9.1 · King Sudyumna Becomes a Woman

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Book Bhagavata Canto 9 · D.R.A.G

D Durvasa And Ambarish SB 9.1–9.5 · 11 sub-topics Open on bhagavata.keshavaswami.com ↗

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

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D – Durvasa and Ambarish (1-5)

Previous D.R.A.G Next Dynasty of Vaivasvata Manu Last updated 1 year ago

Durvasa Forgiven

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

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Durvasa Offends Ambarish

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

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Dynasty of Vaivasvata Manu

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

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Power and Purity

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

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Absorption

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

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Advisors

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

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Character

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

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Knowledge

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

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Responsibility

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

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Succession

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

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.1.1

↗

శ్రీరాజోవాచ మన్వన్తరాణి సర్వాణి త్వయోక్తాని శ్రుతాని మే । వీర్యాణ్యనన్తవీర్యస్య హరేస్తత్ర కృతాని చ ॥ ౧ ॥

śrī-rājovāca

[shree-raajovaacha]

manvantarāṇi sarvāṇi

[manvantaraani sarvaani]

tvayoktāni śrutāni me

[tvayoktaani shrutaani me]

vīryāṇy ananta-vīryasya

[veeryaany ananta-veeryasya]

hares tatra kṛtāni ca

[hares tatra kritaani cha]

Word-for-word

śrī-rājā uvāca — King Parīkṣit said manvantarāṇi — all about the periods of the various Manus sarvāṇi — all of them tvayā — by you uktāni — have been described śrutāni — have been listened to me — by me vīryāṇi — wonderful activities ananta-vīryasya — of the Supreme Personality of Godhead, who has unlimited potency hareḥ — of the Supreme Lord, Hari tatra — in those manvantara periods kṛtāni — which have been performed ca — also.

Blended reading (Sanskrit + English inline)

śrī-rājovāca

śrī-rājā uvāca

King Parīkṣit said

manvantarāṇi sarvāṇi

manvantarāṇi

all about the periods of the various Manus

sarvāṇi

all of them

tvayoktāni śrutāni me

tvayā

by you

uktāni

have been described

śrutāni

have been listened to

by me

vīryāṇy ananta-vīryasya

vīryāṇi

wonderful activities

ananta-vīryasya

of the Supreme Personality of Godhead, who has unlimited potency

hares tatra kṛtāni ca

hareḥ

of the Supreme Lord, Hari

tatra

in those manvantara periods

kṛtāni

which have been performed

also.

King Parīkṣit said: My lord, Śukadeva Gosvāmī, you have elaborately described all the periods of the various Manus and, within those periods, the wonderful activities of the Supreme Personality of Godhead, who has unlimited potency. I am fortunate to have heard all of this from you.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

King Parīkṣit said: You have described the Manvantaras, within those periods, the wonderful activities of the Supreme Lord of unlimited potency take place, and I have heard this. Offering respects to guru and Kṛṣṇa, the ocean of mercy, I take shelter of Śukadeva, master of the world, eye of the universe. I offer myself and everything I possess to he who is the life of the gopīs, the controller, for service to his dear devotees. Sad-dharma has been described. Now, in the Ninth Canto topics related to the followers of the Lord (īśānukathā) are told with the intention of propagating bhakti, vijṣaṇa and vairāgya. This is demonstrated through splendid devotees such as Ambarīṣa. Vairāgya is demonstrated by persons like Yayāti, even though they were engaged in material pleasures. With this aim in mind, this topic also includes descriptions of the members of the dynasties of the sun and moon, whose very names are purifying, and who also taught by their personal example. In the Ninth Canto, thirteen chapters describe the sun dynasty and eleven chapters describe the moon dynasty. Thus there are twenty-four chapters in the Ninth Canto, endowed with various astonishing subjects, and concluding with topics of Kṛṣṇa. In the First Chapter Sudyumna goes hunting, becomes a woman, and after recovering his former state, produces a son Purūravā. Having heard that Satyavrata, a great devotee, became Manu by the mercy of Matysa, Parīkṣit, having developed faith in those topics, asks questions in four verses with the intention of learning about the devotees in the various dynasties.

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Śrīmad-Bhāgavatam 9.1.2-3

↗

యోఽసౌ సత్యవ్రతో నామ రాజర్షిర్ద్రవిడేశ్వర: । జ్ఞానం యోఽతీతకల్పాన్తే లేభే పురుషసేవయా ॥ ౨ ॥ స వై వివస్వత: పుత్రో మనురాసీదితి శ్రుతమ్ । త్వత్తస్తస్య సుతా:ప్రోక్తా ఇక్ష్వాకుప్రముఖా నృపా: ॥ ౩ ॥

yo ’sau satyavrato nāma

[yo ’sau satyavrato naama]

rājarṣir draviḍeśvaraḥ

[raajarshir dravideshvarah]

jṣānaṁ yo ’tīta-kalpānte

[jshaanam yo ’teeta-kalpaante]

lebhe puruṣa-sevayā

[lebhe purusha-sevayaa]

sa vai vivasvataḥ putro

[sa vai vivasvatah putro]

manur āsīd iti śrutam

[manur aaseed iti shrutam]

tvattas tasya sutāḥ proktā

[tvattas tasya sutaah proktaa]

ikṣvāku-pramukhā nṛpāḥ

[ikshvaaku-pramukhaa nripaah]

Word-for-word

yaḥ asau — he who was known satyavrataḥ — Satyavrata nāma — by the name rāja-ṛṣiḥ — the saintly king draviḍa-īśvaraḥ — the ruler of the Draviḍa countries jṣānam — knowledge yaḥ — one who atīta-kalpa-ante — at the end of the period of the last Manu, or at the end of the last millennium lebhe — received puruṣa-sevayā — by rendering service to the Supreme Personality of Godhead saḥ — he vai — indeed vivasvataḥ — of Vivasvān putraḥ — son manuḥ āsīt — became the Vaivasvata Manu iti — thus śrutam — I have already heard tvattaḥ — from you tasya — his sutāḥ — sons proktāḥ — have been explained ikṣvāku-pramukhāḥ — headed by Ikṣvāku nṛpāḥ — many kings.

Blended reading (Sanskrit + English inline)

yo ’sau satyavrato nāma

yaḥ asau

he who was known

rājarṣir draviḍeśvaraḥ

jṣānaṁ yo ’tīta-kalpānte

satyavrataḥ

Satyavrata

nāma

by the name

lebhe puruṣa-sevayā

sa vai vivasvataḥ putro

manur āsīd iti śrutam

rāja-ṛṣiḥ

the saintly king

draviḍa-īśvaraḥ

the ruler of the Draviḍa countries

jṣānam

knowledge

tvattas tasya sutāḥ proktā

yaḥ

one who

atīta-kalpa-ante

at the end of the period of the last Manu, or at the end of the last millennium

lebhe

received

puruṣa-sevayā

by rendering service to the Supreme Personality of Godhead

saḥ

ikṣvāku-pramukhā nṛpāḥ

vai

indeed

vivasvataḥ

of Vivasvān

putraḥ

son

manuḥ āsīt

became the Vaivasvata Manu

iti

thus

śrutam

I have already heard

tvattaḥ

from you

tasya

his

sutāḥ

sons

proktāḥ

have been explained

ikṣvāku-pramukhāḥ

headed by Ikṣvāku

nṛpāḥ

many kings.

Satyavrata, the saintly king of Draviḍadeśa who received spiritual knowledge at the end of the last millennium by the grace of the Supreme, later became Vaivasvata Manu, the son of Vivasvān, in the next manvantara [period of Manu]. I have received this knowledge from you. I also understand that such kings as Ikṣvāku were his sons, as you have already explained.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Satyavrata, the saintly king of Draviḍadeśa who received spiritual knowledge at the end of the last Manvantara by the grace of the Lord, later became Vaivasvata Manu, the son of Vivasvān. I have received this knowledge from you. I also understand that such kings as Ikṣvāku were his sons, as you have already explained. Atīta-kalpānte means at the end of the last Manvantara (Cākṣuṣa).

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Śrīmad-Bhāgavatam 9.1.4

↗

తేషాం వంశం పృథగ్ బ్రహ్మన్ వంశానుచరితాని చ । కీర్తయస్వ మహాభాగ నిత్యం శుశ్రూషతాం హి న: ॥ ౪ ॥

teṣāṁ vaṁśaṁ pṛthag brahman

[teshaam vamsham prithag brahman]

vaṁśānucaritāni ca

[vamshaanucharitaani cha]

kīrtayasva mahā-bhāga

[keertayasva mahaa-bhaaga]

nityaṁ śuśrūṣatāṁ hi naḥ

[nityam shushrooshataam hi nah]

Word-for-word

teṣām — of all those kings vaṁśam — the dynasties pṛthak — separately brahman — O great brāhmaṇa (Śukadeva Gosvāmī) vaṁśa-anucaritāni ca — and their dynasties and characteristics kīrtayasva — kindly describe mahā-bhāga — O greatly fortunate one nityam — eternally śuśrūṣatām — who are engaged in your service hi — indeed naḥ — of ourselves.

Blended reading (Sanskrit + English inline)

teṣāṁ vaṁśaṁ pṛthag brahman

teṣām

of all those kings

vaṁśam

the dynasties

pṛthak

separately

brahman

O great brāhmaṇa (Śukadeva Gosvāmī)

vaṁśānucaritāni ca

vaṁśa-anucaritāni ca

and their dynasties and characteristics

kīrtayasva mahā-bhāga

kīrtayasva

kindly describe

mahā-bhāga

O greatly fortunate one

nityaṁ śuśrūṣatāṁ hi naḥ

nityam

eternally

śuśrūṣatām

who are engaged in your service

indeed

naḥ

of ourselves.

O greatly fortunate Śukadeva Gosvāmī, O great brāhmaṇa, kindly describe to us separately the dynasties and characteristics of all those kings, for we are always eager to hear such topics from you.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O greatly fortunate one! O great brāhmaṇa! Describe to us separately the dynasties and characteristics of those kings, for we are always eager to hear such topics from you.

