FolioCorpusŚrīmad-Bhāgavatam

9.21 · The Dynasty of Bharata

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

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G – God From Goloka (17-24)

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

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Bharata and Rantideva

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

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Bhismadeva and Pandavas

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

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Genealogy

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

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Our Disciplic Line

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

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Soma and Surya

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

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Two Disciplic Successions

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

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God from Goloka: Sri Krishna

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

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Yayati and Devayani

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

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Yayati’s Dynasty

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

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.21.1

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श्रीशुक उवाच वितथस्य सुतान् मन्योर्बृहत्क्षत्रो जयस्तत: । महावीर्यो नरो गर्ग: सङ्‍कृतिस्तु नरात्मज: ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
vitathasya sutān manyor
[vitathasya sutaan manyor]
bṛhatkṣatro jayas tataḥ
[brihatkshatro jayas tatah]
mahāvīryo naro gargaḥ
[mahaaveeryo naro gargah]
saṅkṛtis tu narātmajaḥ
[sankritis tu naraatmajah]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said vitathasya — of Vitatha (Bharadvāja), who was accepted in the family of Mahārāja Bharata under special circumstances of disappointment sutāt — from the son manyoḥ — named Manyu bṛhatkṣatraḥ — Bṛhatkṣatra jayaḥ — Jaya tataḥ — from him mahāvīryaḥ — Mahāvīrya naraḥ — Nara gargaḥ — Garga saṅkṛtiḥ — Saṅkṛti tu — certainly nara-ātmajaḥ — the son of Nara.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
vitathasya sutān manyor
vitathasya
of Vitatha (Bharadvāja), who was accepted in the family of Mahārāja Bharata under special circumstances of disappointment
sutāt
from the son
manyoḥ
named Manyu
bṛhatkṣatro jayas tataḥ
bṛhatkṣatraḥ
Bṛhatkṣatra
jayaḥ
Jaya
tataḥ
from him
mahāvīryo naro gargaḥ
mahāvīryaḥ
Mahāvīrya
naraḥ
Nara
gargaḥ
Garga
saṅkṛtis tu narātmajaḥ
saṅkṛtiḥ
Saṅkṛti
tu
certainly
nara-ātmajaḥ
the son of Nara.
Śukadeva Gosvāmī said: Because Bharadvāja was delivered by the Marut demigods, he was known as Vitatha. The son of Vitatha was Manyu, and from Manyu came five sons — Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga. Of these five, the one known as Nara had a son named Saṅkṛti.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: The son of Vitatha (Bharadvaja) was Manyu, and from Manyu came five sons—Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga. Nara had a son named Saṅkṛti. The Twenty-first Chapter relates the story of Rantideva of the Puru dynasty, who pleased Brahmā, Viṣṇu and Śiva by his generosity and patience. Vitatha (false) refers to Bharadvaja, who though a brāhmaṇa by birth, became Bharata’s adopted son. Bharadvaja’s son was Manyu.
Related lectures
Personal Guidance
Bharadvāja becomes Vitatha (delivered) and produces Manyu and five grandsons. Children rescued from rejection often become founders of multiple branches — the rescue itself is a multiplier.
Reflection Questions
  • Whose rescue might multiply through generations of lines I cannot yet see?
  • Where am I underestimating the ripple effects of a single act of compassion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.2

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गुरुश्च रन्तिदेवश्च सङ्‍कृते: पाण्डुनन्दन । रन्तिदेवस्य महिमा इहामुत्र च गीयते ॥ २ ॥
guruś ca rantidevaś ca
[gurush cha rantidevash cha]
saṅkṛteḥ pāṇḍu-nandana
[sankriteh paandu-nandana]
rantidevasya mahimā
[rantidevasya mahimaa]
ihāmutra ca gīyate
[ihaamutra cha geeyate]
Word-for-word
guruḥ — a son named Guru ca — and rantidevaḥ ca — and a son named Rantideva saṅkṛteḥ — from Saṅkṛti pāṇḍu-nandana — O Mahārāja Parīkṣit, descendant of Pāṇḍu rantidevasya — of Rantideva mahimā — the glories iha — in this world amutra — and in the next world ca — also gīyate — are glorified.
Blended reading (Sanskrit + English inline)
guruś ca rantidevaś ca
guruḥ
a son named Guru
ca
and
rantidevaḥ ca
and a son named Rantideva
saṅkṛteḥ pāṇḍu-nandana
saṅkṛteḥ
from Saṅkṛti
pāṇḍu-nandana
O Mahārāja Parīkṣit, descendant of Pāṇḍu
rantidevasya mahimā
rantidevasya
of Rantideva
mahimā
the glories
ihāmutra ca gīyate
iha
in this world
amutra
and in the next world
ca
also
gīyate
are glorified.
O Mahārāja Parīkṣit, descendant of Pāṇḍu, Saṅkṛti had two sons, named Guru and Rantideva. Rantideva is famous in both this world and the next, for he is glorified not only in human society but also in the society of the demigods.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Mahārāja Parīkṣit, descendant of Pāṇḍu! Saṅkṛti had two sons, named Guru and Rantideva. Rantideva is glorified not only in human society but also in the society of the devatās.
Personal Guidance
Rantideva is famous in human and divine society alike. Some lives, lived with sufficient devotional intensity, end up being remembered in multiple worlds at once.
Reflection Questions
  • If demigods could comment on my life, would they recognize it as devotional?
  • Where am I content with human notice when divine notice is also at stake?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.3-5

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वियद्वित्तस्य ददतो लब्धं लब्धं बुभुक्षत: । निष्किञ्चनस्य धीरस्य सकुटुम्बस्य सीदत: ॥ ३ ॥ व्यतीयुरष्टचत्वारिंशदहान्यपिबत: किल । घृतपायससंयावं तोयं प्रातरुपस्थितम् ॥ ४ ॥ कृच्छ्रप्राप्तकुटुम्बस्य क्षुत्तृड्भ्यां जातवेपथो: । अतिथिर्ब्राह्मण: काले भोक्तुकामस्य चागमत् ॥ ५ ॥
viyad-vittasya dadato
[viyad-vittasya dadato]
labdhaṁ labdhaṁ bubhukṣataḥ
[labdham labdham bubhukshatah]
niṣkiñcanasya dhīrasya
[nishkinchanasya dheerasya]
sakuṭumbasya sīdataḥ
[sakutumbasya seedatah]
vyatīyur aṣṭa-catvāriṁśad
[vyateeyur ashta-chatvaarimshad]
ahāny apibataḥ kila
[ahaany apibatah kila]
ghṛta-pāyasa-saṁyāvaṁ
[ghrita-paayasa-samyaavam]
toyaṁ prātar upasthitam
[toyam praatar upasthitam]
kṛcchra-prāpta-kuṭumbasya
[krichchra-praapta-kutumbasya]
kṣut-tṛḍbhyāṁ jāta-vepathoḥ
[kshut-tridbhyaam jaata-vepathoh]
atithir brāhmaṇaḥ kāle
[atithir braahmanah kaale]
bhoktu-kāmasya cāgamat
[bhoktu-kaamasya chaagamat]
Word-for-word
viyat-vittasya — of Rantideva, who received things sent by providence, just as the cātaka bird receives water from the sky dadataḥ — who distributed to others labdham — whatever he got labdham — such gains bubhukṣataḥ — he enjoyed niṣkiñcanasya — always penniless dhīrasya — yet very sober sa-kuṭumbasya — even with his family members sīdataḥ — suffering very much vyatīyuḥ — passed by aṣṭa-catvāriṁśat — forty-eight ahāni — days apibataḥ — without even drinking water kila — indeed ghṛta-pāyasa — food prepared with ghee and milk saṁyāvam — varieties of food grains toyam — water prātaḥ — in the morning upasthitam — arrived by chance kṛcchra-prāpta — undergoing suffering kuṭumbasya — whose family members kṣut-tṛḍbhyām — by thirst and hunger jāta — became vepathoḥ — trembling atithiḥ — a guest brāhmaṇaḥ — a brāhmaṇa kāle — just at that time bhoktu-kāmasya — of Rantideva, who desired to eat something ca — also āgamat — arrived there.
Blended reading (Sanskrit + English inline)
viyad-vittasya dadato
viyat-vittasya
of Rantideva, who received things sent by providence, just as the cātaka bird receives water from the sky
dadataḥ
who distributed to others
labdhaṁ labdhaṁ bubhukṣataḥ
labdham
whatever he got
labdham
such gains
bubhukṣataḥ
he enjoyed
niṣkiñcanasya dhīrasya
niṣkiñcanasya
always penniless
dhīrasya
yet very sober
sakuṭumbasya sīdataḥ
sa-kuṭumbasya
even with his family members
sīdataḥ
suffering very much
vyatīyur aṣṭa-catvāriṁśad
vyatīyuḥ
passed by
aṣṭa-catvāriṁśat
forty-eight
ahāny apibataḥ kila
ahāni
days
apibataḥ
without even drinking water
kila
indeed
ghṛta-pāyasa-saṁyāvaṁ
ghṛta-pāyasa
food prepared with ghee and milk
saṁyāvam
varieties of food grains
toyaṁ prātar upasthitam
toyam
water
prātaḥ
in the morning
upasthitam
arrived by chance
kṛcchra-prāpta-kuṭumbasya
kṛcchra-prāpta
undergoing suffering
kuṭumbasya
whose family members
kṣut-tṛḍbhyāṁ jāta-vepathoḥ
kṣut-tṛḍbhyām
by thirst and hunger
jāta
became
vepathoḥ
trembling
atithir brāhmaṇaḥ kāle
atithiḥ
a guest
brāhmaṇaḥ
a brāhmaṇa
kāle
just at that time
bhoktu-kāmasya cāgamat
bhoktu-kāmasya
of Rantideva, who desired to eat something
ca
also
āgamat
arrived there.
Rantideva never endeavored to earn anything. He would enjoy whatever he got by the arrangement of providence, but when guests came he would give them everything. Thus he underwent considerable suffering, along with the members of his family. Indeed, he and his family members shivered for want of food and water, yet Rantideva always remained sober. Once, after fasting for forty-eight days, in the morning Rantideva received some water and some foodstuffs made with milk and ghee, but when he and his family were about to eat, a brāhmaṇa guest arrived.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Rantideva accepted whatever he got by the arrangement of providence, but when guests came he would give them everything, though he desired to eat. Thus he underwent considerable suffering along with the members of his family. He remained calm though he was without anything. Once, after fasting for forty-eight days without water, in the morning Rantideva, his body trembling because of hunger and thirst, was about to take some water and some food made with milk and ghee, but when he and his family were about to eat, a brāhmaṇa guest arrived. Rantideva received his wealth (vitta) from the sky, without effort. This means he received whatever came by fate alone. Whatever came by that means he would give others in charity, even though he desired to eat.
Related lectures
Personal Guidance
Rantideva never strives to earn anything; he enjoys what providence sends and gives it away to guests, even while his family shivers. After forty-eight days of fast, food arrives — and the test begins.
Reflection Questions
  • Where am I striving to engineer outcomes Rantideva would have left to providence?
  • What forty-eight-day fast — figuratively — am I unwilling to undertake?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.6

↗
तस्मै संव्यभजत् सोऽन्नमाद‍ृत्य श्रद्धयान्वित: । हरिं सर्वत्र संपश्यन् स भुक्त्वा प्रययौ द्विज: ॥ ६ ॥
tasmai saṁvyabhajat so ’nnam
[tasmai samvyabhajat so ’nnam]
ādṛtya śraddhayānvitaḥ
[aadritya shraddhayaanvitah]
hariṁ sarvatra saṁpaśyan
[harim sarvatra sampashyan]
sa bhuktvā prayayau dvijaḥ
[sa bhuktvaa prayayau dvijah]
Word-for-word
tasmai — unto him (the brāhmaṇa) saṁvyabhajat — after dividing, gave his share saḥ — he (Rantideva) annam — the food ādṛtya — with great respect śraddhayā anvitaḥ — and with faith harim — the Supreme Lord sarvatra — everywhere, or in the heart of every living being saṁpaśyan — conceiving saḥ — he bhuktvā — after eating the food prayayau — left that place dvijaḥ — the brāhmaṇa..
Blended reading (Sanskrit + English inline)
tasmai saṁvyabhajat so ’nnam
tasmai
unto him (the brāhmaṇa)
saṁvyabhajat
after dividing, gave his share
ādṛtya śraddhayānvitaḥ
hariṁ sarvatra saṁpaśyan
saḥ
he (Rantideva)
annam
the food
ādṛtya
with great respect
śraddhayā anvitaḥ
and with faith
harim
the Supreme Lord
sa bhuktvā prayayau dvijaḥ
sarvatra
everywhere, or in the heart of every living being
saṁpaśyan
conceiving
saḥ
he
bhuktvā
after eating the food
prayayau
left that place
dvijaḥ
the brāhmaṇa..
Because Rantideva perceived the presence of the Supreme Godhead everywhere, and in every living entity, he received the guest with faith and respect and gave him a share of the food. The brāhmaṇa guest ate his share and then went away.
Purport

