committed no offense, Mahārāja Nimi countercursed his spiritual master. “For the sake of getting contributions from the King of heaven,” he said, “you have lost your religious intelligence. Therefore I pronounce this curse: your body also will fall.”
Purport

The religious principle for a brāhmaṇa is that he should not be greedy at all. In this case, however, for the sake of more lucrative remunerations from the King of heaven, Vasiṣṭha neglected Mahārāja Nimi’s request on this planet, and when Nimi performed the sacrifices with other priests, Vasiṣṭha unnecessarily cursed him. When one is infected by contaminated activities, his power, material or spiritual, reduces. Although Vasiṣṭha was the spiritual master of Mahārāja Nimi, because of his greed he became fallen.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mahārāja Nimi countercursed his guru who was on the path of irreligion. "Your body should also fall, because of your greed and ignorance of dharma.” His guru was on the path of adharma since he had greed for donations from both Indra and Nimi.
Related lectures
Personal Guidance
Nimi counter-curses Vasiṣṭha — pointing out that the sage was greedy for Indra's compensation. Even great brāhmaṇas can compromise principle for remuneration, and the right disciple may, painfully, have to name it.
Reflection Questions
  • Where am I rationalizing greed in spiritual leadership — my own or others' — by the size of the paycheck?
  • Have I confused 'serving the bigger client' with 'serving the more important duty'?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.6

↗
इत्युत्ससर्ज स्वं देहं निमिरध्यात्मकोविद: । मित्रावरुणयोर्जज्ञे उर्वश्यां प्रपितामह: ॥ ६ ॥
ity utsasarja svaṁ dehaṁ
[ity utsasarja svam deham]
nimir adhyātma-kovidaḥ
[nimir adhyaatma-kovidah]
mitrā-varuṇayor jajñe
[mitraa-varunayor jajne]
urvaśyāṁ prapitāmahaḥ
[urvashyaam prapitaamahah]
Word-for-word
iti — thus utsasarja — gave up svam — his own deham — body nimiḥ — Mahārāja Nimi adhyātma-kovidaḥ — fully conversant with spiritual knowledge mitrā-varuṇayoḥ — from the semen of Mitra and Varuṇa (discharged from seeing the beauty of Urvaśī) jajñe — was born urvaśyām — through Urvaśī, a prostitute of the heavenly kingdom prapitāmahaḥ — Vasiṣṭha, who was known as the great-grandfather.
Blended reading (Sanskrit + English inline)
ity utsasarja svaṁ dehaṁ
iti
thus
utsasarja
gave up
svam
his own
deham
body
nimir adhyātma-kovidaḥ
nimiḥ
Mahārāja Nimi
adhyātma-kovidaḥ
fully conversant with spiritual knowledge
mitrā-varuṇayor jajñe
mitrā-varuṇayoḥ
from the semen of Mitra and Varuṇa (discharged from seeing the beauty of Urvaśī)
jajñe
was born
urvaśyāṁ prapitāmahaḥ
urvaśyām
through Urvaśī, a prostitute of the heavenly kingdom
prapitāmahaḥ
Vasiṣṭha, who was known as the great-grandfather.
After saying this, Mahārāja Nimi, who was expert in the science of spiritual knowledge, gave up his body. Vasiṣṭha, the great-grandfather, gave up his body also, but through the semen discharged by Mitra and Varuṇa when they saw Urvaśī, he was born again.
Purport

Mitra and Varuṇa chanced to meet Urvaśī, the most beautiful prostitute of the heavenly kingdom, and they became lusty. Because they were great saints, they tried to control their lust, but they could not do so, and thus they discharged semen. This semen was kept carefully in a waterpot, and Vasiṣṭha was born from it.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After saying this, Mahārāja Nimi, who was expert in the science of spiritual knowledge, gave up his body. Vasiṣṭha, the great-grandfather, gave up his body also, but through the semen discharged by Mitra and Varuṇa when they saw Urvaśī, he was born again. Vasiṣṭha (prapitāmaḥ) gave up his body but was born from Mitra and Varuṇa. On seeing Urvaśī they discharged semen which was kept in a pot. Śruti says kumbhe retaḥ siṣicatuḥ samānam: they discharged their semen in a pot in equal amounts. (Ṛg Veda 7.33.13)
Related lectures
Personal Guidance
Both give up their bodies; Vasiṣṭha is reborn through Mitra and Varuṇa's seminal discharge upon seeing Urvaśī. Even mighty sages can be undone in a moment by lust — and the seed thus emitted, kept in a pot, fathers a great soul.
Reflection Questions
  • Where am I assuming personal strength against an attraction that ruins greater souls than mine?
  • What 'pot' might the Lord be using to redeem something I have already lost?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.7

↗
गन्धवस्तुषु तद् देहं निधाय मुनिसत्तमा: । समाप्ते सत्रयागे च देवानूचु: समागतान् ॥ ७ ॥
gandha-vastuṣu tad-dehaṁ
[gandha-vastushu tad-deham]
nidhāya muni-sattamāḥ
[nidhaaya muni-sattamaah]
samāpte satra-yāge ca
[samaapte satra-yaage cha]
devān ūcuḥ samāgatān
[devaan oochuh samaagataan]
Word-for-word
gandha-vastuṣu — in things very fragrant tat-deham — the body of Mahārāja Nimi nidhāya — having preserved muni-sattamāḥ — all the great sages gathered there samāpte satra-yāge — at the end of the sacrifice known by the name Satra ca — also devān — to all the demigods ūcuḥ — requested or spoke samāgatān — who were assembled there.
Blended reading (Sanskrit + English inline)
gandha-vastuṣu tad-dehaṁ
gandha-vastuṣu
in things very fragrant
tat-deham
the body of Mahārāja Nimi
nidhāya muni-sattamāḥ
nidhāya
having preserved
muni-sattamāḥ
all the great sages gathered there
samāpte satra-yāge
at the end of the sacrifice known by the name Satra
samāpte satra-yāge ca
ca
also
devān ūcuḥ samāgatān
devān
to all the demigods
ūcuḥ
requested or spoke
samāgatān
who were assembled there.
During the performance of the yajña, the body relinquished by Mahārāja Nimi was preserved in fragrant substances, and at the end of the Satra-yāga the great saints and brāhmaṇas made the following request to all the demigods assembled there.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The body relinquished by Mahārāja Nimi was preserved in fragrant substances. At the end of the Satra sacrifice the great sages made a request to all the devatās assembled there. Tad-deham means the body of Nimi.
Related lectures
Personal Guidance
Nimi's body is preserved in fragrant substances during the yajṣa. The forms left behind by saintly persons continue to merit care, even after the soul has departed.
Reflection Questions
  • How am I treating the bodies of departed devotees — with the dignity due a vessel of devotion?
  • What ongoing care do I owe to physical remains of sacred places or persons in my care?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.8

↗
राज्ञो जीवतु देहोऽयं प्रसन्ना: प्रभवो यदि । तथेत्युक्ते निमि: प्राह मा भून्मे देहबन्धनम् ॥ ८ ॥
rājño jīvatu deho ’yaṁ
[raajno jeevatu deho ’yam]
prasannāḥ prabhavo yadi
[prasannaah prabhavo yadi]
tathety ukte nimiḥ prāha
[tathety ukte nimih praaha]
mā bhūn me deha-bandhanam
[maa bhoon me deha-bandhanam]
Word-for-word
rājñaḥ — of the King jīvatu — may again be enlivened dehaḥ ayam — this body (now preserved) prasannāḥ — very much pleased prabhavaḥ — all able to do it yadi — if tathā — let it be so iti — thus ukte — when it was replied (by the demigods) nimiḥ — Mahārāja Nimi prāha — said mā bhūt — do not do it me — my deha-bandhanam — imprisonment again in a material body.
Blended reading (Sanskrit + English inline)
rājño jīvatu deho ’yaṁ
rājñaḥ
of the King
jīvatu
may again be enlivened
dehaḥ ayam
this body (now preserved)
prasannāḥ prabhavo yadi
prasannāḥ
very much pleased
prabhavaḥ
all able to do it
yadi
if
tathety ukte nimiḥ prāha
tathā
let it be so
iti
thus
ukte
when it was replied (by the demigods)
nimiḥ
Mahārāja Nimi
prāha
said
mā bhūn me deha-bandhanam
mā bhūt
do not do it
me
my
deha-bandhanam
imprisonment again in a material body.
“If you are satisfied with this sacrifice and if you are actually able to do so, kindly bring Mahārāja Nimi back to life in this body.” The demigods said yes to this request by the sages, but Mahārāja Nimi said, “Please do not imprison me again in a material body.”
Purport