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Śrīmad-Bhāgavatam 9.1.5

↗

యే భూతా యే భవిష్యాశ్చ భవన్త్యద్యతనాశ్చ యే । తేషాం న: పుణ్యకీర్తీనాం సర్వేషాం వద విక్రమాన్ ॥ ౫ ॥

ye bhūtā ye bhaviṣyāś ca

[ye bhootaa ye bhavishyaash cha]

bhavanty adyatanāś ca ye

[bhavanty adyatanaash cha ye]

teṣāṁ naḥ puṇya-kīrtīnāṁ

[teshaam nah punya-keerteenaam]

sarveṣāṁ vada vikramān

[sarveshaam vada vikramaan]

Word-for-word

ye — all of whom bhūtāḥ — have already appeared ye — all of whom bhaviṣyāḥ — will appear in the future ca — also bhavanti — are existing adyatanāḥ — at present ca — also ye — all of whom teṣām — of all of them naḥ — unto us puṇya-kīrtīnām — who were all pious and celebrated sarveṣām — of all of them vada — kindly explain vikramān — about the abilities.

Blended reading (Sanskrit + English inline)

ye bhūtā ye bhaviṣyāś ca

all of whom

bhūtāḥ

have already appeared

all of whom

bhaviṣyāḥ

will appear in the future

also

bhavanty adyatanāś ca ye

bhavanti

are existing

adyatanāḥ

at present

also

all of whom

teṣāṁ naḥ puṇya-kīrtīnāṁ

teṣām

of all of them

naḥ

unto us

puṇya-kīrtīnām

who were all pious and celebrated

sarveṣāṁ vada vikramān

sarveṣām

of all of them

vada

kindly explain

vikramān

about the abilities.

Kindly tell us about the abilities of all the celebrated kings born in the dynasty of Vaivasvata Manu, including those who have already passed, those who may appear in the future, and those who exist at present.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.6

↗

శ్రీసూత ఉవాచ ఏవం పరీక్షితా రాజ్ఞా సదసి బ్రహ్మవాదినామ్ । పృష్ట: ప్రోవాచ భగవాఞ్ఛుక: పరమధర్మవిత్ ॥ ౬ ॥

śrī-sūta uvāca

[shree-soota uvaacha]

evaṁ parīkṣitā rājṣā

[evam pareekshitaa raajshaa]

sadasi brahma-vādinām

[sadasi brahma-vaadinaam]

pṛṣṭaḥ provāca bhagavāṣ

[prishtah provaacha bhagavaash]

chukaḥ parama-dharma-vit

[chukah parama-dharma-vit]

Word-for-word

śrī-sūtaḥ uvāca — Śrī Sūta Gosvāmī said evam — in this way parīkṣitā — by Mahārāja Parīkṣit rājṣā — by the King sadasi — in the assembly brahma-vādinām — of all the great saintly experts in Vedic knowledge pṛṣṭaḥ — having been asked provāca — answered bhagavān — the most powerful śukaḥ — Śuka Gosvāmī parama-dharma-vit — the most learned scholar in religious principles.

Blended reading (Sanskrit + English inline)

śrī-sūta uvāca

śrī-sūtaḥ uvāca

Śrī Sūta Gosvāmī said

evaṁ parīkṣitā rājṣā

evam

in this way

parīkṣitā

by Mahārāja Parīkṣit

rājṣā

by the King

sadasi brahma-vādinām

sadasi

in the assembly

brahma-vādinām

of all the great saintly experts in Vedic knowledge

pṛṣṭaḥ provāca bhagavāṣ

pṛṣṭaḥ

having been asked

provāca

answered

bhagavān

the most powerful

śukaḥ

Śuka Gosvāmī

chukaḥ parama-dharma-vit

parama-dharma-vit

the most learned scholar in religious principles.

Sūta Gosvāmī said: When Śukadeva Gosvāmī, the greatest knower of religious principles, was thus requested by Mahārāja Parīkṣit in the assembly of all the scholars learned in Vedic knowledge, he then proceeded to speak.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.7

↗

శ్రీశుక ఉవాచ శ్రూయతాం మానవో వంశ: ప్రాచుర్యేణ పరన్తప । న శక్యతే విస్తరతో వక్తుం వర్షశతైరపి ॥ ౭ ॥

śrī-śuka uvāca

[shree-shuka uvaacha]

śrūyatāṁ mānavo vaṁśaḥ

[shrooyataam maanavo vamshah]

prācuryeṇa parantapa

[praachuryena parantapa]

na śakyate vistarato

[na shakyate vistarato]

vaktuṁ varṣa-śatair api

[vaktum varsha-shatair api]

Word-for-word

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said śrūyatām — just hear from me mānavaḥ vaṁśaḥ — the dynasty of Manu prācuryeṇa — as expansive as possible parantapa — O King, who can subdue your enemies na — not śakyate — one is able vistarataḥ — very broadly vaktum — to speak varṣa-śataiḥ api — even if he does so for hundreds of years.

Blended reading (Sanskrit + English inline)

śrī-śuka uvāca

śrī-śukaḥ uvāca

Śrī Śukadeva Gosvāmī said

śrūyatāṁ mānavo vaṁśaḥ

śrūyatām

just hear from me

mānavaḥ vaṁśaḥ

the dynasty of Manu

prācuryeṇa parantapa

prācuryeṇa

as expansive as possible

parantapa

O King, who can subdue your enemies

na śakyate vistarato

not

śakyate

one is able

vistarataḥ

very broadly

vaktuṁ varṣa-śatair api

vaktum

to speak

varṣa-śataiḥ api

even if he does so for hundreds of years.

Śukadeva Gosvāmī continued: O King, subduer of your enemies, now hear from me in great detail about the dynasty of Manu. I shall explain as much as possible, although one could not say everything about it, even in hundreds of years.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Śukadeva Gosvāmī said: O King, subduer of your enemies! Hear from me in detail about the dynasty of Manu. It is not possible to speak everything, even in hundreds of years.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.8

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పరావరేషాం భూతానామాత్మా య: పురుష: పర: । స ఏవాసీదిదం విశ్వం కల్పాన్తేఽన్యన్న కిఞ్చన ॥ ౮ ॥

parāvareṣāṁ bhūtānām

[paraavareshaam bhootaanaam]

ātmā yaḥ puruṣaḥ paraḥ

[aatmaa yah purushah parah]

sa evāsīd idaṁ viśvaṁ

[sa evaaseed idam vishvam]

kalpānte ’nyan na kiṣcana

[kalpaante ’nyan na kishchana]

Word-for-word

para-avareṣām — of all living entities, in higher or lower statuses of life bhūtānām — of those who have taken material bodies (the conditioned souls) ātmā — the Supersoul yaḥ — one who is puruṣaḥ — the Supreme Person paraḥ — transcendental saḥ — He eva — indeed āsīt — was existing idam — this viśvam — universe kalpa-ante — at the end of the millennium anyat — anything else na — not kiṣcana — anything whatsoever.

Blended reading (Sanskrit + English inline)

parāvareṣāṁ bhūtānām

para-avareṣām

of all living entities, in higher or lower statuses of life

bhūtānām

of those who have taken material bodies (the conditioned souls)

ātmā yaḥ puruṣaḥ paraḥ

ātmā

the Supersoul

yaḥ

one who is

puruṣaḥ

the Supreme Person

paraḥ

transcendental

sa evāsīd idaṁ viśvaṁ

saḥ

eva

indeed

āsīt

was existing

idam

this

viśvam

universe

kalpānte ’nyan na kiṣcana

kalpa-ante

at the end of the millennium

anyat

anything else

not

kiṣcana

anything whatsoever.

The transcendental Supreme Person, the Supersoul of all living entities, who are in different statuses of life, high and low, existed at the end of the millennium, when neither this manifested cosmos nor anything else but Him existed.

Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The Supreme Person, the soul of all superior and inferior beings, existed at the end of the millennium, when neither this manifested cosmos nor anything else but him existed. In order to understand the topic, he relates in five verses the dynasty of Manu from the beginning of creation, bringing in topics already spoken.

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📝 My note

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Śrīmad-Bhāgavatam 9.1.9

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తస్య నాభే: సమభవత్ పద్మకోషో హిరణ్మయ: । తస్మిఞ్జజ్ఞే మహారాజ స్వయమ్భూశ్చతురానన: ॥ ౯ ॥

tasya nābheḥ samabhavat

[tasya naabheh samabhavat]

padma-koṣo hiraṇmayaḥ

[padma-kosho hiranmayah]

tasmiṣ jajṣe mahārāja

[tasmish jajshe mahaaraaja]

svayambhūś catur-ānanaḥ

[svayambhoosh chatur-aananah]

Word-for-word

tasya — of Him (the Supreme Personality of Godhead) nābheḥ — from the navel samabhavat — generated padma-koṣaḥ — a lotus hiraṇmayaḥ — known as Hiraṇmaya, or golden tasmin — on that golden lotus jajṣe — appeared mahārāja — O King svayambhūḥ — one who is self-manifested, who takes birth without a mother catuḥ-ānanaḥ — with four heads.

Blended reading (Sanskrit + English inline)

tasya nābheḥ samabhavat

tasya

of Him (the Supreme Personality of Godhead)

nābheḥ

from the navel

samabhavat

generated

padma-koṣo hiraṇmayaḥ

padma-koṣaḥ

a lotus

hiraṇmayaḥ

known as Hiraṇmaya, or golden

tasmiṣ jajṣe mahārāja

tasmin

on that golden lotus

jajṣe

appeared

mahārāja

O King

svayambhūś catur-ānanaḥ

svayambhūḥ

one who is self-manifested, who takes birth without a mother

catuḥ-ānanaḥ

with four heads.

O King Parīkṣit, from the navel of the Supreme Personality of Godhead was generated a golden lotus, on which the four-faced Lord Brahmā took his birth.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O King Parīkṣit! From the navel of the Supreme Lord was generated a golden lotus, on which the four-faced Lord Brahmā took his birth.

