FolioCorpusŚrīmad-Bhāgavatam

9.17 · The Dynasties of the Sons of Purūravā

15 verses · 🖨 Class prep
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Book Bhagavata Canto 9 · D.R.A.G
G God From Goloka SB 9.17–9.24 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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G – God From Goloka (17-24) Lord Krishna, the Supreme Lord, God from Goloka, appeared in the Soma Dynasty ( gotra ). Although the Lord is unborn, He lovingly appears in the family of His devotees, who aspire to serve Him in a variety of relationships. Famous kings that preceded Him include Dhanvantari, Yayati and Yadu. There was also Puru, the powerful Bharata, Rantideva, Bhismadeva and the Pandavas.

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G – God From Goloka (17-24)

G – God From Goloka (17-24) Lord Krishna, the Supreme Lord, God from Goloka, appeared in the Soma Dynasty ( gotra ). Although the Lord is unborn, He lovingly appears in the family of His devotees, who aspire to serve Him in a variety of relationships. Famous kings that preceded Him include Dhanvantari, Yayati and Yadu. There was also Puru, the powerful Bharata, Rantideva, Bhismadeva and the Pandavas.

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Bharata and Rantideva

G – God From Goloka (17-24) Bharata and Rantideva Chapter 20, 21 Sukadeva Goswami narrated the dynasty of Puru, in which Maharaja Pariksit was himself born. Dusmanta also appeared in this dynasty. Once, while hunting, Dusmanta became attracted to Sakuntala, the daughter of Visvamitra and Menaka. They married and united, and subsequently gave birth to Bharata, who was later enthroned as king. Since he performed sacrifices, worshipped the Supreme Lord, gave generously in charity and destroyed the inimical, His reign was considered ideal. His son was Bharadvaja, whose descendant was the charitable and selfless Rantideva. Rantideva had once gone without food for forty-eight days and was about to open his fast. When a brahmana suddenly appeared, Rantideva unhesitatingly offered him a portion of his meal. Having fulfilled his duty, Rantideva again prepared to eat, at which time a sudra unexpectedly arrived. Rantideva generously divided the remaining food between them and prepared to open his fast for the third time. Just then, another guest appeared. Rantideva offered everything remaining to him, and resolved to drink water. Finally, a thirsty man walked over, to whom Rantideva offered his water! Having generously donated everything, he himself was left with nothing, but joyfully prayed that his life would be dedicated to freeing others from suffering. Just then, the demigods, who were posing as these different guests, appeared on the scene to congratulate him. Everything was a divine arrangement meant to demonstrate the extraordinary selflessness and tolerance of Krishna’s devotees. Sukadeva Goswami then described the remaining descendants of Bharadvaja.

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Bhismadeva and Pandavas

G – God From Goloka (17-24) Bhismadeva and Pandavas Chapter 22 In the generations after Divodasa came the Pancalas – Drupada, and his children Draupadi and Dhrstadyumna. Sukadeva Goswami then listed the lineage that is described in the Mahabharata. Santanu, who assumed the throne, married Ganga, and she gave birth to Devavrata (Bhismadeva). When Ganga left him, Santanu married Satyavati, the daughter of a fisherman, and had two sons named Chitrangada and Vicitravirya. Prior to her marriage with Santanu, Satyavati had united with Parasara Muni, and Vyasadeva was born. Vyasadeva taught the science of Srimad-Bhagavatam to his son, Sukadeva Goswami. When Santanu’s two sons died without begetting children, Vyasadeva was called to impregnate their wives, Ambika and Ambalika. Thus, Dhritarastra and Pandu were born. Later, Vyasadeva also impregnated the maidservant and Vidura was born. Dhritarastra had one hundred sons, headed by Duryodhana, and one daughter named Duhsala. They became known as the Kauravas. Pandu had five sons, each of them conceived by a demigod, and they all had one son from Draupadi. Those five sons of Pandu were known as the Pandavas. The son of Arjuna (from Subhadra) was Abhimanyu, and Abhimanyu’s son (from Uttara) was Maharaja Pariksit, and Maharaja Pariksit had four sons, Janamejaya, Srutasena, Bhimasena and Ugrasena. Sukadeva Goswami then described the future sons in the dynasty. Sukadeva Goswami predicted the death of Maharaja Pariksit, the subsequent rule of Janamejaya, and many kings that would appear in the future.

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Genealogy

G – God From Goloka (17-24) Genealogy “Maharaja Dusmanta, desiring to occupy the throne, returned to his original dynasty [the Puru dynasty], even though he had accepted Maruta as his father. O Maharaja Pariksit, let me now describe the dynasty of Yadu, the eldest son of Maharaja Yayati. This description is supremely pious, and it vanquishes the reactions of sinful activities in human society. Simply by hearing this description, one is freed from all sinful reactions.” ( SB 9.23.18-19 ) We may wonder why so much genealogical information is documented within the Srimad-Bhagavatam. There are long lists of kings, their descendants and generations of families, most of whom we are unfamiliar with and know nothing about. If Maharaja Pariksit had only seven days to live, why did Sukadeva Goswami spend so much time narrating such intricate details? How does genealogical information increase our devotion? If the emphasis of Srimad- Bhagavatam is to go back to godhead, why does it discuss so much transitory and ‘worldly’ history? Trigger – names are a trigger of remembrance. We may not relate to these personalities, but once we discover more about them, simply hearing their name triggers a variety of devotional sentiments – the character, qualities, relationships, pastimes and example, all act as an inspiration to bolster and inspire our own devotion. Authenticity – the Srimad-Bhagavatam is to be established as the most authentic and authoritative literature. Giving historical data and generational breakdown helps us to appreciate it as an entirely factual book of transcendental incidents that can nourish our devotional path. In fact, one of the statutory requirements of any Purana is to provide genealogical data. Reference – scriptures should be understood in an integrative way. Thus, Srimad-Bhagavatam, though complete in itself, can be read in conjunction with other books to obtain a richer understanding. Genealogical history, though seemingly not particularly useful in one’s reading of Srimad-Bhagavatam, can help when we cross-reference books and try to understand Vedic history in more depth. Rarity – when exhaustive lists are narrated, the speakers recite the names very quickly and then stop at a personality who was famed as a great devotee. At that point, the history of that great devotee is described. Focusing in on one devotee amongst such huge lineages helps one to appreciate how rare these pure and spotless devotees are. Indeed, Krishna confirms that out of many thousands of souls, a rare few may surrender to the Lord out of pure love. Transitory – various passages of Srimad-Bhagavatam stress the ephemeral nature of life. Descriptions of genealogy further highlight this point, showing how great monarchs, despite their influence, power, riches and dominion over the people, had to surrender to the inevitable waves of time. Hearing narrations of the annals of history reminds us that everything must pass. As Srila Prabhupada once reflected, “All that is left of my family life is a long list of names.”