Rantideva perceived the presence of the Supreme Personality of Godhead in every living being, but he never thought that because the Supreme Lord is present in every living being, every living being must be God. Nor did he distinguish between one living being and another. He perceived the presence of the Lord both in the brāhmaṇa and in the caṇḍāla. This is the true vision of equality, as confirmed by the Lord Himself in Bhagavad-gītā (5.18) :

vidyā-vinaya-sampanne brāhmaṇe gavi hastini śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].” A paṇḍita, or learned person, perceives the presence of the Supreme Personality of Godhead in every living being. Therefore, although it has now become fashionable to give preference to the so-called daridra-nārāyaṇa, or “poor Nārāyaṇa,” Rantideva had no reason to give preference to any one person. The idea that because Nārāyaṇa is present in the heart of one who is daridra, or poor, the poor man should be called daridra-nārāyaṇa is a wrong conception. By such logic, because the Lord is present within the hearts of the dogs and hogs, the dogs and hogs would also be Nārāyaṇa. One should not mistakenly think that Rantideva subscribed to this view. Rather, he saw everyone as part of the Supreme Personality of Godhead ( hari-sambandhi-vastunaḥ ). It is not that everyone is the Supreme Godhead. Such a theory, which is propounded by the Māyāvāda philosophy, is always misleading, and Rantideva would never have accepted it.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because Rantideva perceived the presence of the Lord everywhere, he received the guest with faith and respect and gave him a share of the food. The brāhmaṇa guest ate his share and then went away.
Personal Guidance
Seeing the Lord in every being, Rantideva feeds a brāhmaṇa guest his share. Equal vision does not flatten distinctions — it simply ensures hospitality to whomever the Lord sends.
Reflection Questions
  • When the Lord sends an unexpected guest, do I receive Him in them — or merely tolerate them?
  • How would my home change if every visitor were reckoned as the Lord's representative?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.7

↗
अथान्यो भोक्ष्यमाणस्य विभक्तस्य महीपते: । विभक्तं व्यभजत् तस्मै वृषलाय हरिं स्मरन् ॥ ७ ॥
athānyo bhokṣyamāṇasya
[athaanyo bhokshyamaanasya]
vibhaktasya mahīpateḥ
[vibhaktasya maheepateh]
vibhaktaṁ vyabhajat tasmai
[vibhaktam vyabhajat tasmai]
vṛṣalāya hariṁ smaran
[vrishalaaya harim smaran]
Word-for-word
atha — thereafter anyaḥ — another guest bhokṣyamāṇasya — who was just about to eat vibhaktasya — after setting aside the share for the family mahīpateḥ — of the King vibhaktam — the food allotted for the family vyabhajat — he divided and distributed tasmai — unto him vṛṣalāya — unto a śūdra harim — the Supreme Personality of Godhead smaran — remembering.
Blended reading (Sanskrit + English inline)
athānyo bhokṣyamāṇasya
atha
thereafter
anyaḥ
another guest
bhokṣyamāṇasya
who was just about to eat
vibhaktasya mahīpateḥ
vibhaktasya
after setting aside the share for the family
mahīpateḥ
of the King
vibhaktaṁ vyabhajat tasmai
vibhaktam
the food allotted for the family
vyabhajat
he divided and distributed
tasmai
unto him
vṛṣalāya hariṁ smaran
vṛṣalāya
unto a śūdra
harim
the Supreme Personality of Godhead
smaran
remembering.
Thereafter, having divided the remaining food with his relatives, Rantideva was just about to eat his own share when a śūdra guest arrived. Seeing the śūdra in relationship with the Supreme Personality of Godhead, King Rantideva gave him also a share of the food.
Purport

Because King Rantideva saw everyone as part of the Supreme Personality of Godhead, he never distinguished between the brāhmaṇa and the śūdra, the poor and the rich. Such equal vision is called sama-darśinaḥ ( paṇḍitāḥ sama-darśinaḥ ). One who has actually realized that the Supreme Personality of Godhead is situated in everyone’s heart and that every living being is part of the Lord does not make any distinction between the brāhmaṇa and the śūdra, the poor ( daridra ) and the rich ( dhanī ). Such a person sees all living beings equally and treats them equally, without discrimination.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, having divided the remaining food with his relatives, Rantideva was just about to eat his own share when a śūdra guest arrived. Remembering the Lord, King Rantideva gave him also a share of the food. When Rantideva had divided up what was left after the brāhmaṇa had eaten, another guest arrived. He took a portion of the food for his family and gave that to the śūdra.
Related lectures
Personal Guidance
A śūdra guest arrives and receives the next share. Sama-darśinaḥ — equal vision — does not skip the lower in giving; it actively includes them.
Reflection Questions
  • Whom in my circle do I quietly skip when distributing hospitality, time, or attention?
  • Where could conscious inclusion of the 'lower' actually deepen my devotion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.8

↗
याते शूद्रे तमन्योऽगादतिथि: श्वभिरावृत: । राजन् मे दीयतामन्नं सगणाय बुभुक्षते ॥ ८ ॥
yāte śūdre tam anyo ’gād
[yaate shoodre tam anyo ’gaad]
atithiḥ śvabhir āvṛtaḥ
[atithih shvabhir aavritah]
rājan me dīyatām annaṁ
[raajan me deeyataam annam]
sagaṇāya bubhukṣate
[saganaaya bubhukshate]
Word-for-word
yāte — when he went away śūdre — the śūdra guest tam — unto the King anyaḥ — another agāt — arrived there atithiḥ — guest śvabhiḥ āvṛtaḥ — accompanied by dogs rājan — O King me — unto me dīyatām — deliver annam — eatables sa-gaṇāya — with my company of dogs bubhukṣate — hankering for food.
Blended reading (Sanskrit + English inline)
yāte śūdre tam anyo ’gād
yāte
when he went away
śūdre
the śūdra guest
tam
unto the King
anyaḥ
another
atithiḥ śvabhir āvṛtaḥ
rājan me dīyatām annaṁ
sagaṇāya bubhukṣate
agāt
arrived there
atithiḥ
guest
śvabhiḥ āvṛtaḥ
accompanied by dogs
rājan
O King
me
unto me
dīyatām
deliver
annam
eatables
sa-gaṇāya
with my company of dogs
bubhukṣate
hankering for food.
When the śūdra went away, another guest arrived, surrounded by dogs, and said, “O King, I and my company of dogs are very hungry. Please give us something to eat.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the śūdra went away, another guest arrived, surrounded by dogs, and said, “O King, Please give me something to eat along with my companions, for I desire to eat.”
Related lectures
Personal Guidance
Then a guest arrives surrounded by hungry dogs and asks for food. Even animals come to the door of a true devotee — and they too are guests who must be fed.
Reflection Questions
  • How am I caring for the non-human guests at my own door?
  • Where could simple regular feeding of animals become part of my devotional routine?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.9

↗
स आद‍ृत्यावशिष्टं यद्म बहुमानपुरस्कृतम् । तच्च दत्त्वा नमश्चक्रे श्वभ्य: श्वपतये विभु: ॥ ९ ॥
sa ādṛtyāvaśiṣṭaṁ yad
[sa aadrityaavashishtam yad]
bahu-māna-puraskṛtam
[bahu-maana-puraskritam]
tac ca dattvā namaścakre
[tach cha dattvaa namashchakre]
śvabhyaḥ śva-pataye vibhuḥ
[shvabhyah shva-pataye vibhuh]
Word-for-word
saḥ — he (King Rantideva) ādṛtya — after honoring them avaśiṣṭam — the food that remained after the brāhmaṇa and śūdra were fed yat — whatever there was bahu-māna-puraskṛtam — offering him much respect tat — that ca — also dattvā — giving away namaḥ-cakre — offered obeisances śvabhyaḥ — unto the dogs śva-pataye — unto the master of the dogs vibhuḥ — the all-powerful King.
Blended reading (Sanskrit + English inline)
sa ādṛtyāvaśiṣṭaṁ yad
saḥ
he (King Rantideva)
ādṛtya
after honoring them
avaśiṣṭam
the food that remained after the brāhmaṇa and śūdra were fed
yat
whatever there was
bahu-māna-puraskṛtam
bahu-māna-puraskṛtam
offering him much respect
tat
that
tac ca dattvā namaścakre
ca
also
dattvā
giving away
namaḥ-cakre
offered obeisances
śvabhyaḥ śva-pataye vibhuḥ
śvabhyaḥ
unto the dogs
śva-pataye
unto the master of the dogs
vibhuḥ
the all-powerful King.
With great respect, King Rantideva offered the balance of the food to the dogs and the master of the dogs, who had come as guests. The King offered them all respects and obeisances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
With great respect, King Rantideva offered the balance of the food to the dogs and the master of the dogs, who had come as guests. The King offered them all respects and obeisances.
Personal Guidance
Rantideva gives the remaining food to the dogs and their master, offering all respects. Hospitality is not measured by social calibration — even dogs receive obeisances when the heart sees the Lord in everything.
Reflection Questions
  • Where am I metering respect by the social category of the recipient?
  • What might it feel like to offer 'respects and obeisances' to the most unlikely guests?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.10

↗
पानीयमात्रमुच्छेषं तच्चैकपरितर्पणम् । पास्यत: पुल्कसोऽभ्यागादपो देह्यशुभाय मे ॥ १० ॥
pānīya-mātram uccheṣaṁ
[paaneeya-maatram uchchesham]
tac caika-paritarpaṇam
[tach chaika-paritarpanam]
pāsyataḥ pulkaso ’bhyāgād
[paasyatah pulkaso ’bhyaagaad]
apo dehy aśubhāya me
[apo dehy ashubhaaya me]
Word-for-word
pānīya-mātram — only the drinking water uccheṣam — what remained of the food tat ca — that also eka — for one paritarpaṇam — satisfying pāsyataḥ — when the King was about to drink pulkasaḥ — a caṇḍāla abhyāgāt — came there apaḥ — water dehi — please give aśubhāya — although I am a lowborn caṇḍāla me — to me.
Blended reading (Sanskrit + English inline)
pānīya-mātram uccheṣaṁ
pānīya-mātram
only the drinking water
uccheṣam
what remained of the food
tac caika-paritarpaṇam
tat ca
that also
eka
for one
paritarpaṇam
satisfying
pāsyataḥ pulkaso ’bhyāgād
pāsyataḥ
when the King was about to drink
pulkasaḥ
a caṇḍāla
abhyāgāt
came there
apo dehy aśubhāya me
apaḥ
water
dehi
please give
aśubhāya
although I am a lowborn caṇḍāla
me
to me.
Thereafter, only the drinking water remained, and there was only enough to satisfy one person, but when the King was just about to drink it, a caṇḍāla appeared and said, “O King, although I am lowborn, kindly give me some drinking water.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, only the drinking water remained, and there was only enough to satisfy one person, but when the King was just about to drink it, a caṇḍāla appeared and said, “O King, although I am lowborn, kindly give me some drinking water.”
Personal Guidance
Only one cup of drinking water remains, enough for one person — and a caṇḍāla appears asking for it. The test escalates precisely as the resource shrinks; true devotion is measured at the very last drop.
Reflection Questions
  • What is my behavior at the 'last drop' of any resource?
  • Where have I been generous when I had plenty and stingy when I had little?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.11

↗
तस्य तां करुणां वाचं निशम्य विपुलश्रमाम् । कृपया भृशसन्तप्त इदमाहामृतं वच: ॥ ११ ॥
tasya tāṁ karuṇāṁ vācaṁ
[tasya taam karunaam vaacham]
niśamya vipula-śramām
[nishamya vipula-shramaam]
kṛpayā bhṛśa-santapta
[kripayaa bhrisha-santapta]
idam āhāmṛtaṁ vacaḥ
[idam aahaamritam vachah]
Word-for-word
tasya — of him (the caṇḍāla) tām — those karuṇām — pitiable vācam — words niśamya — hearing vipula — very much śramām — fatigued kṛpayā — out of compassion bhṛśa-santaptaḥ — very much aggrieved idam — these āha — spoke amṛtam — very sweet vacaḥ — words.
Blended reading (Sanskrit + English inline)
tasya tāṁ karuṇāṁ vācaṁ
tasya
of him (the caṇḍāla)
tām
those
karuṇām
pitiable
vācam
words
niśamya vipula-śramām
niśamya
hearing
vipula
very much
śramām
fatigued
kṛpayā bhṛśa-santapta
kṛpayā
out of compassion
bhṛśa-santaptaḥ
very much aggrieved
idam āhāmṛtaṁ vacaḥ
idam
these
āha
spoke
amṛtam
very sweet
vacaḥ
words.
Aggrieved at hearing the pitiable words of the poor fatigued caṇḍāla, Mahārāja Rantideva spoke the following nectarean words.
Purport