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.10

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మరీచిర్మనసస్తస్య జజ్ఞే తస్యాపి కశ్యప: । దాక్షాయణ్యాం తతోఽదిత్యాం వివస్వానభవత్ సుత: ॥ ౧౦ ॥

marīcir manasas tasya

[mareechir manasas tasya]

jajṣe tasyāpi kaśyapaḥ

[jajshe tasyaapi kashyapah]

dākṣāyaṇyāṁ tato ’dityāṁ

[daakshaayanyaam tato ’dityaam]

vivasvān abhavat sutaḥ

[vivasvaan abhavat sutah]

Word-for-word

marīciḥ — the great saintly person known as Marīci manasaḥ tasya — from the mind of Lord Brahmā jajṣe — took birth tasya api — from Marīci kaśyapaḥ — Kaśyapa (took birth) dākṣāyaṇyām — in the womb of the daughter of Mahārāja Dakṣa tataḥ — thereafter adityām — in the womb of Aditi vivasvān — Vivasvān abhavat — took birth sutaḥ — a son.

Blended reading (Sanskrit + English inline)

marīcir manasas tasya

marīciḥ

the great saintly person known as Marīci

manasaḥ tasya

from the mind of Lord Brahmā

jajṣe tasyāpi kaśyapaḥ

jajṣe

took birth

tasya api

from Marīci

kaśyapaḥ

Kaśyapa (took birth)

dākṣāyaṇyāṁ tato ’dityāṁ

dākṣāyaṇyām

in the womb of the daughter of Mahārāja Dakṣa

tataḥ

thereafter

adityām

in the womb of Aditi

vivasvān abhavat sutaḥ

vivasvān

Vivasvān

abhavat

took birth

sutaḥ

a son.

From the mind of Lord Brahmā, Marīci took birth, from the semen of Marīci, Kaśyapa appeared, and from Kaśyapa, by the womb of Dakṣa’s daughter Aditi, Vivasvān took birth.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

From the mind of Lord Brahmā, Marīci took birth, and from Marīci, Kaśyapa appeared. From Kaśyapa, in the womb of Aditi, daughter of Dakṣa, Vivasvān took birth.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.11-12

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తతో మను: శ్రాద్ధదేవ: సంజ్ఞాయామాస భారత । శ్రద్ధాయాం జనయామాస దశ పుత్రాన్ స ఆత్మవాన్ ॥ ౧౧ ॥ ఇక్ష్వాకునృగశర్యాతిదిష్టధృష్టకరూషకాన్ । నరిష్యన్తం పృషధ్రం చ నభగం చ కవిం విభు: ॥ ౧౨ ॥

tato manuḥ śrāddhadevaḥ

[tato manuh shraaddhadevah]

saṁjṣāyām āsa bhārata

[samjshaayaam aasa bhaarata]

śraddhāyāṁ janayām āsa

[shraddhaayaam janayaam aasa]

daśa putrān sa ātmavān

[dasha putraan sa aatmavaan]

ikṣvāku-nṛga-śaryāti-

[ikshvaaku-nriga-sharyaati-]

diṣṭa-dhṛṣṭa-karūṣakān

[dishta-dhrishta-karooshakaan]

nariṣyantaṁ pṛṣadhraṁ ca

[narishyantam prishadhram cha]

nabhagaṁ ca kaviṁ vibhuḥ

[nabhagam cha kavim vibhuh]

Word-for-word

tataḥ — from Vivasvān manuḥ śrāddhadevaḥ — the Manu named Śrāddhadeva saṁjṣāyām — in the womb of Saṁjṣā (the wife of Vivasvān) āsa — was born bhārata — O best of the Bhārata dynasty śraddhāyām — in the womb of Śraddhā (the wife of Śrāddhadeva) janayām āsa — begot daśa — ten putrān — sons saḥ — that Śrāddhadeva ātmavān — having conquered his senses ikṣvāku-nṛga-śaryāti-diṣṭa-dhṛṣṭa-karūṣakān — named Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa and Karūṣaka nariṣyantam — Nariṣyanta pṛṣadhram ca — and Pṛṣadhra nabhagam ca — and Nabhaga kavim — Kavi vibhuḥ — the great.

Blended reading (Sanskrit + English inline)

tato manuḥ śrāddhadevaḥ

tataḥ

from Vivasvān

manuḥ śrāddhadevaḥ

the Manu named Śrāddhadeva

saṁjṣāyām āsa bhārata

saṁjṣāyām

in the womb of Saṁjṣā (the wife of Vivasvān)

āsa

was born

bhārata

O best of the Bhārata dynasty

śraddhāyāṁ janayām āsa

śraddhāyām

in the womb of Śraddhā (the wife of Śrāddhadeva)

janayām āsa

begot

daśa putrān sa ātmavān

daśa

ten

putrān

sons

saḥ

that Śrāddhadeva

ātmavān

having conquered his senses

ikṣvāku-nṛga-śaryāti-

ikṣvāku-nṛga-śaryāti-diṣṭa-dhṛṣṭa-karūṣakān

named Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa and Karūṣaka

diṣṭa-dhṛṣṭa-karūṣakān

nariṣyantaṁ pṛṣadhraṁ ca

nariṣyantam

Nariṣyanta

pṛṣadhram ca

and Pṛṣadhra

nabhagaṁ ca kaviṁ vibhuḥ

nabhagam ca

and Nabhaga

kavim

Kavi

vibhuḥ

the great.

O King, best of the Bhārata dynasty, from Vivasvān, by the womb of Saṁjṣā, Śrāddhadeva Manu was born. Śrāddhadeva Manu, having conquered his senses, begot ten sons in the womb of his wife, Śraddhā. The names of these sons were Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra, Nabhaga and Kavi.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O King, best of the Bhārata dynasty! From Vivasvān, in the womb of Saṁjṣā, Śrāddhadeva Manu was born. Śrāddhadeva Manu, having conquered his senses, begot ten sons in the womb of his wife, Śraddhā. The names of these sons were Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra, Nabhaga and Kavi.

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Śrīmad-Bhāgavatam 9.1.13

↗

అప్రజస్య మనో: పూర్వం వసిష్ఠో భగవాన్ కిల । మిత్రావరుణయోరిష్టిం ప్రజార్థమకరోద్ విభు: ॥ ౧౩ ॥

aprajasya manoḥ pūrvaṁ

[aprajasya manoh poorvam]

vasiṣṭho bhagavān kila

[vasishtho bhagavaan kila]

mitrā-varuṇayor iṣṭiṁ

[mitraa-varunayor ishtim]

prajārtham akarod vibhuḥ

[prajaartham akarod vibhuh]

Word-for-word

aprajasya — of he who had no son manoḥ — of Manu pūrvam — formerly vasiṣṭhaḥ — the great saint Vasiṣṭha bhagavān — powerful kila — indeed mitrā-varuṇayoḥ — of the demigods named Mitra and Varuṇa iṣṭim — a sacrifice prajā-artham — for the sake of getting sons akarot — executed vibhuḥ — the great person.

Blended reading (Sanskrit + English inline)

aprajasya manoḥ pūrvaṁ

aprajasya

of he who had no son

manoḥ

of Manu

pūrvam

formerly

vasiṣṭho bhagavān kila

vasiṣṭhaḥ

the great saint Vasiṣṭha

bhagavān

powerful

kila

indeed

mitrā-varuṇayor iṣṭiṁ

mitrā-varuṇayoḥ

of the demigods named Mitra and Varuṇa

iṣṭim

a sacrifice

prajārtham akarod vibhuḥ

prajā-artham

for the sake of getting sons

akarot

executed

vibhuḥ

the great person.

Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasiṣṭha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy the demigods Mitra and Varuṇa.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasiṣṭha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy Mitra and Varuṇa. This was previous to the birth of Ikṣvāku and other sons.

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Śrīmad-Bhāgavatam 9.1.14

↗

తత్ర శ్రద్ధా మనో: పత్నీ హోతారం సమయాచత । దుహిత్రర్థముపాగమ్య ప్రణిపత్య పయోవ్రతా ॥ ౧౪ ॥

tatra śraddhā manoḥ patnī

[tatra shraddhaa manoh patnee]

hotāraṁ samayācata

[hotaaram samayaachata]

duhitrartham upāgamya

[duhitrartham upaagamya]

praṇipatya payovratā

[pranipatya payovrataa]

Word-for-word

tatra — in that sacrifice śraddhā — Śraddhā manoḥ — of Manu patnī — the wife hotāram — to the priest performing the yajṣa samayācata — begged properly duhitṛ-artham — for a daughter upāgamya — coming near praṇipatya — offering obeisances payaḥ-vratā — who was observing the vow of drinking only milk.

Blended reading (Sanskrit + English inline)

tatra śraddhā manoḥ patnī

tatra

in that sacrifice

śraddhā

Śraddhā

manoḥ

of Manu

patnī

the wife

hotāraṁ samayācata

hotāram

to the priest performing the yajṣa

samayācata

begged properly

duhitrartham upāgamya

duhitṛ-artham

for a daughter

upāgamya

coming near

praṇipatya payovratā

praṇipatya

offering obeisances

payaḥ-vratā

who was observing the vow of drinking only milk.

During that sacrifice, Śraddhā, Manu’s wife, who was observing the vow of subsisting only by drinking milk, approached the priest offering the sacrifice, offered obeisances to him and begged for a daughter.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

During that sacrifice, Śraddhā, Manu's wife, who was observing the vow of subsisting only by drinking milk, approached the priest offering the sacrifice, offered obeisances to him and begged for a daughter. Please perform a sacrifice so that I get a daughter.

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Śrīmad-Bhāgavatam 9.1.15

↗

ప్రేషితోఽధ్వర్యుణా హోతా వ్యచరత్ తత్ సమాహిత: । గృహీతే హవిషి వాచా వషట్కారం గృణన్ద్విజ: ॥ ౧౫ ॥

preṣito ’dhvaryuṇā hotā

[preshito ’dhvaryunaa hotaa]

vyacarat tat samāhitaḥ

[vyacharat tat samaahitah]

gṛhīte haviṣi vācā

[griheete havishi vaachaa]

vaṣaṭ-kāraṁ gṛṇan dvijaḥ

[vashat-kaaram grinan dvijah]

Word-for-word

preṣitaḥ — being told to execute the sacrifice adhvaryuṇā — by the ṛtvik priest hotā — the priest in charge of offering oblations vyacarat — executed tat — that (sacrifice) samāhitaḥ — with great attention gṛhīte haviṣi — upon taking the clarified butter for the first oblation vācā — by chanting the mantra vaṣaṭ-kāram — the mantra beginning with the word vaṣaṭ gṛṇan — reciting dvijaḥ — the brāhmaṇa..

