FolioCorpusŚrīmad-Bhāgavatam

9.20 · The Dynasty of Pūru

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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.

Previous The Non-Violent Incarnation Next Yayati and Devayani Last updated 2 months ago

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 9.20.1

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श्रीबादरायणिरुवाच पूरोर्वंशं प्रवक्ष्यामि यत्र जातोऽसि भारत । यत्र राजर्षयो वंश्या ब्रह्मवंश्याश्च जज्ञिरे ॥ १ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
pūror vaṁśaṁ pravakṣyāmi
[pooror vamsham pravakshyaami]
yatra jāto ’si bhārata
[yatra jaato ’si bhaarata]
yatra rājarṣayo vaṁśyā
[yatra raajarshayo vamshyaa]
brahma-vaṁśyāś ca jajñire
[brahma-vamshyaash cha jajnire]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said pūroḥ vaṁśam — the dynasty of Mahārāja Pūru pravakṣyāmi — now I shall narrate yatra — in which dynasty jātaḥ asi — you were born bhārata — O Mahārāja Parīkṣit, descendant of Mahārāja Bharata yatra — in which dynasty rāja-ṛṣayaḥ — all the kings were saintly vaṁśyāḥ — one after another brahma-vaṁśyāḥ — many brāhmaṇa dynasties ca — also jajñire — grew up.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
pūror vaṁśaṁ pravakṣyāmi
pūroḥ vaṁśam
the dynasty of Mahārāja Pūru
pravakṣyāmi
now I shall narrate
yatra jāto ’si bhārata
yatra
in which dynasty
jātaḥ asi
you were born
bhārata
O Mahārāja Parīkṣit, descendant of Mahārāja Bharata
yatra rājarṣayo vaṁśyā
yatra
in which dynasty
rāja-ṛṣayaḥ
all the kings were saintly
vaṁśyāḥ
one after another
brahma-vaṁśyāś ca jajñire
brahma-vaṁśyāḥ
many brāhmaṇa dynasties
ca
also
jajñire
grew up.
Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, descendant of Mahārāja Bharata, I shall now describe the dynasty of Pūru, in which you were born, in which many saintly kings appeared, and from which many dynasties of brāhmaṇas began.
Purport

There are many historical instances by which we can understand that from kṣatriyas many brāhmaṇas have been born and that from brāhmaṇas many kṣatriyas have been born. The Lord Himself says in Bhagavad-gītā (4.13) , cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: “According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me.” Therefore, regardless of the family in which one takes birth, when one is qualified with the symptoms of a particular section, he is to be described accordingly. Yal-lakṣaṇaṁ proktam. One’s place in the varṇa divisions of society is determined according to one’s symptoms or qualities. This is maintained everywhere in the śāstra. Birth is a secondary consideration; the first consideration is one’s qualities and activities.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O descendant of Mahārāja Bharata! I shall now describe the dynasty of Pūru, in which you were born, in which many lines of saintly kings and brāhmaṇas appeared. The Twentieth Chapter tells the story of Śakuntalā in the story of Bharata, son of Duṣmanta, in Pūru’s dynasty. Brahma-vaṁśyāḥ means “producing dynasties of brāhmaṇas.
Related lectures
Personal Guidance
Śukadeva opens the Pūru dynasty — Parīkṣit's own line — full of saintly kings and brāhmaṇa-producing branches. Hearing one's own family in scripture is uniquely transformative; we should know where our own line is referenced.
Reflection Questions
  • Where is my own family — biological or initiatory — mentioned in tradition, and have I read those passages carefully?
  • What would change if I treated my line's history as part of the Bhāgavatam's living text?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.2

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जनमेजयो ह्यभूत् पूरो: प्रचिन्वांस्तत्सुतस्तत: । प्रवीरोऽथ मनुस्युर्वै तस्माच्चारुपदोऽभवत् ॥ २ ॥
janamejayo hy abhūt pūroḥ
[janamejayo hy abhoot pooroh]
pracinvāṁs tat-sutas tataḥ
[prachinvaams tat-sutas tatah]
pravīro ’tha manusyur vai
[praveero ’tha manusyur vai]
tasmāc cārupado ’bhavat
[tasmaach chaarupado ’bhavat]
Word-for-word
janamejayaḥ — King Janamejaya hi — indeed abhūt — appeared pūroḥ — from Pūru pracinvān — Pracinvān tat — his (Janamejaya’s) sutaḥ — son tataḥ — from him (Pracinvān) pravīraḥ — Pravīra atha — thereafter manusyuḥ — Pravīra’s son Manusyu vai — indeed tasmāt — from him (Manusyu) cārupadaḥ — King Cārupada abhavat — appeared.
Blended reading (Sanskrit + English inline)
janamejayo hy abhūt pūroḥ
janamejayaḥ
King Janamejaya
hi
indeed
abhūt
appeared
pūroḥ
from Pūru
pracinvāṁs tat-sutas tataḥ
pracinvān
Pracinvān
tat
his (Janamejaya’s)
sutaḥ
son
tataḥ
from him (Pracinvān)
pravīro ’tha manusyur vai
pravīraḥ
Pravīra
tasmāc cārupado ’bhavat
atha
thereafter
manusyuḥ
Pravīra’s son Manusyu
vai
indeed
tasmāt
from him (Manusyu)
cārupadaḥ
King Cārupada
abhavat
appeared.
King Janamejaya was born of this dynasty of Pūru. Janamejaya’s son was Pracinvān, and his son was Pravīra. Thereafter, Pravīra’s son was Manusyu, and from Manusyu came the son named Cārupada.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Janamejaya was born from Pūru. Janamejaya's son was Pracinvān, and his son was Pravīra. Thereafter, Pravīra's son was Manusyu, and from Manusyu came Cārupada.
Related lectures
Personal Guidance
Janamejaya, Pracinvān, Pravīra, Manusyu, Cārupada — the line continues. Each name once held a life that mattered, now distilled to a single line. We are not exempt from that distillation.
Reflection Questions
  • If my life were distilled to one line, what should it contain?
  • How does my behavior today change when I imagine the line that will be written about me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.3

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तस्य सुद्युरभूत् पुत्रस्तस्माद् बहुगवस्तत: । संयातिस्तस्याहंयाती रौद्राश्वस्तत्सुत: स्मृत: ॥ ३ ॥
tasya sudyur abhūt putras
[tasya sudyur abhoot putras]
tasmād bahugavas tataḥ
[tasmaad bahugavas tatah]
saṁyātis tasyāhaṁyātī
[samyaatis tasyaahamyaatee]
raudrāśvas tat-sutaḥ smṛtaḥ
[raudraashvas tat-sutah smritah]
Word-for-word
tasya — of him (Cārupada) sudyuḥ — by the name Sudyu abhūt — appeared putraḥ — a son tasmāt — from him (Sudyu) bahugavaḥ — a son named Bahugava tataḥ — from him saṁyātiḥ — a son named Saṁyāti tasya — and from him ahaṁyātiḥ — a son named Ahaṁyāti raudrāśvaḥ — Raudrāśva tat-sutaḥ — his son smṛtaḥ — well known.
Blended reading (Sanskrit + English inline)
tasya sudyur abhūt putras
tasya
of him (Cārupada)
sudyuḥ
by the name Sudyu
abhūt
appeared
putraḥ
a son
tasmād bahugavas tataḥ
tasmāt
from him (Sudyu)
bahugavaḥ
a son named Bahugava
tataḥ
from him
saṁyātis tasyāhaṁyātī
saṁyātiḥ
a son named Saṁyāti
tasya
and from him
ahaṁyātiḥ
a son named Ahaṁyāti
raudrāśvas tat-sutaḥ smṛtaḥ
raudrāśvaḥ
Raudrāśva
tat-sutaḥ
his son
smṛtaḥ
well known.
The son of Cārupada was Sudyu, and the son of Sudyu was Bahugava. Bahugava’s son was Saṁyāti. From Saṁyāti came a son named Ahaṁyāti, from whom Raudrāśva was born.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Cārupada was Sudyu, and the son of Sudyu was Bahugava. Bahugava's son was Saṁyāti. From Saṁyāti came a son named Ahaṁyāti, from whom Raudrāśva was born.
Personal Guidance
Sudyu, Bahugava, Saṁyāti, Ahaṁyāti, Raudrāśva — the dynasty continues, each generation carrying duties forward. There is sober beauty in being simply one link in a long chain that does its job.
Reflection Questions
  • Where am I straining against ordinary duty when ordinary duty is what the chain needs from me?
  • What would 'a good link' look like in my present circumstances?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.4-5

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ऋतेयुस्तस्य कक्षेयु: स्थण्डिलेयु: कृतेयुक: । जलेयु: सन्नतेयुश्च धर्मसत्यव्रतेयव: ॥ ४ ॥ दशैतेऽप्सरस: पुत्रा वनेयुश्चावम: स्मृत: । घृताच्यामिन्द्रियाणीव मुख्यस्य जगदात्मन: ॥ ५ ॥
ṛteyus tasya kakṣeyuḥ
[riteyus tasya kaksheyuh]
sthaṇḍileyuḥ kṛteyukaḥ
[sthandileyuh kriteyukah]
jaleyuḥ sannateyuś ca
[jaleyuh sannateyush cha]
dharma-satya-vrateyavaḥ
[dharma-satya-vrateyavah]
daśaite ’psarasaḥ putrā
[dashaite ’psarasah putraa]
vaneyuś cāvamaḥ smṛtaḥ
[vaneyush chaavamah smritah]
ghṛtācyām indriyāṇīva
[ghritaachyaam indriyaaneeva]
mukhyasya jagad-ātmanaḥ
[mukhyasya jagad-aatmanah]
Word-for-word
ṛteyuḥ — Ṛteyu tasya — of him (Raudrāśva) kakṣeyuḥ — Kakṣeyu sthaṇḍileyuḥ — Sthaṇḍileyu kṛteyukaḥ — Kṛteyuka jaleyuḥ — Jaleyu sannateyuḥ — Sannateyu ca — also dharma — Dharmeyu satya — Satyeyu vrateyavaḥ — and Vrateyu daśa — ten ete — all of them apsarasaḥ — born of an Apsarā putrāḥ — sons vaneyuḥ — the son named Vaneyu ca — and avamaḥ — the youngest smṛtaḥ — known ghṛtācyām — Ghṛtācī indriyāṇi iva — exactly like the ten senses mukhyasya — of the living force jagat-ātmanaḥ — the living force of the entire universe.
Blended reading (Sanskrit + English inline)
ṛteyus tasya kakṣeyuḥ
ṛteyuḥ
Ṛteyu
tasya
of him (Raudrāśva)
kakṣeyuḥ
Kakṣeyu
sthaṇḍileyuḥ kṛteyukaḥ
sthaṇḍileyuḥ
Sthaṇḍileyu
kṛteyukaḥ
Kṛteyuka
jaleyuḥ sannateyuś ca
jaleyuḥ
Jaleyu
sannateyuḥ
Sannateyu
ca
also
dharma-satya-vrateyavaḥ
dharma
Dharmeyu
satya
Satyeyu
vrateyavaḥ
and Vrateyu
daśaite ’psarasaḥ putrā
daśa
ten
ete
all of them
apsarasaḥ
born of an Apsarā
putrāḥ
sons
vaneyuś cāvamaḥ smṛtaḥ
vaneyuḥ
the son named Vaneyu
ca
and
avamaḥ
the youngest
smṛtaḥ
known
ghṛtācyām indriyāṇīva
ghṛtācyām
Ghṛtācī
indriyāṇi iva
exactly like the ten senses
mukhyasya jagad-ātmanaḥ
mukhyasya
of the living force
jagat-ātmanaḥ
the living force of the entire universe.
Raudrāśva had ten sons, named Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu. Of these ten sons, Vaneyu was the youngest. As the ten senses, which are products of the universal life, act under the control of life, these ten sons of Raudrāśva acted under Raudrāśva’s full control. All of them were born of the Apsarā named Ghṛtācī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Raudrāśva had ten sons, named Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu, born of the Apsarā Ghṛtācī. Of these ten sons, Vaneyu was the youngest. As the ten senses of the jīva are controlled by the main life air of the universe, these ten sons of Raudrāśva acted under Raudrāśva's full control. Raudrāśva had ten sons. Dharma-satya-vrateyavaḥ means Dharmeyu, Satyeyu, Vrateyu. Vaneyu was the youngest. Ghṛtācyām is in the locative but has a genitive meaning. They were like the ten senses of the jīva.
Personal Guidance
Raudrāśva's ten sons act under his control as the ten senses act under life. The family is a small cosmos; sense control of the household and sense control of the body follow the same principle.
Reflection Questions
  • Are my ten senses currently 'under control' the way a household ought to be?
  • Which sense in my body is currently the unruly youngest sibling that needs attention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.6

