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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śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saidtasyām—in that girlvidarbhaḥ—the son born of Śaibyā named Vidarbhaajanayat—gave birthputrau—to two sonsnāmnā—by the namekuśa-krathau—Kuśa and Krathatṛtīyam—and a third sonromapādam ca—Romapāda alsovidarbha-kula-nandanam—the favorite in the dynasty of Vidarbha.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
tasyāṁ vidarbho ’janayat
tasyām
in that girl
vidarbhaḥ
the son born of Śaibyā named Vidarbha
ajanayat
gave birth
putrau nāmnā kuśa-krathau
putrau
to two sons
nāmnā
by the name
kuśa-krathau
Kuśa and Kratha
tṛtīyaṁ romapādaṁ ca
tṛtīyam
and a third son
romapādam ca
Romapāda also
vidarbha-kula-nandanam
vidarbha-kula-nandanam
the favorite in the dynasty of Vidarbha.
Śukadeva Gosvāmī said: By the womb of the girl brought by his father, Vidarbha begot three sons, named Kuśa, Kratha and Romapāda. Romapāda was the favorite in the dynasty of Vidarbha.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva Gosvāmī said: In the womb of the girl brought by his father, Vidarbha begot three sons, named Kuśa, Kratha and Romapāda. Romapāda was the favorite in the dynasty of Vidarbha.
The Twenty-fourth Chapter describes Vasudeva and Devakī, the mother and father of Kṛṣṇa and Balarāma in the Yadu dynasty.
romapāda-sutaḥ—the son of Romapādababhruḥ—Babhrubabhroḥ—from Babhrukṛtiḥ—Kṛtiajāyata—was bornuśikaḥ—Uśikatat-sutaḥ—the son of Kṛtitasmāt—from him (Uśika)cediḥ—Cedicaidya—Caidya (Damaghoṣa)ādayaḥ—and othersnṛpāḥ—kings.
Blended reading (Sanskrit + English inline)
romapāda-suto babhrur
romapāda-sutaḥ
the son of Romapāda
babhruḥ
Babhru
babhroḥ kṛtir ajāyata
babhroḥ
from Babhru
kṛtiḥ
Kṛti
ajāyata
was born
uśikas tat-sutas tasmāc
uśikaḥ
Uśika
tat-sutaḥ
the son of Kṛti
tasmāt
from him (Uśika)
cediś caidyādayo nṛpāḥ
cediḥ
Cedi
caidya
Caidya (Damaghoṣa)
ādayaḥ
and others
nṛpāḥ
kings.
The son of Romapāda was Babhru, from whom there came a son named Kṛti. The son of Kṛti was Uśika, and the son of Uśika was Cedi. From Cedi was born the king known as Caidya and others.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Romapāda was Babhru, from whom there came a son named Kṛti. The son of Kṛti was Uśika, and the son of Uśika was Cedi. From Cedi was born the king known as Caidya and others.
Caidyādyaḥ means Damaghosa (father of Śiśupāla) and others.
The son of Kratha was Kunti; the son of Kunti, Vṛṣṇi; the son of Vṛṣṇi, Nirvṛti; and the son of Nirvṛti, Daśārha. From Daśārha came Vyoma; from Vyoma came Jīmūta; from Jīmūta, Vikṛti; from Vikṛti, Bhīmaratha; from Bhīmaratha, Navaratha; and from Navaratha, Daśaratha.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Kratha was Kunti; the son of Kunti, Vṛṣṇi; the son of Vṛṣṇi, Nirvṛti; and the son of Nirvṛti, Daśārha. From Daśārha came Vyoma; from Vyoma came Jīmūta; from Jīmūta, Vikṛti; from Vikṛti, Bhīmaratha; from Bhīmaratha, Navaratha; and from Navaratha, Daśaratha.
Kratha was the son of Vidarbha.
karambhiḥ—Karambhiśakuneḥ—from Śakuniputraḥ—a sondevarātaḥ—Devarātatat-ātmajaḥ—the son of him (Karambhi)devakṣatraḥ—Devakṣatratataḥ—thereaftertasya—from him (Devakṣatra)madhuḥ—Madhukuruvaśāt—from Kuruvaśa, the son of Madhuanuḥ—Anu.
Blended reading (Sanskrit + English inline)
karambhiḥ śakuneḥ putro
karambhiḥ
Karambhi
śakuneḥ
from Śakuni
putraḥ
a son
devarātas tad-ātmajaḥ
devarātaḥ
Devarāta
tat-ātmajaḥ
the son of him (Karambhi)
devakṣatras tatas tasya
devakṣatraḥ
Devakṣatra
tataḥ
thereafter
tasya
from him (Devakṣatra)
madhuḥ kuruvaśād anuḥ
madhuḥ
Madhu
kuruvaśāt
from Kuruvaśa, the son of Madhu
anuḥ
Anu.
From Daśaratha came a son named Śakuni and from Śakuni a son named Karambhi. The son of Karambhi was Devarāta, and his son was Devakṣatra. The son of Devakṣatra was Madhu, and his son was Kuruvaśa, from whom there came a son named Anu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From Daśaratha came a son named Śakuni and from Śakuni a son named Karambhi. The son of Karambhi was Devarāta, and his son was Devakṣatra. The sons of Devakṣatra were Madhu and Kuruvaśa. From Kuruvaśa there came a son named Anu.