Blended reading (Sanskrit + English inline)

preṣito ’dhvaryuṇā hotā

preṣitaḥ

being told to execute the sacrifice

adhvaryuṇā

by the ṛtvik priest

hotā

the priest in charge of offering oblations

vyacarat tat samāhitaḥ

vyacarat

executed

tat

that (sacrifice)

samāhitaḥ

with great attention

gṛhīte haviṣi vācā

gṛhīte haviṣi

upon taking the clarified butter for the first oblation

vācā

by chanting the mantra

vaṣaṭ-kāraṁ gṛṇan dvijaḥ

vaṣaṭ-kāram

the mantra beginning with the word vaṣaṭ

gṛṇan

reciting

dvijaḥ

the brāhmaṇa..

Told by the chief priest “Now offer oblations,” the person in charge of oblations took clarified butter to offer. He then remembered the request of Manu’s wife and performed the sacrifice while chanting the word “vaṣaṭ.”

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Ordered by the chief priest, the hotā remembered the request of Manu's wife with concentrated mind and performed the sacrifice while chanting the word "vaṣaṭ" when the oblations were taken up. When ordered by the advaryu, “Perform the sacrifice” the hota, when the oblations were taken up, remembered the request of the queen, and chanting vaṣaṭ, performed the sacrifice. Another version has adhyāyat tad: uttering vaṣaṭ he meditated on the queen’s request.

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Śrīmad-Bhāgavatam 9.1.16

↗

హోతుస్తద్‌వ్యభిచారేణ కన్యేలా నామ సాభవత్ । తాం విలోక్య మను: ప్రాహ నాతితుష్టమనా గురుమ్ ॥ ౧౬ ॥

hotus tad-vyabhicāreṇa

[hotus tad-vyabhichaarena]

kanyelā nāma sābhavat

[kanyelaa naama saabhavat]

tāṁ vilokya manuḥ prāha

[taam vilokya manuh praaha]

nātituṣṭamanā gurum

[naatitushtamanaa gurum]

Word-for-word

hotuḥ — of the priest tat — of the yajṣa vyabhicāreṇa — by that transgression kanyā — a daughter ilā — Ilā nāma — by the name sā — that daughter abhavat — was born tām — unto her vilokya — seeing manuḥ — Manu prāha — said na — not atituṣṭamanāḥ — very much satisfied gurum — unto his guru..

Blended reading (Sanskrit + English inline)

hotus tad-vyabhicāreṇa

hotuḥ

of the priest

tat

of the yajṣa

vyabhicāreṇa

by that transgression

kanyelā nāma sābhavat

kanyā

a daughter

tāṁ vilokya manuḥ prāha

ilā

Ilā

nātituṣṭamanā gurum

nāma

by the name

sā

that daughter

abhavat

was born

tām

unto her

vilokya

seeing

manuḥ

Manu

prāha

said

not

atituṣṭamanāḥ

very much satisfied

gurum

unto his guru..

Manu had begun that sacrifice for the sake of getting a son, but because the priest was diverted by the request of Manu’s wife, a daughter named Ilā was born. Upon seeing the daughter, Manu was not very satisfied. Thus he spoke to his guru, Vasiṣṭha, as follows.

Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Because of the irregularity caused by the hotā during the sacrifice, a daughter named Ilā was born. Upon seeing the daughter, Manu, not too satisfied, spoke to his guru Vasiṣṭha, as follows. It should be understood that the King was joyful at her birth and therefore gave her a name. But his joy was just ordinary since the problem of having no son was not removed. That is indicated by the words na atituṣṭamnamā (not too satisfied).

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Śrīmad-Bhāgavatam 9.1.17

↗

భగవన్ కిమిదం జాతం కర్మ వో బ్రహ్మవాదినామ్ । విపర్యయమహో కష్టం మైవం స్యాద్ బ్రహ్మవిక్రియా ॥ ౧౭ ॥

bhagavan kim idaṁ jātaṁ

[bhagavan kim idam jaatam]

karma vo brahma-vādinām

[karma vo brahma-vaadinaam]

viparyayam aho kaṣṭaṁ

[viparyayam aho kashtam]

maivaṁ syād brahma-vikriyā

[maivam syaad brahma-vikriyaa]

Word-for-word

bhagavan — O my lord kim idam — what is this jātam — born karma — fruitive activities vaḥ — of all of you brahma-vādinām — of you, who are expert in chanting the Vedic mantras viparyayam — deviation aho — alas kaṣṭam — painful mā evam syāt — thus it should not have been brahma-vikriyā — this opposite action of the Vedic mantras..

Blended reading (Sanskrit + English inline)

bhagavan kim idaṁ jātaṁ

bhagavan

O my lord

kim idam

what is this

jātam

born

karma vo brahma-vādinām

karma

fruitive activities

vaḥ

of all of you

viparyayam aho kaṣṭaṁ

maivaṁ syād brahma-vikriyā

brahma-vādinām

of you, who are expert in chanting the Vedic mantras

viparyayam

deviation

aho

alas

kaṣṭam

painful

mā evam syāt

thus it should not have been

brahma-vikriyā

this opposite action of the Vedic mantras..

My lord, all of you are expert in chanting the Vedic mantras. How then has the result been opposite to the one desired? This is a matter for lamentation. There should not have been such a reversal of the results of the Vedic mantras.

Purport

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

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

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

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

My lord, how has the result of the action been opposite to the one desired for you who are knowers of the Vedas? This is unfortunate. There should not have been such a reversal of the results of the Vedic mantras. Brahma-vikiryā means the mantras should not produce wrong results.

Related values & verses

Related verses

SB 11.5.32

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.18

↗

యూయం బ్రహ్మవిదో యుక్తాస్తపసా దగ్ధకిల్బిషా: । కుత: సఙ్కల్పవైషమ్యమనృతం విబుధేష్వివ ॥ ౧౮ ॥

yūyaṁ brahma-vido yuktās

[yooyam brahma-vido yuktaas]

tapasā dagdha-kilbiṣāḥ

[tapasaa dagdha-kilbishaah]

kutaḥ saṅkalpa-vaiṣamyam

[kutah sankalpa-vaishamyam]

anṛtaṁ vibudheṣv iva

[anritam vibudheshv iva]

Word-for-word

yūyam — of all you brahma-vidaḥ — completely in awareness of the Absolute Truth yuktāḥ — self-controlled and well balanced tapasā — by dint of austerity and penances dagdha-kilbiṣāḥ — all kinds of material contamination having been burnt out kutaḥ — then how saṅkalpa-vaiṣamyam — discrepancy in the matter of determination anṛtam — false promise, false statement vibudheṣu — in the society of the demigods iva — or.

Blended reading (Sanskrit + English inline)

yūyaṁ brahma-vido yuktās

yūyam

of all you

brahma-vidaḥ

completely in awareness of the Absolute Truth

yuktāḥ

self-controlled and well balanced

tapasā dagdha-kilbiṣāḥ

tapasā

by dint of austerity and penances

dagdha-kilbiṣāḥ

all kinds of material contamination having been burnt out

kutaḥ saṅkalpa-vaiṣamyam

kutaḥ

then how

saṅkalpa-vaiṣamyam

discrepancy in the matter of determination

anṛtaṁ vibudheṣv iva

anṛtam

false promise, false statement

vibudheṣu

in the society of the demigods

iva

or.

You are all self-controlled, well balanced in mind, and aware of the Absolute Truth. And because of austerities and penances you are completely cleansed of all material contamination. Your words, like those of the demigods, are never baffled. Then how is it possible that your determination has failed?

Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

You are conversant with the Vedas, endowed with austerity, and have destroyed all sins. How did you desire become thwarted, as if devatās were lying?

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.19

↗

నిశమ్య తద్ వచస్తస్య భగవాన్ ప్రపితామహ: । హోతుర్వ్యతిక్రమం జ్ఞాత్వా బభాషే రవినన్దనమ్ ॥ ౧౯ ॥

niśamya tad vacas tasya

[nishamya tad vachas tasya]

bhagavān prapitāmahaḥ

[bhagavaan prapitaamahah]

hotur vyatikramaṁ jṣātvā

[hotur vyatikramam jshaatvaa]

babhāṣe ravi-nandanam

[babhaashe ravi-nandanam]

Word-for-word

niśamya — after hearing tat vacaḥ — those words tasya — of him (Manu) bhagavān — the most powerful prapitāmahaḥ — the great-grandfather Vasiṣṭha hotuḥ vyatikramam — discrepancy on the part of the hotā priest jṣātvā — understanding babhāṣe — spoke ravi-nandanam — unto Vaivasvata Manu, son of the sun-god.

Blended reading (Sanskrit + English inline)

niśamya tad vacas tasya

niśamya

after hearing

tat vacaḥ

those words

tasya

of him (Manu)

bhagavān prapitāmahaḥ

bhagavān

the most powerful

prapitāmahaḥ

the great-grandfather Vasiṣṭha

hotur vyatikramaṁ jṣātvā

hotuḥ vyatikramam

discrepancy on the part of the hotā priest

jṣātvā

understanding

babhāṣe ravi-nandanam

babhāṣe

spoke

ravi-nandanam

unto Vaivasvata Manu, son of the sun-god.

The most powerful great-grandfather Vasiṣṭha, after hearing these words of Manu, understood the discrepancy on the part of the priest. Thus he spoke as follows to the son of the sun-god.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The most powerful great-grandfather Vasiṣṭha, after hearing these words of Manu and understanding the discrepancy on the part of the hotā, spoke as follows to the son of the sun-god, Manu. Prapitāmahaḥ means Vasiṣṭha.

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.20

↗

ఏతత్ సఙ్కల్పవైషమ్యం హోతుస్తే వ్యభిచారత: । తథాపి సాధయిష్యే తే సుప్రజాస్త్వం స్వతేజసా ॥ ౨౦ ॥

etat saṅkalpa-vaiṣamyaṁ

[etat sankalpa-vaishamyam]

hotus te vyabhicārataḥ

[hotus te vyabhichaaratah]

tathāpi sādhayiṣye te

[tathaapi saadhayishye te]

suprajāstvaṁ sva-tejasā

[suprajaastvam sva-tejasaa]

Word-for-word

etat — this saṅkalpa-vaiṣamyam — discrepancy in the objective hotuḥ — of the priest te — your vyabhicārataḥ — from deviating from the prescribed purpose tathā api — still sādhayiṣye — I shall execute te — for you su-prajāstvam — a very nice son sva-tejasā — by my own prowess.