↗
ऋतेयो रन्तिनावोऽभूत् त्रयस्तस्यात्मजा नृप । सुमतिर्ध्रुवोऽप्रतिरथ: कण्वोऽप्रतिरथात्मज: ॥ ६ ॥
ṛteyo rantināvo ’bhūt
[riteyo rantinaavo ’bhoot]
trayas tasyātmajā nṛpa
[trayas tasyaatmajaa nripa]
sumatir dhruvo ’pratirathaḥ
[sumatir dhruvo ’pratirathah]
kaṇvo ’pratirathātmajaḥ
[kanvo ’pratirathaatmajah]
Word-for-word
ṛteyoḥ — from the son named Ṛteyu rantināvaḥ — the son named Rantināva abhūt — appeared trayaḥ — three tasya — his (Rantināva’s) ātmajāḥ — sons nṛpa — O King sumatiḥ — Sumati dhruvaḥ — Dhruva apratirathaḥ — Apratiratha kaṇvaḥ — Kaṇva apratiratha-ātmajaḥ — the son of Apratiratha.
Blended reading (Sanskrit + English inline)
ṛteyo rantināvo ’bhūt
ṛteyoḥ
from the son named Ṛteyu
rantināvaḥ
the son named Rantināva
abhūt
appeared
trayas tasyātmajā nṛpa
trayaḥ
three
tasya
his (Rantināva’s)
ātmajāḥ
sons
nṛpa
O King
sumatir dhruvo ’pratirathaḥ
sumatiḥ
Sumati
dhruvaḥ
Dhruva
apratirathaḥ
Apratiratha
kaṇvo ’pratirathātmajaḥ
kaṇvaḥ
Kaṇva
apratiratha-ātmajaḥ
the son of Apratiratha.
Ṛteyu had a son named Rantināva, who had three sons, named Sumati, Dhruva and Apratiratha. Apratiratha had only one son, whose name was Kaṇva.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Ṛteyu had a son named Rantināva, who had three sons, named Sumati, Dhruva and Apratiratha. Apratiratha had a son named Kaṇva.
Personal Guidance
From Rantināva come Sumati, Dhruva, and Apratiratha — and Apratiratha has only one son, Kaṇva. Sometimes a single son carries the whole future of a branch; numerical fertility is not the measure of significance.
Reflection Questions
  • Whose single offspring or disciple in my circle may carry more future than their numerical position suggests?
  • Where am I dismissing 'only one' when 'one' is sufficient?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.7

↗
तस्य मेधातिथिस्तस्मात् प्रस्कन्नाद्या द्विजातय: । पुत्रोऽभूत् सुमते रेभिर्दुष्मन्तस्तत्सुतो मत: ॥ ७ ॥
tasya medhātithis tasmāt
[tasya medhaatithis tasmaat]
praskannādyā dvijātayaḥ
[praskannaadyaa dvijaatayah]
putro ’bhūt sumate rebhir
[putro ’bhoot sumate rebhir]
duṣmantas tat-suto mataḥ
[dushmantas tat-suto matah]
Word-for-word
tasya — of him (Kaṇva) medhātithiḥ — a son named Medhātithi tasmāt — from him (Medhātithi) praskanna-ādyāḥ — sons headed by Praskanna dvijātayaḥ — all brāhmaṇas putraḥ — a son abhūt — there was sumateḥ — from Sumati rebhiḥ — Rebhi duṣmantaḥ — Mahārāja Duṣmanta tat-sutaḥ — the son of Rebhi mataḥ — is well-known.
Blended reading (Sanskrit + English inline)
tasya medhātithis tasmāt
tasya
of him (Kaṇva)
medhātithiḥ
a son named Medhātithi
tasmāt
from him (Medhātithi)
praskannādyā dvijātayaḥ
praskanna-ādyāḥ
sons headed by Praskanna
dvijātayaḥ
all brāhmaṇas
putro ’bhūt sumate rebhir
putraḥ
a son
abhūt
there was
sumateḥ
from Sumati
rebhiḥ
Rebhi
duṣmantas tat-suto mataḥ
duṣmantaḥ
Mahārāja Duṣmanta
tat-sutaḥ
the son of Rebhi
mataḥ
is well-known.
The son of Kaṇva was Medhātithi, whose sons, all brāhmaṇas, were headed by Praskanna. The son of Rantināva named Sumati had a son named Rebhi. Mahārāja Duṣmanta is well known as the son of Rebhi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Kaṇva was Medhātithi, whose sons, all brāhmaṇas, were headed by Praskanna. The son of Rantināva named Sumati had a son named Rebhi. Mahārāja Duṣmanta is known as the son of Rebhi.
Personal Guidance
Kaṇva's son Medhātithi has brāhmaṇa sons headed by Praskanna; Sumati's son Rebhi fathers Duṣmanta. The Bhāgavatam quietly tracks both lines — the brāhmaṇa branch and the kṣatriya branch — without confusion.
Reflection Questions
  • Where am I confusing the lineage I belong to with the one I admire?
  • How can I honor both without trying to inhabit both?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.8-9

↗
दुष्मन्तो मृगयां यात: कण्वाश्रमपदं गत: । तत्रासीनां स्वप्रभया मण्डयन्तीं रमामिव ॥ ८ ॥ विलोक्य सद्यो मुमुहे देवमायामिव स्त्रियम् । बभाषे तां वरारोहां भटै: कतिपयैर्वृत: ॥ ९ ॥
duṣmanto mṛgayāṁ yātaḥ
[dushmanto mrigayaam yaatah]
kaṇvāśrama-padaṁ gataḥ
[kanvaashrama-padam gatah]
tatrāsīnāṁ sva-prabhayā
[tatraaseenaam sva-prabhayaa]
maṇḍayantīṁ ramām iva
[mandayanteem ramaam iva]
vilokya sadyo mumuhe
[vilokya sadyo mumuhe]
deva-māyām iva striyam
[deva-maayaam iva striyam]
babhāṣe tāṁ varārohāṁ
[babhaashe taam varaarohaam]
bhaṭaiḥ katipayair vṛtaḥ
[bhataih katipayair vritah]
Word-for-word
duṣmantaḥ — Mahārāja Duṣmanta mṛgayām yātaḥ — when he went hunting kaṇva-āśrama-padam — to the residence of Kaṇva gataḥ — he came tatra — there āsīnām — a woman sitting sva-prabhayā — by her own beauty maṇḍayantīm — illuminating ramām iva — exactly like the goddess of fortune vilokya — by observing sadyaḥ — immediately mumuhe — he became enchanted deva-māyām iva — exactly like the illusory energy of the Lord striyam — a beautiful woman babhāṣe — he addressed tām — her (the woman) vara-ārohām — who was the best of beautiful women bhaṭaiḥ — by soldiers katipayaiḥ — a few vṛtaḥ — surrounded.
Blended reading (Sanskrit + English inline)
duṣmanto mṛgayāṁ yātaḥ
duṣmantaḥ
Mahārāja Duṣmanta
mṛgayām yātaḥ
when he went hunting
kaṇvāśrama-padaṁ gataḥ
kaṇva-āśrama-padam
to the residence of Kaṇva
gataḥ
he came
tatrāsīnāṁ sva-prabhayā
tatra
there
āsīnām
a woman sitting
sva-prabhayā
by her own beauty
maṇḍayantīṁ ramām iva
maṇḍayantīm
illuminating
ramām iva
exactly like the goddess of fortune
vilokya sadyo mumuhe
vilokya
by observing
sadyaḥ
immediately
mumuhe
he became enchanted
deva-māyām iva striyam
deva-māyām iva
exactly like the illusory energy of the Lord
striyam
a beautiful woman
babhāṣe tāṁ varārohāṁ
babhāṣe
he addressed
tām
her (the woman)
vara-ārohām
who was the best of beautiful women
bhaṭaiḥ katipayair vṛtaḥ
bhaṭaiḥ
by soldiers
katipayaiḥ
a few
vṛtaḥ
surrounded.
Once when King Duṣmanta went to the forest to hunt and was very much fatigued, he approached the residence of Kaṇva Muni. There he saw a most beautiful woman who looked exactly like the goddess of fortune and who sat there illuminating the entire āśrama by her effulgence. The King was naturally attracted by her beauty, and therefore he approached her, accompanied by some of his soldiers, and spoke to her.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Once when King Duṣmanta went to hunt, he approached the residence of Kaṇva Muni. There he saw a most beautiful woman who looked exactly like the goddess of fortune and who sat there illuminating the place by her effulgence. The King was immediately attracted by her beauty, and, accompanied by some of his soldiers, spoke to her.
Personal Guidance
Tired from hunting, Duṣmanta arrives at Kaṇva's āśrama and sees Śakuntalā, radiant as Lakṣmī. Encounters in spiritual āśramas, especially when one arrives tired and unguarded, carry risk and possibility together.
Reflection Questions
  • Where do I arrive at sacred places tired and lower my discernment without realizing it?
  • What boundary in āśrama settings could I tighten precisely because they look safe?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.10

↗
तद्दर्शनप्रमुदित: सन्निवृत्तपरिश्रम: । पप्रच्छ कामसन्तप्त: प्रहसञ्श्लक्ष्णया गिरा ॥ १० ॥
tad-darśana-pramuditaḥ
[tad-darshana-pramuditah]
sannivṛtta-pariśramaḥ
[sannivritta-parishramah]
papraccha kāma-santaptaḥ
[paprachcha kaama-santaptah]
prahasaṣ ślakṣṇayā girā
[prahasash shlakshnayaa giraa]
Word-for-word
tat-darśana-pramuditaḥ — being very much enlivened by seeing the beautiful woman sannivṛtta-pariśramaḥ — being relieved of the fatigue of the hunting excursion papraccha — he inquired from her kāma-santaptaḥ — being agitated by lusty desires prahasan — in a joking mood ślakṣṇayā — very beautiful and pleasing girā — with words.
Blended reading (Sanskrit + English inline)
tad-darśana-pramuditaḥ
tat-darśana-pramuditaḥ
being very much enlivened by seeing the beautiful woman
sannivṛtta-pariśramaḥ
being relieved of the fatigue of the hunting excursion
sannivṛtta-pariśramaḥ
papraccha
he inquired from her
papraccha kāma-santaptaḥ
kāma-santaptaḥ
being agitated by lusty desires
prahasaṣ ślakṣṇayā girā
prahasan
in a joking mood
ślakṣṇayā
very beautiful and pleasing
girā
with words.
Seeing the beautiful woman, the King was very much enlivened, and the fatigue of his hunting excursion was relieved. He was of course very much attracted because of lusty desires, and thus he inquired from her as follows, in a joking mood.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Delighted to see her, relieved of his fatigue, and agitated by desire, he inquired from her, in a joking mood with gentle words.
Personal Guidance
Lust quickly relieves the king's hunting fatigue. The very fact that one fatigue dissolves on meeting another sense object should alert us — fatigue's true cure was elsewhere.
Reflection Questions
  • When a new attraction suddenly relieves my exhaustion, what is that telling me?
  • Where am I medicating one appetite by inflaming another?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.11

↗
का त्वं कमलपत्राक्षि कस्यासि हृदयङ्गमे । किंस्विच्चिकीर्षितं तत्र भवत्या निर्जने वने ॥ ११ ॥
kā tvaṁ kamala-patrākṣi
[kaa tvam kamala-patraakshi]
kasyāsi hṛdayaṅ-game
[kasyaasi hridayan-game]
kiṁ svic cikīrṣitaṁ tatra
[kim svich chikeershitam tatra]
bhavatyā nirjane vane
[bhavatyaa nirjane vane]
Word-for-word
kā — who tvam — are you kamala-patra-akṣi — O beautiful woman with eyes like the petals of a lotus kasya asi — with whom are you related hṛdayam-game — O most beautiful one, pleasing to the heart kim svit — what kind of business cikīrṣitam — is being thought of tatra — there bhavatyāḥ — by you nirjane — solitary vane — in the forest.
Blended reading (Sanskrit + English inline)
kā tvaṁ kamala-patrākṣi
kā
who
tvam
are you
kamala-patra-akṣi
O beautiful woman with eyes like the petals of a lotus
kasyāsi hṛdayaṅ-game
kasya asi
with whom are you related
hṛdayam-game
O most beautiful one, pleasing to the heart
kiṁ svic cikīrṣitaṁ tatra
kim svit
what kind of business
cikīrṣitam
is being thought of
tatra
there
bhavatyā nirjane vane
bhavatyāḥ
by you
nirjane
solitary
vane
in the forest.
O beautiful lotus-eyed woman, who are you? Whose daughter are you? What purpose do you have in this solitary forest? Why are you staying here?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O beautiful lotus-eyed woman! Attractive woman! Who are you? Whose daughter are you? What are you doing here alone in forest?
Personal Guidance
He asks who she is, whose daughter she is, and why she is alone in the forest. The interrogation looks like respect; it is partly that, partly an inquiry whose answers will be used by desire.
Reflection Questions
  • Where have I asked respectful-sounding questions whose answers I was already using for unrespectful ends?
  • How could I refine the inner motive behind my outward courtesies?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.12

↗
व्यक्तं राजन्यतनयां वेद्‍म्यहं त्वां सुमध्यमे । न हि चेत: पौरवाणामधर्मे रमते क्‍वचित् ॥ १२ ॥
vyaktaṁ rājanya-tanayāṁ
[vyaktam raajanya-tanayaam]
vedmy ahaṁ tvāṁ sumadhyame
[vedmy aham tvaam sumadhyame]
na hi cetaḥ pauravāṇām
[na hi chetah pauravaanaam]
adharme ramate kvacit
[adharme ramate kvachit]
Word-for-word
vyaktam — it appears rājanya-tanayām — the daughter of a kṣatriya vedmi — can realize aham — I tvām — your good self su-madhyame — O most beautiful na — not hi — indeed cetaḥ — the mind pauravāṇām — of persons who have taken birth in the Pūru dynasty adharme — in irreligion ramate — enjoys kvacit — at any time.
Blended reading (Sanskrit + English inline)
vyaktaṁ rājanya-tanayāṁ
vyaktam
it appears
rājanya-tanayām
the daughter of a kṣatriya
vedmy ahaṁ tvāṁ sumadhyame
vedmi
can realize
aham
I
tvām
your good self
su-madhyame
O most beautiful
na hi cetaḥ pauravāṇām
na
not
hi
indeed
cetaḥ
the mind
pauravāṇām
of persons who have taken birth in the Pūru dynasty
adharme ramate kvacit
adharme
in irreligion
ramate
enjoys
kvacit
at any time.
O most beautiful one, it appears to my mind that you must be the daughter of a kṣatriya. Because I belong to the Pūru dynasty, my mind never endeavors to enjoy anything irreligiously.
Purport