The demigods are in a position many times higher than that of human beings. Therefore, although the great saints and sages were also powerful brāhmaṇas, they requested the demigods to revive Mahārāja Nimi’s body, which had been preserved in various perfumed balms. One should not think that the demigods are powerful only in enjoying the senses; they are also powerful in such deeds as bringing life back to a dead body. There are many similar instances in the Vedic literature. For example, according to the history of Sāvitrī and Satyavān, Satyavān died and was being taken away by Yamarāja, but on the request of his wife, Sāvitrī, Satyavān was revived in the same body. This is an important fact about the power of the demigods.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
"If you are satisfied with this sacrifice and if you are actually able to do so, kindly bring Mahārāja Nimi’s body back to life." The devatās agreed, but Mahārāja Nimi said, "Please do not imprison me again in a material body." If you are pleased and capable, then bring his body to life. The devatās said “Let it be so (tathā).”
Personal Guidance
The demigods agree to revive Nimi, but he refuses — he does not want re-imprisonment in a material body. Some grace must be politely declined when accepting it would chain us again.
Reflection Questions
  • Where am I asking for a blessing that, if granted, would re-bind me?
  • What apparent kindness should I decline because it serves an outdated version of me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.9

↗
यस्य योगं न वाञ्छन्ति वियोगभयकातरा: । भजन्ति चरणाम्भोजं मुनयो हरिमेधस: ॥ ९ ॥
yasya yogaṁ na vāñchanti
[yasya yogam na vaanchanti]
viyoga-bhaya-kātarāḥ
[viyoga-bhaya-kaataraah]
bhajanti caraṇāmbhojaṁ
[bhajanti charanaambhojam]
munayo hari-medhasaḥ
[munayo hari-medhasah]
Word-for-word
yasya — with the body yogam — contact na — do not vāñchanti — jñānīs desire viyoga-bhaya-kātarāḥ — being afraid of giving up the body again bhajanti — offer transcendental loving service caraṇa-ambhojam — to the lotus feet of the Lord munayaḥ — great saintly persons hari-medhasaḥ — whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
yasya yogaṁ na vāñchanti
yasya
with the body
yogam
contact
na
do not
vāñchanti
jñānīs desire
viyoga-bhaya-kātarāḥ
viyoga-bhaya-kātarāḥ
being afraid of giving up the body again
bhajanti
offer transcendental loving service
bhajanti caraṇāmbhojaṁ
caraṇa-ambhojam
to the lotus feet of the Lord
munayo hari-medhasaḥ
munayaḥ
great saintly persons
hari-medhasaḥ
whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of Godhead.
Mahārāja Nimi continued: Māyāvādīs generally want freedom from accepting a material body because they fear having to give it up again. But devotees whose intelligence is always filled with the service of the Lord are unafraid. Indeed, they take advantage of the body to render transcendental loving service.
Purport

Mahārāja Nimi did not want to accept a material body, which would be a cause of bondage; because he was a devotee, he wanted a body by which he could render devotional service to the Lord. Śrīla Bhaktivinoda Ṭhākura sings:

janmāobi more icchā yadi tora bhakta-gṛhe jani janma ha-u mora kīṭa-janma ha-u yathā tuyā dāsa

“My Lord, if You want me to take birth and accept a material body again, kindly do me this favor: allow me to take birth in the home of Your servant, Your devotee. I do not mind being born there even as an insignificant creature like an insect.” Śrī Caitanya Mahāprabhu also said:

na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi

“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.” ( Śikṣāṣṭaka 4) By saying “life after life” ( janmani janmani ), the Lord referred not to an ordinary birth but a birth in which to remember the lotus feet of the Lord. Such a body is desirable. A devotee does not think like yogīs and jñānīs, who want to refuse a material body and become one with the impersonal Brahman effulgence. A devotee does not like this idea. On the contrary, he will accept any body, material or spiritual, for he wants to serve the Lord. This is real liberation.

If one has a strong desire to serve the Lord, even if he accepts a material body, there is no cause of anxiety, since a devotee, even in a material body, is a liberated soul. This is confirmed by Śrīla Rūpa Gosvāmī:

īhā yasya harer dāsye karmaṇā manasā girā nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate

“A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities.” The desire to serve the Lord establishes one as liberated in any condition of life, whether in a spiritual body or a material body. In a spiritual body the devotee becomes a direct associate of the Lord, but even though a devotee may superficially appear to be in a material body, he is always liberated and is engaged in the same duties of service to the Lord as a devotee in Vaikuṇṭhaloka. There is no distinction. It is said, sādhur jīvo vā maro vā. Whether a devotee is alive or dead, his only concern is to serve the Lord. Tyaktvā dehaṁ punar janma naiti mām eti. When he gives up his body, he goes directly to become an associate of the Lord and serve Him, although he does the same thing even in a material body in the material world.

For a devotee there is no pain, pleasure or material perfection. One may argue that at the time of death a devotee also suffers because of giving up his material body. But in this connection the example may be given that a cat carries a mouse in its mouth and also carries a kitten in its mouth. Both the mouse and the kitten are carried in the same mouth, but the perception of the mouse is different from that of the kitten. When a devotee gives up his body ( tyaktvā deham ), he is ready to go back home, back to Godhead. Thus his perception is certainly different from that of a person being taken away by Yamarāja for punishment. A person whose intelligence is always concentrated upon the service of the Lord is unafraid of accepting a material body, whereas a nondevotee, having no engagement in the service of the Lord, is very much afraid of accepting a material body or giving up his present one. Therefore, we should follow the instruction of Caitanya Mahāprabhu: mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. It doesn’t matter whether we accept a material body or a spiritual body; our only ambition should be to serve the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sages who recognize the Lord, suffering fear of separation from the body, therefore do not desire to attain a material body. Rather they worship the Lord’s lotus feet. Since it is impossible to worship the lotus feet of the Lord without a body, please give me a spiritual body as an associate of the Lord. This is the esoteric meaning of his request.
Related lectures
Personal Guidance
Māyāvādīs avoid bodies for fear of pain; devotees, fearless, take any body that lets them serve. The motive — escape versus service — entirely changes the spiritual significance of accepting or rejecting embodiment.
Reflection Questions
  • Is my preference for or against any situation driven by avoidance or by service?
  • Where am I clothing escape in spiritual language?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.10

↗
देहं नावरुरुत्सेऽहं दु:खशोकभयावहम् । सर्वत्रास्य यतो मृत्युर्मत्स्यानामुदके यथा ॥ १० ॥
dehaṁ nāvarurutse ’haṁ
[deham naavarurutse ’ham]
duḥkha-śoka-bhayāvaham
[duhkha-shoka-bhayaavaham]
sarvatrāsya yato mṛtyur
[sarvatraasya yato mrityur]
matsyānām udake yathā
[matsyaanaam udake yathaa]
Word-for-word
deham — a material body na — not avarurutse — desire to accept aham — I duḥkha-śoka-bhaya-āvaham — which is the cause of all kinds of distress, lamentation and fear sarvatra — always and everywhere within this universe asya — of the living entities who have accepted material bodies yataḥ — because mṛtyuḥ — death matsyānām — of the fish udake — living within the water yathā — like.
Blended reading (Sanskrit + English inline)
dehaṁ nāvarurutse ’haṁ
deham
a material body
na
not
avarurutse
desire to accept
duḥkha-śoka-bhayāvaham
aham
I
duḥkha-śoka-bhaya-āvaham
which is the cause of all kinds of distress, lamentation and fear
sarvatrāsya yato mṛtyur
sarvatra
always and everywhere within this universe
asya
of the living entities who have accepted material bodies
yataḥ
because
mṛtyuḥ
death
matsyānām udake yathā
matsyānām
of the fish
udake
living within the water
yathā
like.
I do not wish to accept a material body, for such a body is the source of all distress, lamentation and fear, everywhere in the universe, just as it is for a fish in the water, which lives always in anxiety because of fear of death.
Purport

The material body, whether in the higher or lower planetary system, is destined to die. In the lower planetary system or lower species of life one may die soon, and in the higher planets or higher species one may live for a long, long time, but death is inevitable. This fact should be understood. In the human form of life one should take the opportunity to put an end to birth, death, old age and disease by performing tapasya. This is the aim of human civilization: to stop the repetition of birth and death, which is called mṛtyu-saṁsāra-vartmani. This can be done only when one is Kṛṣṇa conscious, or has achieved the service of the lotus feet of the Lord. Otherwise one must rot in this material world and accept a material body subject to birth, death, old age and disease.