Mahārāja Rantideva’s words were like amṛta, or nectar, and therefore, aside from rendering bodily service to an aggrieved person, by his words alone the King could save the life of anyone who might hear him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Aggrieved at hearing the pitiable words of the caṇḍāla which indicated his fatigue, Mahārāja Rantideva spoke the following sweet words. There was enough water for only one person, not two. The King thought, “I should not take the water for myself.” A person would not die but rather attain perfection by his body which heard with faith the Kings’ sweet words with his ears. What would happen then if people not only heard the words, but followed them?
Personal Guidance
Rantideva's words to the caṇḍāla are themselves like nectar — and would save anyone who heard them. The very utterance of a saint, in the right moment, is salvific.
Reflection Questions
  • Where am I underestimating the power of a single saintly utterance — given or received?
  • What kind of words am I cultivating to speak when others are in crisis?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.12

↗
न कामयेऽहं गतिमीश्वरात् परा- मष्टर्द्धियुक्तामपुनर्भवं वा । आर्तिं प्रपद्येऽखिलदेहभाजा- मन्त:स्थितो येन भवन्त्यदु:खा: ॥ १२ ॥
na kāmaye ’haṁ gatim īśvarāt parām
[na kaamaye ’ham gatim eeshvaraat paraam]
aṣṭarddhi-yuktām apunar-bhavaṁ vā
[ashtarddhi-yuktaam apunar-bhavam vaa]
ārtiṁ prapadye ’khila-deha-bhājām
[aartim prapadye ’khila-deha-bhaajaam]
antaḥ-sthito yena bhavanty aduḥkhāḥ
[antah-sthito yena bhavanty aduhkhaah]
Word-for-word
na — not kāmaye — desire aham — I gatim — destination īśvarāt — from the Supreme Personality of Godhead parām — great aṣṭa-ṛddhi-yuktām — composed of the eight kinds of mystic perfection apunaḥ-bhavam — cessation of repeated birth (liberation, salvation) vā — either ārtim — sufferings prapadye — I accept akhila-deha-bhājām — of all living entities antaḥ-sthitaḥ — staying among them yena — by which bhavanti — they become aduḥkhāḥ — without distress.
Blended reading (Sanskrit + English inline)
na kāmaye ’haṁ gatim īśvarāt parām
na
not
kāmaye
desire
aṣṭarddhi-yuktām apunar-bhavaṁ vā
ārtiṁ prapadye ’khila-deha-bhājām
antaḥ-sthito yena bhavanty aduḥkhāḥ
aham
I
gatim
destination
īśvarāt
from the Supreme Personality of Godhead
parām
great
aṣṭa-ṛddhi-yuktām
composed of the eight kinds of mystic perfection
apunaḥ-bhavam
cessation of repeated birth (liberation, salvation)
vā
either
ārtim
sufferings
prapadye
I accept
akhila-deha-bhājām
of all living entities
antaḥ-sthitaḥ
staying among them
yena
by which
bhavanti
they become
aduḥkhāḥ
without distress.
I do not pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from suffering.
Purport

Vāsudeva Datta made a similar statement to Śrī Caitanya Mahāprabhu, requesting the Lord to liberate all living entities in His presence. Vāsudeva Datta submitted that if they were unfit to be liberated, he himself would take all their sinful reactions and suffer personally so that the Lord might deliver them. A Vaiṣṇava is therefore described as being para-duḥkha-duḥkhī, very much aggrieved by the sufferings of others. As such, a Vaiṣṇava engages in activities for the real welfare of human society.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I do not pray to the Supreme Lord for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from suffering. I shall remain among the suffering beings and take the suffering due to them. I alone should experience the suffering of all jīvas. I can tolerate my suffering but I cannot tolerate the suffering of others.
Related lectures
Personal Guidance
Rantideva does not ask for mystic perfections or even for liberation — he asks only to remain among living beings and suffer their distress so they may be freed. The highest devotional posture is voluntary suffering on behalf of others.
Reflection Questions
  • What suffering of others would I sincerely take on if I could?
  • Where am I still asking for personal liberation rather than universal relief?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.13

↗
क्षुत्तृट्‍श्रमो गात्रपरिभ्रमश्च दैन्यं क्लम: शोकविषादमोहा: । सर्वे निवृत्ता: कृपणस्य जन्तो- र्जिजीविषोर्जीवजलार्पणान्मे ॥ १३ ॥
kṣut-tṛṭ-śramo gātra-paribhramaś ca
[kshut-trit-shramo gaatra-paribhramash cha]
dainyaṁ klamaḥ śoka-viṣāda-mohāḥ
[dainyam klamah shoka-vishaada-mohaah]
sarve nivṛttāḥ kṛpaṇasya jantor
[sarve nivrittaah kripanasya jantor]
jijīviṣor jīva-jalārpaṇān me
[jijeevishor jeeva-jalaarpanaan me]
Word-for-word
kṣut — from hunger tṛṭ — and thirst śramaḥ — fatigue gātra-paribhramaḥ — trembling of the body ca — also dainyam — poverty klamaḥ — distress śoka — lamentation viṣāda — moroseness mohāḥ — and bewilderment sarve — all of them nivṛttāḥ — finished kṛpaṇasya — of the poor jantoḥ — living entity (the caṇḍāla) jijīviṣoḥ — desiring to live jīva — maintaining life jala — water arpaṇāt — by delivering me — mine.
Blended reading (Sanskrit + English inline)
kṣut-tṛṭ-śramo gātra-paribhramaś ca
kṣut
from hunger
tṛṭ
and thirst
śramaḥ
fatigue
gātra-paribhramaḥ
trembling of the body
ca
also
dainyaṁ klamaḥ śoka-viṣāda-mohāḥ
dainyam
poverty
klamaḥ
distress
śoka
lamentation
viṣāda
moroseness
mohāḥ
and bewilderment
sarve nivṛttāḥ kṛpaṇasya jantor
sarve
all of them
nivṛttāḥ
finished
kṛpaṇasya
of the poor
jantoḥ
living entity (the caṇḍāla)
jijīviṣor jīva-jalārpaṇān me
jijīviṣoḥ
desiring to live
jīva
maintaining life
jala
water
arpaṇāt
by delivering
me
mine.
By offering my water to maintain the life of this poor caṇḍāla, who is struggling to live, I have been freed from all hunger, thirst, fatigue, trembling of the body, moroseness, distress, lamentation and illusion.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By offering water to maintain the life of this poor caṇḍāla, who is struggling to live, I have been freed from all hunger, thirst, fatigue, trembling of the body, moroseness, distress, lamentation and illusion. “But you should drink a little of the remaining water, since you are suffering from thirst.” But I am free from hunger and thirst by offering water to save the life of a suffering living entity.
Related lectures
Personal Guidance
Giving water to the caṇḍāla, Rantideva says he is freed from hunger, thirst, fatigue, and illusion. The act of self-emptying generosity dissolves the very deprivations one was suffering.
Reflection Questions
  • Where in my own life has giving relieved me more than receiving would have?
  • Whose deprivation, attended to, might free me from my own?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.14

↗
इति प्रभाष्य पानीयं म्रियमाण: पिपासया । पुल्कसायाददाद्धीरो निसर्गकरुणो नृप: ॥ १४ ॥
iti prabhāṣya pānīyaṁ
[iti prabhaashya paaneeyam]
mriyamāṇaḥ pipāsayā
[mriyamaanah pipaasayaa]
pulkasāyādadād dhīro
[pulkasaayaadadaad dheero]
nisarga-karuṇo nṛpaḥ
[nisarga-karuno nripah]
Word-for-word
iti — thus prabhāṣya — giving his statement pānīyam — drinking water mriyamāṇaḥ — although on the verge of death pipāsayā — because of thirst pulkasāya — unto the low-class caṇḍāla adadāt — delivered dhīraḥ — sober nisarga-karuṇaḥ — by nature very kind nṛpaḥ — the King.
Blended reading (Sanskrit + English inline)
iti prabhāṣya pānīyaṁ
iti
thus
prabhāṣya
giving his statement
pānīyam
drinking water
mriyamāṇaḥ pipāsayā
mriyamāṇaḥ
although on the verge of death
pipāsayā
because of thirst
pulkasāyādadād dhīro
pulkasāya
unto the low-class caṇḍāla
adadāt
delivered
dhīraḥ
sober
nisarga-karuṇo nṛpaḥ
nisarga-karuṇaḥ
by nature very kind
nṛpaḥ
the King.
Having spoken thus, King Rantideva, although on the verge of death because of thirst, gave his own portion of water to the caṇḍāla without hesitation, for the King was naturally very kind and sober.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Having spoken thus, King Rantideva, although on the verge of death because of thirst, gave his own portion of water to the caṇḍāla, for the King was naturally very kind and wise.
Related lectures
Personal Guidance
Although on the verge of death, Rantideva hands over his water without hesitation. The moment of final desperation is also the moment of greatest opportunity for devotional history.
Reflection Questions
  • What 'last cup' in my life am I clutching that, given away, could write something into devotional history?
  • Where is hesitation the only obstacle to a great act?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.15

↗
तस्य त्रिभुवनाधीशा: फलदा: फलमिच्छताम् । आत्मानं दर्शयां चक्रुर्माया विष्णुविनिर्मिता: ॥ १५ ॥
tasya tribhuvanādhīśāḥ
[tasya tribhuvanaadheeshaah]
phaladāḥ phalam icchatām
[phaladaah phalam ichchataam]
ātmānaṁ darśayāṁ cakrur
[aatmaanam darshayaam chakrur]
māyā viṣṇu-vinirmitāḥ
[maayaa vishnu-vinirmitaah]
Word-for-word
tasya — before him (King Rantideva) tri-bhuvana-adhīśāḥ — the controllers of the three worlds (demigods like Brahmā and Śiva) phaladāḥ — who can bestow all fruitive results phalam icchatām — of persons who desire material benefit ātmānam — their own identities darśayām cakruḥ — manifested māyāḥ — the illusory energy viṣṇu — by Lord Viṣṇu vinirmitāḥ — created.
Blended reading (Sanskrit + English inline)
tasya tribhuvanādhīśāḥ
tasya
before him (King Rantideva)
tri-bhuvana-adhīśāḥ
the controllers of the three worlds (demigods like Brahmā and Śiva)
phaladāḥ phalam icchatām
phaladāḥ
who can bestow all fruitive results
phalam icchatām
of persons who desire material benefit
ātmānam
their own identities
ātmānaṁ darśayāṁ cakrur
darśayām cakruḥ
manifested
māyā viṣṇu-vinirmitāḥ
māyāḥ
the illusory energy
viṣṇu
by Lord Viṣṇu
vinirmitāḥ
created.
Demigods like Lord Brahmā and Lord Śiva, who can satisfy all materially ambitious men by giving them the rewards they desire, then manifested their own identities before King Rantideva, for it was they who had presented themselves as the brāhmaṇa, śūdra, caṇḍāla and so on.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Viṣṇu, Brahmā and Śiva, who can satisfy all materially ambitious men by giving them the rewards they desire, and who had first disguised themselves as a brāhmaṇa, śūdra and dog keeper, then manifested their real identities before King Rantideva. Viṣṇu, Brahmā and Śiva first showed deceptive forms as a brāhmaṇa, a śūdra and dog keeper to test Rantideva. They then showed their real forms (ātmānam).
Personal Guidance
Brahmā, Śiva, and the demigods reveal that they were the guests testing him. The Lord and His associates often arrive disguised as beggars; routine hospitality is, in fact, a regular spiritual examination.
Reflection Questions
  • Whom have I turned away who might have been a demigod in disguise?
  • How could I treat every routine encounter as a possible examination?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.16