Mahārāja Duṣmanta indirectly expressed his desire to marry Śakuntalā, for she appeared to his mind to be the daughter of some kṣatriya king.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O beautiful woman! It appears that you must be the daughter of a kṣatriya. Because I belong to the Pūru dynasty, my mind never enjoys anything irreligiously. It appears you are a kṣatriya’s daughter. Otherwise I would not be attracted to you.
Related lectures
Personal Guidance
Duṣmanta suspects she is a kṣatriya's daughter and reassures himself that, as a Pūru, he would never do anything irreligious. We tell ourselves we are incapable of certain wrongdoing the moment we are most about to do it.
Reflection Questions
  • What dharmic identity am I currently invoking to license a borderline action?
  • Where does 'I would never' actually mean 'I am about to'?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.13

↗
श्रीशकुन्तलोवाच विश्वामित्रात्मजैवाहं त्यक्ता मेनकया वने । वेदैतद् भगवान् कण्वो वीर किं करवाम ते ॥ १३ ॥
śrī-śakuntalovāca
[shree-shakuntalovaacha]
viśvāmitrātmajaivāhaṁ
[vishvaamitraatmajaivaaham]
tyaktā menakayā vane
[tyaktaa menakayaa vane]
vedaitad bhagavān kaṇvo
[vedaitad bhagavaan kanvo]
vīra kiṁ karavāma te
[veera kim karavaama te]
Word-for-word
śrī-śakuntalā uvāca — Śrī Śakuntalā replied viśvāmitra-ātmajā — the daughter of Viśvāmitra eva — indeed aham — I (am) tyaktā — left menakayā — by Menakā vane — in the forest veda — knows etat — all these incidents bhagavān — the most powerful saintly person kaṇvaḥ — Kaṇva Muni vīra — O hero kim — what karavāma — can I do te — for you.
Blended reading (Sanskrit + English inline)
śrī-śakuntalovāca
śrī-śakuntalā uvāca
Śrī Śakuntalā replied
viśvāmitrātmajaivāhaṁ
viśvāmitra-ātmajā
the daughter of Viśvāmitra
eva
indeed
aham
I (am)
tyaktā menakayā vane
tyaktā
left
menakayā
by Menakā
vane
in the forest
vedaitad bhagavān kaṇvo
veda
knows
etat
all these incidents
bhagavān
the most powerful saintly person
kaṇvaḥ
Kaṇva Muni
vīra kiṁ karavāma te
vīra
O hero
kim
what
karavāma
can I do
te
for you.
Śakuntalā said: I am the daughter of Viśvāmitra. My mother, Menakā, left me in the forest. O hero, the most powerful saint Kaṇva Muni knows all about this. Now let me know, how may I serve you?
Purport

Śakuntalā informed Mahārāja Duṣmanta that although she never saw or knew her father or mother, Kaṇva Muni knew everything about her, and she had heard from him that she was the daughter of Viśvāmitra and that her mother was Menakā, who had left her in the forest.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śakuntalā said: I am the daughter of Viśvāmitra. My mother, Menakā, left me in the forest. O hero, the most powerful sage Kaṇva knows this. O hero, how may I serve you? Kanva knows. I have heard this from Kanva’s mouth, but I do not know my mother or father.
Personal Guidance
Śakuntalā is the daughter of Viśvāmitra, abandoned by Menakā, raised by Kaṇva. Many great souls have parents on three layers — biological, abandoning, and adoptive — and they are no less great for it.
Reflection Questions
  • Whose patchwork parentage have I quietly held against them?
  • Whose abandoned beginning may have produced a Śakuntalā I should now recognize?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.14

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आस्यतां ह्यरविन्दाक्ष गृह्यतामर्हणं च न: । भुज्यतां सन्ति नीवारा उष्यतां यदि रोचते ॥ १४ ॥
āsyatāṁ hy aravindākṣa
[aasyataam hy aravindaaksha]
gṛhyatām arhaṇaṁ ca naḥ
[grihyataam arhanam cha nah]
bhujyatāṁ santi nīvārā
[bhujyataam santi neevaaraa]
uṣyatāṁ yadi rocate
[ushyataam yadi rochate]
Word-for-word
āsyatām — please come sit here hi — indeed aravinda-akṣa — O great hero with eyes like the petals of a lotus gṛhyatām — please accept arhaṇam — humble reception ca — and naḥ — our bhujyatām — please eat santi — what there is in stock nīvārāḥ — nīvārā rice uṣyatām — stay here yadi — if rocate — you so desire.
Blended reading (Sanskrit + English inline)
āsyatāṁ hy aravindākṣa
āsyatām
please come sit here
hi
indeed
aravinda-akṣa
O great hero with eyes like the petals of a lotus
gṛhyatām arhaṇaṁ ca naḥ
gṛhyatām
please accept
arhaṇam
humble reception
ca
and
naḥ
our
bhujyatāṁ santi nīvārā
bhujyatām
please eat
santi
what there is in stock
nīvārāḥ
nīvārā rice
uṣyatāṁ yadi rocate
uṣyatām
stay here
yadi
if
rocate
you so desire.
O King with eyes like the petals of a lotus, kindly come sit down and accept whatever reception we can offer. We have a supply of nīvārā rice that you may kindly take. And if you so desire, stay here without hesitation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King with lotus eyes! Please sit down and accept our welcome. Please eat. There is a supply of wild rice. If you like, please stay here.
Related lectures
Personal Guidance
Śakuntalā offers him nīvārā rice and the option to stay — perfect hospitality, perhaps with subtler intent. Pure hospitality often opens unexpected doors; we should be careful which doors we let our hospitality open.
Reflection Questions
  • Where could my generosity be opening doors I did not intend?
  • How can I keep hospitality warm while keeping the gates appropriate?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.15

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श्रीदुष्मन्त उवाच उपपन्नमिदं सुभ्रु जाताया: कुशिकान्वये । स्वयं हि वृणुते राज्ञां कन्यका: सद‍ृशं वरम् ॥ १५ ॥
śrī-duṣmanta uvāca
[shree-dushmanta uvaacha]
upapannam idaṁ subhru
[upapannam idam subhru]
jātāyāḥ kuśikānvaye
[jaataayaah kushikaanvaye]
svayaṁ hi vṛṇute rājñāṁ
[svayam hi vrinute raajnaam]
kanyakāḥ sadṛśaṁ varam
[kanyakaah sadrisham varam]
Word-for-word
śrī-duṣmantaḥ uvāca — King Duṣmanta replied upapannam — just befitting your position idam — this su-bhru — O Śakuntalā, with beautiful eyebrows jātāyāḥ — because of your birth kuśika-anvaye — in the family of Viśvāmitra svayam — personally hi — indeed vṛṇute — select rājñām — of a royal family kanyakāḥ — daughters sadṛśam — on an equal level varam — husbands.
Blended reading (Sanskrit + English inline)
śrī-duṣmanta uvāca
śrī-duṣmantaḥ uvāca
King Duṣmanta replied
upapannam idaṁ subhru
upapannam
just befitting your position
idam
this
su-bhru
O Śakuntalā, with beautiful eyebrows
jātāyāḥ kuśikānvaye
jātāyāḥ
because of your birth
kuśika-anvaye
in the family of Viśvāmitra
svayaṁ hi vṛṇute rājñāṁ
svayam
personally
hi
indeed
vṛṇute
select
rājñām
of a royal family
kanyakāḥ sadṛśaṁ varam
kanyakāḥ
daughters
sadṛśam
on an equal level
varam
husbands.
King Duṣmanta replied: O Śakuntalā, with beautiful eyebrows, you have taken your birth in the family of the great saint Viśvāmitra, and your reception is quite worthy of your family. Aside from this, the daughters of a king generally select their own husbands.
Purport

In her reception of Mahārāja Duṣmanta, Śakuntalā clearly said, “Your Majesty may stay here, and you may accept whatever reception I can offer.” Thus she indicated that she wanted Mahārāja Duṣmanta as her husband. As far as Mahārāja Duṣmanta was concerned, he desired Śakuntalā as his wife from the very beginning, as soon as he saw her, so the agreement to unite as husband and wife was natural. To induce Śakuntalā to accept the marriage, Mahārāja Duṣmanta reminded her that as the daughter of a king she could select her husband in an open assembly. In the history of Āryan civilization there have been many instances in which famous princesses have selected their husbands in open competitions. For example, it was in such a competition that Sītādevī accepted Lord Rāmacandra as her husband and that Draupadī accepted Arjuna, and there are many other instances. So marriage by agreement or by selecting one’s own husband in an open competition is allowed. There are eight kinds of marriage, of which marriage by agreement is called gāndharva marriage. Generally the parents select the husband or wife for their daughter or son, but gāndharva marriage takes place by personal selection. Still, although marriage by personal selection or by agreement took place in the past, we find no such thing as divorce by disagreement. Of course, divorce by disagreement took place among low-class men, but marriage by agreement was found even in the very highest classes, especially in the royal kṣatriya families. Mahārāja Duṣmanta’s acceptance of Śakuntalā as his wife was sanctioned by Vedic culture. How the marriage took place is described in the next verse.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Duṣmanta replied: O woman with beautiful eyebrows! You have taken your birth in the family of Viśvāmitra, and your words are suitable to your family. Aside from this, the daughters of a king select husbands of equal status. Knowing from her words “What can I do for you?” that she was attracted to him, he says her words were suitable.
Personal Guidance
Duṣmanta points out that as Viśvāmitra's daughter she may select her own husband — and angles the conversation toward that conclusion. Conversations between potential partners are often more strategic than they appear; we should not pretend otherwise.
Reflection Questions
  • Where am I being strategic in a conversation while pretending I am not?
  • What honest naming of intent would clean up a current ambiguous relationship?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.16

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ओमित्युक्ते यथाधर्ममुपयेमे शकुन्तलाम् । गान्धर्वविधिना राजा देशकालविधानवित् ॥ १६ ॥
om ity ukte yathā-dharmam
[om ity ukte yathaa-dharmam]
upayeme śakuntalām
[upayeme shakuntalaam]
gāndharva-vidhinā rājā
[gaandharva-vidhinaa raajaa]
deśa-kāla-vidhānavit
[desha-kaala-vidhaanavit]
Word-for-word
om iti ukte — by reciting the Vedic praṇava, invoking the Supreme Personality of Godhead to witness the marriage yathā-dharmam — exactly according to the principles of religion (because Nārāyaṇa becomes the witness in an ordinary religious marriage also) upayeme — he married śakuntalām — the girl Śakuntalā gāndharva-vidhinā — by the regulative principle of the Gandharvas, without deviation from religious principles rājā — Mahārāja Duṣmanta deśa-kāla-vidhāna-vit — completely aware of duties according to time, position and objective.
Blended reading (Sanskrit + English inline)
om ity ukte yathā-dharmam
om iti ukte
by reciting the Vedic praṇava, invoking the Supreme Personality of Godhead to witness the marriage
yathā-dharmam
exactly according to the principles of religion (because Nārāyaṇa becomes the witness in an ordinary religious marriage also)
upayeme śakuntalām
upayeme
he married
śakuntalām
the girl Śakuntalā
gāndharva-vidhinā rājā
gāndharva-vidhinā
by the regulative principle of the Gandharvas, without deviation from religious principles
rājā
Mahārāja Duṣmanta
deśa-kāla-vidhānavit
deśa-kāla-vidhāna-vit
completely aware of duties according to time, position and objective.
When Śakuntalā responded to Mahārāja Duṣmanta’s proposal with silence, the agreement was complete. Then the King, who knew the laws of marriage, immediately married her by chanting the Vedic praṇava [oṁkāra], in accordance with the marriage ceremony as performed among the Gandharvas.
Purport

The oṁkāra, praṇava, is the Supreme Personality of Godhead represented by letters. Bhagavad-gītā says that the letters a-u-m, combined together as om, represent the Supreme Lord. Religious principles are meant to invoke the blessings and mercy of the Supreme Personality of Godhead, Kṛṣṇa, who says in Bhagavad-gītā that He is personally present in sexual desires that are not contrary to religious principles. The word vidhinā means, “according to religious principles.” The association of men and women according to religious principles is allowed in the Vedic culture. In our Kṛṣṇa consciousness movement we allow marriage on the basis of religious principles, but the sexual combination of men and women as friends is irreligious and is not allowed.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Śakuntalā responded to Mahārāja Duṣmanta's proposal with silence, the King, who knew the laws of marriage, immediately married her, in accordance with the Gandharva marriage. Oṁ iti ukte means that Śakuntalā, by her silence, indicated her agreement.
Related lectures
Personal Guidance
Her silence is taken as consent and Duṣmanta marries her by chanting praṇava in the Gandharva style. Even formal-sounding marriages can be hurried, lightly-witnessed, and based on a single silence — and they still bind.
Reflection Questions
  • What of my own 'silent yeses' have committed me more than I realized?
  • Where could I require fuller, slower consent — from myself or others — before treating a matter as settled?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.17