The example given here is that water is a very nice place for a fish, but the fish is never free from anxiety about death, since big fish are always eager to eat the small fish. Phalgūni tatra mahatām: all living entities are eaten by bigger living entities. This is the way of material nature.

ahastāni sahastānām apadāni catuṣ-padām phalgūni tatra mahatāṁ jīvo jīvasya jīvanam

“Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.” ( Bhāg. 1.13.47 ) The Supreme Personality of Godhead has created the material world in such a way that one living entity is food for another. Thus there is a struggle for existence, but although we speak of survival of the fittest, no one can escape death without becoming a devotee of the Lord. Hariṁ vinā naiva sṛtiṁ taranti: one cannot escape the cycle of birth and death without becoming a devotee. This is also confirmed in Bhagavad-gītā (9.3) . Aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani. One who does not attain shelter at the lotus feet of Kṛṣṇa must certainly wander up and down within the cycle of birth and death.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I do not wish to accept a material body, for such a body is the source of all distress, lamentation and fear everywhere in the universe, just a fish in water will die from other aquatics. I do not desire to accept a body. Even in water the fish dies from other water creatures. Other creatures in other places also die by their very nature.
Related values & verses
Related verses
SB 1.13.47
Related lectures
Personal Guidance
Nimi compares embodied life to a fish's anxious life underwater — always under threat of death. Higher and lower planets alike are temporary, and pretending otherwise is the fundamental confusion.
Reflection Questions
  • Where am I spending major life energy improving a 'water' I will eventually have to leave?
  • What practice could I begin today that treats my embodied life as temporary?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.11

↗
देवा ऊचु: विदेह उष्यतां कामं लोचनेषु शरीरिणाम् । उन्मेषणनिमेषाभ्यां लक्षितोऽध्यात्मसंस्थित: ॥ ११ ॥
devā ūcuḥ
[devaa oochuh]
videha uṣyatāṁ kāmaṁ
[videha ushyataam kaamam]
locaneṣu śarīriṇām
[lochaneshu shareerinaam]
unmeṣaṇa-nimeṣābhyāṁ
[unmeshana-nimeshaabhyaam]
lakṣito ’dhyātma-saṁsthitaḥ
[lakshito ’dhyaatma-samsthitah]
Word-for-word
devāḥ ūcuḥ — the demigods said videhaḥ — without any material body uṣyatām — you live kāmam — as you like locaneṣu — in the vision śarīriṇām — of those who have material bodies unmeṣaṇa-nimeṣābhyām — become manifest and unmanifest as you desire lakṣitaḥ — being seen adhyātma-saṁsthitaḥ — situated in a spiritual body.
Blended reading (Sanskrit + English inline)
devā ūcuḥ
devāḥ ūcuḥ
the demigods said
videha uṣyatāṁ kāmaṁ
videhaḥ
without any material body
uṣyatām
you live
kāmam
as you like
locaneṣu śarīriṇām
locaneṣu
in the vision
śarīriṇām
of those who have material bodies
unmeṣaṇa-nimeṣābhyāṁ
unmeṣaṇa-nimeṣābhyām
become manifest and unmanifest as you desire
lakṣito ’dhyātma-saṁsthitaḥ
lakṣitaḥ
being seen
adhyātma-saṁsthitaḥ
situated in a spiritual body.
The demigods said: Let Mahārāja Nimi live without a material body. Let him live in a spiritual body as a personal associate of the Supreme Personality of Godhead, and, according to his desire, let him be manifest or unmanifest to common materially embodied people.
Purport

The demigods wanted Mahārāja Nimi to come to life, but Mahārāja Nimi did not want to accept another material body. Under the circumstances, the demigods, having been requested by the saintly persons, gave him the benediction that he would be able to stay in his spiritual body. There are two kinds of spiritual bodies, as generally understood by common men. The term “spiritual body” is sometimes taken to refer to a ghostly body. An impious man who dies after sinful activities is sometimes condemned so that he cannot possess a gross material body of five material elements, but must live in a subtle body of mind, intelligence and ego. However, as explained in Bhagavad-gītā, devotees can give up the material body and attain a spiritual body free from all material tinges, gross and subtle ( tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna ). Thus the demigods gave King Nimi the benediction that he would be able to stay in a purely spiritual body, free from all gross and subtle material contamination.

The Supreme Personality of Godhead can be seen or unseen according to His own transcendental desire; similarly, a devotee, being jīvan-mukta, can be seen or not, as he chooses. As stated in Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: the Supreme Personality of Godhead, Kṛṣṇa, is not manifest to everyone and anyone. To the common man He is unseen. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: Kṛṣṇa and His name, fame, qualities and paraphernalia cannot be materially understood. Unless one is advanced in spiritual life ( sevonmukhe hi jihvādau ), one cannot see Kṛṣṇa. Therefore the ability to see Kṛṣṇa depends on Kṛṣṇa’s mercy. The same privilege of being seen or unseen according to one’s own desire was given to Mahārāja Nimi. Thus he lived in his original, spiritual body as an associate of the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devatās said: Let Mahārāja Nimi live without a gross body, and, being situated in a subtle body, let him be manifest or unmanifest to common materially embodied people as he wishes. The sages requested that the King’s body should be revived. The King requested to not have a material body. Since the devatās could not fulfill the third request for a spiritual body, they spoke with a desire to give the first two requests. Let him dwell without a body (videhaḥ). And let him be visible to men, in a subtle body. By these to benedictions he would live and be free from bondage of a material body. Thus the two requests were fulfilled.
Related lectures
Personal Guidance
The demigods grant Nimi a spiritual body to live as an associate of the Lord, manifest or unmanifest to ordinary people. There is a kind of devotional existence whose presence is real even when not visible to material eyes.
Reflection Questions
  • Whose unseen presence in my life as a 'devotional associate' am I quietly relying on?
  • Where would I behave better if I really believed advanced devotees can be present unseen?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.12

↗
अराजकभयं नृणां मन्यमाना महर्षय: । देहं ममन्थु: स्म निमे: कुमार: समजायत ॥ १२ ॥
arājaka-bhayaṁ nṝṇāṁ
[araajaka-bhayam nreenaam]
manyamānā maharṣayaḥ
[manyamaanaa maharshayah]
dehaṁ mamanthuḥ sma nimeḥ
[deham mamanthuh sma nimeh]
kumāraḥ samajāyata
[kumaarah samajaayata]
Word-for-word
arājaka-bhayam — due to fear of the danger of an unregulated government nṝṇām — for the people in general manyamānāḥ — considering this situation mahā-ṛṣayaḥ — the great sages deham — the body mamanthuḥ — churned sma — in the past nimeḥ — of Mahārāja Nimi kumāraḥ — one son samajāyata — was thus born.
Blended reading (Sanskrit + English inline)
arājaka-bhayaṁ nṝṇāṁ
arājaka-bhayam
due to fear of the danger of an unregulated government
nṝṇām
for the people in general
manyamānā maharṣayaḥ
manyamānāḥ
considering this situation
mahā-ṛṣayaḥ
the great sages
dehaṁ mamanthuḥ sma nimeḥ
deham
the body
mamanthuḥ
churned
sma
in the past
nimeḥ
of Mahārāja Nimi
kumāraḥ samajāyata
kumāraḥ
one son
samajāyata
was thus born.
Thereafter, to save the people from the danger of an unregulated government, the sages churned Mahārāja Nimi’s material body, from which, as a result, a son was born.
Purport