↗
स वै तेभ्यो नमस्कृत्य नि:सङ्गो विगतस्पृह: । वासुदेवे भगवति भक्त्या चक्रे मन: परम् ॥ १६ ॥
sa vai tebhyo namaskṛtya
[sa vai tebhyo namaskritya]
niḥsaṅgo vigata-spṛhaḥ
[nihsango vigata-sprihah]
vāsudeve bhagavati
[vaasudeve bhagavati]
bhaktyā cakre manaḥ param
[bhaktyaa chakre manah param]
Word-for-word
saḥ — he (King Rantideva) vai — indeed tebhyaḥ — unto Lord Brahmā, Lord Śiva and the other demigods namaḥ-kṛtya — offering obeisances niḥsaṅgaḥ — with no ambition to take any benefit from them vigata-spṛhaḥ — completely free from desires for material possessions vāsudeve — unto Lord Vāsudeva bhagavati — the Supreme Lord bhaktyā — by devotional service cakre — fixed manaḥ — the mind param — as the ultimate goal of life.
Blended reading (Sanskrit + English inline)
sa vai tebhyo namaskṛtya
saḥ
he (King Rantideva)
vai
indeed
tebhyaḥ
unto Lord Brahmā, Lord Śiva and the other demigods
namaḥ-kṛtya
offering obeisances
niḥsaṅgo vigata-spṛhaḥ
niḥsaṅgaḥ
with no ambition to take any benefit from them
vigata-spṛhaḥ
completely free from desires for material possessions
vāsudeve bhagavati
vāsudeve
unto Lord Vāsudeva
bhagavati
the Supreme Lord
bhaktyā cakre manaḥ param
bhaktyā
by devotional service
cakre
fixed
manaḥ
the mind
param
as the ultimate goal of life.
King Rantideva had no ambition to enjoy material benefits from the demigods. He offered them obeisances, but because he was factually attached to Lord Viṣṇu, Vāsudeva, the Supreme Personality of Godhead, he fixed his mind at Lord Viṣṇu’s lotus feet.
Purport

Śrīla Narottama dāsa Ṭhākura has sung:

anya devāśraya nāi, tomāre kahinu bhāi, ei bhakti parama karaṇa

If one wants to become a pure devotee of the Supreme Lord, one should not hanker to take benedictions from the demigods. As stated in Bhagavad-gītā (7.20) , kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ: those befooled by the illusion of the material energy worship gods other than the Supreme Personality of Godhead. Therefore, although Rantideva was personally able to see Lord Brahmā and Lord Śiva, he did not hanker to take material benefits from them. Rather, he fixed his mind upon Lord Vāsudeva and rendered devotional service unto Him. This is the sign of a pure devotee, whose heart is not adulterated by material desires.

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānu- śīlanaṁ bhaktir uttamā

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Rantideva, with no ambition to enjoy material benefits, offered them obeisances. Free of all material desires, he fixed his superior mind with devotion on the Supreme Lord Vāsudeva. His mind is called superior (param) because it meditated on the form and qualities of the Lord.
Personal Guidance
Rantideva offers obeisances but fixes his mind on Viṣṇu's lotus feet — he wants nothing from the demigods. Pure devotion politely receives offers of benediction but never wavers from the Supreme.
Reflection Questions
  • Where am I distracted by lesser benedictors when the Supreme is the actual object of my desire?
  • How could I receive offers of help without losing focus on the one I truly want?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.17

↗
ईश्वरालम्बनं चित्तं कुर्वतोऽनन्यराधस: । माया गुणमयी राजन्स्वप्नवत् प्रत्यलीयत ॥ १७ ॥
īśvarālambanaṁ cittaṁ
[eeshvaraalambanam chittam]
kurvato ’nanya-rādhasaḥ
[kurvato ’nanya-raadhasah]
māyā guṇamayī rājan
[maayaa gunamayee raajan]
svapnavat pratyalīyata
[svapnavat pratyaleeyata]
Word-for-word
īśvara-ālambanam — completely taking shelter at the lotus feet of the Supreme Lord cittam — his consciousness kurvataḥ — fixing ananya-rādhasaḥ — for Rantideva, who was undeviating and desired nothing other than to serve the Supreme Lord māyā — the illusory energy guṇa-mayī — consisting of the three modes of nature rājan — O Mahārāja Parīkṣit svapna-vat — like a dream pratyalīyata — merged.
Blended reading (Sanskrit + English inline)
īśvarālambanaṁ cittaṁ
īśvara-ālambanam
completely taking shelter at the lotus feet of the Supreme Lord
cittam
his consciousness
kurvato ’nanya-rādhasaḥ
kurvataḥ
fixing
ananya-rādhasaḥ
for Rantideva, who was undeviating and desired nothing other than to serve the Supreme Lord
māyā guṇamayī rājan
māyā
the illusory energy
guṇa-mayī
consisting of the three modes of nature
rājan
O Mahārāja Parīkṣit
svapnavat pratyalīyata
svapna-vat
like a dream
pratyalīyata
merged.
O Mahārāja Parīkṣit, because King Rantideva was a pure devotee, always Kṛṣṇa conscious and free from all material desires, the Lord’s illusory energy, māyā, could not exhibit herself before him. On the contrary, for him māyā entirely vanished, exactly like a dream.
Purport

As it is said:

kṛṣṇa — sūrya-sama; māyā haya andhakāra yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra

Just as there is no chance that darkness can exist in the sunshine, in a pure Kṛṣṇa conscious person there can be no existence of māyā. The Lord Himself says in Bhagavad-gītā (7.14) :

daivī hy eṣā guṇamayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” If one wants to be free from the influence of māyā, the illusory energy, one must become Kṛṣṇa conscious and always keep Kṛṣṇa prominent within the core of his heart. In Bhagavad-gītā (9.34) the Lord advises that one always think of Him ( man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ). In this way, by always being Kṛṣṇa-minded or Kṛṣṇa conscious, one can surpass the influence of māyā ( māyām etāṁ taranti te ). Because Rantideva was Kṛṣṇa conscious, he was not under the influence of the illusory energy. The word svapnavat is significant in this connection. Because in the material world the mind is absorbed in materialistic activities, when one is asleep many contradictory activities appear in one’s dreams. When one awakens, however, these activities automatically merge into the mind. Similarly, as long as one is under the influence of the material energy he makes many plans and schemes, but when one is Kṛṣṇa conscious such dreamlike plans automatically disappear.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Mahārāja Parīkṣit! Because King Rantideva took shelter of the Lord completely, without worshiping anyone else, māyā composed of the guṇas disappeared spontaneously like a dream. Rantideva is further described. He did not worship anyone else (ananya-rādhasaḥ). Just as a dream disappears on its own, so māyā spontaneously disappeared for Rantideva.
Related lectures
Personal Guidance
Because Rantideva is a pure devotee, māyā cannot exhibit herself before him — she vanishes like a dream. Bhakti, fully developed, simply makes māyā irrelevant; no debate is required.
Reflection Questions
  • Where am I still debating with māyā instead of practicing the bhakti that would dissolve her?
  • What single change in my practice would push me a step closer to her irrelevance?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.18

↗
तत्प्रसङ्गानुभावेन रन्तिदेवानुवर्तिन: । अभवन् योगिन: सर्वे नारायणपरायणा: ॥ १८ ॥
tat-prasaṅgānubhāvena
[tat-prasangaanubhaavena]
rantidevānuvartinaḥ
[rantidevaanuvartinah]
abhavan yoginaḥ sarve
[abhavan yoginah sarve]
nārāyaṇa-parāyaṇāḥ
[naaraayana-paraayanaah]
Word-for-word
tat-prasaṅga-anubhāvena — because of associating with King Rantideva (when talking with him about bhakti-yoga) rantideva-anuvartinaḥ — the followers of King Rantideva (that is, his servants, his family members, his friends and others) abhavan — became yoginaḥ — first-class mystic yogīs, or bhakti-yogīs sarve — all of them nārāyaṇa-parāyaṇāḥ — devotees of the Supreme Personality of Godhead, Nārāyaṇa.
Blended reading (Sanskrit + English inline)
tat-prasaṅgānubhāvena
tat-prasaṅga-anubhāvena
because of associating with King Rantideva (when talking with him about bhakti-yoga)
rantideva-anuvartinaḥ
the followers of King Rantideva (that is, his servants, his family members, his friends and others)
rantidevānuvartinaḥ
abhavan yoginaḥ sarve
abhavan
became
yoginaḥ
first-class mystic yogīs, or bhakti-yogīs
sarve
all of them
nārāyaṇa-parāyaṇāḥ
nārāyaṇa-parāyaṇāḥ
devotees of the Supreme Personality of Godhead, Nārāyaṇa.
All those who followed the principles of King Rantideva were totally favored by his mercy and became pure devotees, attached to the Supreme Personality of Godhead, Nārāyaṇa. Thus they all became the best of yogīs.
Purport

The best yogīs or mystics are the devotees, as confirmed by the Lord Himself in Bhagavad-gītā (6.47) :

yoginām api sarveṣāṁ mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

“Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” The best yogī is he who constantly thinks of the Supreme Personality of Godhead within the core of the heart. Because Rantideva was the king, the chief executive in the state, all the residents of the state became devotees of the Supreme Personality of Godhead, Nārāyaṇa, by the king’s transcendental association. This is the influence of a pure devotee. If there is one pure devotee, his association can create hundreds and thousands of pure devotees. Śrīla Bhaktivinoda Ṭhākura has said that a Vaiṣṇava is meritorious in proportion to the number of devotees he has created. A Vaiṣṇava becomes superior not simply by jugglery of words but by the number of devotees he has created for the Lord. Here the word rantidevānuvartinaḥ indicates that Rantideva’s officers, friends, relatives and subjects all became first-class Vaiṣṇavas by his association. In other words, Rantideva is confirmed herein to be a first-class devotee, or mahā-bhāgavata. Mahat-sevāṁ dvāram āhur vimukteḥ: one should render service to such mahātmās, for then one will automatically achieve the goal of liberation. Śrīla Narottama dāsa Ṭhākura has also said, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: one cannot be liberated by his own effort, but if one becomes subordinate to a pure Vaiṣṇava, the door to liberation is open.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All those who followed Rantideva became yogīs and devotees of Nārāyaṇa by the power of his association.
Related lectures
Personal Guidance
All who followed Rantideva became pure devotees, attached to Nārāyaṇa, and were called the best of yogīs. Following a true devotee — not just admiring one — is itself the yogic shortcut.
Reflection Questions
  • Whose path am I currently following closely enough that 'following' is the right word?
  • Where am I still admiring rather than actually walking behind a devotee?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.19-20

↗
गर्गाच्छिनिस्ततो गार्ग्य: क्षत्राद् ब्रह्म ह्यवर्तत । दुरितक्षयो महावीर्यात् तस्य त्रय्यारुणि: कवि: ॥ १९ ॥ पुष्करारुणिरित्यत्र ये ब्राह्मणगतिं गता: । बृहत्क्षत्रस्य पुत्रोऽभूद्धस्ती यद्धस्तिनापुरम् ॥ २० ॥
gargāc chinis tato gārgyaḥ
[gargaach chinis tato gaargyah]
kṣatrād brahma hy avartata
[kshatraad brahma hy avartata]
duritakṣayo mahāvīryāt
[duritakshayo mahaaveeryaat]
tasya trayyāruṇiḥ kaviḥ
[tasya trayyaarunih kavih]
puṣkarāruṇir ity atra
[pushkaraarunir ity atra]
ye brāhmaṇa-gatiṁ gatāḥ
[ye braahmana-gatim gataah]
bṛhatkṣatrasya putro ’bhūd
[brihatkshatrasya putro ’bhood]
dhastī yad-dhastināpuram
[dhastee yad-dhastinaapuram]
Word-for-word
gargāt — from Garga (another grandson of Bharadvāja) śiniḥ — a son named Śini tataḥ — from him (Śini) gārgyaḥ — a son named Gārgya kṣatrāt — although he was a kṣatriya brahma — the brāhmaṇas hi — indeed avartata — became possible duritakṣayaḥ — a son named Duritakṣaya mahāvīryāt — from Mahāvīrya (another grandson of Bharadvāja) tasya — his trayyāruṇiḥ — the son named Trayyāruṇi kaviḥ — a son named Kavi puṣkarāruṇiḥ — a son named Puṣkarāruṇi iti — thus atra — therein ye — all of them brāhmaṇa-gatim — the position of brāhmaṇas gatāḥ — achieved bṛhatkṣatrasya — of the grandson of Bharadvāja named Bṛhatkṣatra putraḥ — the son abhūt — became hastī — Hastī yat — from whom hastināpuram — the city of Hastināpura (New Delhi) was established.
Blended reading (Sanskrit + English inline)
gargāc chinis tato gārgyaḥ
gargāt
from Garga (another grandson of Bharadvāja)
śiniḥ
a son named Śini
tataḥ
from him (Śini)
gārgyaḥ
a son named Gārgya
kṣatrād brahma hy avartata
kṣatrāt
although he was a kṣatriya
brahma
the brāhmaṇas
hi
indeed
avartata
became possible
duritakṣayo mahāvīryāt
duritakṣayaḥ
a son named Duritakṣaya
mahāvīryāt
from Mahāvīrya (another grandson of Bharadvāja)
tasya trayyāruṇiḥ kaviḥ
tasya
his
trayyāruṇiḥ
the son named Trayyāruṇi
kaviḥ
a son named Kavi
puṣkarāruṇir ity atra
puṣkarāruṇiḥ
a son named Puṣkarāruṇi
iti
thus
atra
therein
ye brāhmaṇa-gatiṁ gatāḥ
ye
all of them
brāhmaṇa-gatim
the position of brāhmaṇas
gatāḥ
achieved
bṛhatkṣatrasya putro ’bhūd
bṛhatkṣatrasya
of the grandson of Bharadvāja named Bṛhatkṣatra
putraḥ
the son
abhūt
became
dhastī yad-dhastināpuram
hastī
Hastī
yat
from whom
hastināpuram
the city of Hastināpura (New Delhi) was established.
From Garga came a son named Śini, and his son was Gārgya. Although Gārgya was a kṣatriya, there came from him a generation of brahmaṇas. From Mahāvīrya came a son named Duritakṣaya, whose sons were Trayyāruṇi, Kavi and Puṣkarāruṇi. Although these sons of Duritakṣaya took birth in a dynasty of kṣatriyas, they too attained the position of brāhmaṇas. Bṛhatkṣatra had a son named Hastī, who established the city of Hastināpura [now New Delhi].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Garga came a son named Śini, and his son was Gārgya. Although Gārgya was a kṣatriya, there came from him a generation of brāhmaṇas. From Mahāvīrya came a son named Duritakṣaya, whose sons were Trayyāruṇi, Kavi and Puṣkarāruṇi. Although these sons of Duritakṣaya took birth in a dynasty of kṣatriyas, they too attained the position of brāhmaṇas. Bṛhatkṣatra had a son named Hastī, who established the city of Hastināpura. Having described the descendents of Nara (starting in text 1), Śukadeva now describes the descendents of his brothers starting with Garga.
Related lectures
Personal Guidance
From Garga came Śini and Gārgya, and Gārgya — though a kṣatriya — produced a brāhmaṇa generation. The category of brāhmaṇa, even structurally, has always emerged from qualification and not only birth.
Reflection Questions
  • Where am I overweighting birth credentials in others or myself?
  • What qualification, if I cultivated it, would shift my own functional category?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.21