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Our Disciplic Line

G – God From Goloka (17-24) Genealogy Our Disciplic Line “The path of spiritual realisation is undoubtedly difficult. The Lord therefore advises us to approach a bona fide spiritual master in the line of disciplic succession from the Lord Himself. No one can be a bona fide spiritual master without following this principle of disciplic succession. The Lord is the original spiritual master, and a person in the disciplic succession can convey the message of the Lord as it is to his disciple. No one can be spiritually realised by manufacturing his own process, as is the fashion of the foolish pretenders.” ( BG 4.34 ) Through disciplic succession, knowledge of the Lord is perfectly transmitted, just as a ripe fruit is delicately passed down to those on the ground from the top of a tree. If it’s mishandled or dropped, the juicy fruit is spoiled. Thus, each link in the chain of disciplic succession has a grave responsibility to preserve the essence. All the great saints and sages in our line of disciplic succession, the Brahma- Madhva-Gaudiya Sampradaya, beginning with Sri Krishna and including Brahma, Narada, Vyasa, Lord Chaitanya, Srila Narottama Dasa Thakura, Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Saraswati Thakura, and A.C. Bhaktivedanta Swami Prabhupada, have personally realised and taught Krishna consciousness. If the result of a process is good, then the process itself must be good. These great saints and acaryas are unmatched in spiritual realisation so the process of God realisation first spoken by Krishna and passed on through the disciplic succession is also matchless.

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Soma and Surya

G – God From Goloka (17-24) Genealogy Soma and Surya Canto Nine documents the lineages of Surya and Soma, or the kings who descend from the sun-god and moon-god respectively. Chapters 1 - 13 describe the Surya Vamsa, within which Lord Rama appeared. Chapters 14 - 24 describe the Soma Vamsa, within which Lord Krishna appeared. “The Yadu dynasty belonged to the family descending from Soma, the moon- god. Although the planetary systems are so arranged that the sun comes first, before the moon, Pariksit Maharaja gave more respect to the dynasty of the moon-god, the soma-vamsa, because in the Yadava dynasty, descending from the moon, Krishna had appeared. There are two different ksatriya families of the royal order, one descending from the king of the moon planet and the other descending from the king of the sun. When the Supreme Personality of Godhead appears, He generally appears in a ksatriya family because He comes to establish religious principles and the life of righteousness. According to the Vedic system, the ksatriya family is the protector of the human race. When the Supreme Personality of Godhead appeared as Lord Ramacandra, He appeared in the surya-vamsa, the family descending from the sun-god, and when He appeared as Lord Krishna, He did so in the Yadu dynasty, or yadu-vamsa, whose descent was from the moon-god.” ( SB 10.1.1)

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Two Disciplic Successions

G – God From Goloka (17-24) Genealogy Two Disciplic Successions In Vedic culture, spiritual knowledge descends through two types of succession – seminal relationship ( sukra ) and spiritual relationship ( sautra ). In the seminal succession, knowledge was imparted to the son ( putra ), and in the spiritual succession knowledge was imparted to the disciple ( chatra ). Knowledge would thus be passed through the generations. History documents that there have been deviations. In the seminal line we find that casteism can become prominent, where individuals draw spiritual authority based on their birthright, without possessing the corresponding character and realisation required for spiritual leadership. Such persons deviate the teachings away from their pure form and utilise their position for selfish material benefit instead of selfless spiritual service to others. They fail to communicate the essence of transcendental teachings to the next generation and thus cause a spiritual vacuum in the world. Indeed, Krishna himself declares that He appears when such successions become defunct: “This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost. That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.” ( BG 4.2 - 3 )

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God from Goloka: Sri Krishna

G – God From Goloka (17-24) God from Goloka: Sri Krishna Chapter 24 In the Yadu dynasty came Vasudeva, who had multiple wives, amongst whom Devaki and Rohini were the most prominent. From the womb of Rohini, Baladeva was born. Vasudeva had many sons by his other wives, but the eighth son to appear from the womb of Devaki was the Supreme Personality of Godhead, who delivered the world from the burden of demons and performed exquisite pastimes to attract the entire creation. Sukadeva Goswami highlighted some key events from His pastimes, and thus glorified the Lord, whose entire history is described in Canto Ten.

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Yayati and Devayani

G – God From Goloka (17-24) Yayati and Devayani Chapter 17, 18, 19 Sukadeva Goswami listed the descendants of Pururava, beginning with the five sons of Ayu, the eldest son of Pururava. The dynasties of four of them, beginning with Ksatravrddha, are described first. In this dynasty comes Dhanvantari, the inaugurator of medical sciences. The final of Ayu’s sons is Nahusa, and it is in this lineage that Yayati appeared. After Nahusa was cursed to become a python, Yayati became the king. Sukadeva Goswami then explained his interesting story. Once, when Devayani and Sarmistha were bathing, Lord Siva happened to pass by. They quickly dressed themselves, but Sarmistha accidently put Devayani’s clothes on. Devayani, who was from a brahmana family, heavily rebuked Sarmistha, her maidservant, for putting on her clothes. In retaliation, Sarmistha threw Devayani into a well. When King Yayati passed by and saw Devayani stranded, he saved her, and ended up marrying her, though it was unconventional according to tradition for a ksatriya king to marry a brahmana . After informing her father, Sukracarya, about the events, Devayani insisted that Sarmistha become her maidservant due to her nefarious acts. Vrsaparva, the father of Sarmistha, readily agreed, not wanting to displease his spiritual master (Sukracarya) further. The marriage took place, and Sukracarya left Yayati with one final warning – that he should never unite with Sarmistha. Unable to resist her, Yayati later impregnated Sarmistha, causing Devayani to become furious. Sukracarya angrily cursed Yayati to become old and invalid, but left him with a boon that would enable him to exchange his old age with a younger person. Yayati’s four older sons refused to do it, but his youngest son, Puru, readily agreed. After a thousand years of enjoyment, Yayati became disgusted and composed the story of a he-goat and she-goat, which accurately depicted his entangled predicament. He awarded Puru with his youth again, renounced his opulence, accepted sannyasa and attained perfection. Devayani followed suit and immersed herself in devotional service.

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Yayati’s Dynasty

G – God From Goloka (17-24) Yayati’s Dynasty Chapter 23 Sukadeva Goswami described the dynasties of Yayati’s sons, namely Anu, Druhyu, Turvasu and Yadu, as well as the story of Jyamagha.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.17.1-3