Blended reading (Sanskrit + English inline)

etat saṅkalpa-vaiṣamyaṁ

etat

this

saṅkalpa-vaiṣamyam

discrepancy in the objective

hotus te vyabhicārataḥ

hotuḥ

of the priest

your

vyabhicārataḥ

from deviating from the prescribed purpose

tathāpi sādhayiṣye te

tathā api

still

sādhayiṣye

I shall execute

for you

suprajāstvaṁ sva-tejasā

su-prajāstvam

a very nice son

sva-tejasā

by my own prowess.

This discrepancy in the objective is due to your priest’s deviation from the original purpose. However, by my own prowess I shall give you a good son.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The discrepancy in the objective is due to your priest's deviation from the original purpose. However, by my own prowess I shall give you a good son.

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Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.21

↗

ఏవం వ్యవసితో రాజన్ భగవాన్ స మహాయశా: । అస్తౌషీదాదిపురుషమిలాయా: పుంస్త్వకామ్యయా ॥ ౨౧ ॥

evaṁ vyavasito rājan

[evam vyavasito raajan]

bhagavān sa mahā-yaśāḥ

[bhagavaan sa mahaa-yashaah]

astauṣīd ādi-puruṣam

[astausheed aadi-purusham]

ilāyāḥ puṁstva-kāmyayā

[ilaayaah pumstva-kaamyayaa]

Word-for-word

evam — thus vyavasitaḥ — deciding rājan — O King Parīkṣit bhagavān — the most powerful saḥ — Vasiṣṭha mahā-yaśāḥ — very famous astauṣīt — offered prayers ādi-puruṣam — unto the Supreme Person, Lord Viṣṇu ilāyāḥ — of Ilā puṁstva-kāmyayā — for the transformation into a male.

Blended reading (Sanskrit + English inline)

evaṁ vyavasito rājan

evam

thus

vyavasitaḥ

deciding

rājan

O King Parīkṣit

bhagavān sa mahā-yaśāḥ

bhagavān

the most powerful

saḥ

Vasiṣṭha

mahā-yaśāḥ

very famous

astauṣīt

offered prayers

astauṣīd ādi-puruṣam

ādi-puruṣam

unto the Supreme Person, Lord Viṣṇu

ilāyāḥ puṁstva-kāmyayā

ilāyāḥ

of Ilā

puṁstva-kāmyayā

for the transformation into a male.

Śukadeva Gosvāmī said: O King Parīkṣit, after the most famous and powerful Vasiṣṭha made this decision, he offered prayers to the Supreme Person, Viṣṇu, to transform Ilā into a male.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O King Parīkṣit! After the most famous and powerful Vasiṣṭha made this decision, he offered prayers to the Supreme Person, Viṣṇu, desiring to transform Ilā into a male.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.22

↗

తస్మై కామవరం తుష్టో భగవాన్ హరిరీశ్వర: । దదావిలాభవత్ తేన సుద్యుమ్న: పురుషర్షభ: ॥ ౨౨ ॥

tasmai kāma-varaṁ tuṣṭo

[tasmai kaama-varam tushto]

bhagavān harir īśvaraḥ

[bhagavaan harir eeshvarah]

dadāv ilābhavat tena

[dadaav ilaabhavat tena]

sudyumnaḥ puruṣarṣabhaḥ

[sudyumnah purusharshabhah]

Word-for-word

tasmai — unto him (Vasiṣṭha) kāma-varam — the desired benediction tuṣṭaḥ — being pleased bhagavān — the Supreme Personality hariḥ īśvaraḥ — the supreme controller, the Lord dadau — gave ilā — the girl, Ilā abhavat — became tena — because of this benediction sudyumnaḥ — by the name Sudyumna puruṣa-ṛṣabhaḥ — a nice male.

Blended reading (Sanskrit + English inline)

tasmai kāma-varaṁ tuṣṭo

tasmai

unto him (Vasiṣṭha)

kāma-varam

the desired benediction

tuṣṭaḥ

being pleased

bhagavān harir īśvaraḥ

bhagavān

the Supreme Personality

hariḥ īśvaraḥ

the supreme controller, the Lord

dadāv ilābhavat tena

dadau

gave

ilā

the girl, Ilā

abhavat

became

tena

because of this benediction

sudyumnaḥ puruṣarṣabhaḥ

sudyumnaḥ

by the name Sudyumna

puruṣa-ṛṣabhaḥ

a nice male.

The Supreme Personality of Godhead, the supreme controller, being pleased with Vasiṣṭha, gave him the benediction he desired. Thus Ilā was transformed into a very fine male named Sudyumna.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The Supreme Lord, the supreme controller, being pleased with Vasiṣṭha, gave him the benediction he desired. Thus Ilā was transformed into a best of men, named Sudyumna.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.23-24

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స ఏకదా మహారాజ విచరన్ మృగయాం వనే । వృత: కతిపయామాత్యైరశ్వమారుహ్య సైన్ధవమ్ ॥ ౨౩ ॥ ప్రగృహ్య రుచిరం చాపం శరాంశ్చ పరమాద్భ‍ుతాన్ । దంశితోఽనుమృగం వీరో జగామ దిశముత్తరామ్ ॥ ౨౪ ॥

sa ekadā mahārāja

[sa ekadaa mahaaraaja]

vicaran mṛgayāṁ vane

[vicharan mrigayaam vane]

vṛtaḥ katipayāmātyair

[vritah katipayaamaatyair]

aśvam āruhya saindhavam

[ashvam aaruhya saindhavam]

pragṛhya ruciraṁ cāpaṁ

[pragrihya ruchiram chaapam]

śarāṁś ca paramādbhutān

[sharaamsh cha paramaadbhutaan]

daṁśito ’numṛgaṁ vīro

[damshito ’numrigam veero]

jagāma diśam uttarām

[jagaama disham uttaraam]

Word-for-word

saḥ — Sudyumna ekadā — once upon a time mahārāja — O King Parīkṣit vicaran — touring mṛgayām — for hunting vane — in the forest vṛtaḥ — accompanied katipaya — a few amātyaiḥ — by ministers or associates aśvam — upon a horse āruhya — riding saindhavam — born in the Sindhupradeśa pragṛhya — holding in hand ruciram — beautiful cāpam — bow śarān ca — and arrows parama-adbhutān — very wonderful, uncommon daṁśitaḥ — wearing armor anumṛgam — behind the animals vīraḥ — the hero jagāma — went toward diśam uttarām — the north.

Blended reading (Sanskrit + English inline)

sa ekadā mahārāja

saḥ

Sudyumna

ekadā

once upon a time

mahārāja

O King Parīkṣit

vicaran mṛgayāṁ vane

vicaran

touring

mṛgayām

for hunting

vane

in the forest

vṛtaḥ katipayāmātyair

vṛtaḥ

accompanied

katipaya

a few

amātyaiḥ

by ministers or associates

aśvam āruhya saindhavam

aśvam

upon a horse

āruhya

riding

saindhavam

born in the Sindhupradeśa

pragṛhya ruciraṁ cāpaṁ

pragṛhya

holding in hand

ruciram

beautiful

cāpam

bow

śarāṁś ca paramādbhutān

śarān ca

and arrows

parama-adbhutān

very wonderful, uncommon

daṁśito ’numṛgaṁ vīro

daṁśitaḥ

wearing armor

anumṛgam

behind the animals

vīraḥ

the hero

jagāma diśam uttarām

jagāma

went toward

diśam uttarām

the north.

O King Parīkṣit, that hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeśa, once went into the forest to hunt. He wore armor and was decorated with bows and arrows, and he was very beautiful. While following the animals and killing them, he reached the northern part of the forest.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O King Parīkṣit! That hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeśa, wearing armor and holding an attractive bow and astonishing arrows, went in the north pursuing animals while hunting in the forest.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.25

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సుకుమారవనం మేరోరధస్తాత్ ప్రవివేశ హ । యత్రాస్తే భగవాఞ్ఛర్వో రమమాణ: సహోమయా ॥ ౨౫ ॥

sukumāra-vanaṁ meror

[sukumaara-vanam meror]

adhastāt praviveśa ha

[adhastaat pravivesha ha]

yatrāste bhagavāṣ charvo

[yatraaste bhagavaash charvo]

ramamāṇaḥ sahomayā

[ramamaanah sahomayaa]

Word-for-word

sukumāra-vanam — the forest known as Sukumāra meroḥ adhastāt — at the foot of Mount Meru praviveśa ha — he entered yatra — wherein āste — was bhagavān — the most powerful (demigod) śarvaḥ — Lord Śiva ramamāṇaḥ — engaged in enjoyment saha umayā — with Umā, his wife.

Blended reading (Sanskrit + English inline)

sukumāra-vanaṁ meror

sukumāra-vanam

the forest known as Sukumāra

meroḥ adhastāt

at the foot of Mount Meru

adhastāt praviveśa ha

praviveśa ha

he entered

yatrāste bhagavāṣ charvo

yatra

wherein

āste

was

bhagavān

the most powerful (demigod)

ramamāṇaḥ sahomayā

śarvaḥ

Lord Śiva

ramamāṇaḥ

engaged in enjoyment

saha umayā

with Umā, his wife.

There in the north, at the bottom of Mount Meru, is a forest known as Sukumāra where Lord Śiva always enjoys with Umā. Sudyumna entered that forest.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

There in the north, at the foot of Mount Meru, he entered a forest known as Sukumāra where Lord Śiva always enjoys with Umā.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.26

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తస్మిన్ ప్రవిష్ట ఏవాసౌ సుద్యుమ్న: పరవీరహా । అపశ్యత్ స్రియమాత్మానమశ్వం చ వడవాం నృప ॥ ౨౬ ॥

tasmin praviṣṭa evāsau

[tasmin pravishta evaasau]

sudyumnaḥ para-vīra-hā

[sudyumnah para-veera-haa]

apaśyat striyam ātmānam

[apashyat striyam aatmaanam]

aśvaṁ ca vaḍavāṁ nṛpa

[ashvam cha vadavaam nripa]

Word-for-word

tasmin — in that forest praviṣṭaḥ — having entered eva — indeed asau — he sudyumnaḥ — Prince Sudyumna para-vīra-hā — who could very well subdue his enemies apaśyat — observed striyam — female ātmānam — himself aśvam ca — and his horse vaḍavām — a mare nṛpa — O King Parīkṣit.