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अजमीढो द्विमीढश्च पुरुमीढश्च हस्तिन: । अजमीढस्य वंश्या: स्यु: प्रियमेधादयो द्विजा: ॥ २१ ॥
ajamīḍho dvimīḍhaś ca
[ajameedho dvimeedhash cha]
purumīḍhaś ca hastinaḥ
[purumeedhash cha hastinah]
ajamīḍhasya vaṁśyāḥ syuḥ
[ajameedhasya vamshyaah syuh]
priyamedhādayo dvijāḥ
[priyamedhaadayo dvijaah]
Word-for-word
ajamīḍhaḥ — Ajamīḍha dvimīḍhaḥ — Dvimīḍha ca — also purumīḍhaḥ — Purumīḍha ca — also hastinaḥ — became the sons of Hastī ajamīḍhasya — of Ajamīḍha vaṁśyāḥ — descendants syuḥ — are priyamedha-ādayaḥ — headed by Priyamedha dvijāḥ — brāhmaṇas..
Blended reading (Sanskrit + English inline)
ajamīḍho dvimīḍhaś ca
ajamīḍhaḥ
Ajamīḍha
dvimīḍhaḥ
Dvimīḍha
ca
also
purumīḍhaś ca hastinaḥ
purumīḍhaḥ
Purumīḍha
ca
also
hastinaḥ
became the sons of Hastī
ajamīḍhasya vaṁśyāḥ syuḥ
ajamīḍhasya
of Ajamīḍha
vaṁśyāḥ
descendants
syuḥ
are
priyamedhādayo dvijāḥ
priyamedha-ādayaḥ
headed by Priyamedha
dvijāḥ
brāhmaṇas..
From King Hastī came three sons, named Ajamīḍha, Dvimīḍha and Purumīḍha. The descendants of Ajamīḍha, headed by Priyamedha, all achieved the position of brāhmaṇas.
Purport

This verse gives evidence confirming the statement of Bhagavad-gītā that the orders of society — brāhmaṇa, kṣatriya, vaiśya and śūdra — are calculated in terms of qualities and activities ( guṇa-karma-vibhāgaśaḥ ). All the descendants of Ajamīḍha, who was a kṣatriya, became brāhmaṇas. This was certainly because of their qualities and activities. Similarly, sometimes the sons of brāhmaṇas or kṣatriyas become vaiśyas ( brāhmaṇa-vaiśyatāṁ gatāḥ ). When a kṣatriya or brāhmaṇa adopts the occupation or duty of a vaiśya ( kṛṣi-gorakṣya-vāṇijyam ), he is certainly counted as a vaiśya. On the other hand, if one is born a vaiśya, by his activities he can become a brāhmaṇa. This is confirmed by Nārada Muni. Yasya yal-lakṣaṇaṁ proktam. The members of the varṇas, or social orders — brāhmaṇa, kṣatriya, vaiśya and śūdra — must be ascertained by their symptoms, not by birth. Birth is immaterial; quality is essential.

— A.C. Bhaktivedanta Swami Prabhupāda
Personal Guidance
From Hastī come Ajamīḍha, Dvimīḍha, Purumīḍha — and Ajamīḍha's descendants headed by Priyamedha all achieved brāhmaṇa standing. Single generations can reshape the entire functional caste of a line.
Reflection Questions
  • How could my generation reshape what comes after, qualifying it for new standings?
  • Where am I waiting for institutional change when behavioral change in my line is possible right now?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.22

↗
अजमीढाद् बृहदिषुस्तस्य पुत्रो बृहद्धनु: । बृहत्कायस्ततस्तस्य पुत्र आसीज्जयद्रथ: ॥ २२ ॥
ajamīḍhād bṛhadiṣus
[ajameedhaad brihadishus]
tasya putro bṛhaddhanuḥ
[tasya putro brihaddhanuh]
bṛhatkāyas tatas tasya
[brihatkaayas tatas tasya]
putra āsīj jayadrathaḥ
[putra aaseej jayadrathah]
Word-for-word
ajamīḍhāt — from Ajamīḍha bṛhadiṣuḥ — a son named Bṛhadiṣu tasya — his putraḥ — son bṛhaddhanuḥ — Bṛhaddhanu bṛhatkāyaḥ — Bṛhatkāya tataḥ — thereafter tasya — his putraḥ — son āsīt — was jayadrathaḥ — Jayadratha.
Blended reading (Sanskrit + English inline)
ajamīḍhād bṛhadiṣus
ajamīḍhāt
from Ajamīḍha
bṛhadiṣuḥ
a son named Bṛhadiṣu
tasya putro bṛhaddhanuḥ
tasya
his
putraḥ
son
bṛhaddhanuḥ
Bṛhaddhanu
bṛhatkāyas tatas tasya
bṛhatkāyaḥ
Bṛhatkāya
tataḥ
thereafter
tasya
his
putra āsīj jayadrathaḥ
putraḥ
son
āsīt
was
jayadrathaḥ
Jayadratha.
From Ajamīḍha came a son named Bṛhadiṣu, from Bṛhadiṣu came a son named Bṛhaddhanu, from Bṛhaddhanu a son named Bṛhatkāya, and from Bṛhatkāya a son named Jayadratha.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From King Hastī came three sons, named Ajamīḍha, Dvimīḍha and Purumīḍha. The descendants of Ajamīḍha, headed by Priyamedha, all achieved the position of brāhmaṇas. From Ajamīḍha came a son named Bṛhadiṣu, from Bṛhadiṣu came a son named Bṛhaddhanu, from Bṛhaddhanu a son named Bṛhatkāya, and from Bṛhatkāya a son named Jayadratha.
Related lectures
Personal Guidance
Bṛhadiṣu, Bṛhaddhanu, Bṛhatkāya, Jayadratha — names with 'great-arrow,' 'great-bow,' 'great-body.' Lineages of warriors carry weapon-meanings forward generation after generation.
Reflection Questions
  • What 'weapon' has my lineage carried, and have I taken up my share of it?
  • Where could a name-meaning practice — invoking the qualities — wake up dormant strength?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.23

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तत्सुतो विशदस्तस्य स्येनजित् समजायत । रुचिराश्वो द‍ृढहनु: काश्यो वत्सश्च तत्सुता: ॥ २३ ॥
tat-suto viśadas tasya
[tat-suto vishadas tasya]
syenajit samajāyata
[syenajit samajaayata]
rucirāśvo dṛḍhahanuḥ
[ruchiraashvo dridhahanuh]
kāśyo vatsaś ca tat-sutāḥ
[kaashyo vatsash cha tat-sutaah]
Word-for-word
tat-sutaḥ — the son of Jayadratha viśadaḥ — Viśada tasya — the son of Viśada syenajit — Syenajit samajāyata — was born rucirāśvaḥ — Rucirāśva dṛḍhahanuḥ — Dṛḍhahanu kāśyaḥ — Kāśya vatsaḥ — Vatsa ca — also tat-sutāḥ — sons of Syenajit.
Blended reading (Sanskrit + English inline)
tat-suto viśadas tasya
tat-sutaḥ
the son of Jayadratha
viśadaḥ
Viśada
tasya
the son of Viśada
syenajit samajāyata
syenajit
Syenajit
samajāyata
was born
rucirāśvo dṛḍhahanuḥ
rucirāśvaḥ
Rucirāśva
dṛḍhahanuḥ
Dṛḍhahanu
kāśyo vatsaś ca tat-sutāḥ
kāśyaḥ
Kāśya
vatsaḥ
Vatsa
ca
also
tat-sutāḥ
sons of Syenajit.
The son of Jayadratha was Viśada, and his son was Syenajit. The sons of Syenajit were Rucirāśva, Dṛḍhahanu, Kāśya and Vatsa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Jayadratha was Viśada, and his son was Syenajit. The sons of Syenajit were Rucirāśva, Dṛḍhahanu, Kāśya and Vatsa.
Personal Guidance
Viśada, Syenajit, Rucirāśva, Dṛḍhahanu — even the names quietly cycle through qualities. Most spiritual progress happens at the level of attention to qualities, not at the level of dramatic events.
Reflection Questions
  • Where am I waiting for dramatic spiritual events when quiet attention to qualities is what is required?
  • Which quality is currently most undercultivated in me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.24

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रुचिराश्वसुत: पार: पृथुसेनस्तदात्मज: । पारस्य तनयो नीपस्तस्य पुत्रशतं त्वभूत् ॥ २४ ॥
rucirāśva-sutaḥ pāraḥ
[ruchiraashva-sutah paarah]
pṛthusenas tad-ātmajaḥ
[prithusenas tad-aatmajah]
pārasya tanayo nīpas
[paarasya tanayo neepas]
tasya putra-śataṁ tv abhūt
[tasya putra-shatam tv abhoot]
Word-for-word
rucirāśva-sutaḥ — the son of Rucirāśva pāraḥ — Pāra pṛthusenaḥ — Pṛthusena tat — his ātmajaḥ — son pārasya — from Pāra tanayaḥ — a son nīpaḥ — Nīpa tasya — his putra-śatam — one hundred sons tu — indeed abhūt — generated.
Blended reading (Sanskrit + English inline)
rucirāśva-sutaḥ pāraḥ
rucirāśva-sutaḥ
the son of Rucirāśva
pāraḥ
Pāra
pṛthusenas tad-ātmajaḥ
pṛthusenaḥ
Pṛthusena
tat
his
ātmajaḥ
son
pārasya tanayo nīpas
pārasya
from Pāra
tanayaḥ
a son
nīpaḥ
Nīpa
tasya putra-śataṁ tv abhūt
tasya
his
putra-śatam
one hundred sons
tu
indeed
abhūt
generated.
The son of Rucirāśva was Pāra, and the sons of Pāra were Pṛthusena and Nīpa. Nīpa had one hundred sons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Rucirāśva was Pāra, and the sons of Pāra were Pṛthusena and Nīpa. Nīpa had one hundred sons.
Related lectures
Personal Guidance
Nīpa has one hundred sons. Some lines explode in fertility; others taper. The Lord arranges different kinds of generativity in different homes — and our 'normal' is not the only legitimate kind.
Reflection Questions
  • Where am I treating my family's particular fertility pattern as a defect or as a virtue when it is simply what was given?
  • How could I honor both the many-children and few-children patterns in my circle?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.25