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श्रीबादरायणिरुवाच य: पुरूरवस: पुत्र आयुस्तस्याभवन् सुता: । नहुष: क्षत्रवृद्धश्च रजी राभश्च वीर्यवान् ॥ १ ॥ अनेना इति राजेन्द्र श‍ृणु क्षत्रवृधोऽन्वयम् । क्षत्रवृद्धसुतस्यासन् सुहोत्रस्यात्मजास्त्रय: ॥ २ ॥ काश्य: कुशो गृत्समद इति गृत्समदादभूत् । शुनक: शौनको यस्य बह्वृचप्रवरो मुनि: ॥ ३ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
yaḥ purūravasaḥ putra
[yah purooravasah putra]
āyus tasyābhavan sutāḥ
[aayus tasyaabhavan sutaah]
nahuṣaḥ kṣatravṛddhaś ca
[nahushah kshatravriddhash cha]
rajī rābhaś ca vīryavān
[rajee raabhash cha veeryavaan]
anenā iti rājendra
[anenaa iti raajendra]
śṛṇu kṣatravṛdho ’nvayam
[shrinu kshatravridho ’nvayam]
kṣatravṛddha-sutasyāsan
[kshatravriddha-sutasyaasan]
suhotrasyātmajās trayaḥ
[suhotrasyaatmajaas trayah]
kāśyaḥ kuśo gṛtsamada
[kaashyah kusho gritsamada]
iti gṛtsamadād abhūt
[iti gritsamadaad abhoot]
śunakaḥ śaunako yasya
[shunakah shaunako yasya]
bahvṛca-pravaro muniḥ
[bahvricha-pravaro munih]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said yaḥ — one who purūravasaḥ — of Purūravā putraḥ — son āyuḥ — his name was Āyu tasya — of him abhavan — there were sutāḥ — sons nahuṣaḥ — Nahuṣa kṣatravṛddhaḥ ca — and Kṣatravṛddha rajī — Rajī rābhaḥ — Rābha ca — also vīryavān — very powerful anenāḥ — Anenā iti — thus rāja-indra — O Mahārāja Parīkṣit śṛṇu — just hear from me kṣatravṛdhaḥ — of Kṣatravṛddha anvayam — the dynasty kṣatravṛddha — of Kṣatravṛddha sutasya — of the son āsan — there were suhotrasya — of Suhotra ātmajāḥ — sons trayaḥ — three kāśyaḥ — Kāśya kuśaḥ — Kuśa gṛtsamadaḥ — Gṛtsamada iti — thus gṛtsamadāt — from Gṛtsamada abhūt — there was śunakaḥ — Śunaka śaunakaḥ — Śaunaka yasya — of whom (Śunaka) bahu-ṛca-pravaraḥ — the best of those conversant with the Ṛg Veda muniḥ — a great saintly person.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
yaḥ
one who
yaḥ purūravasaḥ putra
purūravasaḥ
of Purūravā
putraḥ
son
āyus tasyābhavan sutāḥ
āyuḥ
his name was Āyu
tasya
of him
abhavan
there were
sutāḥ
sons
nahuṣaḥ kṣatravṛddhaś ca
nahuṣaḥ
Nahuṣa
kṣatravṛddhaḥ ca
and Kṣatravṛddha
rajī rābhaś ca vīryavān
rajī
Rajī
rābhaḥ
Rābha
ca
also
vīryavān
very powerful
anenā iti rājendra
anenāḥ
Anenā
iti
thus
rāja-indra
O Mahārāja Parīkṣit
śṛṇu kṣatravṛdho ’nvayam
śṛṇu
just hear from me
kṣatravṛdhaḥ
of Kṣatravṛddha
kṣatravṛddha-sutasyāsan
anvayam
the dynasty
kṣatravṛddha
of Kṣatravṛddha
suhotrasyātmajās trayaḥ
sutasya
of the son
āsan
there were
kāśyaḥ kuśo gṛtsamada
iti gṛtsamadād abhūt
śunakaḥ śaunako yasya
suhotrasya
of Suhotra
ātmajāḥ
sons
trayaḥ
three
kāśyaḥ
Kāśya
kuśaḥ
Kuśa
gṛtsamadaḥ
Gṛtsamada
iti
thus
gṛtsamadāt
from Gṛtsamada
abhūt
there was
śunakaḥ
Śunaka
śaunakaḥ
Śaunaka
yasya
of whom (Śunaka)
bahvṛca-pravaro muniḥ
bahu-ṛca-pravaraḥ
the best of those conversant with the Ṛg Veda
muniḥ
a great saintly person.
Śukadeva Gosvāmī said: From Purūravā came a son named Āyu, whose very powerful sons were Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. O Mahārāja Parīkṣit, now hear about the dynasty of Kṣatravṛddha. Kṣatravṛddha’s son was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. From Gṛtsamada came Śunaka, and from him came Śaunaka, the great saint, the best of those conversant with the Ṛg Veda.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: From Purūravā came a son named Āyu, whose very powerful sons were Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. O Mahārāja Parīkṣit, now hear about the dynasty of Kṣatravṛddha. Kṣatravṛddha's son was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. From Gṛtsamada came Śunaka, and from him came Śaunaka, the great sage, the best of those conversant with the Ṛg Veda. The Seventeenth Chapter describes the sons of the eldest son of Pururavā named Āyu, [Note: The other sons and their descendents were described in SB 9.15.3.] who increased the ksatriyas, and describes the notables in that line such as Alarka.
Related lectures
Personal Guidance
From Āyu's sons branch many dynasties, and from Gṛtsamada eventually comes Śaunaka — best of those conversant with the Ṛg Veda. Long dynastic lists eventually flower into specific spiritual giants who actually deliver the Veda to others.
Reflection Questions
  • Whose long faithful line in my own background is preparing the ground for someone I should support?
  • Where am I waiting for personal fruit when a future Śaunaka in my line may need my present care?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.4

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काश्यस्य काशिस्तत्पुत्रो राष्ट्रो दीर्घतम:पिता । धन्वन्तरिर्दीर्घतमस आयुर्वेदप्रवर्तक: । यज्ञभुग् वासुदेवांश: स्मृतमात्रार्तिनाशन: ॥ ४ ॥
kāśyasya kāśis tat-putro
[kaashyasya kaashis tat-putro]
rāṣṭro dīrghatamaḥ-pitā
[raashtro deerghatamah-pitaa]
dhanvantarir dīrghatamasa
[dhanvantarir deerghatamasa]
āyur-veda-pravartakaḥ
[aayur-veda-pravartakah]
yajña-bhug vāsudevāṁśaḥ
[yajna-bhug vaasudevaamshah]
smṛta-mātrārti-nāśanaḥ
[smrita-maatraarti-naashanah]
Word-for-word
kāśyasya — of Kāśya kāśiḥ — Kāśi tat-putraḥ — his son rāṣṭraḥ — Rāṣṭra dīrghatamaḥ-pitā — he became the father of Dīrghatama dhanvantariḥ — Dhanvantari dīrghatamasaḥ — from Dīrghatama āyuḥ-veda-pravartakaḥ — the inaugurator of medical science, Āyur Veda yajña-bhuk — the enjoyer of the results of sacrifice vāsudeva-aṁśaḥ — incarnation of Lord Vāsudeva smṛta-mātra — if he is remembered ārti-nāśanaḥ — it immediately vanquishes all kinds of disease.
Blended reading (Sanskrit + English inline)
kāśyasya kāśis tat-putro
kāśyasya
of Kāśya
kāśiḥ
Kāśi
tat-putraḥ
his son
rāṣṭro dīrghatamaḥ-pitā
rāṣṭraḥ
Rāṣṭra
dīrghatamaḥ-pitā
he became the father of Dīrghatama
dhanvantarir dīrghatamasa
dhanvantariḥ
Dhanvantari
dīrghatamasaḥ
from Dīrghatama
āyur-veda-pravartakaḥ
āyuḥ-veda-pravartakaḥ
the inaugurator of medical science, Āyur Veda
yajña-bhug vāsudevāṁśaḥ
yajña-bhuk
the enjoyer of the results of sacrifice
vāsudeva-aṁśaḥ
incarnation of Lord Vāsudeva
smṛta-mātrārti-nāśanaḥ
smṛta-mātra
if he is remembered
ārti-nāśanaḥ
it immediately vanquishes all kinds of disease.
The son of Kāśya was Kāśi, and his son was Rāṣṭra, the father of Dīrghatama. Dīrghatama had a son named Dhanvantari, who was the inaugurator of the medical science and an incarnation of Lord Vāsudeva, the enjoyer of the results of sacrifices. One who remembers the name of Dhanvantari can be released from all disease.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Kāśya was Kāśi, and his son was Rāṣṭra, the father of Dīrghatama. Dīrghatama had a son named Dhanvantari, who was the inaugurator of the medical science and an incarnation of Lord Vāsudeva, the enjoyer of the results of sacrifices. [Note: This is another appearance of Dhanvantari, apart from his appearance during the churning of the Milk Ocean.] Just by remembering the name of Dhanvantari one can be released from all disease.
Personal Guidance
Dhanvantari, inaugurator of medical science, is an incarnation of Vāsudeva — and remembering his name itself releases one from disease. Medicine, properly conceived, is a divine descent; the holy name remains the deepest remedy.
Reflection Questions
  • Do I treat doctors and healing professions as merely technical, or as participating in a sacred lineage?
  • Where could chanting Dhanvantari's name supplement, not replace, my approach to a current illness?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.5