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अमोघवीर्यो राजर्षिर्महिष्यां वीर्यमादधे । श्वोभूते स्वपुरं यात: कालेनासूत सा सुतम् ॥ १७ ॥
amogha-vīryo rājarṣir
[amogha-veeryo raajarshir]
mahiṣyāṁ vīryam ādadhe
[mahishyaam veeryam aadadhe]
śvo-bhūte sva-puraṁ yātaḥ
[shvo-bhoote sva-puram yaatah]
kālenāsūta sā sutam
[kaalenaasoota saa sutam]
Word-for-word
amogha-vīryaḥ — a person who discharges semen without being baffled, or, in other words, who must beget a child rāja-ṛṣiḥ — the saintly King Duṣmanta mahiṣyām — into the Queen, Śakuntalā (after her marriage, Śakuntalā became the Queen) vīryam — semen ādadhe — placed śvaḥ-bhūte — in the morning sva-puram — to his own place yātaḥ — returned kālena — in due course of time asūta — gave birth sā — she (Śakuntalā) sutam — to a son.
Blended reading (Sanskrit + English inline)
amogha-vīryo rājarṣir
amogha-vīryaḥ
a person who discharges semen without being baffled, or, in other words, who must beget a child
rāja-ṛṣiḥ
the saintly King Duṣmanta
mahiṣyāṁ vīryam ādadhe
mahiṣyām
into the Queen, Śakuntalā (after her marriage, Śakuntalā became the Queen)
vīryam
semen
ādadhe
placed
śvo-bhūte sva-puraṁ yātaḥ
śvaḥ-bhūte
in the morning
sva-puram
to his own place
yātaḥ
returned
kālenāsūta sā sutam
kālena
in due course of time
asūta
gave birth
sā
she (Śakuntalā)
sutam
to a son.
King Duṣmanta, who never discharged semen without a result, placed his semen at night in the womb of his Queen, Śakuntalā, and in the morning he returned to his palace. Thereafter, in due course of time, Śakuntalā gave birth to a son.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Duṣmanta, who never discharged semen without a result, placed his semen at night in the womb of his Queen, Śakuntalā, and in the morning he returned to his palace. In due course of time, Śakuntalā gave birth to a son.
Related lectures
Personal Guidance
By morning, conception has occurred; by morning, Duṣmanta is gone. The asymmetry is plain — the king returns to his palace, the woman remains in the forest, the consequences asymmetrically distributed.
Reflection Questions
  • Where have I returned to my palace while leaving someone in the forest to bear the consequences?
  • What present asymmetry am I tolerating in my closest relationships?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.18

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कण्व: कुमारस्य वने चक्रे समुचिता: क्रिया: । बद्ध्वा मृगेन्द्रंतरसा क्रीडति स्म स बालक: ॥ १८ ॥
kaṇvaḥ kumārasya vane
[kanvah kumaarasya vane]
cakre samucitāḥ kriyāḥ
[chakre samuchitaah kriyaah]
baddhvā mṛgendraṁ tarasā
[baddhvaa mrigendram tarasaa]
krīḍati sma sa bālakaḥ
[kreedati sma sa baalakah]
Word-for-word
kaṇvaḥ — Kaṇva Muni kumārasya — of the son born of Śakuntalā vane — in the forest cakre — executed samucitāḥ — prescribed kriyāḥ — ritualistic ceremonies baddhvā — capturing mṛga-indram — a lion tarasā — by force krīḍati — playing sma — in the past saḥ — he bālakaḥ — the child.
Blended reading (Sanskrit + English inline)
kaṇvaḥ kumārasya vane
kaṇvaḥ
Kaṇva Muni
kumārasya
of the son born of Śakuntalā
vane
in the forest
cakre samucitāḥ kriyāḥ
cakre
executed
samucitāḥ
prescribed
kriyāḥ
ritualistic ceremonies
baddhvā mṛgendraṁ tarasā
baddhvā
capturing
mṛga-indram
a lion
tarasā
by force
krīḍati sma sa bālakaḥ
krīḍati
playing
sma
in the past
saḥ
he
bālakaḥ
the child.
In the forest, Kaṇva Muni performed all the ritualistic ceremonies concerning the newborn child. Later, the boy became so powerful that he would capture a lion and play with it.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the forest, Kaṇva performed all the prescribed rites for the child. The boy would capture a lion by force and play with it.
Personal Guidance
In the forest, Kaṇva performs the rites and the boy grows so strong he plays with lions. Children abandoned by absent fathers can still be raised splendidly — but not without a Kaṇva.
Reflection Questions
  • Whose 'Kaṇva' am I being for a child whose biological parent is absent?
  • Where could I support a single mother or father in raising someone the original father did not stay for?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.19

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तं दुरत्ययविक्रान्तमादाय प्रमदोत्तमा । हरेरंशांशसम्भूतं भर्तुरन्तिकमागमत् ॥ १९ ॥
taṁ duratyaya-vikrāntam
[tam duratyaya-vikraantam]
ādāya pramadottamā
[aadaaya pramadottamaa]
harer aṁśāṁśa-sambhūtaṁ
[harer amshaamsha-sambhootam]
bhartur antikam āgamat
[bhartur antikam aagamat]
Word-for-word
tam — him duratyaya-vikrāntam — whose strength was insurmountable ādāya — taking with her pramadā-uttamā — the best of women, Śakuntalā hareḥ — of God aṁśa-aṁśa-sambhūtam — a partial plenary incarnation bhartuḥ antikam — unto her husband āgamat — approached.
Blended reading (Sanskrit + English inline)
taṁ duratyaya-vikrāntam
tam
him
duratyaya-vikrāntam
whose strength was insurmountable
ādāya pramadottamā
ādāya
taking with her
pramadā-uttamā
the best of women, Śakuntalā
harer aṁśāṁśa-sambhūtaṁ
hareḥ
of God
aṁśa-aṁśa-sambhūtam
a partial plenary incarnation
bhartuḥ antikam
unto her husband
bhartur antikam āgamat
āgamat
approached.
Śakuntalā, the best of beautiful women, along with her son, whose strength was insurmountable and who was a partial expansion of the Supreme Godhead, approached her husband, Duṣmanta.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śakuntalā, the best of beautiful women, along with her son, whose strength was insurmountable and who was a partial expansion of the Supreme Lord, then went to her husband, Duṣmanta.
Personal Guidance
Śakuntalā brings the son — a partial expansion of the Godhead — to her husband Duṣmanta. Devotional persistence eventually presents the truth to the very person who tried to forget it.
Reflection Questions
  • Where am I avoiding a truth being patiently brought back to me?
  • Whose persistent return to my door am I called to honor rather than refuse?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.20

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यदा न जगृहे राजा भार्यापुत्रावनिन्दितौ । श‍ृण्वतां सर्वभूतानां खे वागाहाशरीरिणी ॥ २० ॥
yadā na jagṛhe rājā
[yadaa na jagrihe raajaa]
bhāryā-putrāv aninditau
[bhaaryaa-putraav aninditau]
śṛṇvatāṁ sarva-bhūtānāṁ
[shrinvataam sarva-bhootaanaam]
khe vāg āhāśarīriṇī
[khe vaag aahaashareerinee]
Word-for-word
yadā — when na — not jagṛhe — accepted rājā — the King (Duṣmanta) bhāryā-putrau — his real son and real wife aninditau — not abominable, not accused by anyone śṛṇvatām — while hearing sarva-bhūtānām — all the people khe — in the sky vāk — a sound vibration āha — declared aśarīriṇī — without a body.
Blended reading (Sanskrit + English inline)
yadā na jagṛhe rājā
yadā
when
na
not
jagṛhe
accepted
rājā
the King (Duṣmanta)
bhāryā-putrāv aninditau
bhāryā-putrau
his real son and real wife
aninditau
not abominable, not accused by anyone
śṛṇvatāṁ sarva-bhūtānāṁ
śṛṇvatām
while hearing
sarva-bhūtānām
all the people
khe vāg āhāśarīriṇī
khe
in the sky
vāk
a sound vibration
āha
declared
aśarīriṇī
without a body.
When the King refused to accept his wife and son, who were both irreproachable, an unembodied voice spoke from the sky as an omen and was heard by everyone present.
Purport

Mahārāja Duṣmanta knew that Śakuntalā and the boy were his own wife and son, but because they came from outside and were unknown to the citizens, he at first declined to accept them. Śakuntalā, however, was so chaste that an omen from the sky declared the truth so that others could hear. When everyone heard from the omen that Śakuntalā and her child were truly the King’s wife and son, the King gladly accepted them.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the King refused to accept his wife and son, who were both irreproachable, an unembodied voice spoke from the sky and was heard by everyone present. He did not accept them because of fear of gossip from the people.
Related lectures
Personal Guidance
Duṣmanta refuses to recognize his own wife and son — until an unembodied voice from the sky intervenes. The very Lord sometimes has to publicly correct us before we will acknowledge what we already know.
Reflection Questions
  • What truth in my life is currently in the 'sky voice' stage — awaiting public correction?
  • Could I save the embarrassment by acknowledging now?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.21

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माता भस्त्रा पितु: पुत्रो येन जात: स एव स: । भरस्व पुत्रं दुष्मन्त मावमंस्था: शकुन्तलाम् ॥ २१ ॥
mātā bhastrā pituḥ putro
[maataa bhastraa pituh putro]
yena jātaḥ sa eva saḥ
[yena jaatah sa eva sah]
bharasva putraṁ duṣmanta
[bharasva putram dushmanta]
māvamaṁsthāḥ śakuntalām
[maavamamsthaah shakuntalaam]
Word-for-word
mātā — the mother bhastrā — just like the skin of a bellows containing air pituḥ — of the father putraḥ — the son yena — by whom jātaḥ — one is born saḥ — the father eva — indeed saḥ — the son bharasva — just maintain putram — your son duṣmanta — O Mahārāja Duṣmanta mā — do not avamaṁsthāḥ — insult śakuntalām — Śakuntalā.
Blended reading (Sanskrit + English inline)
mātā bhastrā pituḥ putro
mātā
the mother
bhastrā
just like the skin of a bellows containing air
pituḥ
of the father
putraḥ
the son
yena jātaḥ sa eva saḥ
yena
by whom
jātaḥ
one is born
saḥ
the father
eva
indeed
saḥ
the son
bharasva putraṁ duṣmanta
bharasva
just maintain
putram
your son
duṣmanta
O Mahārāja Duṣmanta
māvamaṁsthāḥ śakuntalām
mā
do not
avamaṁsthāḥ
insult
śakuntalām
Śakuntalā.
The voice said: O Mahārāja Duṣmanta, a son actually belongs to his father, whereas the mother is only a container, like the skin of a bellows. According to Vedic injunctions, the father is born as the son. Therefore, maintain your own son and do not insult Śakuntalā.
Purport

According to the Vedic injunction ātmā vai putra-nāmāsi, the father becomes the son. The mother is simply like a storekeeper, because the seed of the child is placed in her womb, but it is the father who is responsible for maintaining the son. In Bhagavad-gītā the Lord says that He is the seed-giving father of all living entities ( ahaṁ bīja-pradaḥ pitā ), and therefore He is responsible for maintaining them. This is also confirmed in the Vedas. Eko bahūnāṁ yo vidadhāti kāmān: although God is one, He maintains all living entities with their necessities for life. The living entities in different forms are sons of the Lord, and therefore the father, the Supreme Lord, supplies them food according to their different bodies. The small ant is supplied a grain of sugar, and the elephant is supplied tons of food, but everyone is able to eat. Therefore there is no question of overpopulation. Because the father, Kṛṣṇa, is fully opulent, there is no scarcity of food, and because there is no scarcity, the propaganda of overpopulation is only a myth. Actually one suffers for want of food when material nature, under the order of the father, refuses to supply him food. It is the living entity’s position that determines whether food will be supplied or not. When a diseased person is forbidden to eat, this does not mean that there is a scarcity of food; rather, the diseased person requires the treatment of not being supplied with food. In Bhagavad-gītā (7.10) the Lord also says, bījaṁ māṁ sarva-bhūtānām: “I am the seed of all living entities.” A particular type of seed is sown within the earth, and then a particular type of tree or plant comes out. The mother resembles the earth, and when a particular type of seed is sown by the father, a particular type of body takes birth.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The voice said: O Mahārāja Duṣmanta! A son actually belongs to his father, whereas the mother is only a bag of skin. The father is born as the son. Therefore, accept your son and do not insult Śakuntalā. Bhastrā means a bag made of skin. The mother is only a container. The son belongs to the father. Śruti says ātmā vai putranāmāsi: the father is called the son. (Baudhāyana Dharma-sūtra 2.2.3.14.3) Accept the son (bharasva). From this the name Bharata is derived.
Related lectures
Personal Guidance
The voice declares that the son belongs to the father — the mother is the container, but the seed comes from the father. Whatever we make of the biology, the spiritual point is non-abandonment: the father must maintain his son.
Reflection Questions
  • Whose maintenance am I responsible for that I have been treating as someone else's problem?
  • Where am I sheltering behind biology to avoid spiritual responsibility?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.22