↗
स कृत्व्यां शुककन्यायां ब्रह्मदत्तमजीजनत् । योगी स गवि भार्यायां विष्वक्सेनमधात् सुतम् ॥ २५ ॥
sa kṛtvyāṁ śuka-kanyāyāṁ
[sa kritvyaam shuka-kanyaayaam]
brahmadattam ajījanat
[brahmadattam ajeejanat]
yogī sa gavi bhāryāyāṁ
[yogee sa gavi bhaaryaayaam]
viṣvaksenam adhāt sutam
[vishvaksenam adhaat sutam]
Word-for-word
saḥ — he (King Nīpa) kṛtvyām — in his wife, Kṛtvī śuka-kanyāyām — who was the daughter of Śuka brahmadattam — a son named Brahmadatta ajījanat — begot yogī — a mystic yogī saḥ — that Brahmadatta gavi — by the name Gau or Sarasvatī bhāryāyām — in the womb of his wife viṣvaksenam — Viṣvaksena adhāt — begot sutam — a son.
Blended reading (Sanskrit + English inline)
sa kṛtvyāṁ śuka-kanyāyāṁ
saḥ
he (King Nīpa)
kṛtvyām
in his wife, Kṛtvī
śuka-kanyāyām
who was the daughter of Śuka
brahmadattam ajījanat
brahmadattam
a son named Brahmadatta
ajījanat
begot
yogī sa gavi bhāryāyāṁ
yogī
a mystic yogī
saḥ
that Brahmadatta
gavi
by the name Gau or Sarasvatī
bhāryāyām
in the womb of his wife
viṣvaksenam adhāt sutam
viṣvaksenam
Viṣvaksena
adhāt
begot
sutam
a son.
King Nīpa begot a son named Brahmadatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmadatta, who was a great yogī, begot a son named Viṣvaksena through the womb of his wife, Sarasvatī.
Purport

The Śuka mentioned here is different from the Śukadeva Gosvāmī who spoke Śrīmad-Bhāgavatam. Śukadeva Gosvāmī, the son of Vyāsadeva, is described in great detail in the Brahma-vaivarta Purāṇa. There it is said that Vyāsadeva maintained the daughter of Jābāli as his wife and that after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb of his mother for twelve years, and when the father asked the son to come out, the son replied that he would not come out unless he were completely liberated from the influence of māyā. Vyāsadeva then assured the child that he would not be influenced by māyā, but the child did not believe his father, for the father was still attached to his wife and children. Vyāsadeva then went to Dvārakā and informed the Personality of Godhead about his problem, and the Personality of Godhead, at Vyāsadeva’s request, went to Vyāsadeva’s cottage, where He assured the child in the womb that he would not be influenced by māyā. Thus assured, the child came out, but he immediately went away as a parivrājakācārya. When the father, very much aggrieved, began to follow his saintly boy, Śukadeva Gosvāmī, the boy created a duplicate Śukadeva, who later entered family life. Therefore, the śuka-kanyā, or daughter of Śukadeva, mentioned in this verse is the daughter of the duplicate or imitation Śukadeva. The original Śukadeva was a lifelong brahmacārī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Nīpa begot a son named Brahmadatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmadatta, who was a great yogi, begot a son named Viṣvaksena through the womb of his wife, Sarasvatī. Nīpa begot a son in his wife Kṛtvī, the daughter of Śuka. This Śuka is different from the narrator of the Bhāgavatam. He was born from Vyāsa through Araṇī. This is described in Hari-vaṁśa. parāśara kulotpannaḥ śuko nāma mahā-yaśāḥ vyāsād araṇyāṁ saṁbhūto vidhūmo ’gniriva jvalan. sa tasyāṁ pita-kanyāyāṁ vīriṇyāṁ janayiṣyati. kṛṣṇaṁ gauraṁ prabhuṁ śambhuṁ tathā bhūriśrutaṁ jayam. kanyāṁ kīrtimatīṁ yaṣṭhīṁ yoginīṁ yogamātaram. brahmadattasya jananīṁ mahiṣīm anuhasya ca Śuka of great fame, born in the family of Parāśara, appeared from Vyāsa through Araṇī. He shone like a fire without smoke. Śuka will give birth to sons named Kṛṣṇa, Gaura, Prabhu, Śambhu, and Bhūriśruta in his wife Vīriṇī, [Note: She is called Pivarī in the Matsya Purāṇa.] the daughter of the Pitṛs, as well as a daughter named Kīrtimatī, [Note: This is another name for Kṛtvī, mentioned in the Bhāgavatam verse.] expert at yoga, the mother of yoga, the mother of Brahmadatta and the queen of Anuha. Śuka, the speaker of Bhāgavatam was the first son of Vyāsa, different from the Śuka born from the womb of Araṇī. Brahma-vaivarta Purāṇa describes how Vyāsa wrote Mahābhārata at the beginning of Kali-yuga. Then it describes Śukadeva as follows: On the order of his mother, unable to tolerate the obligation to his ancestors, just an elephant cannot tolerate a post to which he is tied, Vyāsa gave up his celibacy and took the daughter of Javalī named Vīṭikā as his wife. He performed austerities with her in a hermitage, and after a long time he impregnated her. She was pregnant for eleven years and still did not give birth. In the twelfth year, Vyāsa said to the child in the womb, “O child! Why are you causing such pain to your mother? Please come out of the womb.” The child in the womb said, “If I come out of the womb, māyā will attack me. Therefore I will remain here, meditating on the Lord.” Vyāsa said, “You will not be overcome by māyā. I will guarantee that. Come out of the womb. Show your face to me. Do not give pain to my wife.” The child said, “But I know that māyā has overcome you, since you are attached to your wife and child. I do not believe your words.” Vyāsa said, “Then whose words will you trust?” The child said, “I will trust the person who controls māyā.” Vyāsa said, “Then I will bring him here.” Vyāsa then went to Dvārakā and explained everything to Kṛṣṇa. He brought Kṛṣṇa to his hermitage and said, “O son! The Lord has come.” The child said to the Lord, “Please speak, O Mādhava! Māyā is like chains on the universe. If your māyā, which cannot be surpassed by anyone, will not bind me, I will leave the womb and come out. You are the guarantee, now standing outside the womb.” The Lord said, “You will not be affected by my māyā. By my mercy you will be liberated.” Śuka came out of the womb, offered respects to the Lord and praised him. Seeing him the Lord said, “O Vyāsa! Your son speaks attractively, like a parrot. Let his name be Śuka.” Taking permission from Vyāsa, Kṛṣṇa mounted his chariot and returned to Dvārakā. Then Śuka left the house and Vyāsa pursued him. Śrīdhara Svāmī however explains that Śuka born of Araṇī, seeing his father pursue him in pain of separation, produced a duplicate Śuka, and then left. The duplicate Śuka then got married and had children. The yogī Brahmadatta (saḥ) begot a son Viṣvaksena in his wife Sarasvatī (gavi).
Related lectures
Personal Guidance
Brahmadatta, born of Kṛtvī (daughter of one Śuka, not the Śukadeva of Bhāgavatam), is a great yogī who fathers Viṣvaksena. Distinguishing similar names in scripture protects us from confused devotional history.
Reflection Questions
  • Where have I confused two persons of similar name and built theology on the confusion?
  • How could I become more careful about identifying who exactly is being praised?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.26

↗
जैगीषव्योपदेशेन योगतन्त्रं चकार ह । उदक्सेनस्ततस्तस्माद् भल्लाटो बार्हदीषवा: ॥ २६ ॥
jaigīṣavyopadeśena
[jaigeeshavyopadeshena]
yoga-tantraṁ cakāra ha
[yoga-tantram chakaara ha]
udaksenas tatas tasmād
[udaksenas tatas tasmaad]
bhallāṭo bārhadīṣavāḥ
[bhallaato baarhadeeshavaah]
Word-for-word
jaigīṣavya — of the great ṛṣi named Jaigīṣavya upadeśena — by the instruction yoga-tantram — an elaborate description of the mystic yoga system cakāra — compiled ha — in the past udaksenaḥ — Udaksena tataḥ — from him (Viṣvaksena) tasmāt — from him (Udaksena) bhallāṭaḥ — a son named Bhallāṭa bārhadīṣavāḥ — (all of these are known as) descendants of Bṛhadiṣu.
Blended reading (Sanskrit + English inline)
jaigīṣavyopadeśena
jaigīṣavya
of the great ṛṣi named Jaigīṣavya
upadeśena
by the instruction
yoga-tantram
an elaborate description of the mystic yoga system
yoga-tantraṁ cakāra ha
cakāra
compiled
ha
in the past
udaksenas tatas tasmād
udaksenaḥ
Udaksena
tataḥ
from him (Viṣvaksena)
tasmāt
from him (Udaksena)
bhallāṭo bārhadīṣavāḥ
bhallāṭaḥ
a son named Bhallāṭa
bārhadīṣavāḥ
(all of these are known as) descendants of Bṛhadiṣu.
Following the instructions of the great sage Jaigīṣavya, Viṣvaksena compiled an elaborate description of the mystic yoga system. From Viṣvaksena, Udaksena was born, and from Udaksena, Bhallāṭa. All these sons are known as descendants of Bṛhadiṣu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Following the instructions of the great sage Jaigīṣavya, Viṣvaksena compiled an elaborate description of the yoga system. From Viṣvaksena, Udaksena was born, and from Udaksena, Bhallāṭa. All these sons are known as descendants of Bṛhadiṣu. Viṣvaksena compiled a work on yoga. All the sons were descendents of Bṛhadīśu. The form bārhadīṣavāḥ is poetic license. Bārhadiṣavaḥ would be the correct form.
Personal Guidance
Following Jaigīṣavya, Viṣvaksena compiles an elaborate yoga manual. Sometimes our greatest contribution is not personal experience but the careful compilation of a tradition for those who come after.
Reflection Questions
  • What would 'compiling a manual' look like for the practice I have lived?
  • Whose compilation work in my tradition deserves more of my attention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.27

↗
यवीनरो द्विमीढस्य कृतिमांस्तत्सुत: स्मृत: । नाम्ना सत्यधृतिस्तस्य द‍ृढनेमि: सुपार्श्वकृत् ॥ २७ ॥
yavīnaro dvimīḍhasya
[yaveenaro dvimeedhasya]
kṛtimāṁs tat-sutaḥ smṛtaḥ
[kritimaams tat-sutah smritah]
nāmnā satyadhṛtis tasya
[naamnaa satyadhritis tasya]
dṛḍhanemiḥ supārśvakṛt
[dridhanemih supaarshvakrit]
Word-for-word
yavīnaraḥ — Yavīnara dvimīḍhasya — the son of Dvimīḍha kṛtimān — Kṛtimān tat-sutaḥ — the son of Yavīnara smṛtaḥ — is well known nāmnā — by name satyadhṛtiḥ — Satyadhṛti tasya — of him (Satyadhṛti) dṛḍhanemiḥ — Dṛḍhanemi supārśva-kṛt — the father of Supārśva.
Blended reading (Sanskrit + English inline)
yavīnaro dvimīḍhasya
yavīnaraḥ
Yavīnara
dvimīḍhasya
the son of Dvimīḍha
kṛtimāṁs tat-sutaḥ smṛtaḥ
kṛtimān
Kṛtimān
tat-sutaḥ
the son of Yavīnara
smṛtaḥ
is well known
nāmnā satyadhṛtis tasya
nāmnā
by name
satyadhṛtiḥ
Satyadhṛti
tasya
of him (Satyadhṛti)
dṛḍhanemiḥ supārśvakṛt
dṛḍhanemiḥ
Dṛḍhanemi
supārśva-kṛt
the father of Supārśva.
The son of Dvimīḍha was Yavīnara, whose son was Kṛtimān. The son of Kṛtimān was well known as Satyadhṛti. From Satyadhṛti came a son named Dṛḍhanemi, who became the father of Supārśva.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Dvimīḍha (text 22) was Yavīnara, whose son was Kṛtimān. The son of Kṛtimān was well known as Satyadhṛti. From Satyadhṛti came a son named Dṛḍhanemi, who became the father of Supārśva. Supārśva-kṛt means “he who gave birth to Supārśva.”
Personal Guidance
Yavīnara, Kṛtimān, Satyadhṛti, Dṛḍhanemi, Supārśva — yet another stretch of name-virtues. The Bhāgavatam is patient with lists; we should be patient in attention.
Reflection Questions
  • What virtue do I most need to be reading and re-reading until it shapes me?
  • Where could deliberate slowing through a long list strengthen the spiritual muscle of attention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.28-29