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तत्पुत्र: केतुमानस्य जज्ञे भीमरथस्तत: । दिवोदासो द्युमांस्तस्मात् प्रतर्दन इति स्मृत: ॥ ५ ॥
tat-putraḥ ketumān asya
[tat-putrah ketumaan asya]
jajñe bhīmarathas tataḥ
[jajne bheemarathas tatah]
divodāso dyumāṁs tasmāt
[divodaaso dyumaams tasmaat]
pratardana iti smṛtaḥ
[pratardana iti smritah]
Word-for-word
tat-putraḥ — his son (the son of Dhanvantari) ketumān — Ketumān asya — his jajñe — took birth bhīmarathaḥ — a son named Bhīmaratha tataḥ — from him divodāsaḥ — a son named Divodāsa dyumān — Dyumān tasmāt — from him pratardanaḥ — Pratardana iti — thus smṛtaḥ — known.
Blended reading (Sanskrit + English inline)
tat-putraḥ ketumān asya
tat-putraḥ
his son (the son of Dhanvantari)
ketumān
Ketumān
asya
his
jajñe bhīmarathas tataḥ
jajñe
took birth
bhīmarathaḥ
a son named Bhīmaratha
tataḥ
from him
divodāso dyumāṁs tasmāt
divodāsaḥ
a son named Divodāsa
dyumān
Dyumān
tasmāt
from him
pratardana iti smṛtaḥ
pratardanaḥ
Pratardana
iti
thus
smṛtaḥ
known.
The son of Dhanvantari was Ketumān, and his son was Bhīmaratha. The son of Bhīmaratha was Divodāsa, and the son of Divodāsa was Dyumān, also known as Pratardana.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Dhanvantari was Ketumān, and his son was Bhīmaratha. The son of Bhīmaratha was Divodāsa, and the son of Divodāsa was Dyumān, also known as Pratardana.
Personal Guidance
Ketumān, Bhīmaratha, Divodāsa, Dyumān — even the dynasty of the healing avatāra continues by ordinary means. Divine origin does not exempt a line from ordinary work of generation, governance, and care.
Reflection Questions
  • Whose 'divine origin' makes me expect them not to need ordinary support?
  • Where am I exempting myself from the ordinary because I assume a higher calling?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.6

↗
स एव शत्रुजिद् वत्स ऋतध्वज इतीरित: । तथा कुवलयाश्वेति प्रोक्तोऽलर्कादयस्तत: ॥ ६ ॥
sa eva śatrujid vatsa
[sa eva shatrujid vatsa]
ṛtadhvaja itīritaḥ
[ritadhvaja iteeritah]
tathā kuvalayāśveti
[tathaa kuvalayaashveti]
prokto ’larkādayas tataḥ
[prokto ’larkaadayas tatah]
Word-for-word
saḥ — that Dyumān eva — indeed śatrujit — Śatrujit vatsaḥ — Vatsa ṛtadhvajaḥ — Ṛtadhvaja iti — like that īritaḥ — known tathā — as well as kuvalayāśva — Kuvalayāśva iti — thus proktaḥ — well known alarka-ādayaḥ — Alarka and other sons tataḥ — from him.
Blended reading (Sanskrit + English inline)
sa eva śatrujid vatsa
saḥ
that Dyumān
eva
indeed
śatrujit
Śatrujit
vatsaḥ
Vatsa
ṛtadhvaja itīritaḥ
ṛtadhvajaḥ
Ṛtadhvaja
iti
like that
īritaḥ
known
tathā kuvalayāśveti
tathā
as well as
kuvalayāśva
Kuvalayāśva
iti
thus
prokto ’larkādayas tataḥ
proktaḥ
well known
alarka-ādayaḥ
Alarka and other sons
tataḥ
from him.
Dyumān was also known as Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva. From him were born Alarka and other sons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Dyumān was also known as Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva. From Dyumān were also born Alarka and other sons. From Dyumān who was also named Pratardana and Śatrujit, Vatsa, Ṛtadhvaja, Kuvalayāśva, Alarka and others were born.
Personal Guidance
One king carries many names — Dyumān, Śatrujit, Vatsa, Ṛtadhvaja, Kuvalayāśva. The world remembers a single soul under many labels; we should not be too attached to which of our names is used.
Reflection Questions
  • Which of my many roles do I most identify with — and is that identification healthy?
  • Where could I lighten my grip on a particular title because the underlying person matters more?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.7

↗
षष्टिंवर्षसहस्राणि षष्टिंवर्षशतानि च । नालर्कादपरो राजन् बुभुजे मेदिनीं युवा ॥ ७ ॥
ṣaṣṭiṁ varṣa-sahasrāṇi
[shashtim varsha-sahasraani]
ṣaṣṭiṁ varṣa-śatāni ca
[shashtim varsha-shataani cha]
nālarkād aparo rājan
[naalarkaad aparo raajan]
bubhuje medinīṁ yuvā
[bubhuje medineem yuvaa]
Word-for-word
ṣaṣṭim — sixty varṣa-sahasrāṇi — such thousands of years ṣaṣṭim — sixty varṣa-śatāni — hundreds of years ca — also na — not alarkāt — except for Alarka aparaḥ — anyone else rājan — O King Parīkṣit bubhuje — enjoyed medinīm — the surface of the world yuvā — as a young man.
Blended reading (Sanskrit + English inline)
ṣaṣṭiṁ varṣa-sahasrāṇi
ṣaṣṭim
sixty
varṣa-sahasrāṇi
such thousands of years
ṣaṣṭim
sixty
ṣaṣṭiṁ varṣa-śatāni ca
varṣa-śatāni
hundreds of years
ca
also
nālarkād aparo rājan
na
not
alarkāt
except for Alarka
aparaḥ
anyone else
rājan
O King Parīkṣit
bubhuje medinīṁ yuvā
bubhuje
enjoyed
medinīm
the surface of the world
yuvā
as a young man.
Alarka, the son of Dyumān, reigned over the earth for sixty-six thousand years, my dear King Parīkṣit. No one other than him has reigned over the earth for so long as a young man.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Alarka, the son of Dyumān, reigned over the earth for sixty-six thousand years. No one other than him has reigned over the earth for so long as a young man.
Personal Guidance
Alarka reigns sixty-six thousand years as a young man — no other has ruled so long in youthful vigor. Some lives are kept astonishingly long for purposes far larger than personal fulfillment.
Reflection Questions
  • Am I treating my own lifespan as adequate or scrimping it?
  • Where might unusual longevity be granted for a service rather than for enjoyment?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.8