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रेतोधा: पुत्रो नयति नरदेव यमक्षयात् । त्वं चास्य धाता गर्भस्य सत्यमाह शकुन्तला ॥ २२ ॥
reto-dhāḥ putro nayati
[reto-dhaah putro nayati]
naradeva yama-kṣayāt
[naradeva yama-kshayaat]
tvaṁ cāsya dhātā garbhasya
[tvam chaasya dhaataa garbhasya]
satyam āha śakuntalā
[satyam aaha shakuntalaa]
Word-for-word
retaḥ-dhāḥ — a person who discharges semen putraḥ — the son nayati — saves nara-deva — O King (Mahārāja Duṣmanta) yama-kṣayāt — from punishment by Yamarāja, or from the custody of Yamarāja tvam — your good self ca — and asya — of this child dhātā — the creator garbhasya — of the embryo satyam — truthfully āha — said śakuntalā — your wife, Śakuntalā.
Blended reading (Sanskrit + English inline)
reto-dhāḥ putro nayati
retaḥ-dhāḥ
a person who discharges semen
putraḥ
the son
nayati
saves
naradeva yama-kṣayāt
nara-deva
O King (Mahārāja Duṣmanta)
yama-kṣayāt
from punishment by Yamarāja, or from the custody of Yamarāja
tvaṁ cāsya dhātā garbhasya
tvam
your good self
ca
and
asya
of this child
dhātā
the creator
garbhasya
of the embryo
satyam āha śakuntalā
satyam
truthfully
āha
said
śakuntalā
your wife, Śakuntalā.
O King Duṣmanta, he who discharges semen is the actual father, and his son saves him from the custody of Yamarāja. You are the actual procreator of this child. Indeed, Śakuntalā is speaking the truth.
Purport

Upon hearing the omen, Mahārāja Duṣmanta accepted his wife and child. According to Vedic smṛti:

pun-nāmno narakād yasmāt pitaraṁ trāyate sutaḥ tasmāt putra iti proktaḥ svayam eva svayambhuvā

Because a son delivers his father from punishment in the hell called put, the son is called putra. According to this principle, when there is a disagreement between the father and mother, it is the father, not the mother, who is delivered by the son. But if the wife is faithful and firmly adherent to her husband, when the father is delivered the mother is also delivered. Consequently, there is no such thing as divorce in the Vedic literature. A wife is always trained to be chaste and faithful to her husband, for this helps her achieve deliverance from any abominable material condition. This verse clearly says, putro nayati naradeva yama-kṣayāt: “The son saves his father from the custody of Yamarāja.” It never says, putro nayati mātaram: “The son saves his mother.” The seed-giving father is delivered, not the storekeeper mother. Consequently, husband and wife should not separate under any condition, for if they have a child whom they raise to be a Vaiṣṇava, he can save both the father and mother from the custody of Yamarāja and punishment in hellish life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The son saves the father who caused impregnation from going to the abode of Yamarāja. You are the actual procreator of this child. Śakuntalā speaks the truth. You are the impregnator, the maker of a dynasty (retodhā). Or it can refer to the legitimate son, who holds the father’s semen in the form of his body. That son delivers the father from the abode of Yama. Smṛti says punnāmno narakād yasmāt pitaraṁ trāyate sutaḥ tasmāt putra iti proktaḥ svayam eva svayambhuvaḥ The son is called putra because he delivers the father from the hell called “put.” Brahmā himself has said this. Manu Smṛti 9.138 Another version has putram. The meaning is then “When there is a dispute between a mother and father for attaining a son, the father, the impregnator, being righteous, brings the child from the abode of the definer of truth into this world. The mother does not do so.” After this, the King accepted his wife and child.
Related lectures
Personal Guidance
A son saves the father from Yamarāja's custody — and Duṣmanta is the actual procreator. Even in our own self-interest, abandoning our offspring removes an eventual protection — and the Lord notes it.
Reflection Questions
  • Where am I cutting off a relationship that may be the very protection I need later?
  • Have I underestimated the spiritual stake I have in honoring my offspring?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.23

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पितर्युपरते सोऽपि चक्रवर्ती महायशा: । महिमा गीयते तस्य हरेरंशभुवो भुवि ॥ २३ ॥
pitary uparate so ’pi
[pitary uparate so ’pi]
cakravartī mahā-yaśāḥ
[chakravartee mahaa-yashaah]
mahimā gīyate tasya
[mahimaa geeyate tasya]
harer aṁśa-bhuvo bhuvi
[harer amsha-bhuvo bhuvi]
Word-for-word
pitari — after his father uparate — passed away saḥ — the King’s son api — also cakravartī — the emperor mahā-yaśāḥ — very famous mahimā — glories gīyate — are glorified tasya — his hareḥ — of the Supreme Personality of Godhead aṁśa-bhuvaḥ — a partial representation bhuvi — upon this earth.
Blended reading (Sanskrit + English inline)
pitary uparate so ’pi
pitari
after his father
uparate
passed away
cakravartī mahā-yaśāḥ
saḥ
the King’s son
api
also
cakravartī
the emperor
mahimā gīyate tasya
mahā-yaśāḥ
very famous
mahimā
glories
gīyate
are glorified
tasya
his
harer aṁśa-bhuvo bhuvi
hareḥ
of the Supreme Personality of Godhead
aṁśa-bhuvaḥ
a partial representation
bhuvi
upon this earth.
Śukadeva Gosvāmī said: When Mahārāja Duṣmanta passed away from this earth, his son became the emperor of the world, the proprietor of the seven islands. He is referred to as a partial representation of the Supreme Personality of Godhead in this world.
Purport

In Bhagavad-gītā (10.41) it is said:

yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva vā tat tad evāvagaccha tvaṁ mama tejo ’ṁśa-sambhavam

Anyone extraordinarily powerful must be considered a partial representation of the opulence of the Supreme Godhead. Therefore when the son of Mahārāja Duṣmanta became the emperor of the entire world, he was celebrated in this way.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Mahārāja Duṣmanta passed away, his son became the famous emperor of the world. He is glorified as a partial representation of the Supreme Lord in this world. The son became the king.
Related lectures
Personal Guidance
When Duṣmanta dies, his son becomes the emperor of the world and a partial representation of the Lord. Children we almost did not acknowledge can become the very protectors of our line — and of the world.
Reflection Questions
  • Whose future stature am I underestimating today?
  • How could I treat a child I have been ambivalent about as if their highest potential were already present?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.24-26

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चक्रं दक्षिणहस्तेऽस्य पद्मकोशोऽस्य पादयो: । ईजे महाभिषेकेण सोऽभिषिक्तोऽधिराड् विभु: ॥ २४ ॥ पञ्चपञ्चाशता मेध्यैर्गङ्गायामनु वाजिभि: । मामतेयं पुरोधाय यमुनामनु च प्रभु: ॥ २५ ॥ अष्टसप्ततिमेध्याश्वान् बबन्ध प्रददद् वसु । भरतस्य हि दौष्मन्तेरग्नि: साचीगुणे चित: । सहस्रं बद्वशो यस्मिन् ब्राह्मणा गा विभेजिरे ॥ २६ ॥
cakraṁ dakṣiṇa-haste ’sya
[chakram dakshina-haste ’sya]
padma-kośo ’sya pādayoḥ
[padma-kosho ’sya paadayoh]
īje mahābhiṣekeṇa
[eeje mahaabhishekena]
so ’bhiṣikto ’dhirāḍ vibhuḥ
[so ’bhishikto ’dhiraad vibhuh]
pañca-pañcāśatā medhyair
[pancha-panchaashataa medhyair]
gaṅgāyām anu vājibhiḥ
[gangaayaam anu vaajibhih]
māmateyaṁ purodhāya
[maamateyam purodhaaya]
yamunām anu ca prabhuḥ
[yamunaam anu cha prabhuh]
aṣṭa-saptati-medhyāśvān
[ashta-saptati-medhyaashvaan]
babandha pradadad vasu
[babandha pradadad vasu]
bharatasya hi dauṣmanter
[bharatasya hi daushmanter]
agniḥ sācī-guṇe citaḥ
[agnih saachee-gune chitah]
sahasraṁ badvaśo yasmin
[sahasram badvasho yasmin]
brāhmaṇā gā vibhejire
[braahmanaa gaa vibhejire]
Word-for-word
cakram — the mark of Kṛṣṇa’s disc dakṣiṇa-haste — on the palm of the right hand asya — of him (Bharata) padma-kośaḥ — the mark of the whorl of a lotus asya — of him pādayoḥ — on the soles of the feet īje — worshiped the Supreme Personality of Godhead mahā-abhiṣekeṇa — by a grand Vedic ritualistic ceremony saḥ — he (Mahārāja Bharata) abhiṣiktaḥ — being promoted adhirāṭ — to the topmost position of a ruler vibhuḥ — the master of everything pañca-pañcāśatā — fifty-five medhyaiḥ — fit for sacrifices gaṅgāyām anu — from the mouth of the Ganges to the source vājibhiḥ — with horses māmateyam — the great sage Bhṛgu purodhāya — making him the great priest yamunām — on the bank of the Yamunā anu — in regular order ca — also prabhuḥ — the supreme master, Mahārāja Bharata aṣṭa-saptati — seventy-eight medhya-aśvān — horses fit for sacrifice babandha — he bound pradadat — gave in charity vasu — riches bharatasya — of Mahārāja Bharata hi — indeed dauṣmanteḥ — the son of Mahārāja Duṣmanta agniḥ — the sacrificial fire sācī-guṇe — on an excellent site citaḥ — established sahasram — thousands badvaśaḥ — by the number of one badva (one badva equals 13,084) yasmin — in which sacrifices brāhmaṇāḥ — all the brāhmaṇas present gāḥ — the cows vibhejire — received their respective share.
Blended reading (Sanskrit + English inline)
cakraṁ dakṣiṇa-haste ’sya
cakram
the mark of Kṛṣṇa’s disc
dakṣiṇa-haste
on the palm of the right hand
asya
of him (Bharata)
padma-kośo ’sya pādayoḥ
padma-kośaḥ
the mark of the whorl of a lotus
īje mahābhiṣekeṇa
so ’bhiṣikto ’dhirāḍ vibhuḥ
pañca-pañcāśatā medhyair
asya
of him
pādayoḥ
on the soles of the feet
īje
worshiped the Supreme Personality of Godhead
gaṅgāyām anu vājibhiḥ
mahā-abhiṣekeṇa
by a grand Vedic ritualistic ceremony
māmateyaṁ purodhāya
yamunām anu ca prabhuḥ
aṣṭa-saptati-medhyāśvān
saḥ
he (Mahārāja Bharata)
babandha pradadad vasu
abhiṣiktaḥ
being promoted
adhirāṭ
to the topmost position of a ruler
bharatasya hi dauṣmanter
agniḥ sācī-guṇe citaḥ
sahasraṁ badvaśo yasmin
brāhmaṇā gā vibhejire
vibhuḥ
the master of everything
pañca-pañcāśatā
fifty-five
medhyaiḥ
fit for sacrifices
gaṅgāyām anu
from the mouth of the Ganges to the source
vājibhiḥ
with horses
māmateyam
the great sage Bhṛgu
purodhāya
making him the great priest
yamunām
on the bank of the Yamunā
anu
in regular order
ca
also
prabhuḥ
the supreme master, Mahārāja Bharata
aṣṭa-saptati
seventy-eight
medhya-aśvān
horses fit for sacrifice
babandha
he bound
pradadat
gave in charity
vasu
riches
bharatasya
of Mahārāja Bharata
hi
indeed
dauṣmanteḥ
the son of Mahārāja Duṣmanta
agniḥ
the sacrificial fire
sācī-guṇe
on an excellent site
citaḥ
established
sahasram
thousands
badvaśaḥ
by the number of one badva (one badva equals 13,084)
yasmin
in which sacrifices
brāhmaṇāḥ
all the brāhmaṇas present
gāḥ
the cows
vibhejire
received their respective share.
Mahārāja Bharata, the son of Duṣmanta, had the mark of Lord Kṛṣṇa’s disc on the palm of his right hand, and he had the mark of a lotus whorl on the soles of his feet. By worshiping the Supreme Personality of Godhead with a grand ritualistic ceremony, he became the emperor and master of the entire world. Then, under the priesthood of Māmateya, Bhṛgu Muni, he performed fifty-five horse sacrifices on the bank of the Ganges, beginning from its mouth and ending at its source, and seventy-eight horse sacrifices on the bank of the Yamunā, beginning from the confluence at Prayāga and ending at the source. He established the sacrificial fire on an excellent site, and he distributed great wealth to the brāhmaṇas. Indeed, he distributed so many cows that each of thousands of brāhmaṇas had one badva [13,084] as his share.
Purport

As indicated here by the words dauṣmanter agniḥ sācī-guṇe citaḥ, Bharata, the son of Mahārāja Duṣmanta, arranged for many ritualistic ceremonies all over the world, especially all over India on the banks of the Ganges and Yamunā, from the mouth to the source, and all such sacrifices were performed in very distinguished places. As stated in Bhagavad-gītā (3.9) , yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ: “Work done as a sacrifice for Viṣṇu has to be performed; otherwise work binds one to this material world.” Everyone should engage in the performance of yajña, and the sacrificial fire should be ignited everywhere, the entire purpose being to make people happy, prosperous and progressive in spiritual life. Of course, these things were possible before the beginning of Kali-yuga because there were qualified brāhmaṇas who could perform such yajñas. For the present, however, the Brahma-vaivarta Purāṇa enjoins:

aśvamedhaṁ gavālambhaṁ sannyāsaṁ pala-paitṛkam devareṇa sutotpattiṁ kalau pañca vivarjayet

“In this Age of Kali, five acts are forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting the order of sannyāsa, offering oblations of flesh to the forefathers, and begetting children in the wife of one’s brother.” In this age, such yajñas as the aśvamedha-yajña and gomedha-yajña are impossible to perform because there are neither sufficient riches nor qualified brāhmaṇas. This verse says, māmateyaṁ purodhāya: Mahārāja Bharata engaged the son of Mamatā, Bhṛgu Muni, to take charge of performing this yajña. Now, however, such brāhmaṇas are impossible to find. Therefore the śāstras recommend, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: those who are intelligent should perform the saṅkīrtana-yajña inaugurated by Lord Śrī Caitanya Mahāprabhu.