Arājaka-bhayam. If the government is unsteady and unregulated, there is danger of fear for the people. At the present moment this danger always exists because of government by the people. Here we can see that the great sages got a son from Nimi’s material body to guide the citizens properly, for such guidance is the duty of a kṣatriya king. A kṣatriya is one who saves the citizens from being injured. In the so-called people’s government there is no trained kṣatriya king; as soon as someone strong accumulates votes, he becomes the minister or president, without training from the learned brāhmaṇas expert in the śāstras. Indeed, we see that in some countries the government changes from party to party, and therefore the men in charge of the government are more eager to protect their position than to see that the citizens are happy. The Vedic civilization prefers monarchy. People liked the government of Lord Rāmacandra, the government of Mahārāja Yudhiṣṭhira and the governments of Mahārāja Parīkṣit, Mahārāja Ambarīṣa and Mahārāja Prahlāda. There are many instances of excellent government under a monarch. Gradually the democratic government is becoming unfit for the needs of the people, and therefore some parties are trying to elect a dictator. A dictatorship is the same as a monarchy, but without a trained leader. Actually people will be happy when a trained leader, whether a monarch or a dictator, takes control of the government and rules the people according to the standard regulations of the authorized scriptures.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, understanding the dangerous situation for the people without a king, the sages churned Mahārāja Nimi's material body, from which, as a result, a son was born.
Related lectures
Personal Guidance
To save the people from danger of unregulated rule, the sages churn Nimi's body and produce a son. Power vacuums are dangerous, and the wise act to fill them with someone qualified before chaos sets in.
Reflection Questions
  • What 'vacuum' in my circle is currently dangerous because no one is willing to step up?
  • Whom could I help raise into a leadership role that protects others?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.13

↗
जन्मना जनक: सोऽभूद् वैदेहस्तु विदेहज: । मिथिलो मथनाज्जातो मिथिला येन निर्मिता ॥ १३ ॥
janmanā janakaḥ so ’bhūd
[janmanaa janakah so ’bhood]
vaidehas tu videhajaḥ
[vaidehas tu videhajah]
mithilo mathanāj jāto
[mithilo mathanaaj jaato]
mithilā yena nirmitā
[mithilaa yena nirmitaa]
Word-for-word
janmanā — by birth janakaḥ — born uncommonly, not by the usual process saḥ — he abhūt — became vaidehaḥ — also known as Vaideha tu — but videha-jaḥ — because of being born from the body of Mahārāja Nimi, who had left his material body mithilaḥ — he also became known as Mithila mathanāt — because of being born from the churning of his father’s body jātaḥ — thus born mithilā — the kingdom called Mithilā yena — by whom (Janaka) nirmitā — was constructed.
Blended reading (Sanskrit + English inline)
janmanā janakaḥ so ’bhūd
janmanā
by birth
janakaḥ
born uncommonly, not by the usual process
saḥ
he
abhūt
became
vaidehas tu videhajaḥ
vaidehaḥ
also known as Vaideha
tu
but
videha-jaḥ
because of being born from the body of Mahārāja Nimi, who had left his material body
mithilo mathanāj jāto
mithilaḥ
he also became known as Mithila
mathanāt
because of being born from the churning of his father’s body
jātaḥ
thus born
mithilā yena nirmitā
mithilā
the kingdom called Mithilā
yena
by whom (Janaka)
nirmitā
was constructed.
Because he was born in an unusual way, the son was called Janaka, and because he was born from the dead body of his father, he was known as Vaideha. Because he was born from the churning of his father’s material body, he was known as Mithila, and because he constructed a city as King Mithila, the city was called Mithilā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because he was born in an unusual way, the son was called Janaka, and because he was born from the dead body of his father, he was known as Vaideha. Because he was born from the churning of his father's material body, he was known as Mithila, by whom the city called Mithilā was constructed. Because of his extraordinary birth he was called Janaka.
Related lectures
Personal Guidance
Janaka, Vaideha, Mithila — three names for the same king, each marking his unusual birth and his founding of a city. Single souls accumulate names by what they undergo and accomplish.
Reflection Questions
  • What names — friendly or otherwise — have I earned by what I have undergone?
  • Which of those would I be happy for posterity to use?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.14

↗
तस्मादुदावसुस्तस्य पुत्रोऽभून्नन्दिवर्धन: । तत: सुकेतुस्तस्यापि देवरातो महीपते ॥ १४ ॥
tasmād udāvasus tasya
[tasmaad udaavasus tasya]
putro ’bhūn nandivardhanaḥ
[putro ’bhoon nandivardhanah]
tataḥ suketus tasyāpi
[tatah suketus tasyaapi]
devarāto mahīpate
[devaraato maheepate]
Word-for-word
tasmāt — from Mithila udāvasuḥ — a son named Udāvasu tasya — of him (Udāvasu) putraḥ — son abhūt — was born nandivardhanaḥ — Nandivardhana tataḥ — from him (Nandivardhana) suketuḥ — a son named Suketu tasya — of him (Suketu) api — also devarātaḥ — a son named Devarāta mahīpate — O King Parīkṣit.
Blended reading (Sanskrit + English inline)
tasmād udāvasus tasya
tasmāt
from Mithila
udāvasuḥ
a son named Udāvasu
tasya
of him (Udāvasu)
putro ’bhūn nandivardhanaḥ
putraḥ
son
abhūt
was born
nandivardhanaḥ
Nandivardhana
tataḥ suketus tasyāpi
tataḥ
from him (Nandivardhana)
suketuḥ
a son named Suketu
tasya
of him (Suketu)
api
also
devarāto mahīpate
devarātaḥ
a son named Devarāta
mahīpate
O King Parīkṣit.
O King Parīkṣit, from Mithila came a son named Udāvasu; from Udāvasu, Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devarāta.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King Parīkṣit, from Mithila came a son named Udāvasu; from Udāvasu, Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devarāta.
Personal Guidance
Udāvasu, Nandivardhana, Suketu, Devarāta — the dynasty continues quietly. There is a meditative usefulness to simply hearing each name acknowledged, even though we will not remember them.
Reflection Questions
  • Can I learn to honor people I will not remember, simply as part of practice?
  • Where am I withholding even casual respect because I do not see future advantage?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.15