↗
अलर्कात्सन्ततिस्तस्मात् सुनीथोऽथ निकेतन: । धर्मकेतु: सुतस्तस्मात् सत्यकेतुरजायत ॥ ८ ॥
alarkāt santatis tasmāt
[alarkaat santatis tasmaat]
sunītho ’tha niketanaḥ
[suneetho ’tha niketanah]
dharmaketuḥ sutas tasmāt
[dharmaketuh sutas tasmaat]
satyaketur ajāyata
[satyaketur ajaayata]
Word-for-word
alarkāt — from Alarka santatiḥ — a son known as Santati tasmāt — from him sunīthaḥ — Sunītha atha — from him niketanaḥ — a son named Niketana dharmaketuḥ — Dharmaketu sutaḥ — a son tasmāt — and from Dharmaketu satyaketuḥ — Satyaketu ajāyata — was born.
Blended reading (Sanskrit + English inline)
alarkāt santatis tasmāt
alarkāt
from Alarka
santatiḥ
a son known as Santati
tasmāt
from him
sunītho ’tha niketanaḥ
sunīthaḥ
Sunītha
dharmaketuḥ sutas tasmāt
atha
from him
niketanaḥ
a son named Niketana
dharmaketuḥ
Dharmaketu
sutaḥ
a son
satyaketur ajāyata
tasmāt
and from Dharmaketu
satyaketuḥ
Satyaketu
ajāyata
was born.
From Alarka came a son named Santati, and his son was Sunītha. The son of Sunītha was Niketana, the son of Niketana was Dharmaketu, and the son of Dharmaketu was Satyaketu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Alarka came a son named Santati, and his son was Sunītha. The son of Sunītha was Niketana, the son of Niketana was Dharmaketu, and the son of Dharmaketu was Satyaketu. Santati was the son’s name.
Personal Guidance
Santati, Sunītha, Niketana, Dharmaketu, Satyaketu — names meaning continuity, good conduct, abode, banner of dharma, banner of truth. A dharmic family naturally names its children for the qualities it wishes to embody.
Reflection Questions
  • What qualities does my family name into existence — explicitly or by example?
  • Which underused quality could I begin to 'name' through conscious living?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.9

↗
धृष्टकेतुस्ततस्तस्मात् सुकुमार: क्षितीश्वर: । वीतिहोत्रोऽस्य भर्गोऽतो भार्गभूमिरभून्नृप ॥ ९ ॥
dhṛṣṭaketus tatas tasmāt
[dhrishtaketus tatas tasmaat]
sukumāraḥ kṣitīśvaraḥ
[sukumaarah kshiteeshvarah]
vītihotro ’sya bhargo ’to
[veetihotro ’sya bhargo ’to]
bhārgabhūmir abhūn nṛpa
[bhaargabhoomir abhoon nripa]
Word-for-word
dhṛṣṭaketuḥ — Dhṛṣṭaketu tataḥ — thereafter tasmāt — from Dhṛṣṭaketu sukumāraḥ — a son named Sukumāra kṣiti-īśvaraḥ — the emperor of the entire world vītihotraḥ — a son named Vītihotra asya — his son bhargaḥ — Bharga ataḥ — from him bhārgabhūmiḥ — a son named Bhārgabhūmi abhūt — generated nṛpa — O King.
Blended reading (Sanskrit + English inline)
dhṛṣṭaketus tatas tasmāt
dhṛṣṭaketuḥ
Dhṛṣṭaketu
tataḥ
thereafter
tasmāt
from Dhṛṣṭaketu
sukumāraḥ kṣitīśvaraḥ
sukumāraḥ
a son named Sukumāra
kṣiti-īśvaraḥ
the emperor of the entire world
vītihotro ’sya bhargo ’to
vītihotraḥ
a son named Vītihotra
asya
his son
bhargaḥ
Bharga
ataḥ
from him
bhārgabhūmir abhūn nṛpa
bhārgabhūmiḥ
a son named Bhārgabhūmi
abhūt
generated
nṛpa
O King.
O King Parīkṣit, from Satyaketu came a son named Dhṛṣṭaketu, and from Dhṛṣṭaketu came Sukumāra, the emperor of the entire world. From Sukumāra came a son named Vītihotra; from Vītihotra, Bharga; and from Bharga, Bhārgabhūmi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! From Satyaketu came a son named Dhṛṣṭaketu, and from Dhṛṣṭaketu came Sukumāra, the emperor of the world. From Sukumāra came a son named Vītihotra; from Vītihotra, Bharga; and from Bharga, Bhārgabhūmi. From Sukumāra came Vītihotra. From him came Bharga and from him came Bhārgabhūmi.
Personal Guidance
Dhṛṣṭaketu, Sukumāra, Vītihotra, Bharga, Bhārgabhūmi — the line continues, sometimes producing emperors, sometimes simple bearers of the name. Every life moves the family one more rung forward, even if quietly.
Reflection Questions
  • Where am I underestimating my generation's quiet contribution to a longer story?
  • What does it take from me to honor the simple bearers of a name?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.10

↗
इतीमे काशयो भूपा: क्षत्रवृद्धान्वयायिन: । राभस्य रभस: पुत्रो गम्भीरश्चाक्रियस्तत: ॥ १० ॥
itīme kāśayo bhūpāḥ
[iteeme kaashayo bhoopaah]
kṣatravṛddhānvayāyinaḥ
[kshatravriddhaanvayaayinah]
rābhasya rabhasaḥ putro
[raabhasya rabhasah putro]
gambhīraś cākriyas tataḥ
[gambheerash chaakriyas tatah]
Word-for-word
iti — thus ime — all of them kāśayaḥ — born in the dynasty of Kāśi bhūpāḥ — kings kṣatravṛddha-anvaya-āyinaḥ — also within the dynasty of Kṣatravṛddha rābhasya — from Rābha rabhasaḥ — Rabhasa putraḥ — a son gambhīraḥ — Gambhīra ca — also akriyaḥ — Akriya tataḥ — from him.
Blended reading (Sanskrit + English inline)
itīme kāśayo bhūpāḥ
iti
thus
ime
all of them
kāśayaḥ
born in the dynasty of Kāśi
bhūpāḥ
kings
kṣatravṛddhānvayāyinaḥ
kṣatravṛddha-anvaya-āyinaḥ
also within the dynasty of Kṣatravṛddha
rābhasya rabhasaḥ putro
rābhasya
from Rābha
rabhasaḥ
Rabhasa
putraḥ
a son
gambhīraś cākriyas tataḥ
gambhīraḥ
Gambhīra
ca
also
akriyaḥ
Akriya
tataḥ
from him.
O Mahārāja Parīkṣit, all of these kings were descendants of Kāśi, and they could also be called descendants of Kṣatravṛddha. The son of Rābha was Rabhasa, from Rabhasa came Gambhīra, and from Gambhīra came a son named Akriya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All of these kings were descendants of Kāśi, and they could also be called descendants of Kṣatravṛddha. The son of Rābha was Rabhasa, from Rabhasa came Gambhīra, and from Gambhīra came a son named Akriya. These kings were all in the dynasty of Kāśi. They are also included in the line of Kṣatravrḍdha.
Personal Guidance
All these kings are descendants of Kāśi and Kṣatravṛddha. Multiple identities — Kāśya and Kṣatravṛddha simultaneously — coexist in the same line. We should not be surprised when a person rightly answers to several lineages.
Reflection Questions
  • Which of my own multiple lineages have I been treating as exclusive when they are actually overlapping?
  • Where could honoring two heritages at once enrich my self-understanding?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.11