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ saṅgopāṅgāstra-pārṣadam yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ

“In this Age of Kali, people endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saṅkīrtana-yajña. ” ( Bhāg. 11.5.32 ) Yajña must be performed, for otherwise people will be entangled in sinful activities and will suffer immensely. Therefore the Kṛṣṇa consciousness movement has taken charge of introducing the chanting of Hare Kṛṣṇa all over the world. This Hare Kṛṣṇa movement is also yajña, but without the difficulties involved in securing paraphernalia and qualified brāhmaṇas. This congregational chanting can be performed anywhere and everywhere. If people somehow or other assemble together and are induced to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, all the purposes of yajña will be fulfilled. The first purpose is that there must be sufficient rain, for without rain there cannot be any produce ( annād bhavanti bhūtāni parjanyād anna-sambhavaḥ ). All our necessities can be produced simply by rainfall ( kāmaṁ vavarṣa parjanyaḥ ), and the earth is the original source of all necessities ( sarva-kāma-dughā mahī ). In conclusion, therefore, in this Age of Kali people all over the world should refrain from the four principles of sinful life — illicit sex, meat-eating, intoxication and gambling — and in a pure state of existence should perform the simple yajña of chanting the Hare Kṛṣṇa mahā-mantra. Then the earth will certainly produce all the necessities for life, and people will be happy economically, politically, socially, religiously and culturally. Everything will be in proper order.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The powerful emperor Bharata, enthroned by a bathing ceremony, had the mark of Lord Kṛṣṇa's disc on the palm of his right hand and he had the mark of a lotus whorl on the soles of his feet. He worshipped the Lord by fifty-five horse sacrifices on the bank of the Gaṅgā, beginning from its mouth and ending at its source. Making the son of Mamaṭā the priest, he bound up seventy-eight horses for sacrifice on the bank of the Yamunā River and gave away wealth. He established the sacrificial fire on excellent sites, during which time he distributed 13,084 cows to each of thousands of brāhmaṇas. Vājibhiḥ means by horse sacrifices. He made the son of Mamatā the priest. He bound up horses for sacrifice. He established fire in a place with the best qualities (sācī-guṇe). At the time of lighting the fires, he gave 13,084 cows to each of thousands of brāhmaṇas. ??
Related values & verses
Related verses
SB 11.5.32
Related lectures
Personal Guidance
Bharata bears the disc of Kṛṣṇa on his palm and lotus on his sole; he performs scores of horse sacrifices on Gaṅgā and Yamunā, giving each brāhmaṇa thirteen thousand cows. Real wealth, in scripture, is what is given away — not what is heaped.
Reflection Questions
  • What 'cows' have I been gathering rather than distributing?
  • Where could disposing of accumulated resources actually mark my arrival as a person of standing?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.27

↗
त्रयस्त्रिंशच्छतं ह्यश्वान्बद्ध्वा विस्मापयन् नृपान् । दौष्मन्तिरत्यगान्मायां देवानां गुरुमाययौ ॥ २७ ॥
trayas-triṁśac-chataṁ hy aśvān
[trayas-trimshach-chatam hy ashvaan]
baddhvā vismāpayan nṛpān
[baddhvaa vismaapayan nripaan]
dauṣmantir atyagān māyāṁ
[daushmantir atyagaan maayaam]
devānāṁ gurum āyayau
[devaanaam gurum aayayau]
Word-for-word
trayaḥ — three triṁśat — thirty śatam — hundred hi — indeed aśvān — horses baddhvā — arresting in the yajña vismāpayan — astonishing nṛpān — all other kings dauṣmantiḥ — the son of Mahārāja Duṣmanta atyagāt — surpassed māyām — material opulences devānām — of the demigods gurum — the supreme spiritual master āyayau — achieved.
Blended reading (Sanskrit + English inline)
trayas-triṁśac-chataṁ hy aśvān
trayaḥ
three
triṁśat
thirty
śatam
hundred
hi
indeed
aśvān
horses
baddhvā vismāpayan nṛpān
baddhvā
arresting in the yajña
vismāpayan
astonishing
nṛpān
all other kings
dauṣmantir atyagān māyāṁ
dauṣmantiḥ
the son of Mahārāja Duṣmanta
atyagāt
surpassed
māyām
material opulences
devānāṁ gurum āyayau
devānām
of the demigods
gurum
the supreme spiritual master
āyayau
achieved.
Bharata, the son of Mahārāja Duṣmanta, bound thirty-three hundred horses for those sacrifices, and thus he astonished all other kings. He surpassed even the opulence of the demigods, for he achieved the supreme spiritual master, Hari.
Purport

One who achieves the lotus feet of the Supreme Personality of Godhead certainly surpasses all material wealth, even that of the demigods in the heavenly planets. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. The achievement of the lotus feet of the Supreme Personality of Godhead is the most exalted achievement in life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bharata, the son of Mahārāja Duṣmanta, bound thirty-three hundred horses for those sacrifices, and thus he astonished all other kings. He surpassed even the opulence of the devatās, for he achieved the supreme guru, Hari. He surpassed the glory of the devatās since he had attained the Lord, the guru of the world. Another version has mayavattraḥ. He was the best among those with wealth, since he was a portion of the Lord.
Related lectures
Personal Guidance
Bharata surpasses even the demigods because he attained Hari, the supreme spiritual master. Acquisition of Kṛṣṇa is itself the gain that makes all other gains look trivial.
Reflection Questions
  • Where am I still ranking demigod-like blessings above the simple cultivation of relationship with Kṛṣṇa?
  • What would I trade today for one more drop of that relationship?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.28

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मृगाञ्छुक्लदत: कृष्णान् हिरण्येन परीवृतान् । अदात् कर्मणि मष्णारे नियुतानि चतुर्दश ॥ २८ ॥
mṛgāṣ chukla-dataḥ kṛṣṇān
[mrigaash chukla-datah krishnaan]
hiraṇyena parīvṛtān
[hiranyena pareevritaan]
adāt karmaṇi maṣṇāre
[adaat karmani mashnaare]
niyutāni caturdaśa
[niyutaani chaturdasha]
Word-for-word
mṛgān — first-class elephants śukla-dataḥ — with very white tusks kṛṣṇān — with black bodies hiraṇyena — with gold ornaments parīvṛtān — completely covered adāt — give in charity karmaṇi — in the sacrifice maṣṇāre — by the name Maṣṇāra, or in the place known as Maṣṇāra niyutāni — lakhs (one lakh equals one hundred thousand) caturdaśa — fourteen.
Blended reading (Sanskrit + English inline)
mṛgāṣ chukla-dataḥ kṛṣṇān
mṛgān
first-class elephants
śukla-dataḥ
with very white tusks
kṛṣṇān
with black bodies
hiraṇyena parīvṛtān
hiraṇyena
with gold ornaments
parīvṛtān
completely covered
adāt karmaṇi maṣṇāre
adāt
give in charity
karmaṇi
in the sacrifice
maṣṇāre
by the name Maṣṇāra, or in the place known as Maṣṇāra
niyutāni caturdaśa
niyutāni
lakhs (one lakh equals one hundred thousand)
caturdaśa
fourteen.
When Mahārāja Bharata performed the sacrifice known as Maṣṇāra [or a sacrifice in the place known as Maṣṇāra], he gave in charity fourteen lakhs of excellent elephants with white tusks and black bodies, completely covered with golden ornaments.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Mahārāja Bharata performed the sacrifice known as Maṣṇāra (or a sacrifice in the place known as Maṣṇāra), he gave in charity 1,400,000 excellent elephants with white tusks and black bodies, completely covered with golden ornaments. Mṛgān means the best elephants. Bhadra, mantra, and mṛga are species of elephants. Maṣnāra refers a holy place or a particular ritual according to some. Śruti says: hiraṇyena parivṛtān kṛṣṇān śukla-dato mṛgān maṣṇāre bharato ’ddācchataṁ baddhāni sapta ca Bharata gave a hundred and seven baddhas of black elephants with white tusks, covered with gold at Maṣnāra. Ṛg Veda, Aitareya Brāhmaṇa 8.23.3 107 baddhas is 1,400,000 which is what Śukadeva says. Dividing 1,400,00 by 107 one gets 13,084 (approximately).
Related lectures
Personal Guidance
At the Maṣṇāra sacrifice, Bharata gives away fourteen lakh elephants — white tusks, black bodies, golden ornaments. Even our most lavish modern gifts are pale compared to what scripture treats as routine devotional spending.
Reflection Questions
  • What is my own routine devotional spending compared to my routine personal spending?
  • Where could I bring those two budgets into a more honest ratio?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.29

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भरतस्य महत् कर्म न पूर्वे नापरे नृपा: । नैवापुर्नैव प्राप्स्यन्ति बाहुभ्यां त्रिदिवं यथा ॥ २९ ॥
bharatasya mahat karma
[bharatasya mahat karma]
na pūrve nāpare nṛpāḥ
[na poorve naapare nripaah]
naivāpur naiva prāpsyanti
[naivaapur naiva praapsyanti]
bāhubhyāṁ tridivaṁ yathā
[baahubhyaam tridivam yathaa]
Word-for-word
bharatasya — of Mahārāja Bharata, the son of Mahārāja Duṣmanta mahat — very great, exalted karma — activities na — neither pūrve — previously na — nor apare — after his time nṛpāḥ — kings as a class na — neither eva — certainly āpuḥ — attained na — nor eva — certainly prāpsyanti — will get bāhubhyām — by the strength of his arms tri-divam — the heavenly planets yathā — as.
Blended reading (Sanskrit + English inline)
bharatasya mahat karma
bharatasya
of Mahārāja Bharata, the son of Mahārāja Duṣmanta
mahat
very great, exalted
karma
activities
na pūrve nāpare nṛpāḥ
na
neither
pūrve
previously
na
nor
apare
after his time
nṛpāḥ
kings as a class
naivāpur naiva prāpsyanti
na
neither
eva
certainly
āpuḥ
attained
na
nor
eva
certainly
prāpsyanti
will get
bāhubhyāṁ tridivaṁ yathā
bāhubhyām
by the strength of his arms
tri-divam
the heavenly planets
yathā
as.
As one cannot approach the heavenly planets simply by the strength of his arms (for who can touch the heavenly planets with his hands?), one cannot imitate the wonderful activities of Mahārāja Bharata. No one could perform such activities in the past, nor will anyone be able to do so in the future.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
No kings in the past or after his time could perform the great actions of Bharata, just as, by the power of their arms, they could not attain Svarga.
Personal Guidance
As no one can touch heaven with their hands, no one can imitate Bharata's deeds — past or future. Some standards are not for matching but for orienting us toward what was possible when devotion was at full strength.
Reflection Questions
  • Have I dismissed scriptural standards as unrealistic when they were meant to orient me?
  • What would a small step in the direction of Bharata-scale generosity look like for me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.30

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किरातहूणान् यवनान् पौण्ड्रान् कङ्कान् खशाञ्छकान् । अब्रह्मण्यनृपांश्चाहन् म्‍लेच्छान् दिग्विजयेऽखिलान् ॥ ३० ॥
kirāta-hūṇān yavanān
[kiraata-hoonaan yavanaan]
pauṇḍrān kaṅkān khaśāṣ chakān
[paundraan kankaan khashaash chakaan]
abrahmaṇya-nṛpāṁś cāhan
[abrahmanya-nripaamsh chaahan]
mlecchān dig-vijaye ’khilān
[mlechchaan dig-vijaye ’khilaan]
Word-for-word
kirāta — the black people called Kirātas (mostly the Africans) hūṇān — the Huns, the tribes from the far north yavanān — the meat-eaters pauṇḍrān — the Pauṇḍras kaṅkān — the Kaṅkas khaśān — the Mongolians śakān — the Śakas abrahmaṇya — against the brahminical culture nṛpān — kings ca — and ahan — he killed mlecchān — such atheists, who had no respect for Vedic civilization dik-vijaye — while conquering all directions akhilān — all of them.
Blended reading (Sanskrit + English inline)
kirāta-hūṇān yavanān
kirāta
the black people called Kirātas (mostly the Africans)
hūṇān
the Huns, the tribes from the far north
yavanān
the meat-eaters
pauṇḍrān kaṅkān khaśāṣ chakān
pauṇḍrān
the Pauṇḍras
kaṅkān
the Kaṅkas
khaśān
the Mongolians
śakān
the Śakas
abrahmaṇya-nṛpāṁś cāhan
abrahmaṇya
against the brahminical culture
nṛpān
kings
ca
and
ahan
he killed
mlecchān dig-vijaye ’khilān
mlecchān
such atheists, who had no respect for Vedic civilization
dik-vijaye
while conquering all directions
akhilān
all of them.
When Mahārāja Bharata was on tour, he defeated or killed all the Kirātas, Hūṇas, Yavanas, Pauṇḍras, Kaṅkas, Khaśas, Śakas and the kings who were opposed to the Vedic principles of brahminical culture.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Mahārāja Bharata was conquering the directions, he defeated all the Kirātas, Hūṇas, Yavanas, Pauṇḍras, Kaṅkas, Khaśas, Śakas and the kings who were opposed to brahminical culture.
Personal Guidance
Bharata defeats Kirātas, Hūṇas, Yavanas, and other anti-Vedic kings. Spiritual emperors do not just perform sacrifices — they actively restrain forces opposed to brahminical culture.
Reflection Questions
  • Where in my circles am I asked to actively restrain anti-dharmic currents, not just personally avoid them?
  • What 'anti-Vedic' habit have I tolerated because confronting it seemed beyond my role?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.31