↗
तस्माद् बृहद्रथस्तस्य महावीर्य: सुधृत्पिता । सुधृतेर्धृष्टकेतुर्वै हर्यश्वोऽथ मरुस्तत: ॥ १५ ॥
tasmād bṛhadrathas tasya
[tasmaad brihadrathas tasya]
mahāvīryaḥ sudhṛt-pitā
[mahaaveeryah sudhrit-pitaa]
sudhṛter dhṛṣṭaketur vai
[sudhriter dhrishtaketur vai]
haryaśvo ’tha marus tataḥ
[haryashvo ’tha marus tatah]
Word-for-word
tasmāt — from Devarāta bṛhadrathaḥ — a son named Bṛhadratha tasya — of him (Bṛhadratha) mahāvīryaḥ — a son named Mahāvīrya sudhṛt-pitā — he became the father of King Sudhṛti sudhṛteḥ — from Sudhṛti dhṛṣṭaketuḥ — a son named Dhṛṣṭaketu vai — indeed haryaśvaḥ — his son was Haryaśva atha — thereafter maruḥ — Maru tataḥ — thereafter.
Blended reading (Sanskrit + English inline)
tasmād bṛhadrathas tasya
tasmāt
from Devarāta
bṛhadrathaḥ
a son named Bṛhadratha
tasya
of him (Bṛhadratha)
mahāvīryaḥ sudhṛt-pitā
mahāvīryaḥ
a son named Mahāvīrya
sudhṛt-pitā
he became the father of King Sudhṛti
sudhṛter dhṛṣṭaketur vai
sudhṛteḥ
from Sudhṛti
dhṛṣṭaketuḥ
a son named Dhṛṣṭaketu
vai
indeed
haryaśvo ’tha marus tataḥ
haryaśvaḥ
his son was Haryaśva
atha
thereafter
maruḥ
Maru
tataḥ
thereafter.
From Devarāta came a son named Bṛhadratha and from Bṛhadratha a son named Mahāvīrya, who became the father of Sudhṛti. The son of Sudhṛti was known as Dhṛṣṭaketu, and from Dhṛṣṭaketu came Haryaśva. From Haryaśva came a son named Maru.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Devarāta came a son named Bṛhadratha and from Bṛhadratha a son named Mahāvīrya, who became the father of Sudhṛti. The son of Sudhṛti was known as Dhṛṣṭaketu, and from Dhṛṣṭaketu came Haryaśva. From Haryaśva came a son named Maru. Mahāvīrya was the father of Sudhṛta.
Related lectures
Personal Guidance
Bṛhadratha, Mahāvīrya, Sudhṛti, Dhṛṣṭaketu, Haryaśva, Maru — each name signifies a quality (great chariot, great power, firm intellect). Naming children for desired virtues is itself a devotional act.
Reflection Questions
  • What 'name-as-aspiration' am I living up to or away from in my own identity?
  • Where could naming a quality I want to grow into help me embody it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.16

↗
मरो: प्रतीपकस्तस्माज्जात: कृतरथो यत: । देवमीढस्तस्य पुत्रो विश्रुतोऽथ महाधृति: ॥ १६ ॥
maroḥ pratīpakas tasmāj
[maroh prateepakas tasmaaj]
jātaḥ kṛtaratho yataḥ
[jaatah kritaratho yatah]
devamīḍhas tasya putro
[devameedhas tasya putro]
viśruto ’tha mahādhṛtiḥ
[vishruto ’tha mahaadhritih]
Word-for-word
maroḥ — of Maru pratīpakaḥ — a son named Pratīpaka tasmāt — from Pratīpaka jātaḥ — was born kṛtarathaḥ — a son named Kṛtaratha yataḥ — and from Kṛtaratha devamīḍhaḥ — Devamīḍha tasya — of Devamīḍha putraḥ — a son viśrutaḥ — Viśruta atha — from him mahādhṛtiḥ — a son named Mahādhṛti.
Blended reading (Sanskrit + English inline)
maroḥ pratīpakas tasmāj
maroḥ
of Maru
pratīpakaḥ
a son named Pratīpaka
tasmāt
from Pratīpaka
jātaḥ kṛtaratho yataḥ
jātaḥ
was born
kṛtarathaḥ
a son named Kṛtaratha
yataḥ
and from Kṛtaratha
devamīḍhas tasya putro
devamīḍhaḥ
Devamīḍha
tasya
of Devamīḍha
putraḥ
a son
viśruto ’tha mahādhṛtiḥ
viśrutaḥ
Viśruta
atha
from him
mahādhṛtiḥ
a son named Mahādhṛti.
The son of Maru was Pratīpaka, and the son of Pratīpaka was Kṛtaratha. From Kṛtaratha came Devamīḍha; from Devamīḍha, Viśruta; and from Viśruta, Mahādhṛti.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Maru was Pratīpaka, and the son of Pratīpaka was Kṛtaratha. From Kṛtaratha came Devamīḍha; from Devamīḍha, Viśruta; and from Viśruta, Mahādhṛti.
Personal Guidance
Pratīpaka, Kṛtaratha, Devamīḍha, Viśruta, Mahādhṛti — fame, dedication, firmness pass through the line. Lineages carry their own family of qualities; we should know which ones our line tends to produce.
Reflection Questions
  • What qualities tend to run in my family for good or ill?
  • Which inherited tendency am I called to deepen, and which to reform?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.17

↗
कृतिरातस्ततस्तस्मान्महारोमा च तत्सुत: । स्वर्णरोमा सुतस्तस्य ह्रस्वरोमा व्यजायत ॥ १७ ॥
kṛtirātas tatas tasmān
[kritiraatas tatas tasmaan]
mahāromā ca tat-sutaḥ
[mahaaromaa cha tat-sutah]
svarṇaromā sutas tasya
[svarnaromaa sutas tasya]
hrasvaromā vyajāyata
[hrasvaromaa vyajaayata]
Word-for-word
kṛtirātaḥ — Kṛtirāta tataḥ — from Mahādhṛti tasmāt — from Kṛtirāta mahāromā — a son named Mahāromā ca — also tat-sutaḥ — his son svarṇaromā — Svarṇaromā sutaḥ tasya — his son hrasvaromā — Hrasvaromā vyajāyata — were all born.
Blended reading (Sanskrit + English inline)
kṛtirātas tatas tasmān
kṛtirātaḥ
Kṛtirāta
tataḥ
from Mahādhṛti
tasmāt
from Kṛtirāta
mahāromā ca tat-sutaḥ
mahāromā
a son named Mahāromā
ca
also
tat-sutaḥ
his son
svarṇaromā sutas tasya
svarṇaromā
Svarṇaromā
sutaḥ tasya
his son
hrasvaromā vyajāyata
hrasvaromā
Hrasvaromā
vyajāyata
were all born.
From Mahādhṛti was born a son named Kṛtirāta, from Kṛtirāta was born Mahāromā, from Mahāromā came a son named Svarṇaromā, and from Svarṇaromā came Hrasvaromā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Mahādhṛti was born a son named Kṛtirāta, from Kṛtirāta was born Mahāromā, from Mahāromā came a son named Svarṇaromā, and from Svarṇaromā came Hrasvaromā.
Personal Guidance
Kṛtirāta, Mahāromā, Svarṇaromā, Hrasvaromā — the line continues toward its most famous descendant. Long careful lineages culminate in just the right person at just the right time.
Reflection Questions
  • Whose 'long careful lineage' has produced me, and whom is my line preparing for?
  • What attention to character now is the kind that bears fruit only generations later?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.18

↗
तत: शीरध्वजो जज्ञे यज्ञार्थं कर्षतो महीम् । सीता शीराग्रतो जाता तस्मात् शीरध्वज: स्मृत: ॥ १८ ॥
tataḥ śīradhvajo jajñe
[tatah sheeradhvajo jajne]
yajñārthaṁ karṣato mahīm
[yajnaartham karshato maheem]
sītā śīrāgrato jātā
[seetaa sheeraagrato jaataa]
tasmāt śīradhvajaḥ smṛtaḥ
[tasmaat sheeradhvajah smritah]
Word-for-word
tataḥ — from Hrasvaromā śīradhvajaḥ — a son named Śīradhvaja jajñe — was born yajña-artham — for performing sacrifices karṣataḥ — while plowing the field mahīm — the earth sītā — mother Sītā, the wife of Lord Rāmacandra śīra-agrataḥ — from the front portion of the plow jātā — was born tasmāt — therefore śīradhvajaḥ — was known as Śīradhvaja smṛtaḥ — celebrated.
Blended reading (Sanskrit + English inline)
tataḥ śīradhvajo jajñe
tataḥ
from Hrasvaromā
śīradhvajaḥ
a son named Śīradhvaja
jajñe
was born
yajñārthaṁ karṣato mahīm
yajña-artham
for performing sacrifices
karṣataḥ
while plowing the field
mahīm
the earth
sītā śīrāgrato jātā
sītā
mother Sītā, the wife of Lord Rāmacandra
śīra-agrataḥ
from the front portion of the plow
jātā
was born
tasmāt śīradhvajaḥ smṛtaḥ
tasmāt
therefore
śīradhvajaḥ
was known as Śīradhvaja
smṛtaḥ
celebrated.
From Hrasvaromā came a son named Śīradhvaja [also called Janaka]. When Śīradhvaja was plowing a field, from the front of his plow [śīra] appeared a daughter named Sītādevī, who later became the wife of Lord Rāmacandra. Thus he was known as Śīradhvaja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Hrasvaromā came a son named Śīradhvaja (also called Janaka). When Śīradhvaja was plowing a field for sacrifice, from the front of his plow appeared a daughter named Sītā. Thus he was known as Śīradhvaja. While plowing the field Sītā, the wife of Rāma, appeared from the front of his plow. Therefore he was called Śiradhvaja, one who has fame (dhvaja) because of a plow (śīra).
Personal Guidance
Śīradhvaja is plowing a field when Sītā appears at the tip of his plow — divinity emerges from the most ordinary labor. The Lord's consort can be uncovered in the soil of routine work, not only in grand temples.
Reflection Questions
  • What spiritual gift might be waiting under the ordinary work I am avoiding?
  • Where am I expecting divinity in the dramatic when it is hidden in the field I refuse to plow?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.19