↗
तद्गोत्रं ब्रह्मविज् जज्ञे श‍ृणु वंशमनेनस: । शुद्धस्तत: शुचिस्तस्माच्चित्रकृद् धर्मसारथि: ॥ ११ ॥
tad-gotraṁ brahmavij jajñe
[tad-gotram brahmavij jajne]
śṛṇu vaṁśam anenasaḥ
[shrinu vamsham anenasah]
śuddhas tataḥ śucis tasmāc
[shuddhas tatah shuchis tasmaach]
citrakṛd dharmasārathiḥ
[chitrakrid dharmasaarathih]
Word-for-word
tat-gotram — the descendant of Akriya brahmavit — Brahmavit jajñe — took birth śṛṇu — just hear from me vaṁśam — descendants anenasaḥ — of Anenā śuddhaḥ — a son known as Śuddha tataḥ — from him śuciḥ — Śuci tasmāt — from him citrakṛt — Citrakṛt dharma-sārathiḥ — Dharmasārathi.
Blended reading (Sanskrit + English inline)
tad-gotraṁ brahmavij jajñe
tat-gotram
the descendant of Akriya
brahmavit
Brahmavit
jajñe
took birth
śṛṇu vaṁśam anenasaḥ
śṛṇu
just hear from me
vaṁśam
descendants
anenasaḥ
of Anenā
śuddhas tataḥ śucis tasmāc
śuddhaḥ
a son known as Śuddha
tataḥ
from him
śuciḥ
Śuci
tasmāt
from him
citrakṛd dharmasārathiḥ
citrakṛt
Citrakṛt
dharma-sārathiḥ
Dharmasārathi.
The son of Akriya was known as Brahmavit, O King. Now hear about the descendants of Anenā. From Anenā came a son named Śuddha, and his son was Śuci. The son of Śuci was Dharmasārathi, also called Citrakṛt.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Akriya was known as Brahmavit. Now hear about the descendants of Anenā (another son of Āyu). From Anenā came a son named Śuddha, and his son was Śuci. The son of Śuci was Dharmasārathi, also called Citrakṛt.
Personal Guidance
Brahmavit ('knower of Brahman') appears in a list of mere names. Sometimes a single grand title is dropped into the middle of a roll, easy to miss — even brief mention of true brahma-jṣāna is itself a benediction in the text.
Reflection Questions
  • Which 'small mentions' of profound qualities have I skimmed past in scripture and in people?
  • Where could careful attention catch a glimpse of Brahmavit hiding in a list?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.12

↗
तत: शान्तरजो जज्ञे कृतकृत्य: स आत्मवान् । रजे: पञ्चशतान्यासन् पुत्राणाममितौजसाम् ॥ १२ ॥
tataḥ śāntarajo jajñe
[tatah shaantarajo jajne]
kṛta-kṛtyaḥ sa ātmavān
[krita-krityah sa aatmavaan]
rajeḥ pañca-śatāny āsan
[rajeh pancha-shataany aasan]
putrāṇām amitaujasām
[putraanaam amitaujasaam]
Word-for-word
tataḥ — from Citrakṛt śāntarajaḥ — a son named Śāntaraja jajñe — was born kṛta-kṛtyaḥ — performed all kinds of ritualistic ceremonies saḥ — he ātmavān — a self-realized soul rajeḥ — of Rajī pañca-śatāni — five hundred āsan — there were putrāṇām — sons amita-ojasām — very, very powerful.
Blended reading (Sanskrit + English inline)
tataḥ śāntarajo jajñe
tataḥ
from Citrakṛt
śāntarajaḥ
a son named Śāntaraja
jajñe
was born
kṛta-kṛtyaḥ sa ātmavān
kṛta-kṛtyaḥ
performed all kinds of ritualistic ceremonies
saḥ
he
ātmavān
a self-realized soul
rajeḥ pañca-śatāny āsan
rajeḥ
of Rajī
pañca-śatāni
five hundred
āsan
there were
putrāṇām amitaujasām
putrāṇām
sons
amita-ojasām
very, very powerful.
From Citrakṛt was born a son named Śāntaraja, a self-realized soul who performed all kinds of Vedic ritualistic ceremonies and therefore did not beget any progeny. The sons of Rajī were five hundred, all very powerful.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Citrakṛt was born a son named Śāntaraja, a self-realized soul who performed Vedic ritualistic ceremonies. The sons of Rajī (another son of Āyu) were five hundred, all very powerful.
Personal Guidance
Śāntaraja, a self-realized soul, performs Vedic ceremonies but begets no progeny. Not every life is meant to produce children; the realized soul's offspring may be his own liberation.
Reflection Questions
  • Where am I pressuring myself or others to produce children when other fruit is the actual calling?
  • What 'progeny' beyond biology might my life be meant to bring forth?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.13

↗
देवैरभ्यर्थितो दैत्यान् हत्वेन्द्रायाददाद् दिवम् । इन्द्रस्तस्मै पुनर्दत्त्वा गृहीत्वा चरणौ रजे: । आत्मानमर्पयामास प्रह्रादाद्यरिशङ्कित: ॥ १३ ॥
devair abhyarthito daityān
[devair abhyarthito daityaan]
hatvendrāyādadād divam
[hatvendraayaadadaad divam]
indras tasmai punar dattvā
[indras tasmai punar dattvaa]
gṛhītvā caraṇau rajeḥ
[griheetvaa charanau rajeh]
ātmānam arpayām āsa
[aatmaanam arpayaam aasa]
prahrādādy-ari-śaṅkitaḥ
[prahraadaady-ari-shankitah]
Word-for-word
devaiḥ — by the demigods abhyarthitaḥ — being requested daityān — the demons hatvā — killing indrāya — to Indra, the King of heaven adadāt — delivered divam — the kingdom of heaven indraḥ — the King of heaven tasmai — unto him, Rajī punaḥ — again dattvā — returning gṛhītvā — capturing caraṇau — the feet rajeḥ — of Rajī ātmānam — the self arpayām āsa — surrendered prahrāda-ādi — Prahlāda and others ari-śaṅkitaḥ — being afraid of such enemies.
Blended reading (Sanskrit + English inline)
devair abhyarthito daityān
devaiḥ
by the demigods
abhyarthitaḥ
being requested
daityān
the demons
hatvendrāyādadād divam
hatvā
killing
indras tasmai punar dattvā
indrāya
to Indra, the King of heaven
gṛhītvā caraṇau rajeḥ
ātmānam arpayām āsa
prahrādādy-ari-śaṅkitaḥ
adadāt
delivered
divam
the kingdom of heaven
indraḥ
the King of heaven
tasmai
unto him, Rajī
punaḥ
again
dattvā
returning
gṛhītvā
capturing
caraṇau
the feet
rajeḥ
of Rajī
ātmānam
the self
arpayām āsa
surrendered
prahrāda-ādi
Prahlāda and others
ari-śaṅkitaḥ
being afraid of such enemies.
On the request of the demigods, Rajī killed the demons and thus returned the kingdom of heaven to Lord Indra. But Indra, fearing such demons as Prahlāda, returned the kingdom of heaven to Rajī and surrendered himself at Rajī’s lotus feet.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
On the request of the devatās, Rajī killed the demons and thus returned the kingdom of heaven to Indra. But Indra, fearing demons except Prahlāda, returned the kingdom of heaven to Rajī and surrendered himself at Rajī's lotus feet. Prahrādādy-ari-śaṅkitaḥ is a bahuvrīhi compound known was atad-guṇa. Thus the meaning is “He was afraid of enemies except for Prahlāda.”
Personal Guidance
Rajī defeats the demons and Indra surrenders the heavenly kingdom out of fear. Sometimes a 'higher' authority hands its position to a more competent lower one — humility in office is preferable to pretense.
Reflection Questions
  • Where am I clinging to an office whose duties I cannot actually fulfill?
  • Whom should I honestly defer to, even if it costs me apparent status?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.14