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जित्वा पुरासुरा देवान् ये रसौकांसि भेजिरे । देवस्त्रियो रसां नीता: प्राणिभि: पुनराहरत् ॥ ३१ ॥
jitvā purāsurā devān
[jitvaa puraasuraa devaan]
ye rasaukāṁsi bhejire
[ye rasaukaamsi bhejire]
deva-striyo rasāṁ nītāḥ
[deva-striyo rasaam neetaah]
prāṇibhiḥ punar āharat
[praanibhih punar aaharat]
Word-for-word
jitvā — conquering purā — formerly asurāḥ — the demons devān — the demigods ye — all who rasa-okāṁsi — in the lower planetary system known as Rasātala bhejire — took shelter deva-striyaḥ — the wives and daughters of the demigods rasām — in the lower planetary system nītāḥ — were brought prāṇibhiḥ — with their own dear associates punaḥ — again āharat — brought back to their original places.
Blended reading (Sanskrit + English inline)
jitvā purāsurā devān
jitvā
conquering
purā
formerly
asurāḥ
the demons
devān
the demigods
ye rasaukāṁsi bhejire
ye
all who
rasa-okāṁsi
in the lower planetary system known as Rasātala
bhejire
took shelter
deva-striyo rasāṁ nītāḥ
deva-striyaḥ
the wives and daughters of the demigods
rasām
in the lower planetary system
nītāḥ
were brought
prāṇibhiḥ punar āharat
prāṇibhiḥ
with their own dear associates
punaḥ
again
āharat
brought back to their original places.
Formerly, after conquering the demigods, all the demons had taken shelter in the lower planetary system known as Rasātala and had brought all the wives and daughters of the demigods there also. Mahārāja Bharata, however, rescued all those women, along with their associates, from the clutches of the demons, and he returned them to the demigods.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Formerly, after conquering the devatās, the demons had taken shelter of Rasātala, taking the women of Svarga with them. Mahārāja Bharata, however, brought them back along with their associates. The demons after defeating the devatās when to Rasātala, and brought the women of Svarga there. Bharata took the women along with their friends from the demons and brought them back to the devatās in Svarga. Another version has paṇibhiḥ (from the demons) instead of prāṇibhiḥ.
Personal Guidance
Bharata rescues the demigods' wives and daughters from the demons in Rasātala. Recovery of those who have been carried off to the lower regions by demonic forces is a real responsibility of leadership.
Reflection Questions
  • Whom in my community has been carried off to a kind of 'Rasātala' — addictions, isolation, despair — and could I help bring them back?
  • Where am I treating their condition as their own private problem when it is actually a leadership rescue?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.32

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सर्वान्कामान् दुदुहतु: प्रजानां तस्य रोदसी । समास्त्रिणवसाहस्रीर्दिक्षु चक्रमवर्तयत् ॥ ३२ ॥
sarvān kāmān duduhatuḥ
[sarvaan kaamaan duduhatuh]
prajānāṁ tasya rodasī
[prajaanaam tasya rodasee]
samās tri-ṇava-sāhasrīr
[samaas tri-nava-saahasreer]
dikṣu cakram avartayat
[dikshu chakram avartayat]
Word-for-word
sarvān kāmān — all necessities or desirable things duduhatuḥ — fulfilled prajānām — of the subjects tasya — his rodasī — this earth and the heavenly planets samāḥ — years tri-nava-sāhasrīḥ — three times nine thousand (that is, twenty-seven thousand) dikṣu — in all directions cakram — soldiers or orders avartayat — circulated.
Blended reading (Sanskrit + English inline)
sarvān kāmān duduhatuḥ
sarvān kāmān
all necessities or desirable things
duduhatuḥ
fulfilled
prajānāṁ tasya rodasī
prajānām
of the subjects
tasya
his
rodasī
this earth and the heavenly planets
samās tri-ṇava-sāhasrīr
samāḥ
years
tri-nava-sāhasrīḥ
three times nine thousand (that is, twenty-seven thousand)
dikṣu cakram avartayat
dikṣu
in all directions
cakram
soldiers or orders
avartayat
circulated.
Mahārāja Bharata provided all necessities for his subjects, both on this earth and in the heavenly planets, for twenty-seven thousand years. He circulated his orders and distributed his soldiers in all directions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Under Mahārāja Bharata, heaven and earth provided all necessities for his subjects. For twenty-seven thousand years, he distributed his soldiers in all directions. For twenty-seven thousand years he distributed troops (cakram).
Personal Guidance
For twenty-seven thousand years Bharata provides necessities for his subjects on earth and in heaven. Long, sustained provisioning — not flashy interventions — is the bulk of true leadership.
Reflection Questions
  • Where do I prefer flashy interventions over sustained provisioning?
  • What ordinary, repeated act of care could I commit to for the next year?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.33

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स संराड्‍लोकपालाख्यमैश्वर्यमधिराट् श्रियम् । चक्रं चास्खलितं प्राणान् मृषेत्युपरराम ह ॥ ३३ ॥
sa saṁrāḍ loka-pālākhyam
[sa samraad loka-paalaakhyam]
aiśvaryam adhirāṭ śriyam
[aishvaryam adhiraat shriyam]
cakraṁ cāskhalitaṁ prāṇān
[chakram chaaskhalitam praanaan]
mṛṣety upararāma ha
[mrishety upararaama ha]
Word-for-word
saḥ — he (Mahārāja Bharata) saṁrāṭ — the emperor loka-pāla-ākhyam — known as the ruler of all the lokas, or planets aiśvaryam — such opulences adhirāṭ — thoroughly in power śriyam — kingdom cakram — soldiers or orders ca — and askhalitam — without failure prāṇān — life or sons and family mṛṣā — all false iti — thus upararāma — ceased to enjoy ha — in the past.
Blended reading (Sanskrit + English inline)
sa saṁrāḍ loka-pālākhyam
saḥ
he (Mahārāja Bharata)
saṁrāṭ
the emperor
loka-pāla-ākhyam
known as the ruler of all the lokas, or planets
aiśvaryam adhirāṭ śriyam
aiśvaryam
such opulences
adhirāṭ
thoroughly in power
śriyam
kingdom
cakraṁ cāskhalitaṁ prāṇān
cakram
soldiers or orders
ca
and
askhalitam
without failure
prāṇān
life or sons and family
mṛṣety upararāma ha
mṛṣā
all false
iti
thus
upararāma
ceased to enjoy
ha
in the past.
As the ruler of the entire universe, Emperor Bharata had the opulences of a great kingdom and unconquerable soldiers. His sons and family had seemed to him to be his entire life. But finally he thought of all this as an impediment to spiritual advancement, and therefore he ceased from enjoying it.
Purport

Mahārāja Bharata had incomparable opulence in sovereignty, soldiers, sons, daughters and everything for material enjoyment, but when he realized that all such material opulences were useless for spiritual advancement, he retired from material enjoyment. The Vedic civilization enjoins that after a certain age, following in the footsteps of Mahārāja Bharata, one should cease to enjoy material opulences and should take the order of vānaprastha.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bharata, the emperor, the supreme king, finally considered his orders and army, which were unfailing because of their power and bravery, as well as his wealth and his dominion which was greater than that of the devatās to be false. He gave them all up. His dominion was more famous than that of the devatās. He considered his orders and army, unfailing because of their power and bravery (prāṇāt), his wealth, and dominion greater than that of the devatās to be false. Giving it up, he went to the forest and attained the Lord by bhakti.
Personal Guidance
At last, Bharata sees opulence, sons, and family as impediments to spiritual advancement and stops enjoying them. There is a kind of family-attachment that, however lovely, eventually has to be released for the soul's progress.
Reflection Questions
  • What family-attachment of mine is, in fact, holding up my spiritual progress?
  • How might I love them just as well while loosening the structural attachment?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.34

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तस्यासन् नृप वैदर्भ्य: पत्‍न्यस्तिस्र: सुसम्मता: । जघ्नुस्त्यागभयात् पुत्रान् नानुरूपा इतीरिते ॥ ३४ ॥
tasyāsan nṛpa vaidarbhyaḥ
[tasyaasan nripa vaidarbhyah]
patnyas tisraḥ susammatāḥ
[patnyas tisrah susammataah]
jaghnus tyāga-bhayāt putrān
[jaghnus tyaaga-bhayaat putraan]
nānurūpā itīrite
[naanuroopaa iteerite]
Word-for-word
tasya — of him (Mahārāja Bharata) āsan — there were nṛpa — O King (Mahārāja Parīkṣit) vaidarbhyaḥ — daughters of Vidarbha patnyaḥ — wives tisraḥ — three su-sammatāḥ — very pleasing and suitable jaghnuḥ — killed tyāga-bhayāt — fearing rejection putrān — their sons na anurūpāḥ — not exactly like the father iti — like this īrite — considering.
Blended reading (Sanskrit + English inline)
tasyāsan nṛpa vaidarbhyaḥ
tasya
of him (Mahārāja Bharata)
āsan
there were
nṛpa
O King (Mahārāja Parīkṣit)
vaidarbhyaḥ
daughters of Vidarbha
patnyas tisraḥ susammatāḥ
patnyaḥ
wives
tisraḥ
three
su-sammatāḥ
very pleasing and suitable
jaghnus tyāga-bhayāt putrān
jaghnuḥ
killed
tyāga-bhayāt
fearing rejection
putrān
their sons
nānurūpā itīrite
na anurūpāḥ
not exactly like the father
iti
like this
īrite
considering.
O King Parīkṣit, Mahārāja Bharata had three pleasing wives, who were daughters of the King of Vidarbha. When all three of them bore children who did not resemble the King, these wives thought that he would consider them unfaithful queens and reject them, and therefore they killed their own sons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Mahārāja Bharata had three pleasing wives, who were daughters of the King of Vidarbha. When the King said the sons did not resemble him, the wives, fearing rejection, killed their own sons. The husband said “These children do not resemble me.” Fearing that the King would reject them for being unfaithful, they killed their sons.
Related lectures
Personal Guidance
Bharata's three wives, fearing rejection because their sons did not resemble him, killed their own children. Fear of a partner's reaction can drive mothers to monstrous acts — fear is a fertile field for atrocity.
Reflection Questions
  • Where in my closest relationships have I tolerated fear-driven thinking that, if escalated, could produce something terrible?
  • How can I make my home a place where rejection-fears do not need such desperate management?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.35

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तस्यैवं वितथे वंशे तदर्थं यजत: सुतम् । मरुत्स्तोमेन मरुतो भरद्वाजमुपाददु: ॥ ३५ ॥
tasyaivaṁ vitathe vaṁśe
[tasyaivam vitathe vamshe]
tad-arthaṁ yajataḥ sutam
[tad-artham yajatah sutam]
marut-stomena maruto
[marut-stomena maruto]
bharadvājam upādaduḥ
[bharadvaajam upaadaduh]
Word-for-word
tasya — his (Mahārāja Bharata’s) evam — thus vitathe — being baffled vaṁśe — in generating progeny tat-artham — to get sons yajataḥ — performing sacrifices sutam — a son marut-stomena — by performing a marut-stoma sacrifice marutaḥ — the demigods named the Maruts bharadvājam — Bharadvāja upādaduḥ — presented.
Blended reading (Sanskrit + English inline)
tasyaivaṁ vitathe vaṁśe
tasya
his (Mahārāja Bharata’s)
evam
thus
vitathe
being baffled
tad-arthaṁ yajataḥ sutam
marut-stomena maruto
bharadvājam upādaduḥ
vaṁśe
in generating progeny
tat-artham
to get sons
yajataḥ
performing sacrifices
sutam
a son
marut-stomena
by performing a marut-stoma sacrifice
marutaḥ
the demigods named the Maruts
bharadvājam
Bharadvāja
upādaduḥ
presented.
The King, his attempt for progeny frustrated in this way, performed a sacrifice named marut-stoma to get a son. The demigods known as the Maruts, being fully satisfied with him, then presented him a son named Bharadvāja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The King, his attempt for progeny frustrated, performed a sacrifice to the Maruts to get a son. The devatās known as the Maruts gave him a son named Bharadvāja. For continuing his lineage, he performed a sacrifice to the Maruts. The Maruts brought and gave him a son named Bharadvāja.
Personal Guidance
After this catastrophe, Bharata performs marut-stoma and the Maruts give him a son. The Lord can supply through unexpected channels what biology and ordinary expectations have failed to deliver.
Reflection Questions
  • What unexpected channel might be willing to give me what biology or expectation could not?
  • Where am I closed off to the Marut-sent answer because it does not look like my plan?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.36