↗
कुशध्वजस्तस्य पुत्रस्ततो धर्मध्वजो नृप: । धर्मध्वजस्य द्वौ पुत्रौ कृतध्वजमितध्वजौ ॥ १९ ॥
kuśadhvajas tasya putras
[kushadhvajas tasya putras]
tato dharmadhvajo nṛpaḥ
[tato dharmadhvajo nripah]
dharmadhvajasya dvau putrau
[dharmadhvajasya dvau putrau]
kṛtadhvaja-mitadhvajau
[kritadhvaja-mitadhvajau]
Word-for-word
kuśadhvajaḥ — Kuśadhvaja tasya — of Śīradhvaja putraḥ — son tataḥ — from him dharmadhvajaḥ — Dharmadhvaja nṛpaḥ — the king dharmadhvajasya — from this Dharmadhvaja dvau — two putrau — sons kṛtadhvaja-mitadhvajau — Kṛtadhvaja and Mitadhvaja.
Blended reading (Sanskrit + English inline)
kuśadhvajas tasya putras
kuśadhvajaḥ
Kuśadhvaja
tasya
of Śīradhvaja
putraḥ
son
tato dharmadhvajo nṛpaḥ
tataḥ
from him
dharmadhvajaḥ
Dharmadhvaja
nṛpaḥ
the king
dharmadhvajasya dvau putrau
dharmadhvajasya
from this Dharmadhvaja
dvau
two
putrau
sons
kṛtadhvaja-mitadhvajau
kṛtadhvaja-mitadhvajau
Kṛtadhvaja and Mitadhvaja.
The son of Śīradhvaja was Kuśadhvaja, and the son of Kuśadhvaja was King Dharmadhvaja, who had two sons, namely Kṛtadhvaja and Mitadhvaja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Śīradhvaja was Kuśadhvaja, and the son of Kuśadhvaja was King Dharmadhvaja, who had two sons, namely Kṛtadhvaja and Mitadhvaja.
Personal Guidance
Kuśadhvaja, Dharmadhvaja, Kṛtadhvaja, Mitadhvaja — the names all carry the word 'dhvaja' (flag). Family identity coheres around shared symbols of dharma.
Reflection Questions
  • What 'flag' does my family quietly carry — and is it a dharmic one?
  • How could I make my household's shared symbol more deliberate and devotional?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.20-21

↗
कृतध्वजात् केशिध्वज: खाण्डिक्यस्तु मितध्वजात् । कृतध्वजसुतो राजन्नात्मविद्याविशारद: ॥ २० ॥ खाण्डिक्य: कर्मतत्त्वज्ञो भीत: केशिध्वजाद्‍द्रुत: । भानुमांस्तस्य पुत्रोऽभूच्छतद्युम्नस्तु तत्सुत: ॥ २१ ॥
kṛtadhvajāt keśidhvajaḥ
[kritadhvajaat keshidhvajah]
khāṇḍikyas tu mitadhvajāt
[khaandikyas tu mitadhvajaat]
kṛtadhvaja-suto rājann
[kritadhvaja-suto raajann]
ātma-vidyā-viśāradaḥ
[aatma-vidyaa-vishaaradah]
khāṇḍikyaḥ karma-tattva-jño
[khaandikyah karma-tattva-jno]
bhītaḥ keśidhvajād drutaḥ
[bheetah keshidhvajaad drutah]
bhānumāṁs tasya putro ’bhūc
[bhaanumaams tasya putro ’bhooch]
chatadyumnas tu tat-sutaḥ
[chatadyumnas tu tat-sutah]
Word-for-word
kṛtadhvajāt — from Kṛtadhvaja keśidhvajaḥ — a son named Keśidhvaja khāṇḍikyaḥ tu — also a son named Khāṇḍikya mitadhvajāt — from Mitadhvaja kṛtadhvaja-sutaḥ — the son of Kṛtadhvaja rājan — O King ātma-vidyā-viśāradaḥ — expert in transcendental science khāṇḍikyaḥ — King Khāṇḍikya karma-tattva-jñaḥ — expert in Vedic ritualistic ceremonies bhītaḥ — fearing keśidhvajāt — because of Keśidhvaja drutaḥ — he fled bhānumān — Bhānumān tasya — of Keśidhvaja putraḥ — son abhūt — there was śatadyumnaḥ — Śatadyumna tu — but tat-sutaḥ — the son of Bhānumān.
Blended reading (Sanskrit + English inline)
kṛtadhvajāt keśidhvajaḥ
kṛtadhvajāt
from Kṛtadhvaja
keśidhvajaḥ
a son named Keśidhvaja
khāṇḍikyas tu mitadhvajāt
khāṇḍikyaḥ tu
also a son named Khāṇḍikya
mitadhvajāt
from Mitadhvaja
kṛtadhvaja-suto rājann
kṛtadhvaja-sutaḥ
the son of Kṛtadhvaja
rājan
O King
ātma-vidyā-viśāradaḥ
ātma-vidyā-viśāradaḥ
expert in transcendental science
khāṇḍikyaḥ karma-tattva-jño
khāṇḍikyaḥ
King Khāṇḍikya
karma-tattva-jñaḥ
expert in Vedic ritualistic ceremonies
bhītaḥ keśidhvajād drutaḥ
bhītaḥ
fearing
keśidhvajāt
because of Keśidhvaja
drutaḥ
he fled
bhānumāṁs tasya putro ’bhūc
bhānumān
Bhānumān
tasya
of Keśidhvaja
putraḥ
son
abhūt
there was
śatadyumnaḥ
Śatadyumna
chatadyumnas tu tat-sutaḥ
tu
but
tat-sutaḥ
the son of Bhānumān.
O Mahārāja Parīkṣit, the son of Kṛtadhvaja was Keśidhvaja, and the son of Mitadhvaja was Khāṇḍikya. The son of Kṛtadhvaja was expert in spiritual knowledge, and the son of Mitadhvaja was expert in Vedic ritualistic ceremonies. Khāṇḍikya fled in fear of Keśidhvaja. The son of Keśidhvaja was Bhānumān, and the son of Bhānumān was Śatadyumna.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Mahārāja Parīkṣit! The son of Kṛtadhvaja was Keśidhvaja, and the son of Mitadhvaja was Khāṇḍikya. The son of Kṛtadhvaja was expert in knowledge of ātma, and the son of Mitadhvaja was expert in Vedic ritualṣ. Khāṇḍikya fled in fear of Keśidhvaja. The son of Keśidhvaja was Bhānumān, and the son of Bhānumān was Śatadyumna. Khāṇḍikya fled (drutaḥ) from Keśidhvaja. Keśidhvaja’s son was Bhānumān.
Personal Guidance
Kṛtadhvaja's son is expert in spiritual knowledge; Mitadhvaja's son in ritual; one flees the other in fear. Even within the same dharmic family, internal rivalry can drive members into exile.
Reflection Questions
  • Where in my dharmic community is rivalry between specialists driving someone away?
  • Am I a Khāṇḍikya in flight or a Keśidhvaja inadvertently scaring others off?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.22