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पितर्युपरते पुत्रा याचमानाय नो ददु: । त्रिविष्टपं महेन्द्राय यज्ञभागान् समाददु: ॥ १४ ॥
pitary uparate putrā
[pitary uparate putraa]
yācamānāya no daduḥ
[yaachamaanaaya no daduh]
triviṣṭapaṁ mahendrāya
[trivishtapam mahendraaya]
yajña-bhāgān samādaduḥ
[yajna-bhaagaan samaadaduh]
Word-for-word
pitari — when their father uparate — passed away putrāḥ — the sons yācamānāya — although requesting from them no — not daduḥ — returned triviṣṭapam — the heavenly kingdom mahendrāya — unto Mahendra yajña-bhāgān — the shares of ritualistic ceremonies samādaduḥ — gave.
Blended reading (Sanskrit + English inline)
pitary uparate putrā
pitari
when their father
uparate
passed away
putrāḥ
the sons
yācamānāya no daduḥ
yācamānāya
although requesting from them
no
not
daduḥ
returned
triviṣṭapaṁ mahendrāya
triviṣṭapam
the heavenly kingdom
mahendrāya
unto Mahendra
yajña-bhāgān samādaduḥ
yajña-bhāgān
the shares of ritualistic ceremonies
samādaduḥ
gave.
Upon Rajī’s death, Indra begged Rajī’s sons for the return of the heavenly planet. They did not return it, however, although they agreed to return Indra’s shares in ritualistic ceremonies.
Purport

Rajī conquered the kingdom of heaven, and therefore when Indra, the heavenly king, begged Rajī’s sons to return it, they refused. Because they had not taken the heavenly kingdom from Indra but had inherited it from their father, they considered it their paternal property. Why then should they return it to the demigods?

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Upon Rajī's death, Indra begged Rajī's sons for the return of the heavenly planet. They did not return it, however, although they gave Indra his shares of sacrifice. When Rajī died after some time, his sons did not give Svarga back since they considered it the inheritance of their father.
Related lectures
Personal Guidance
After Rajī dies, his sons refuse to return heaven to Indra. Inheriting a position is different from earning it — and heirs often treat what was given as if it had always been theirs.
Reflection Questions
  • What inherited position am I holding without acknowledging that it was given, not earned?
  • Where might gracious return of an inherited role be the better use of it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.15

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गुरुणा हूयमानेऽग्नौ बलभित् तनयान् रजे: । अवधीद् भ्रंशितान् मार्गान्न कश्चिदवशेषित: ॥ १५ ॥
guruṇā hūyamāne ’gnau
[gurunaa hooyamaane ’gnau]
balabhit tanayān rajeḥ
[balabhit tanayaan rajeh]
avadhīd bhraṁśitān mārgān
[avadheed bhramshitaan maargaan]
na kaścid avaśeṣitaḥ
[na kashchid avasheshitah]
Word-for-word
guruṇā — by the spiritual master (Bṛhaspati) hūyamāne agnau — while oblations were being offered in the fire of sacrifice balabhit — Indra tanayān — the sons rajeḥ — of Rajī avadhīt — killed bhraṁśitān — fallen mārgāt — from the moral principles na — not kaścit — anyone avaśeṣitaḥ — remained alive.
Blended reading (Sanskrit + English inline)
guruṇā hūyamāne ’gnau
guruṇā
by the spiritual master (Bṛhaspati)
hūyamāne agnau
while oblations were being offered in the fire of sacrifice
balabhit tanayān rajeḥ
balabhit
Indra
tanayān
the sons
rajeḥ
of Rajī
avadhīd bhraṁśitān mārgān
avadhīt
killed
bhraṁśitān
fallen
mārgāt
from the moral principles
na kaścid avaśeṣitaḥ
na
not
kaścit
anyone
avaśeṣitaḥ
remained alive.
Thereafter, Bṛhaspati, the spiritual master of the demigods, offered oblations in the fire so that the sons of Rajī would fall from moral principles. When they fell, Lord Indra killed them easily because of their degradation. Not a single one of them remained alive.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Bṛhaspati offered oblations in the fire, Indra killed the sons, who had fallen from the path. Not a single one of them remained alive. When Bṛhaspati offered oblations in the fire for producing a spell, Indra then killed the sons.
Personal Guidance
Bṛhaspati's oblations cause Rajī's sons to fall from morality, and Indra easily kills them. Once we have fallen from principle, even a previously inferior opponent can dispatch us — moral collapse is the precondition of military defeat.
Reflection Questions
  • Which moral slip in my life is making me vulnerable to an opponent who would otherwise be no threat?
  • Where am I asking for protection while neglecting the principles that actually attract it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.16

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कुशात् प्रति: क्षात्रवृद्धात् सञ्जयस्तत्सुतो जय: । तत: कृत: कृतस्यापि जज्ञे हर्यबलो नृप: ॥ १६ ॥
kuśāt pratiḥ kṣātravṛddhāt
[kushaat pratih kshaatravriddhaat]
sañjayas tat-suto jayaḥ
[sanjayas tat-suto jayah]
tataḥ kṛtaḥ kṛtasyāpi
[tatah kritah kritasyaapi]
jajñe haryabalo nṛpaḥ
[jajne haryabalo nripah]
Word-for-word
kuśāt — from Kuśa pratiḥ — a son named Prati kṣātravṛddhāt — the grandson of Kṣatravṛddha sañjayaḥ — a son named Sañjaya tat-sutaḥ — his son jayaḥ — Jaya tataḥ — from him kṛtaḥ — Kṛta kṛtasya — from Kṛta api — as well as jajñe — was born haryabalaḥ — Haryabala nṛpaḥ — the king.
Blended reading (Sanskrit + English inline)
kuśāt pratiḥ kṣātravṛddhāt
kuśāt
from Kuśa
pratiḥ
a son named Prati
kṣātravṛddhāt
the grandson of Kṣatravṛddha
sañjayas tat-suto jayaḥ
sañjayaḥ
a son named Sañjaya
tat-sutaḥ
his son
jayaḥ
Jaya
tataḥ kṛtaḥ kṛtasyāpi
tataḥ
from him
kṛtaḥ
Kṛta
kṛtasya
from Kṛta
api
as well as
jajñe haryabalo nṛpaḥ
jajñe
was born
haryabalaḥ
Haryabala
nṛpaḥ
the king.
From Kuśa, the grandson of Kṣatravṛddha, was born a son named Prati. The son of Prati was Sañjaya, and the son of Sañjaya was Jaya. From Jaya, Kṛta was born, and from Kṛta, King Haryabala.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Kuśa, the grandson of Kṣatravṛddha, was born a son named Prati. The son of Prati was Sañjaya, and the son of Sañjaya was Jaya. From Jaya, Kṛta was born, and from Kṛta, King Haryabala. From Kuśa, the grandson of Kṣatravṛddha, came Prati.
Personal Guidance
Prati, Saṣjaya, Jaya, Kṛta, Haryabala — the line continues through names meaning resistance, victory, completion. Even names of triumph end up as one verse in a list — triumph itself is no escape from time.
Reflection Questions
  • Where am I overweighting a current victory in the long ledger of my life?
  • What quiet, sustained fidelity might be remembered longer than a noisy win?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.17.17