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अन्तर्वत्‍न्यां भ्रातृपत्‍न्यां मैथुनाय बृहस्पति: । प्रवृत्तो वारितो गर्भं शप्‍त्वा वीर्यमुपासृजत् ॥ ३६ ॥
antarvatnyāṁ bhrātṛ-patnyāṁ
[antarvatnyaam bhraatri-patnyaam]
maithunāya bṛhaspatiḥ
[maithunaaya brihaspatih]
pravṛtto vārito garbhaṁ
[pravritto vaarito garbham]
śaptvā vīryam upāsṛjat
[shaptvaa veeryam upaasrijat]
Word-for-word
antaḥ-vatnyām — pregnant bhrātṛ-patnyām — with the brother’s wife maithunāya — desiring sexual enjoyment bṛhaspatiḥ — the demigod named Bṛhaspati pravṛttaḥ — so inclined vāritaḥ — when forbidden to do so garbham — the son within the abdomen śaptvā — by cursing vīryam — semen upāsṛjat — discharged.
Blended reading (Sanskrit + English inline)
antarvatnyāṁ bhrātṛ-patnyāṁ
antaḥ-vatnyām
pregnant
bhrātṛ-patnyām
with the brother’s wife
maithunāya bṛhaspatiḥ
maithunāya
desiring sexual enjoyment
bṛhaspatiḥ
the demigod named Bṛhaspati
pravṛtto vārito garbhaṁ
pravṛttaḥ
so inclined
vāritaḥ
when forbidden to do so
garbham
the son within the abdomen
śaptvā vīryam upāsṛjat
śaptvā
by cursing
vīryam
semen
upāsṛjat
discharged.
When the demigod named Bṛhaspati was attracted by his brother’s wife, Mamatā, who at that time was pregnant, he desired to have sexual relations with her. The son within her womb forbade this, but Bṛhaspati cursed him and forcibly discharged semen into the womb of Mamatā.
Purport

The sex impulse is so strong in this material world that even Bṛhaspati, who is supposed to be the priest of the demigods and a very learned scholar, wanted to have a sexual relationship with his brother’s pregnant wife. This can happen even in the society of the higher demigods, so what to speak of human society? The sex impulse is so strong that it can agitate even a learned personality like Bṛhaspati.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Bṛhaspati desired to have sexual relations with his brother's wife named Mamatā, who at that time was pregnant, the son within her womb objected, but Bṛhaspati cursed him and forcibly discharged semen into the womb of Mamatā. Who was Bharadvāja? The verses explain this. Bṛhaspati desired sex with Mamatā the wife of his brother Utathya. When the child in the womb, shouting, forbade him since there was no space for two children there, Bṛhaspati cursed him in anger, “Become blind!” He then by force impregnated her.
Related lectures
Personal Guidance
Even Bṛhaspati, priest of the demigods, becomes lusty for his brother's pregnant wife and curses the resisting child. The sex impulse can overpower even the highest learning — no qualification grants exemption.
Reflection Questions
  • Where am I trusting my qualifications to protect me where they have not protected greater souls?
  • What structural restraint, not merely good intentions, do I need to put in place?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.37

↗
तं त्यक्तुकामां ममतां भर्तुस्त्यागविशङ्किताम् । नामनिर्वाचनं तस्य श्लोकमेनं सुरा जगु: ॥ ३७ ॥
taṁ tyaktu-kāmāṁ mamatāṁ
[tam tyaktu-kaamaam mamataam]
bhartus tyāga-viśaṅkitām
[bhartus tyaaga-vishankitaam]
nāma-nirvācanaṁ tasya
[naama-nirvaachanam tasya]
ślokam enaṁ surā jaguḥ
[shlokam enam suraa jaguh]
Word-for-word
tam — that newly born baby tyaktu-kāmām — who was trying to avoid mamatām — unto Mamatā bhartuḥ tyāga-viśaṅkitām — very much afraid of being forsaken by her husband because of giving birth to an illegitimate son nāma-nirvācanam — a name-giving ceremony, or nāma-karaṇa tasya — to the child ślokam — verse enam — this surāḥ — the demigods jaguḥ — enunciated.
Blended reading (Sanskrit + English inline)
taṁ tyaktu-kāmāṁ mamatāṁ
tam
that newly born baby
tyaktu-kāmām
who was trying to avoid
mamatām
unto Mamatā
bhartus tyāga-viśaṅkitām
bhartuḥ tyāga-viśaṅkitām
very much afraid of being forsaken by her husband because of giving birth to an illegitimate son
nāma-nirvācanaṁ tasya
nāma-nirvācanam
a name-giving ceremony, or nāma-karaṇa
tasya
to the child
ślokam enaṁ surā jaguḥ
ślokam
verse
enam
this
surāḥ
the demigods
jaguḥ
enunciated.
Mamatā very much feared being forsaken by her husband for giving birth to an illegitimate son, and therefore she considered giving up the child. But then the demigods solved the problem by enunciating a name for the child.
Purport

According to Vedic scripture, whenever a child is born there are some ceremonies known as jāta-karma and nāma-karaṇa, in which learned brāhmaṇas, immediately after the birth of the child, make a horoscope according to astrological calculations. But the child to which Mamatā gave birth was begotten by Bṛhaspati irreligiously, for although Mamatā was the wife of Utathya, Bṛhaspati made her pregnant by force. Therefore Bṛhaspati became bhartā. According to Vedic culture, a wife is considered the property of her husband, and a son born by illicit sex is called dvāja. The common word still current in Hindu society for such a son is doglā, which refers to a son not begotten by the husband of his mother. In such a situation, it is difficult to give the child a name according to proper regulative principles. Mamatā, therefore, was perplexed, but the demigods gave the child the appropriate name Bharadvāja, which indicated that the child born illegitimately should be maintained by both Mamatā and Bṛhaspati.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mamatā, fearing rejection by her husband for giving birth to an illegitimate son, wanted to give up the child. But then the devatās recited a verse to give a name to the child. From the curse of Bṛhaspati, the child Dīrghatamā was born blind. That child in the womb kicked the semen of Bṛhaspati with his heel, and it fell from the womb of Mamatā on the ground. It immediately took the form of child. Mamatā desired to reject that child produced from another man. The devatās then recited a verse to Mamatā who feared rejection by her husband. The verse was a talk between Bṛhaspati and Mamatā. The verse gives the child a name.
Related lectures
Personal Guidance
Fearing rejection by her husband, Mamatā considers giving up the child — and the demigods solve it by giving the child a name. Sometimes a community providing identity to an otherwise abandoned child can save them.
Reflection Questions
  • Whose 'identity-supplying' am I in a position to provide for an otherwise abandoned soul?
  • What does it look like to step in as the 'demigods' giving a name?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.38

↗
मूढे भर द्वाजमिमं भर द्वाजं बृहस्पते । यातौ यदुक्त्वा पितरौ भरद्वाजस्ततस्त्वयम् ॥ ३८ ॥
mūḍhe bhara dvājam imaṁ
[moodhe bhara dvaajam imam]
bhara dvājaṁ bṛhaspate
[bhara dvaajam brihaspate]
yātau yad uktvā pitarau
[yaatau yad uktvaa pitarau]
bharadvājas tatas tv ayam
[bharadvaajas tatas tv ayam]
Word-for-word
mūḍhe — O foolish woman bhara — just maintain dvājam — although born by an illicit connection between two imam — this child bhara — maintain dvājam — although born by an illicit connection between two bṛhaspate — O Bṛhaspati yātau — left yat — because uktvā — having said pitarau — both the father and mother bharadvājaḥ — by the name Bharadvāja tataḥ — thereafter tu — indeed ayam — this child.
Blended reading (Sanskrit + English inline)
mūḍhe bhara dvājam imaṁ
mūḍhe
O foolish woman
bhara
just maintain
dvājam
although born by an illicit connection between two
imam
this child
bhara dvājaṁ bṛhaspate
bhara
maintain
dvājam
although born by an illicit connection between two
bṛhaspate
O Bṛhaspati
yātau yad uktvā pitarau
yātau
left
yat
because
uktvā
having said
pitarau
both the father and mother
bharadvājas tatas tv ayam
bharadvājaḥ
by the name Bharadvāja
tataḥ
thereafter
tu
indeed
ayam
this child.
Bṛhaspati said to Mamatā, “You foolish woman, although this child was born from the wife of one man through the semen discharged by another, you should maintain him.” Upon hearing this, Mamatā replied, “O Bṛhaspati, you maintain him!” After speaking in this way, Bṛhaspati and Mamatā both left. Thus the child was known as Bharadvāja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bṛhaspati said to Mamatā, "You foolish woman! You should maintain this child born of two fathers." Upon hearing this, Mamatā replied, "O Bṛhaspati! You maintain him!" After speaking in this way, Bṛhaspati and Mamatā both left. Thus the child was known as Bharadvāja. Bṛhaspati said to Mamatā, who was going away leaving the child, “O fool! You should maintain this child.” But I fear my husband. “Though he is born from the semen of another man in your womb, though he is twice born, he is born from both of us. He is your child. Therefore you should not fear your husband.” Mamatā said, “O Bṛhaspati! You should maintain him, because he was born wrongly from two fathers. By force you have produced this child in me, though I was unwilling. He is your son, not mine.” Because both the mother and father went away, he was called Bharadvāja (Please maintain the son produced by two fathers). Another version has yad duḥkhāt: the mother and father left in sorrow on giving up their son.
Related lectures
Personal Guidance
Both parents shove the child away — Bṛhaspati to Mamatā, Mamatā back to Bṛhaspati — and the child is left as 'Bharadvāja,' 'maintain him.' Even high-souled people can leave a child orphaned by their own quarrel.
Reflection Questions
  • Whose responsibility am I currently shoving back at someone else?
  • What 'name' has my unwillingness given to a child or junior in my care?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.20.39

↗
चोद्यमाना सुरैरेवं मत्वा वितथमात्मजम् । व्यसृजन् मरुतोऽबिभ्रन् दत्तोऽयं वितथेऽन्वये ॥ ३९ ॥
codyamānā surair evaṁ
[chodyamaanaa surair evam]
matvā vitatham ātmajam
[matvaa vitatham aatmajam]
vyasṛjan maruto ’bibhran
[vyasrijan maruto ’bibhran]
datto ’yaṁ vitathe ’nvaye
[datto ’yam vitathe ’nvaye]
Word-for-word
codyamānā — although Mamatā was encouraged (to maintain the child) suraiḥ — by the demigods evam — in this way matvā — considering vitatham — purposeless ātmajam — her own child vyasṛjat — rejected marutaḥ — the demigods known as the Maruts abibhran — maintained (the child) dattaḥ — the same child was given ayam — this vitathe — was disappointed anvaye — when the dynasty of Mahārāja Bharata.
Blended reading (Sanskrit + English inline)
codyamānā surair evaṁ
codyamānā
although Mamatā was encouraged (to maintain the child)
suraiḥ
by the demigods
evam
in this way
matvā vitatham ātmajam
matvā
considering
vitatham
purposeless
ātmajam
her own child
vyasṛjan maruto ’bibhran
vyasṛjat
rejected
marutaḥ
the demigods known as the Maruts
abibhran
maintained (the child)
datto ’yaṁ vitathe ’nvaye
dattaḥ
the same child was given
ayam
this
vitathe
was disappointed
anvaye
when the dynasty of Mahārāja Bharata.
Although encouraged by the demigods to maintain the child, Mamatā considered him useless because of his illicit birth, and therefore she left him. Consequently, the demigods known as the Maruts maintained the child, and when Mahārāja Bharata was disappointed for want of a child, this child was given to him as his son.
Purport

From this verse it is understood that those who are rejected from the higher planetary system are given a chance to take birth in the most exalted families on this planet earth.

Thus end the Bhaktivedanta purports of the Ninth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Dynasty of Pūru.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Although encouraged by the devatās to maintain the child, Mamatā considered him useless because of his illicit birth, and therefore she left him. The Maruts maintained the child, and when Mahārāja Bharata was disappointed for want of a child, they gave this child as his son. The devatās encouraged her in a joking way. “O Mamatā! Follow the order of Bṛhaspati, your paramour.” Thinking the child useless, Mamaṭa out of embarrassment abandoned the child. Another version has ādijam instead of vitatham. She gave up the child born of Bṛhaspati. The Maruts raised the child she abandoned. After accepting him, they gave the child to Bharata when Bharata’s lineage was interrupted. Thus ends the commentary on the Twentieth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-one King Rantideva
Personal Guidance
Mamatā considers him useless for his illicit birth and abandons him; the Maruts maintain him until Bharata adopts him. Even rejected children, if maintained by the right caretakers, end up given to emperors as sons.
Reflection Questions
  • Whose adoption have I been called to that I have postponed?
  • Where might my role be to maintain someone in the gap between abandonment and their final placement?
📝 My note

Source: vedabase.io