↗
शुचिस्तुतनयस्तस्मात् सनद्वाज: सुतोऽभवत् । ऊर्जकेतु: सनद्वाजादजोऽथ पुरुजित्सुत: ॥ २२ ॥
śucis tu tanayas tasmāt
[shuchis tu tanayas tasmaat]
sanadvājaḥ suto ’bhavat
[sanadvaajah suto ’bhavat]
ūrjaketuḥ sanadvājād
[oorjaketuh sanadvaajaad]
ajo ’tha purujit sutaḥ
[ajo ’tha purujit sutah]
Word-for-word
śuciḥ — Śuci tu — but tanayaḥ — a son tasmāt — from him sanadvājaḥ — Sanadvāja sutaḥ — a son abhavat — was born ūrjaketuḥ — Ūrjaketu sanadvājāt — from Sanadvāja ajaḥ — Aja atha — thereafter purujit — Purujit sutaḥ — a son.
Blended reading (Sanskrit + English inline)
śucis tu tanayas tasmāt
śuciḥ
Śuci
tu
but
tanayaḥ
a son
tasmāt
from him
sanadvājaḥ suto ’bhavat
sanadvājaḥ
Sanadvāja
sutaḥ
a son
abhavat
was born
ūrjaketuḥ sanadvājād
ūrjaketuḥ
Ūrjaketu
sanadvājāt
from Sanadvāja
ajo ’tha purujit sutaḥ
ajaḥ
Aja
atha
thereafter
purujit
Purujit
sutaḥ
a son.
The son of Śatadyumna was named Śuci. From Śuci, Sanadvāja was born, and from Sanadvāja came a son named Ūrjaketu. The son of Ūrjaketu was Aja, and the son of Aja was Purujit.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Śatadyumna was named Śuci. From Śuci, Sanadvāja was born, and from Sanadvāja came a son named Ūrjaketu. The son of Ūrjaketu was Aja, and the son of Aja was Purujit.
Personal Guidance
Śuci, Sanadvāja, Ūrjaketu, Aja, Purujit — the line of Janakas continues. The Bhāgavatam quietly insists that we acknowledge those who held the role before us in any honor we claim.
Reflection Questions
  • Whose prior tenure in my role have I never properly acknowledged?
  • How could a brief ritual of acknowledgment season my present work?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.23

↗
अरिष्टनेमिस्तस्यापि श्रुतायुस्तत्सुपार्श्वक: । ततश्चित्ररथो यस्य क्षेमाधिर्मिथिलाधिप: ॥ २३ ॥
ariṣṭanemis tasyāpi
[arishtanemis tasyaapi]
śrutāyus tat supārśvakaḥ
[shrutaayus tat supaarshvakah]
tataś citraratho yasya
[tatash chitraratho yasya]
kṣemādhir mithilādhipaḥ
[kshemaadhir mithilaadhipah]
Word-for-word
ariṣṭanemiḥ — Ariṣṭanemi tasya api — of Purujit also śrutāyuḥ — a son named Śrutāyu tat — and from him supārśvakaḥ — Supārśvaka tataḥ — from Supārśvaka citrarathaḥ — Citraratha yasya — of whom (Citraratha) kṣemādhiḥ — Kṣemādhi mithilā-adhipaḥ — became the king of Mithilā.
Blended reading (Sanskrit + English inline)
ariṣṭanemis tasyāpi
ariṣṭanemiḥ
Ariṣṭanemi
tasya api
of Purujit also
śrutāyus tat supārśvakaḥ
śrutāyuḥ
a son named Śrutāyu
tat
and from him
supārśvakaḥ
Supārśvaka
tataś citraratho yasya
tataḥ
from Supārśvaka
citrarathaḥ
Citraratha
yasya
of whom (Citraratha)
kṣemādhir mithilādhipaḥ
kṣemādhiḥ
Kṣemādhi
mithilā-adhipaḥ
became the king of Mithilā.
The son of Purujit was Ariṣṭanemi, and his son was Śrutāyu. Śrutāyu begot a son named Supārśvaka, and Supārśvaka begot Citraratha. The son of Citraratha was Kṣemādhi, who became the king of Mithilā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Purujit was Ariṣṭanemi, and his son was Śrutāyu. Śrutāyu begot a son named Supārśvaka, and Supārśvaka begot Citraratha. The son of Citraratha was Kṣemādhi, who became the king of Mithilā.
Personal Guidance
Ariṣṭanemi, Śrutāyu, Supārśvaka, Citraratha, Kṣemādhi — the dynasty marches forward. Sometimes the only worship is to stay faithfully at the post handed to us.
Reflection Questions
  • Where is faithfulness at my post the actual worship being asked of me?
  • Have I been waiting for inspiration when discipline is what is needed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.24

↗
तस्मात् समरथस्तस्य सुत: सत्यरथस्तत: । आसीदुपगुरुस्तस्मादुपगुप्तोऽग्निसम्भव: ॥ २४ ॥
tasmāt samarathas tasya
[tasmaat samarathas tasya]
sutaḥ satyarathas tataḥ
[sutah satyarathas tatah]
āsīd upagurus tasmād
[aaseed upagurus tasmaad]
upagupto ’gni-sambhavaḥ
[upagupto ’gni-sambhavah]
Word-for-word
tasmāt — from Kṣemādhi samarathaḥ — a son named Samaratha tasya — from Samaratha sutaḥ — son satyarathaḥ — Satyaratha tataḥ — from him (Satyaratha) āsīt — was born upaguruḥ — Upaguru tasmāt — from him upaguptaḥ — Upagupta agni-sambhavaḥ — a partial expansion of the demigod Agni.
Blended reading (Sanskrit + English inline)
tasmāt samarathas tasya
tasmāt
from Kṣemādhi
samarathaḥ
a son named Samaratha
tasya
from Samaratha
sutaḥ satyarathas tataḥ
sutaḥ
son
satyarathaḥ
Satyaratha
tataḥ
from him (Satyaratha)
āsīd upagurus tasmād
āsīt
was born
upaguruḥ
Upaguru
tasmāt
from him
upagupto ’gni-sambhavaḥ
upaguptaḥ
Upagupta
agni-sambhavaḥ
a partial expansion of the demigod Agni.
The son of Kṣemādhi was Samaratha, and his son was Satyaratha. The son of Satyaratha was Upaguru, and the son of Upaguru was Upagupta, a partial expansion of the fire-god.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Kṣemādhi was Samaratha, and his son was Satyaratha. The son of Satyaratha was Upaguru, and the son of Upaguru was Upagupta, a partial expansion of the fire-god. Agni-sambhavaḥ means “born as a partial expansion of Agni.”
Personal Guidance
Upagupta is a partial expansion of the fire-god. Even within ordinary dynastic listings, the Bhāgavatam quietly mentions the divine origins of certain figures — there are more partial incarnations among us than we suspect.
Reflection Questions
  • Whom in my own life might be a 'partial expansion' I have overlooked?
  • How would I treat people if I assumed a hidden divine origin in each of them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.25