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सहदेवस्ततो हीनो जयसेनस्तु तत्सुत: । सङ्‍कृतिस्तस्य च जय: क्षत्रधर्मा महारथ: । क्षत्रवृद्धान्वया भूपा इमेश‍ृण्वथनाहुषान् ॥ १७ ॥
sahadevas tato hīno
[sahadevas tato heeno]
jayasenas tu tat-sutaḥ
[jayasenas tu tat-sutah]
saṅkṛtis tasya ca jayaḥ
[sankritis tasya cha jayah]
kṣatra-dharmā mahā-rathaḥ
[kshatra-dharmaa mahaa-rathah]
kṣatravṛddhānvayā bhūpā
[kshatravriddhaanvayaa bhoopaa]
ime śṛṇv atha nāhuṣān
[ime shrinv atha naahushaan]
Word-for-word
sahadevaḥ — Sahadeva tataḥ — from Sahadeva hīnaḥ — a son named Hīna jayasenaḥ — Jayasena tu — also tat-sutaḥ — the son of Hīna saṅkṛtiḥ — Saṅkṛti tasya — of Saṅkṛti ca — also jayaḥ — a son named Jaya kṣatra-dharmā — expert in the duties of a kṣatriya mahā-rathaḥ — a greatly powerful fighter kṣatravṛddha-anvayāḥ — in the dynasty of Kṣatravṛddha bhūpāḥ — kings ime — all these śṛṇu — hear from me atha — now nāhuṣān — the descendants of Nahuṣa.
Blended reading (Sanskrit + English inline)
sahadevas tato hīno
sahadevaḥ
Sahadeva
tataḥ
from Sahadeva
hīnaḥ
a son named Hīna
jayasenas tu tat-sutaḥ
jayasenaḥ
Jayasena
tu
also
tat-sutaḥ
the son of Hīna
saṅkṛtis tasya ca jayaḥ
saṅkṛtiḥ
Saṅkṛti
tasya
of Saṅkṛti
ca
also
jayaḥ
a son named Jaya
kṣatra-dharmā mahā-rathaḥ
kṣatra-dharmā
expert in the duties of a kṣatriya
mahā-rathaḥ
a greatly powerful fighter
kṣatravṛddhānvayā bhūpā
kṣatravṛddha-anvayāḥ
in the dynasty of Kṣatravṛddha
bhūpāḥ
kings
ime śṛṇv atha nāhuṣān
ime
all these
śṛṇu
hear from me
atha
now
nāhuṣān
the descendants of Nahuṣa.
From Haryabala came a son named Sahadeva, and from Sahadeva came Hīna. The son of Hīna was Jayasena, and the son of Jayasena was Saṅkṛti. The son of Saṅkṛti was the powerful and expert fighter named Jaya. These kings were the members of the Kṣatravṛddha dynasty. Now let me describe to you the dynasty of Nahuṣa.
Purport

Thus end the Bhaktivedanta purports of the Ninth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Dynasties of the Sons of Purūravā.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Haryabala came a son named Sahadeva, and from Sahadeva came Hīna. The son of Hīna was Jayasena, and the son of Jayasena was Saṅkṛti. The son of Saṅkṛti was the mahāratha named Jaya. These kings were the members of the Kṣatravṛddha dynasty. Now hear about the dynasty of Nahuṣa. Thus ends the commentary on the Seventeenth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Eighteen King Yayāti Takes Pūru’s Youth 9.18: King Yayāti Regains His Youth 18. King Yayāti Regains His Youth 9.18 Summary This chapter gives the history of King Yayāti, the son of Nahuṣa. Among Yayāti's five sons, the youngest son, Pūru, accepted Yayāti's invalidity. When Nahuṣa, who had six sons, was cursed to become a python, his eldest son, Yati, took sannyāsa, and therefore the next son, Yayāti, was enthroned as king. By providence, Yayāti married the daughter of Śukrācārya. Śukrācārya was a brāhmaṇa and Yayāti a kṣatriya, but Yayāti married her nonetheless. Śukrācārya's daughter, named Devayānī, had a girlfriend named Śarmiṣṭhā, who was the daughter of Vṛṣaparvā. King Yayāti married Śarmiṣṭhā also. The history of this marriage is as follows. Once Śarmiṣṭhā was sporting in the water with thousands of her girlfriends, and Devayānī was also there. When the young girls saw Lord Śiva, seated on his bull with Umā, they immediately dressed themselves, but Śarmiṣṭhā mistakenly put on Devayānī's clothes. Devayānī, being very angry, rebuked Śarmiṣṭhā, who also became very angry and responded by rebuking Devayānī and throwing her into a well. By chance, King Yayāti came to that well to drink water, and he found Devayānī and rescued her. Thus Devayānī accepted Mahārāja Yayāti as her husband. Thereafter, Devayānī, crying loudly, told her father about Śarmiṣṭhā's behavior. Upon hearing of this incident, Śukrācārya was very angry and wanted to chastise Vṛṣaparvā, Śarmiṣṭhā's father. Vṛṣaparvā, however, satisfied Śukrācārya by offering Śarmiṣṭhā as Devayānī's maidservant. Thus Śarmiṣṭhā, as the maidservant of Devayānī, also went to the house of Devayānī's husband. When Śarmiṣṭhā found her friend Devayānī with a son she also desired to have a son. Therefore, at the proper time for conception, she also requested Mahārāja Yayāti for sex. When Śarmiṣṭhā became pregnant also, Devayānī was very envious. In great anger, she immediately left for her father's house and told her father everything. Śukrācārya again became angry and cursed Mahārāja Yayāti to become old, but when Yayāti begged Śukrācārya to be merciful to him, Śukrācārya gave him the benediction that he could transfer his old age and invalidity to some young man. Yayāti exchanged his old age for the youth of his youngest son, Pūru, and thus he was able to enjoy with young girls.
Personal Guidance
Sahadeva, Hīna, Jayasena, Saṅkṛti — and Jaya, the powerful and expert fighter, closes the Kṣatravṛddha branch. The chapter ends with one more named warrior before transitioning to the next dynasty.
Reflection Questions
  • When my own chapter closes, will I be the 'powerful and expert' at the end, or the last named without quality?
  • What quality, if cultivated steadily, would deserve to be the adjective beside my name?
📝 My note

Source: vedabase.io