↗
सुपार्श्वात् सुमतिस्तस्य पुत्र: सन्नतिमांस्तत: । कृती हिरण्यनाभाद् यो योगं प्राप्य जगौ स्म षट् ॥ २८ ॥ संहिता: प्राच्यसाम्नां वै नीपो ह्युद्ग्रायुधस्तत: । तस्य क्षेम्य: सुवीरोऽथ सुवीरस्य रिपुञ्जय: ॥ २९ ॥
supārśvāt sumatis tasya
[supaarshvaat sumatis tasya]
putraḥ sannatimāṁs tataḥ
[putrah sannatimaams tatah]
kṛtī hiraṇyanābhād yo
[kritee hiranyanaabhaad yo]
yogaṁ prāpya jagau sma ṣaṭ
[yogam praapya jagau sma shat]
saṁhitāḥ prācyasāmnāṁ vai
[samhitaah praachyasaamnaam vai]
nīpo hy udgrāyudhas tataḥ
[neepo hy udgraayudhas tatah]
tasya kṣemyaḥ suvīro ’tha
[tasya kshemyah suveero ’tha]
suvīrasya ripuñjayaḥ
[suveerasya ripunjayah]
Word-for-word
supārśvāt — from Supārśva sumatiḥ — a son named Sumati tasya putraḥ — his son (Sumati’s son) sannatimān — Sannatimān tataḥ — from him kṛtī — a son named Kṛtī hiraṇyanābhāt — from Lord Brahmā yaḥ — he who yogam — mystic power prāpya — getting jagau — taught sma — in the past ṣaṭ — six saṁhitāḥ — descriptions prācyasāmnām — of the Prācyasāma verses of the Sāma Veda vai — indeed nīpaḥ — Nīpa hi — indeed udgrāyudhaḥ — Udgrāyudha tataḥ — from him tasya — his kṣemyaḥ — Kṣemya suvīraḥ — Suvīra atha — thereafter suvīrasya — of Suvīra ripuñjayaḥ — a son named Ripuñjaya.
Blended reading (Sanskrit + English inline)
supārśvāt sumatis tasya
supārśvāt
from Supārśva
sumatiḥ
a son named Sumati
tasya putraḥ
his son (Sumati’s son)
putraḥ sannatimāṁs tataḥ
sannatimān
Sannatimān
tataḥ
from him
kṛtī hiraṇyanābhād yo
kṛtī
a son named Kṛtī
hiraṇyanābhāt
from Lord Brahmā
yogaṁ prāpya jagau sma ṣaṭ
yaḥ
he who
yogam
mystic power
saṁhitāḥ prācyasāmnāṁ vai
prāpya
getting
nīpo hy udgrāyudhas tataḥ
tasya kṣemyaḥ suvīro ’tha
suvīrasya ripuñjayaḥ
jagau
taught
sma
in the past
ṣaṭ
six
saṁhitāḥ
descriptions
prācyasāmnām
of the Prācyasāma verses of the Sāma Veda
vai
indeed
nīpaḥ
Nīpa
hi
indeed
udgrāyudhaḥ
Udgrāyudha
tataḥ
from him
tasya
his
kṣemyaḥ
Kṣemya
suvīraḥ
Suvīra
atha
thereafter
suvīrasya
of Suvīra
ripuñjayaḥ
a son named Ripuñjaya.
From Supārśva came a son named Sumati, from Sumati came Sannatimān, and from Sannatimān came Kṛtī, who achieved mystic power from Brahmā and taught six saṁhitās of the Prācyasāma verses of the Sāma Veda. The son of Kṛtī was Nīpa; the son of Nīpa, Udgrāyudha; the son of Udgrāyudha, Kṣemya; the son of Kṣemya, Suvīra; and the son of Suvīra, Ripuñjaya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Supārśva came a son named Sumati, from Sumati came Sannatimān, and from Sannatimān came Kṛtī, who achieved mystic power from Brahmā and taught six saṁhitās of the Prācyasāma verses of the Sāma Veda. The son of Kṛtī was Nīpa; the son of Nīpa, Udgrāyudha; the son of Udgrāyudha, Kṣemya; the son of Kṣemya, Suvīra; and the son of Suvīra, Ripuñjaya.
Personal Guidance
Kṛtī receives mystic power from Brahmā and teaches six saṁhitās of Sāma Veda. From there: Nīpa, Udgrāyudha, Kṣemya, Suvīra, Ripuṣjaya. Mystical attainment in one generation can seed teaching for generations beyond.
Reflection Questions
  • Whose mystical attainment in my lineage am I supposed to be transmitting onward?
  • Where am I keeping a received gift for myself instead of teaching it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.30

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ततो बहुरथो नाम पुरुमीढोऽप्रजोऽभवत् । नलिन्यामजमीढस्य नील: शान्तिस्तु तत्सुत: ॥ ३० ॥
tato bahuratho nāma
[tato bahuratho naama]
purumīḍho ’prajo ’bhavat
[purumeedho ’prajo ’bhavat]
nalinyām ajamīḍhasya
[nalinyaam ajameedhasya]
nīlaḥ śāntis tu tat-sutaḥ
[neelah shaantis tu tat-sutah]
Word-for-word
tataḥ — from him (Ripuñjaya) bahurathaḥ — Bahuratha nāma — named purumīḍhaḥ — Purumīḍha, the younger brother of Dvimīḍha aprajaḥ — sonless abhavat — became nalinyām — through Nalinī ajamīḍhasya — of Ajamīḍha nīlaḥ — Nīla śāntiḥ — Śānti tu — then tat-sutaḥ — the son of Nīla.
Blended reading (Sanskrit + English inline)
tato bahuratho nāma
tataḥ
from him (Ripuñjaya)
bahurathaḥ
Bahuratha
nāma
named
purumīḍho ’prajo ’bhavat
purumīḍhaḥ
Purumīḍha, the younger brother of Dvimīḍha
aprajaḥ
sonless
abhavat
became
nalinyām ajamīḍhasya
nalinyām
through Nalinī
ajamīḍhasya
of Ajamīḍha
nīlaḥ śāntis tu tat-sutaḥ
nīlaḥ
Nīla
śāntiḥ
Śānti
tu
then
tat-sutaḥ
the son of Nīla.
From Ripuñjaya came a son named Bahuratha. Purumīḍha was sonless. Ajamīḍha had a son named Nīla by his wife known as Nalinī, and the son of Nīla was Śānti.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From Ripuñjaya came a son named Bahuratha. Purumīḍha (Ajamīḍha’s brother) was sonless. Ajamīḍha had a son named Nīla by his wife known as Nalinī, and the son of Nīla was Śānti. Other lines from Ajamīḍha are now described, starting with his son Nīla.
Personal Guidance
Purumīḍha was sonless; Ajamīḍha has Nīla by Nalinī, then Śānti. Not every line continues — and the Bhāgavatam lets us hold both fertility and barrenness as part of one larger arrangement.
Reflection Questions
  • How am I holding the simultaneous fact that some lines continue and some do not?
  • Where am I making someone's barrenness into a moral verdict it does not deserve?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.31-33

↗
शान्ते: सुशान्तिस्तत्पुत्र: पुरुजोऽर्कस्ततोऽभवत् । भर्म्याश्वस्तनयस्तस्य पञ्चासन्मुद्गलादय: ॥ ३१ ॥ यवीनरो बृहद्विश्व: काम्पिल्ल: सञ्जय: सुता: । भर्म्याश्व: प्राह पुत्रा मे पञ्चानां रक्षणाय हि ॥ ३२ ॥ विषयाणामलमिमे इति पञ्चालसंज्ञिता: । मुद्गलाद् ब्रह्मनिर्वृत्तं गोत्रं मौद्गल्यसंज्ञितम् ॥ ३३ ॥
śānteḥ suśāntis tat-putraḥ
[shaanteh sushaantis tat-putrah]
purujo ’rkas tato ’bhavat
[purujo ’rkas tato ’bhavat]
bharmyāśvas tanayas tasya
[bharmyaashvas tanayas tasya]
pañcāsan mudgalādayaḥ
[panchaasan mudgalaadayah]
yavīnaro bṛhadviśvaḥ
[yaveenaro brihadvishvah]
kāmpillaḥ sañjayaḥ sutāḥ
[kaampillah sanjayah sutaah]
bharmyāśvaḥ prāha putrā me
[bharmyaashvah praaha putraa me]
pañcānāṁ rakṣaṇāya hi
[panchaanaam rakshanaaya hi]
viṣayāṇām alam ime
[vishayaanaam alam ime]
iti pañcāla-saṁjñitāḥ
[iti panchaala-samjnitaah]
mudgalād brahma-nirvṛttaṁ
[mudgalaad brahma-nirvrittam]
gotraṁ maudgalya-saṁjñitam
[gotram maudgalya-samjnitam]
Word-for-word
śānteḥ — of Śānti suśāntiḥ — Suśānti tat-putraḥ — his son purujaḥ — Puruja arkaḥ — Arka tataḥ — from him abhavat — generated bharmyāśvaḥ — Bharmyāśva tanayaḥ — son tasya — of him pañca — five sons āsan — were mudgala-ādayaḥ — headed by Mudgala yavīnaraḥ — Yavīnara bṛhadviśvaḥ — Bṛhadviśva kāmpillaḥ — Kāmpilla sañjayaḥ — Sañjaya sutāḥ — sons bharmyāśvaḥ — Bharmyāśva prāha — said putrāḥ — sons me — my pañcānām — of five rakṣaṇāya — for protection hi — indeed viṣayāṇām — of different states alam — competent ime — all of them iti — thus pañcāla — Pañcāla saṁjñitāḥ — designated mudgalāt — from Mudgala brahma-nirvṛttam — consisting of brāhmaṇas gotram — a dynasty maudgalya — Maudgalya saṁjñitam — so designated.
Blended reading (Sanskrit + English inline)
śānteḥ suśāntis tat-putraḥ
śānteḥ
of Śānti
suśāntiḥ
Suśānti
tat-putraḥ
his son
purujaḥ
Puruja
purujo ’rkas tato ’bhavat
bharmyāśvas tanayas tasya
arkaḥ
Arka
tataḥ
from him
abhavat
generated
pañcāsan mudgalādayaḥ
yavīnaro bṛhadviśvaḥ
kāmpillaḥ sañjayaḥ sutāḥ
bharmyāśvaḥ prāha putrā me
bharmyāśvaḥ
Bharmyāśva
pañcānāṁ rakṣaṇāya hi
viṣayāṇām alam ime
iti pañcāla-saṁjñitāḥ
tanayaḥ
son
mudgalād brahma-nirvṛttaṁ
tasya
of him
pañca
five sons
gotraṁ maudgalya-saṁjñitam
āsan
were
mudgala-ādayaḥ
headed by Mudgala
yavīnaraḥ
Yavīnara
bṛhadviśvaḥ
Bṛhadviśva
kāmpillaḥ
Kāmpilla
sañjayaḥ
Sañjaya
sutāḥ
sons
bharmyāśvaḥ
Bharmyāśva
prāha
said
putrāḥ
sons
me
my
pañcānām
of five
rakṣaṇāya
for protection
hi
indeed
viṣayāṇām
of different states
alam
competent
ime
all of them
iti
thus
pañcāla
Pañcāla
saṁjñitāḥ
designated
mudgalāt
from Mudgala
brahma-nirvṛttam
consisting of brāhmaṇas
gotram
a dynasty
maudgalya
Maudgalya
saṁjñitam
so designated.
The son of Śānti was Suśānti, the son of Suśānti was Puruja, and the son of Puruja was Arka. From Arka came Bharmyāśva, and from Bharmyāśva came five sons — Mudgala, Yavīnara, Bṛhadviśva, Kāmpilla and Sañjaya. Bharmyāśva prayed to his sons, “O my sons, please take charge of my five states, for you are quite competent to do so.” Thus his five sons were known as the Pañcālas. From Mudgala came a dynasty of brāhmaṇas known as Maudgalya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Śānti was Suśānti, the son of Suśānti was Puruja, and the son of Puruja was Arka. From Arka came Bharmyāśva, and from Bharmyāśva came five sons—Mudgala, Yavīnara, Bṛhadviśva, Kāmpilla and Sañjaya. Bharmyāśva prayed to his sons, “O my sons, please take charge of my five states, for you are quite competent to do so.” Thus his five sons were known as the Pañcālas. From Mudgala came a dynasty of brāhmaṇas known as Maudgalya.
Personal Guidance
Bharmyāśva entrusts his five sons with five states, and they become the Paṣcālas. From Mudgala comes the brāhmaṇa Maudgalya line. The Bhāgavatam cheerfully tracks how lines branch and rename — identity is layered.
Reflection Questions
  • Where in my circle is there a 'Paṣcāla'-style branching that I should bless rather than try to keep unified?
  • What new identity-layer is one of my projects developing that deserves a name?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.34