↗
वस्वनन्तोऽथ तत्पुत्रो युयुधो यत् सुभाषण: । श्रुतस्ततो जयस्तस्माद् विजयोऽस्माद‍ृत: सुत: ॥ २५ ॥
vasvananto ’tha tat-putro
[vasvananto ’tha tat-putro]
yuyudho yat subhāṣaṇaḥ
[yuyudho yat subhaashanah]
śrutas tato jayas tasmād
[shrutas tato jayas tasmaad]
vijayo ’smād ṛtaḥ sutaḥ
[vijayo ’smaad ritah sutah]
Word-for-word
vasvanantaḥ — Vasvananta atha — thereafter (the son of Upagupta) tat-putraḥ — his son yuyudhaḥ — by the name Yuyudha yat — from Yuyudha subhāṣaṇaḥ — a son named Subhāṣaṇa śrutaḥ tataḥ — and the son of Subhāṣaṇa was Śruta jayaḥ tasmāt — the son of Śruta was Jaya vijayaḥ — a son named Vijaya asmāt — from Jaya ṛtaḥ — Ṛta sutaḥ — a son.
Blended reading (Sanskrit + English inline)
vasvananto ’tha tat-putro
vasvanantaḥ
Vasvananta
atha
thereafter (the son of Upagupta)
tat-putraḥ
his son
yuyudho yat subhāṣaṇaḥ
yuyudhaḥ
by the name Yuyudha
yat
from Yuyudha
subhāṣaṇaḥ
a son named Subhāṣaṇa
śrutas tato jayas tasmād
śrutaḥ tataḥ
and the son of Subhāṣaṇa was Śruta
jayaḥ tasmāt
the son of Śruta was Jaya
vijayo ’smād ṛtaḥ sutaḥ
vijayaḥ
a son named Vijaya
asmāt
from Jaya
ṛtaḥ
Ṛta
sutaḥ
a son.
The son of Upagupta was Vasvananta, the son of Vasvananta was Yuyudha, the son of Yuyudha was Subhāṣaṇa, and the son of Subhāṣaṇa was Śruta. The son of Śruta was Jaya, from whom there came Vijaya. The son of Vijaya was Ṛta.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Upagupta was Vasvananta, the son of Vasvananta was Yuyudha, the son of Yuyudha was Subhāṣaṇa, and the son of Subhāṣaṇa was Śruta. The son of Śruta was Jaya, from whom there came Vijaya. The son of Vijaya was Ṛta.
Personal Guidance
Vasvananta, Yuyudha, Subhāṣaṇa, Śruta, Jaya, Vijaya, Ṛta — even more names, each meaning something noble. Even when we do not know the person, we can honor the meaning of the name they carried.
Reflection Questions
  • What meaning does my own name carry, and have I asked anyone old enough to know?
  • Where could I honor a virtue simply by remembering it in someone's name?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.26

↗
शुनकस्तत्सुतो जज्ञे वीतहव्यो धृतिस्तत: । बहुलाश्वो धृतेस्तस्य कृतिरस्य महावशी ॥ २६ ॥
śunakas tat-suto jajñe
[shunakas tat-suto jajne]
vītahavyo dhṛtis tataḥ
[veetahavyo dhritis tatah]
bahulāśvo dhṛtes tasya
[bahulaashvo dhrites tasya]
kṛtir asya mahāvaśī
[kritir asya mahaavashee]
Word-for-word
śunakaḥ — Śunaka tat-sutaḥ — the son of Ṛta jajñe — was born vītahavyaḥ — Vītahavya dhṛtiḥ — Dhṛti tataḥ — the son of Vītahavya bahulāśvaḥ — Bahulāśva dhṛteḥ — from Dhṛti tasya — his son kṛtiḥ — Kṛti asya — of Kṛti mahāvaśī — there was a son named Mahāvaśī.
Blended reading (Sanskrit + English inline)
śunakas tat-suto jajñe
śunakaḥ
Śunaka
tat-sutaḥ
the son of Ṛta
jajñe
was born
vītahavyo dhṛtis tataḥ
vītahavyaḥ
Vītahavya
dhṛtiḥ
Dhṛti
tataḥ
the son of Vītahavya
bahulāśvo dhṛtes tasya
bahulāśvaḥ
Bahulāśva
dhṛteḥ
from Dhṛti
tasya
his son
kṛtir asya mahāvaśī
kṛtiḥ
Kṛti
asya
of Kṛti
mahāvaśī
there was a son named Mahāvaśī.
The son of Ṛta was Śunaka, the son of Śunaka was Vītahavya, the son of Vītahavya was Dhṛti, and the son of Dhṛti was Bahulāśva. The son of Bahulāśva was Kṛti, and his son was Mahāvaśī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Ṛta was Śunaka, the son of Śunaka was Vītahavya, the son of Vītahavya was Dhṛti, and the son of Dhṛti was Bahulāśva. The son of Bahulāśva was Kṛti, and his son was Mahāvaśī.
Personal Guidance
Śunaka, Vītahavya, Dhṛti, Bahulāśva, Kṛti, Mahāvaśī — the line continues to its end. The Bhāgavatam will close this dynasty, and we should not take eternal continuation for granted in any of our own lines.
Reflection Questions
  • Where am I assuming a structure in my life will continue indefinitely?
  • What sober preparation for closure could I make today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.13.27

↗
एते वै मैथिला राजन्नात्मविद्याविशारदा: । योगेश्वरप्रसादेन द्वन्द्वैर्मुक्ता गृहेष्वपि ॥ २७ ॥
ete vai maithilā rājann
[ete vai maithilaa raajann]
ātma-vidyā-viśāradāḥ
[aatma-vidyaa-vishaaradaah]
yogeśvara-prasādena
[yogeshvara-prasaadena]
dvandvair muktā gṛheṣv api
[dvandvair muktaa griheshv api]
Word-for-word
ete — all of them vai — indeed maithilāḥ — the descendants of Mithila rājan — O King ātma-vidyā-viśāradāḥ — expert in spiritual knowledge yogeśvara-prasādena — by the grace of Yogeśvara, the Supreme Personality of Godhead, Kṛṣṇa dvandvaiḥ muktāḥ — they were all freed from the duality of the material world gṛheṣu api — even though staying at home.
Blended reading (Sanskrit + English inline)
ete vai maithilā rājann
ete
all of them
vai
indeed
maithilāḥ
the descendants of Mithila
rājan
O King
ātma-vidyā-viśāradāḥ
ātma-vidyā-viśāradāḥ
expert in spiritual knowledge
yogeśvara-prasādena
yogeśvara-prasādena
by the grace of Yogeśvara, the Supreme Personality of Godhead, Kṛṣṇa
dvandvair muktā gṛheṣv api
dvandvaiḥ muktāḥ
they were all freed from the duality of the material world
gṛheṣu api
even though staying at home.
Śukadeva Gosvāmī said: My dear King Parīkṣit, all the kings of the dynasty of Mithila were completely in knowledge of their spiritual identity. Therefore, even though staying at home, they were liberated from the duality of material existence.
Purport

This material world is called dvaita, or duality. The Caitanya-caritāmṛta ( Antya 4.176) says:

‘dvaite’ bhadrābhadra-jñāna, saba — ‘manodharma’ ‘ei bhāla, ei manda,’ — ei saba ‘bhrama’

In the world of duality — that is to say, in the material world — so-called goodness and badness are both the same. Therefore, in this world, to distinguish between good and bad, happiness and distress, is meaningless because they are both mental concoctions ( manodharma ). Because everything here is miserable and troublesome, to create an artificial situation and pretend it to be full of happiness is simply illusion. The liberated person, being above the influence of the three modes of material nature, is unaffected by such dualities in all circumstances. He remains Kṛṣṇa conscious by tolerating so-called happiness and distress. This is also confirmed in Bhagavad-gītā (2.14) :

mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkhadāḥ āgamāpāyino ’nityās tāṁs titikṣasva bhārata

“O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress. They know that these are like changing seasons, which are perceivable by contact with the material body. Happiness and distress come and go. Therefore a paṇḍita, a learned man, is not concerned with them. As it is said, gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress. Because the soul within the body is in the bodily concept of life, he suffers happiness and distress, but these come and go. It is understood herewith that the kings born in the dynasty of Mithila were all liberated persons, unaffected by the so-called happiness and distress of this world.

Thus end the Bhaktivedanta purports of the Ninth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Dynasty of Mahārāja Nimi.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! All the kings of the dynasty of Mithila, skilled in ātmā-vidyā, were free from the duality of material existence, though staying at home. Thus ends the commentary on the Thirteenth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Fourteen The Story of Purūravā
Related lectures
Personal Guidance
All the kings of Mithilā were self-realized — though staying at home, they were liberated from material duality. Liberation does not require leaving the household; clarity about the self is the actual gate.
Reflection Questions
  • Where am I treating my household āśrama as an obstacle when scripture treats it as a valid platform for liberation?
  • What single insight into 'who I am' could begin to dissolve the duality I carry into ordinary tasks?
📝 My note

Source: vedabase.io