Blended reading (Sanskrit + English inline)

tasmin praviṣṭa evāsau

tasmin

in that forest

praviṣṭaḥ

having entered

eva

indeed

asau

sudyumnaḥ para-vīra-hā

sudyumnaḥ

Prince Sudyumna

para-vīra-hā

who could very well subdue his enemies

apaśyat striyam ātmānam

apaśyat

observed

striyam

female

ātmānam

himself

aśvaṁ ca vaḍavāṁ nṛpa

aśvam ca

and his horse

vaḍavām

a mare

nṛpa

O King Parīkṣit.

O King Parīkṣit, as soon as Sudyumna, who was expert in subduing enemies, entered the forest, he saw himself transformed into a female and his horse transformed into a mare.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O King Parīkṣit, when Sudyumna, who was expert in subduing enemies, entered the forest, he saw that he had become a woman and his horse had become a mare.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.27

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తథా తదనుగా: సర్వే ఆత్మలిఙ్గవిపర్యయమ్ । దృష్ట్వా విమనసోఽభూవన్ వీక్షమాణా: పరస్పరమ్ ॥ ౨౭ ॥

tathā tad-anugāḥ sarve

[tathaa tad-anugaah sarve]

ātma-liṅga-viparyayam

[aatma-linga-viparyayam]

dṛṣṭvā vimanaso ’bhūvan

[drishtvaa vimanaso ’bhoovan]

vīkṣamāṇāḥ parasparam

[veekshamaanaah parasparam]

Word-for-word

tathā — similarly tat-anugāḥ — the companions of Sudyumna sarve — all of them ātma-liṅga-viparyayam — the transformation of their sex into the opposite dṛṣṭvā — seeing vimanasaḥ — morose abhūvan — they became vīkṣamāṇāḥ — looking over parasparam — one another.

Blended reading (Sanskrit + English inline)

tathā tad-anugāḥ sarve

tathā

similarly

tat-anugāḥ

the companions of Sudyumna

sarve

all of them

ātma-liṅga-viparyayam

the transformation of their sex into the opposite

dṛṣṭvā vimanaso ’bhūvan

dṛṣṭvā

seeing

vimanasaḥ

morose

abhūvan

they became

vīkṣamāṇāḥ parasparam

vīkṣamāṇāḥ

looking over

parasparam

one another.

When his followers also saw their identities transformed and their sex reversed, they were all very morose and just looked at one another.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

When his followers also saw their gender reversed, they looked at each other in confusion.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.28

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శ్రీరాజోవాచ కథమేవం గుణో దేశ: కేన వా భగవన్ కృత: । ప్రశ్న‍మేనం సమాచక్ష్వ పరం కౌతూహలం హి న: ॥ ౨౮ ॥

śrī-rājovāca

[shree-raajovaacha]

katham evaṁ guṇo deśaḥ

[katham evam guno deshah]

kena vā bhagavan kṛtaḥ

[kena vaa bhagavan kritah]

praśnam enaṁ samācakṣva

[prashnam enam samaachakshva]

paraṁ kautūhalaṁ hi naḥ

[param kautoohalam hi nah]

Word-for-word

śrī-rājā uvāca — Mahārāja Parīkṣit said katham — how evam — this guṇaḥ — quality deśaḥ — the country kena — why vā — either bhagavan — O most powerful kṛtaḥ — it was so done praśnam — question enam — this samācakṣva — just deliberate param — very much kautūhalam — eagerness hi — indeed naḥ — our.

Blended reading (Sanskrit + English inline)

śrī-rājovāca

śrī-rājā uvāca

Mahārāja Parīkṣit said

katham evaṁ guṇo deśaḥ

katham

how

evam

this

guṇaḥ

quality

deśaḥ

the country

kena vā bhagavan kṛtaḥ

kena

why

vā

either

bhagavan

O most powerful

kṛtaḥ

it was so done

praśnam enaṁ samācakṣva

praśnam

question

enam

this

samācakṣva

just deliberate

paraṁ kautūhalaṁ hi naḥ

param

very much

kautūhalam

eagerness

indeed

naḥ

our.

Mahārāja Parīkṣit said: O most powerful brāhmaṇa, why was this place so empowered, and who made it so powerful? Kindly answer this question, for I am very eager to hear about this.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Mahārāja Parīkṣit said: O most powerful brāhmaṇa, why was this place so empowered, and who made it so powerful? Kindly answer this question, for I am very curious to hear about this.

Related lectures

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His Grace Sundar Nimai Prabhu· 2025-02-12· Telugu

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.29

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శ్రీశుక ఉవాచ ఏకదా గిరిశం ద్రష్టుమృషయస్తత్ర సువ్రతా: । దిశో వితిమిరాభాసా: కుర్వన్త: సముపాగమన్ ॥ ౨౯ ॥

śrī-śuka uvāca

[shree-shuka uvaacha]

ekadā giriśaṁ draṣṭum

[ekadaa girisham drashtum]

ṛṣayas tatra suvratāḥ

[rishayas tatra suvrataah]

diśo vitimirābhāsāḥ

[disho vitimiraabhaasaah]

kurvantaḥ samupāgaman

[kurvantah samupaagaman]

Word-for-word

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said ekadā — once upon a time giriśam — Lord Śiva draṣṭum — to see ṛṣayaḥ — very saintly persons tatra — in that forest su-vratāḥ — highly elevated in spiritual power diśaḥ — all directions vitimira-ābhāsāḥ — having been cleared of all darkness whatsoever kurvantaḥ — doing so samupāgaman — arrived.

Blended reading (Sanskrit + English inline)

śrī-śuka uvāca

śrī-śukaḥ uvāca

Śrī Śukadeva Gosvāmī said

ekadā giriśaṁ draṣṭum

ekadā

once upon a time

giriśam

Lord Śiva

draṣṭum

to see

ṛṣayas tatra suvratāḥ

ṛṣayaḥ

very saintly persons

tatra

in that forest

su-vratāḥ

highly elevated in spiritual power

diśo vitimirābhāsāḥ

diśaḥ

all directions

vitimira-ābhāsāḥ

having been cleared of all darkness whatsoever

kurvantaḥ samupāgaman

kurvantaḥ

doing so

samupāgaman

arrived.

Śukadeva Gosvāmī answered: Great saintly persons who strictly observed the spiritual rules and regulations and whose own effulgence dissipated all the darkness of all directions once came to see Lord Śiva in that forest.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Śukadeva Gosvāmī answered: Some sages of fixed vows and whose own effulgence dissipated the darkness of all directions once came to see Lord Śiva in that forest. Vitimirābhāsāḥ means “having effulgence which destroyed darkness.”

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.30

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తాన్ విలోక్యామ్బికా దేవీ వివాసా వ్రీడితా భృశమ్ । భర్తురఙ్కాత్ సముత్థాయ నీవీమాశ్వథ పర్యధాత్ ॥ ౩౦ ॥

tān vilokyāmbikā devī

[taan vilokyaambikaa devee]

vivāsā vrīḍitā bhṛśam

[vivaasaa vreeditaa bhrisham]

bhartur aṅkāt samutthāya

[bhartur ankaat samutthaaya]

nīvīm āśv atha paryadhāt

[neeveem aashv atha paryadhaat]

Word-for-word

tān — all the saintly persons vilokya — seeing them ambikā — mother Durgā devī — the goddess vivāsā — because she was naked vrīḍitā — ashamed bhṛśam — highly bhartuḥ — of her husband aṅkāt — from the lap samutthāya — getting up nīvīm — breast āśu atha — very quickly paryadhāt — covered with cloth.

Blended reading (Sanskrit + English inline)

tān vilokyāmbikā devī

tān

all the saintly persons

vilokya

seeing them

ambikā

mother Durgā

devī

the goddess

vivāsā vrīḍitā bhṛśam

vivāsā

because she was naked

vrīḍitā

ashamed

bhṛśam

highly

bhartur aṅkāt samutthāya

bhartuḥ

of her husband

aṅkāt

from the lap

samutthāya

getting up

nīvīm āśv atha paryadhāt

nīvīm

breast

āśu atha

very quickly

paryadhāt

covered with cloth.

When the goddess Ambikā saw the great saintly persons, she was very much ashamed because at that time she was naked. She immediately got up from the lap of her husband and tried to cover her breast.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

When the goddess Ambikā saw the great saintly persons, she was ashamed because at that time she was naked. She immediately got up from the lap of her husband and put on her cloth.

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.31

↗

ఋషయోఽపి తయోర్వీక్ష్య ప్రసఙ్గం రమమాణయో: । నివృత్తా: ప్రయయుస్తస్మాన్నరనారాయణాశ్రమమ్ ॥ ౩౧ ॥

ṛṣayo ’pi tayor vīkṣya

[rishayo ’pi tayor veekshya]

prasaṅgaṁ ramamāṇayoḥ

[prasangam ramamaanayoh]

nivṛttāḥ prayayus tasmān

[nivrittaah prayayus tasmaan]

nara-nārāyaṇāśramam

[nara-naaraayanaashramam]

Word-for-word

ṛṣayaḥ — all the great saintly persons api — also tayoḥ — of both of them vīkṣya — seeing prasaṅgam — engagement in sexual matters ramamāṇayoḥ — who were enjoying in that way nivṛttāḥ — desisted from going further prayayuḥ — immediately departed tasmāt — from that place nara-nārāyaṇa-āśramam — to the āśrama of Nara-Nārāyaṇa.