↗
मिथुनं मुद्गलाद् भार्म्याद् दिवोदास: पुमानभूत् । अहल्या कन्यका यस्यां शतानन्दस्तु गौतमात् ॥ ३४ ॥
mithunaṁ mudgalād bhārmyād
[mithunam mudgalaad bhaarmyaad]
divodāsaḥ pumān abhūt
[divodaasah pumaan abhoot]
ahalyā kanyakā yasyāṁ
[ahalyaa kanyakaa yasyaam]
śatānandas tu gautamāt
[shataanandas tu gautamaat]
Word-for-word
mithunam — twins, one male and one female mudgalāt — from Mudgala bhārmyāt — the son of Bharmyāśva divodāsaḥ — Divodāsa pumān — the male one abhūt — generated ahalyā — Ahalyā kanyakā — the female yasyām — through whom śatānandaḥ — Śatānanda tu — indeed gautamāt — generated by her husband, Gautama.
Blended reading (Sanskrit + English inline)
mithunaṁ mudgalād bhārmyād
mithunam
twins, one male and one female
mudgalāt
from Mudgala
bhārmyāt
the son of Bharmyāśva
divodāsaḥ pumān abhūt
divodāsaḥ
Divodāsa
pumān
the male one
abhūt
generated
ahalyā kanyakā yasyāṁ
ahalyā
Ahalyā
kanyakā
the female
yasyām
through whom
śatānandas tu gautamāt
śatānandaḥ
Śatānanda
tu
indeed
gautamāt
generated by her husband, Gautama.
Mudgala, the son of Bharmyāśva, had twin children, one male and the other female. The male child was named Divodāsa, and the female child was named Ahalyā. From the womb of Ahalyā by the semen of her husband, Gautama, came a son named Śatānanda.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mudgala, the son of Bharmyāśva, had twin children, one male and the other female. The male child was named Divodāsa, and the female child was named Ahalyā. From the womb of Ahalyā by the semen of her husband, Gautama, came a son named Śatānanda. Bārmyāt means “from the son of Bharmyāśva, Mudgala.”
Personal Guidance
Mudgala has twins — Divodāsa and Ahalyā, the latter of whom marries Gautama and bears Śatānanda. Famous figures are often quietly seeded in dynastic lists before their dramatic stories.
Reflection Questions
  • Where might I be quietly being seeded in a list right now for a role I have not yet entered?
  • How could that possibility sober my present preparation?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.35

↗
तस्य सत्यधृति: पुत्रो धनुर्वेदविशारद: । शरद्वांस्तत्सुतो यस्मादुर्वशीदर्शनात् किल । शरस्तम्बेऽपतद् रेतो मिथुनं तदभूच्छुभम् ॥ ३५ ॥
tasya satyadhṛtiḥ putro
[tasya satyadhritih putro]
dhanur-veda-viśāradaḥ
[dhanur-veda-vishaaradah]
śaradvāṁs tat-suto yasmād
[sharadvaams tat-suto yasmaad]
urvaśī-darśanāt kila
[urvashee-darshanaat kila]
śara-stambe ’patad reto
[shara-stambe ’patad reto]
mithunaṁ tad abhūc chubham
[mithunam tad abhooch chubham]
Word-for-word
tasya — of him (Śatānanda) satyadhṛtiḥ — Satyadhṛti putraḥ — a son dhanuḥ-veda-viśāradaḥ — very expert in the art of archery śaradvān — Śaradvān tat-sutaḥ — the son of Satyadhṛti yasmāt — from whom urvaśī-darśanāt — simply by seeing the celestial Urvaśī kila — indeed śara-stambe — on a clump of śara grass apatat — fell retaḥ — semen mithunam — a male and female tat abhūt — there were born śubham — all-auspicious.
Blended reading (Sanskrit + English inline)
tasya satyadhṛtiḥ putro
tasya
of him (Śatānanda)
satyadhṛtiḥ
Satyadhṛti
putraḥ
a son
dhanur-veda-viśāradaḥ
dhanuḥ-veda-viśāradaḥ
very expert in the art of archery
śaradvān
Śaradvān
śaradvāṁs tat-suto yasmād
tat-sutaḥ
the son of Satyadhṛti
yasmāt
from whom
urvaśī-darśanāt kila
urvaśī-darśanāt
simply by seeing the celestial Urvaśī
kila
indeed
śara-stambe ’patad reto
śara-stambe
on a clump of śara grass
apatat
fell
retaḥ
semen
mithunaṁ tad abhūc chubham
mithunam
a male and female
tat abhūt
there were born
śubham
all-auspicious.
The son of Śatānanda was Satyadhṛti, who was expert in archery, and the son of Satyadhṛti was Śaradvān. When Śaradvān met Urvaśī, he discharged semen, which fell on a clump of śara grass. From this semen were born two all-auspicious babies, one male and the other female.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The son of Śatānanda was Satyadhṛti, who was expert in archery, and the son of Satyadhṛti was Śaradvān. When Śaradvān met Urvaśī, he discharged semen, which fell on a clump of śara grass. From this semen were born two all-auspicious babies, one male and the other female.
Personal Guidance
Śaradvān, on seeing Urvaśī, accidentally discharges semen onto śara grass and twin children emerge. Sense lapse can occur even to skilled archers and still produce something the Lord uses — but the lapse remains.
Reflection Questions
  • Where am I trusting my skill to prevent a lapse that strikes equally at all skill levels?
  • What practice supplements my skill against the moments my skill cannot help me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.21.36

↗
तद् दृष्ट्वा कृपयागृह्णाच्छान्तनुर्मृगयां चरन् । कृप: कुमार: कन्या च द्रोणपत्‍न्यभवत्कृपी ॥ ३६ ॥
tad dṛṣṭvā kṛpayāgṛhṇāc
[tad drishtvaa kripayaagrihnaach]
chāntanur mṛgayāṁ caran
[chaantanur mrigayaam charan]
kṛpaḥ kumāraḥ kanyā ca
[kripah kumaarah kanyaa cha]
droṇa-patny abhavat kṛpī
[drona-patny abhavat kripee]
Word-for-word
tat — those twin male and female babies dṛṣṭvā — seeing kṛpayā — out of compassion agṛhṇāt — took śāntanuḥ — King Śāntanu mṛgayām — while hunting in the forest caran — wandering in that way kṛpaḥ — Kṛpa kumāraḥ — the male child kanyā — the female child ca — also droṇa-patnī — the wife of Droṇācārya abhavat — became kṛpī — named Kṛpī.
Blended reading (Sanskrit + English inline)
tad dṛṣṭvā kṛpayāgṛhṇāc
tat
those twin male and female babies
dṛṣṭvā
seeing
kṛpayā
out of compassion
agṛhṇāt
took
śāntanuḥ
King Śāntanu
chāntanur mṛgayāṁ caran
mṛgayām
while hunting in the forest
caran
wandering in that way
kṛpaḥ kumāraḥ kanyā ca
kṛpaḥ
Kṛpa
kumāraḥ
the male child
kanyā
the female child
ca
also
droṇa-patny abhavat kṛpī
droṇa-patnī
the wife of Droṇācārya
abhavat
became
kṛpī
named Kṛpī.
While Mahārāja Śāntanu was on a hunting excursion, he saw the male and female children lying in the forest, and out of compassion he took them home. Consequently, the male child was known as Kṛpa, and the female child was named Kṛpī. Kṛpī later became the wife of Droṇācārya.
Purport

Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled “The Dynasty of Bharata.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
While Mahārāja Śāntanu was on a hunting excursion, he saw the male and female children lying in the forest, and out of compassion he took them home. Consequently, the male child was known as Kṛpa, and the female child was named Kṛpī. Thus ends the commentary on the Twenty-first Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-two The Descendents of Ṛkṣa 9.22: The Descendants of Ajamīḍha 22. The Descendants of Ajamīḍha 9.22 Summary This chapter describes the descendants of Divodāsa. It also describes Jarāsandha, who belonged to the Ṛkṣa dynasty, as well as Duryodhana, Arjuna and others. The son of Divodāsa was Mitrāyu, who had four sons, one after another-Cyavana, Sudāsa, Sahadeva and Somaka. Somaka had one hundred sons, of whom the youngest was Pṛṣata, from whom Drupada was born. Drupada's daughter was Draupadī, and his sons were headed by Dhṛṣṭadyumna. Dhṛṣṭadyumna's son was Dhṛṣṭaketu. Another son of Ajamīḍha was named Ṛkṣa. From Ṛkṣa came a son named Saṁvaraṇa, and from Saṁvaraṇa came Kuru, the king of Kurukṣetra. Kuru had four sons—Parīkṣi, Sudhanu, Jahnu and Niṣadha. Among the descendants in the dynasty from Sudhanu were Suhotra, Cyavana, Kṛtī and Uparicara Vasu. The sons of Uparicara Vasu, including Bṛhadratha, Kuśāmba, Matsya, Pratyagra and Cedipa, became kings of the Cedi state. In the dynasty from Bṛhadratha came Kuśāgra, Ṛṣabha, Satyahita, Puṣpavān and Jahu, and from Bṛhadratha through the womb of another wife came Jarāsandha, who was followed by Sahadeva, Somāpi and Śrutaśravā. Parīkṣi, the son of Kuru, had no sons. Among the descendants of Jahnu were Suratha, Vidūratha, Sārvabhauma, Jayasena, Rādhika, Ayutāyu, Akrodhana, Devātithi, Ṛkṣa, Dilīpa and Pratīpa. The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. When Devāpi retired to the forest, his younger brother Śāntanu became the king. Although Śāntanu, being younger, was not eligible to occupy the throne, he disregarded his elder brother. Consequently, there was no rainfall for twelve years. Following the advice of the brāhmaṇas, Śāntanu was ready to return the kingdom to Devāpi, but by the intrigue of Śāntanu's minister, Devāpi became unfit to be king. Therefore Śāntanu resumed charge of the kingdom, and rain fell properly during his regime. By mystic power, Devāpi still lives in the village known as Kalāpa-grāma. In this Kali-yuga, when the descendants of Soma known as the candra-vaṁśa (the lunar dynasty) die out, Devāpi, at the beginning of Satya-yuga, will reestablish the dynasty of the moon. The wife of Śāntanu named Gaṅgā gave birth to Bhīṣma, one of the twelve authorities. Two sons named Citrāṅgada and Vicitravīrya were also born from the womb of Satyavatī by the semen of Śāntanu, and Vyāsadeva was born from Satyavatī by the semen of Parāśara, Vyāsadeva instructed the history of the Bhāgavatam to his son Śukadeva. Through the womb of the two wives and the maidservant of Vicitravīrya, Vyāsadeva begot Dhṛtarāṣṭra, Pāṇḍu and Vidura. Dhṛtarāṣṭra had one hundred sons, headed by Duryodhana, and one daughter named Duḥśalā. Pāṇḍu had five sons, headed by Yudhiṣṭhira, and each of these five sons had one son from Draupadī. The names of these sons of Draupadī were Prativindhya, Śrutasena, Śrutakīrti, Śatānīka and Śrutakarmā. Besides these five sons, by other wives the Pāṇḍavas had many other sons, such as Devaka, Ghaṭotkaca, Sarvagata, Suhotra, Naramitra, Irāvān, Babhruvāhana and Abhimanyu. From Abhimanyu, Mahārāja Parīkṣit was born, and Mahārāja Parīkṣit had four sons—Janamejaya, Śrutasena, Bhīmasena and Ugrasena. Next Śukadeva Gosvāmī described the future sons of the Pāṇḍu family. From Janamejaya, he said, would come a son named Śatānīka, and following in the dynasty would be Sahasrānīka, Aśvamedhaja, Asīmakṛṣṇa, Nemicakra, Citraratha, Śuciratha, Vṛṣṭimān, Suṣeṇa, Sunītha, Nṛcakṣu, Sukhīnala, Pariplava, Sunaya, Medhāvī, Nṛpañjaya, Dūrva, Timi, Bṛhadratha, Sudāsa, Śatānīka, Durdamana, Mahīnara, Daṇḍapāṇi, Nimi and Kṣemaka. Śukadeva Gosvāmī then predicted the kings of the māgadha-vaṁśa, or Māgadha dynasty. Sahadeva, the son of Jarāsandha, would beget Mārjāri, and from him would come Śrutaśravā. Subsequently taking birth in the dynasty will be Yutāyu, Niramitra, Sunakṣatra, Bṛhatsena, Karmajit, Sutañjaya, Vipra, Śuci, Kṣema, Suvrata, Dharmasūtra, Sama, Dyumatsena, Sumati, Subala, Sunītha, Satyajit, Viśvajit and Ripuñjaya.
Personal Guidance
Śāntanu, hunting, compassionately picks up the abandoned twins — Kṛpa and Kṛpī, whose names mean 'mercy.' Even children of strange origin become bearers of names rooted in compassion when received by the merciful.
Reflection Questions
  • Whose 'strange-origin' child have I been ignoring in the forest of my own community?
  • Could I be a Śāntanu today for someone whose abandoned beginning could become 'mercy' under my care?
📝 My note

Source: vedabase.io