Blended reading (Sanskrit + English inline)

ṛṣayo ’pi tayor vīkṣya

ṛṣayaḥ

all the great saintly persons

api

also

tayoḥ

of both of them

vīkṣya

seeing

prasaṅgaṁ ramamāṇayoḥ

prasaṅgam

engagement in sexual matters

ramamāṇayoḥ

who were enjoying in that way

nivṛttāḥ prayayus tasmān

nivṛttāḥ

desisted from going further

prayayuḥ

immediately departed

tasmāt

from that place

nara-nārāyaṇāśramam

nara-nārāyaṇa-āśramam

to the āśrama of Nara-Nārāyaṇa.

Seeing Lord Śiva and Pārvatī engaged in sexual affairs, all the great saintly persons immediately desisted from going further and departed for the āśrama of Nara-Nārāyaṇa.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Seeing Lord Śiva and Pārvatī engaged in intimacy, all the sages refrained from approaching and departed for the hermitage of Nara-Nārāyaṇa.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.32

↗

తదిదం భగవానాహ ప్రియాయా: ప్రియకామ్యయా । స్థానం య: ప్రవిశేదేతత్ స వై యోషిద్ భవేదితి ॥ ౩౨ ॥

tad idaṁ bhagavān āha

[tad idam bhagavaan aaha]

priyāyāḥ priya-kāmyayā

[priyaayaah priya-kaamyayaa]

sthānaṁ yaḥ praviśed etat

[sthaanam yah pravished etat]

sa vai yoṣid bhaved iti

[sa vai yoshid bhaved iti]

Word-for-word

tat — because idam — this bhagavān — Lord Śiva āha — said priyāyāḥ — of his dear wife priya-kāmyayā — for the pleasure sthānam — place yaḥ — anyone who praviśet — will enter etat — here saḥ — that person vai — indeed yoṣit — female bhavet — shall become iti — thus.

Blended reading (Sanskrit + English inline)

tad idaṁ bhagavān āha

tat

because

idam

this

bhagavān

Lord Śiva

āha

said

priyāyāḥ priya-kāmyayā

priyāyāḥ

of his dear wife

priya-kāmyayā

for the pleasure

sthānaṁ yaḥ praviśed etat

sthānam

place

yaḥ

anyone who

praviśet

will enter

etat

here

sa vai yoṣid bhaved iti

saḥ

that person

vai

indeed

yoṣit

female

bhavet

shall become

iti

thus.

Thereupon, just to please his wife, Lord Śiva said, “Any male entering this place shall immediately become a female!”

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Thereupon, just to please his wife, Lord Śiva said, "Any male entering this place shall immediately become a female!"

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.33

↗

తత ఊర్ధ్వం వనం తద్ వై పురుషా వర్జయన్తి హి । సా చానుచరసంయుక్తా విచచార వనాద్ వనమ్ ॥ ౩౩ ॥

tata ūrdhvaṁ vanaṁ tad vai

[tata oordhvam vanam tad vai]

puruṣā varjayanti hi

[purushaa varjayanti hi]

sā cānucara-saṁyuktā

[saa chaanuchara-samyuktaa]

vicacāra vanād vanam

[vichachaara vanaad vanam]

Word-for-word

tataḥ ūrdhvam — from that time onward vanam — forest tat — that vai — in particular puruṣāḥ — males varjayanti — do not enter hi — indeed sā — Sudyumna in the form of a woman ca — also anucara-saṁyuktā — accompanied by his companions vicacāra — walked vanāt vanam — within the forest from one place to another.

Blended reading (Sanskrit + English inline)

tata ūrdhvaṁ vanaṁ tad vai

tataḥ ūrdhvam

from that time onward

vanam

forest

tat

that

vai

in particular

puruṣā varjayanti hi

puruṣāḥ

males

varjayanti

do not enter

indeed

sā cānucara-saṁyuktā

sā

Sudyumna in the form of a woman

also

anucara-saṁyuktā

accompanied by his companions

vicacāra vanād vanam

vicacāra

walked

vanāt vanam

within the forest from one place to another.

Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from one forest to another.

Purport

In Bhagavad-gītā (2.22) it is said:

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

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

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from one forest to another. After the related story has been finished, the main story continues about King Sudyumna. The companions are addressed in the masculine form according to their previous identities, though now they were females.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.34

↗

అథ తామాశ్రమాభ్యాశే చరన్తీం ప్రమదోత్తమామ్ । స్రీభి: పరివృతాం వీక్ష్య చకమే భగవాన్ బుధ: ॥ ౩౪ ॥

atha tām āśramābhyāśe

[atha taam aashramaabhyaashe]

carantīṁ pramadottamām

[charanteem pramadottamaam]

strībhiḥ parivṛtāṁ vīkṣya

[streebhih parivritaam veekshya]

cakame bhagavān budhaḥ

[chakame bhagavaan budhah]

Word-for-word

atha — in this way tām — her āśrama-abhyāśe — in the neighborhood of his āśrama carantīm — loitering pramadā-uttamām — the best of beautiful women who excite sex strībhiḥ — by other women parivṛtām — surrounded vīkṣya — seeing her cakame — desired sex bhagavān — the most powerful budhaḥ — Budha, the son of the moon and predominating deity of the planet known as Budha, or Mercury.

Blended reading (Sanskrit + English inline)

atha tām āśramābhyāśe

atha

in this way

tām

her

āśrama-abhyāśe

in the neighborhood of his āśrama

carantīṁ pramadottamām

carantīm

loitering

pramadā-uttamām

the best of beautiful women who excite sex

strībhiḥ parivṛtāṁ vīkṣya

strībhiḥ

by other women

parivṛtām

surrounded

vīkṣya

seeing her

cakame bhagavān budhaḥ

cakame

desired sex

bhagavān

the most powerful

budhaḥ

Budha, the son of the moon and predominating deity of the planet known as Budha, or Mercury.

Sudyumna had been transformed into the best of beautiful women who excite sexual desire and was surrounded by other women. Upon seeing this beautiful woman loitering near his āśrama, Budha, the son of the moon, immediately desired to enjoy her.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Budha, the son of the moon, seeing Sudyumna who had been transformed into the best of beautiful women who excite desire, surrounded by other women, developed a desire for her.

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.35

↗

సాపి తం చకమే సుభ్రూ: సోమరాజసుతం పతిమ్ । స తస్యాం జనయామాస పురూరవసమాత్మజమ్ ॥ ౩౫ ॥

sāpi taṁ cakame subhrūḥ

[saapi tam chakame subhrooh]

somarāja-sutaṁ patim

[somaraaja-sutam patim]

sa tasyāṁ janayām āsa

[sa tasyaam janayaam aasa]

purūravasam ātmajam

[purooravasam aatmajam]

Word-for-word

sā — Sudyumna, transformed into a woman api — also tam — unto him (Budha) cakame — desired sex su-bhrūḥ — very beautiful somarāja-sutam — unto the son of the king of the moon patim — as her husband saḥ — he (Budha) tasyām — in her womb janayām āsa — begot purūravasam — named Purūravā ātma-jam — a son.

Blended reading (Sanskrit + English inline)

sāpi taṁ cakame subhrūḥ

sā

Sudyumna, transformed into a woman

api

also

tam

unto him (Budha)

cakame

desired sex

su-bhrūḥ

very beautiful

somarāja-sutaṁ patim

somarāja-sutam

unto the son of the king of the moon

patim

as her husband

sa tasyāṁ janayām āsa

saḥ

he (Budha)

tasyām

in her womb

janayām āsa

begot

purūravasam ātmajam

purūravasam

named Purūravā

ātma-jam

a son.

The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Thus Budha begot in her womb a son named Purūravā.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Budha begot in her womb a son named Purūravā.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.36

↗

ఏవం స్రీత్వమనుప్రాప్త: సుద్యుమ్నో మానవో నృప: । సస్మార స కులాచార్యం వసిష్ఠమితి శుశ్రుమ ॥ ౩౬ ॥

evaṁ strītvam anuprāptaḥ

[evam streetvam anupraaptah]

sudyumno mānavo nṛpaḥ

[sudyumno maanavo nripah]

sasmāra sa kulācāryaṁ

[sasmaara sa kulaachaaryam]

vasiṣṭham iti śuśruma

[vasishtham iti shushruma]

Word-for-word

evam — in this way strītvam — femininity anuprāptaḥ — having achieved in that way sudyumnaḥ — the male named Sudyumna mānavaḥ — the son of Manu nṛpaḥ — the king sasmāra — remembered saḥ — he kula-ācāryam — the familial spiritual master vasiṣṭham — the most powerful Vasiṣṭha iti śuśruma — I have heard it (from reliable sources).

Blended reading (Sanskrit + English inline)

evaṁ strītvam anuprāptaḥ

evam

in this way

strītvam

femininity

anuprāptaḥ

having achieved in that way

sudyumno mānavo nṛpaḥ

sudyumnaḥ

the male named Sudyumna

mānavaḥ

the son of Manu

nṛpaḥ

the king

sasmāra sa kulācāryaṁ

sasmāra

remembered

saḥ

kula-ācāryam

the familial spiritual master

vasiṣṭham iti śuśruma

vasiṣṭham

the most powerful Vasiṣṭha

iti śuśruma

I have heard it (from reliable sources).

I heard from reliable sources that King Sudyumna, the son of Manu, having thus achieved femininity, remembered his familial spiritual master, Vasiṣṭha.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

I heard that King Sudyumna, the son of Manu, having thus achieved femininity, remembered his family guru, Vasiṣṭha.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.37

↗

స తస్య తాం దశాం దృష్ట్వా కృపయా భృశపీడిత: । సుద్యుమ్నస్యాశయన్ పుంస్త్వముపాధావత శఙ్కరమ్ ॥ ౩౭ ॥

sa tasya tāṁ daśāṁ dṛṣṭvā

[sa tasya taam dashaam drishtvaa]

kṛpayā bhṛśa-pīḍitaḥ

[kripayaa bhrisha-peeditah]

sudyumnasyāśayan puṁstvam

[sudyumnasyaashayan pumstvam]

upādhāvata śaṅkaram

[upaadhaavata shankaram]

Word-for-word

saḥ — he, Vasiṣṭha tasya — of Sudyumna tām — that daśām — condition dṛṣṭvā — seeing kṛpayā — out of mercy bhṛśa-pīḍitaḥ — being very much aggrieved sudyumnasya — of Sudyumna āśayan — desiring puṁstvam — the maleness upādhāvata — began to worship śaṅkaram — Lord Śiva.

Blended reading (Sanskrit + English inline)

sa tasya tāṁ daśāṁ dṛṣṭvā

saḥ

he, Vasiṣṭha

tasya

of Sudyumna

tām

that

daśām

condition

dṛṣṭvā

seeing

kṛpayā bhṛśa-pīḍitaḥ

kṛpayā

out of mercy

bhṛśa-pīḍitaḥ

being very much aggrieved

sudyumnasyāśayan puṁstvam

sudyumnasya

of Sudyumna

āśayan

desiring

puṁstvam

the maleness

upādhāvata śaṅkaram

upādhāvata

began to worship

śaṅkaram

Lord Śiva.

Upon seeing Sudyumna’s deplorable condition, Vasiṣṭha was very much aggrieved. Desiring for Sudyumna to regain his maleness, Vasiṣṭha again began to worship Lord Śaṅkara [Śiva].

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Upon seeing Sudyumna's condition, Vasiṣṭha, greatly pained, desired that Sudyumna regain his male form. Vasiṣṭha began to worship Śiva. Āśayan means desiring.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.38-39

↗

తుష్టస్తస్మై స భగవానృషయే ప్రియమావహన్ । స్వాం చ వాచమృతాం కుర్వన్నిదమాహ విశామ్పతే ॥ ౩౮ ॥ మాసం పుమాన్ స భవితా మాసం స్రీ తవ గోత్రజ: । ఇత్థం వ్యవస్థయా కామం సుద్యుమ్నోఽవతు మేదినీమ్ ॥ ౩౯ ॥

tuṣṭas tasmai sa bhagavān

[tushtas tasmai sa bhagavaan]

ṛṣaye priyam āvahan

[rishaye priyam aavahan]

svāṁ ca vācam ṛtāṁ kurvann

[svaam cha vaacham ritaam kurvann]

idam āha viśāmpate

[idam aaha vishaampate]

māsaṁ pumān sa bhavitā

[maasam pumaan sa bhavitaa]

māsaṁ strī tava gotrajaḥ

[maasam stree tava gotrajah]

itthaṁ vyavasthayā kāmaṁ

[ittham vyavasthayaa kaamam]

sudyumno ’vatu medinīm

[sudyumno ’vatu medineem]

Word-for-word

tuṣṭaḥ — being pleased tasmai — unto Vasiṣṭha saḥ — he (Lord Śiva) bhagavān — the most powerful ṛṣaye — unto the great sage priyam āvahan — just to please him svām ca — his own vācam — word ṛtām — true kurvan — and keeping idam — this āha — said viśāmpate — O King Parīkṣit māsam — one month pumān — male saḥ — Sudyumna bhavitā — will become māsam — another month strī — female tava — your gotra-jaḥ — disciple born in your disciplic succession ittham — in this way vyavasthayā — by settlement kāmam — according to desire sudyumnaḥ — King Sudyumna avatu — may rule medinīm — the world.

Blended reading (Sanskrit + English inline)

tuṣṭas tasmai sa bhagavān

tuṣṭaḥ

being pleased

tasmai

unto Vasiṣṭha

saḥ

he (Lord Śiva)

bhagavān

the most powerful

ṛṣaye priyam āvahan

ṛṣaye

unto the great sage

priyam āvahan

just to please him

svāṁ ca vācam ṛtāṁ kurvann

svām ca

his own

vācam

word

ṛtām

true

kurvan

and keeping

idam āha viśāmpate

idam

this

āha

said

viśāmpate

O King Parīkṣit

māsaṁ pumān sa bhavitā

māsam

one month

pumān

male

saḥ

Sudyumna

bhavitā

will become

māsaṁ strī tava gotrajaḥ

māsam

another month

strī

female

tava

your

gotra-jaḥ

disciple born in your disciplic succession

itthaṁ vyavasthayā kāmaṁ

ittham

in this way

vyavasthayā

by settlement

kāmam

according to desire

sudyumno ’vatu medinīm

sudyumnaḥ

King Sudyumna

avatu

may rule

medinīm

the world.

O King Parīkṣit, Lord Śiva was pleased with Vasiṣṭha. Therefore, to satisfy him and to keep his own word to Pārvatī, Lord Śiva said to that saintly person, “Your disciple Sudyumna may remain a male for one month and a female for the next. In this way he may rule the world as he likes.”

Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O King Parīkṣit, Lord Śiva, pleased with Vasiṣṭha, to satisfy him and also to keep his own word to Pārvatī, said to him, "Your disciple Sudyumna may remain a male for one month and a female for the next. In this way he may rule the world as he likes.” Prītam āvahan means “being pleased.”

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.40

↗

ఆచార్యానుగ్రహాత్ కామం లబ్ధ్వా పుంస్త్వం వ్యవస్థయా । పాలయామాస జగతీం నాభ్యనన్దన్ స్మ తం ప్రజా: ॥ ౪౦ ॥

ācāryānugrahāt kāmaṁ

[aachaaryaanugrahaat kaamam]

labdhvā puṁstvaṁ vyavasthayā

[labdhvaa pumstvam vyavasthayaa]

pālayām āsa jagatīṁ

[paalayaam aasa jagateem]

nābhyanandan sma taṁ prajāḥ

[naabhyanandan sma tam prajaah]

Word-for-word

ācārya-anugrahāt — by the mercy of the spiritual master kāmam — desired labdhvā — having achieved puṁstvam — maleness vyavasthayā — by this settlement of Lord Śiva pālayām āsa — he ruled jagatīm — the whole world na abhyanandan sma — were not satisfied with tam — to the king prajāḥ — the citizens.

Blended reading (Sanskrit + English inline)

ācāryānugrahāt kāmaṁ

ācārya-anugrahāt

by the mercy of the spiritual master

kāmam

desired

labdhvā puṁstvaṁ vyavasthayā

labdhvā

having achieved

puṁstvam

maleness

vyavasthayā

by this settlement of Lord Śiva

pālayām āsa jagatīṁ

pālayām āsa

he ruled

jagatīm

the whole world

nābhyanandan sma taṁ prajāḥ

na abhyanandan sma

were not satisfied with

tam

to the king

prajāḥ

the citizens.

Thus being favored by the spiritual master, according to the words of Lord Śiva, Sudyumna regained his desired maleness every alternate month and in this way ruled the kingdom, although the citizens were not satisfied with this.

Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Thus favored by the guru, according to this arrangement, Sudyumna regained his desired maleness every alternate month and in this way ruled the kingdom, although the citizens were not satisfied with this. The citizens were not happy because every other month the King would disappear when he became a woman.

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📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.1.41

↗

తస్యోత్కలో గయో రాజన్ విమలశ్చ త్రయ: సుతా: । దక్షిణాపథరాజానో బభూవుర్ధర్మవత్సలా: ॥ ౪౧ ॥

tasyotkalo gayo rājan

[tasyotkalo gayo raajan]

vimalaś ca trayaḥ sutāḥ

[vimalash cha trayah sutaah]

dakṣiṇā-patha-rājāno

[dakshinaa-patha-raajaano]

babhūvur dharma-vatsalāḥ

[babhoovur dharma-vatsalaah]

Word-for-word

tasya — of Sudyumna utkalaḥ — by the name Utkala gayaḥ — by the name Gaya rājan — O King Parīkṣit vimalaḥ ca — and Vimala trayaḥ — three sutāḥ — sons dakṣiṇā-patha — of the southern part of the world rājānaḥ — kings babhūvuḥ — they became dharma-vatsalāḥ — very religious.

Blended reading (Sanskrit + English inline)

tasyotkalo gayo rājan

tasya

of Sudyumna

vimalaś ca trayaḥ sutāḥ

utkalaḥ

by the name Utkala

gayaḥ

by the name Gaya

dakṣiṇā-patha-rājāno

rājan

O King Parīkṣit

vimalaḥ ca

and Vimala

trayaḥ

three

sutāḥ

sons

dakṣiṇā-patha

of the southern part of the world

rājānaḥ

kings

babhūvur dharma-vatsalāḥ

babhūvuḥ

they became

dharma-vatsalāḥ

very religious.

O King, Sudyumna had three very pious sons, named Utkala, Gaya and Vimala, who became the kings of the Dakṣiṇā-patha.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O King, Sudyumna’s three very pious sons, named Utkala, Gaya and Vimala, became the kings of the Dakṣiṇā-patha. Tasya means “of Sudymna.”

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Śrīmad-Bhāgavatam 9.1.42

↗

తత: పరిణతే కాలే ప్రతిష్ఠానపతి: ప్రభు: । పురూరవస ఉత్సృజ్య గాం పుత్రాయ గతో వనమ్ ॥ ౪౨ ॥

tataḥ pariṇate kāle

[tatah parinate kaale]

pratiṣṭhāna-patiḥ prabhuḥ

[pratishthaana-patih prabhuh]

purūravasa utsṛjya

[purooravasa utsrijya]

gāṁ putrāya gato vanam

[gaam putraaya gato vanam]

Word-for-word

tataḥ — thereafter pariṇate kāle — when the time was ripe pratiṣṭhāna-patiḥ — the master of the kingdom prabhuḥ — very powerful purūravase — unto Purūravā utsṛjya — delivering gām — the world putrāya — unto his son gataḥ — departed vanam — to the forest.

Blended reading (Sanskrit + English inline)

tataḥ pariṇate kāle

tataḥ

thereafter

pariṇate kāle

when the time was ripe

pratiṣṭhāna-patiḥ prabhuḥ

pratiṣṭhāna-patiḥ

the master of the kingdom

prabhuḥ

very powerful

purūravasa utsṛjya

purūravase

unto Purūravā

utsṛjya

delivering

gāṁ putrāya gato vanam

gām

the world

putrāya

unto his son

gataḥ

departed

vanam

to the forest.

Thereafter, when the time was ripe, when Sudyumna, the king of the world, was sufficiently old, he delivered the entire kingdom to his son Purūravā and entered the forest.

Purport

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

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

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Thereafter, when Sudyumna, the king of Pratiṣthāna, was sufficiently old, he delivered the entire earth to his son Purūravā and entered the forest. Pratiṣthānam-patiḥ means the king of Pratiṣṭhāna city. Thus ends the commentary on the First Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Two Other Descendents of Vaivasvata Manu

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