Devakṣatra’s sons were Madhu and Kuruvaśa. Kuruvaśa had a son named Anu.
puruhotraḥ—Puruhotratu—indeedanoḥ—of Anuputraḥ—the sontasya—of him (Puruhotra)ayuḥ—Ayusātvataḥ—Sātvatatataḥ—from him (Ayu)bhajamānaḥ—Bhajamānabhajiḥ—Bhajidivyaḥ—Divyavṛṣṇiḥ—Vṛṣṇidevāvṛdhaḥ—Devāvṛdhaandhakaḥ—Andhakasātvatasya—of Sātvatasutāḥ—sonssapta—sevenmahābhojaḥ ca—as well as Mahābhojamāriṣa—O great Kingbhajamānasya—of Bhajamānanimlociḥ—Nimlocikiṅkaṇaḥ—Kiṅkaṇadhṛṣṭiḥ—Dhṛṣṭieva—indeedca—alsoekasyām—born from one wifeātmajāḥ—sonspatnyām—by a wifeanyasyām—anotherca—alsotrayaḥ—threesutāḥ—sonsśatājit—Śatājitca—alsosahasrājit—Sahasrājitayutājit—Ayutājititi—thusprabho—O King.
Blended reading (Sanskrit + English inline)
puruhotras tv anoḥ putras
puruhotraḥ
Puruhotra
tu
indeed
anoḥ
of Anu
putraḥ
the son
tasyāyuḥ sātvatas tataḥ
tasya
of him (Puruhotra)
ayuḥ
Ayu
sātvataḥ
Sātvata
tataḥ
from him (Ayu)
bhajamāno bhajir divyo
bhajamānaḥ
Bhajamāna
bhajiḥ
Bhaji
divyaḥ
Divya
vṛṣṇir devāvṛdho ’ndhakaḥ
vṛṣṇiḥ
Vṛṣṇi
devāvṛdhaḥ
Devāvṛdha
sātvatasya sutāḥ sapta
mahābhojaś ca māriṣa
bhajamānasya nimlociḥ
andhakaḥ
Andhaka
kiṅkaṇo dhṛṣṭir eva ca
ekasyām ātmajāḥ patnyām
anyasyāṁ ca trayaḥ sutāḥ
śatājic ca sahasrājid
sātvatasya
of Sātvata
sutāḥ
sons
sapta
seven
mahābhojaḥ ca
as well as Mahābhoja
māriṣa
O great King
ayutājid iti prabho
bhajamānasya
of Bhajamāna
nimlociḥ
Nimloci
kiṅkaṇaḥ
Kiṅkaṇa
dhṛṣṭiḥ
Dhṛṣṭi
eva
indeed
ca
also
ekasyām
born from one wife
ātmajāḥ
sons
patnyām
by a wife
anyasyām
another
ca
also
trayaḥ
three
sutāḥ
sons
śatājit
Śatājit
ca
also
sahasrājit
Sahasrājit
ayutājit
Ayutājit
iti
thus
prabho
O King.
The son of Anu was Puruhotra, the son of Puruhotra was Ayu, and the son of Ayu was Sātvata. O great Āryan King, Sātvata had seven sons, named Bhajamāna, Bhaji, Divya, Vṛṣṇi, Devāvṛdha, Andhaka and Mahābhoja. From Bhajamāna by one wife came three sons — Nimloci, Kiṅkaṇa and Dhṛṣṭi. And from his other wife came three other sons — Śatājit, Sahasrājit and Ayutājit.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Anu was Puruhotra, the son of Puruhotra was Ayu, and the son of Ayu was Sātvata. O great King! Sātvata had seven sons, named Bhajamāna, Bhaji, Divya, Vṛṣṇi, Devāvṛdha, Andhaka and Mahābhoja. From Bhajamāna by one wife came three sons—Nimloci, Kiṅkaṇa and Dhṛṣṭi. And from his other wife came three other sons—Śatājit, Sahasrājit and Ayutājit.
babhruḥ—Babhrudevāvṛdha—of Devāvṛdhasutaḥ—the sontayoḥ—of themślokau—two versespaṭhanti—all the members of the old generation reciteamū—thoseyathā—aseva—indeedśṛṇumaḥ—we have hearddūrāt—from a distancesampaśyāmaḥ—are actually seeingtathā—similarlyantikāt—presently also.
Blended reading (Sanskrit + English inline)
babhrur devāvṛdha-sutas
babhruḥ
Babhru
devāvṛdha
of Devāvṛdha
sutaḥ
the son
tayoḥ ślokau paṭhanty amū
tayoḥ
of them
ślokau
two verses
paṭhanti
all the members of the old generation recite
amū
those
yathaiva śṛṇumo dūrāt
yathā
as
eva
indeed
śṛṇumaḥ
we have heard
dūrāt
from a distance
sampaśyāmas tathāntikāt
sampaśyāmaḥ
are actually seeing
tathā
similarly
antikāt
presently also.
The son of Devāvṛdha was Babhru. Concerning Devāvṛdha and Babhru there are two famous songs of prayer, which were sung by our predecessors and which we have heard from a distance. Even now I hear the same prayers about their qualities [because that which was heard before is still sung continuously].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Devāvṛdha was Babhru. Concerning Devāvṛdha and Babhru our predecessors sang two verses. Though we hear these verses from a distant past, we see them as if they were present.
Sātvata’s son was Devāvṛdha. Devavṛdha’s son was Babhru. There is a song about the father and son.
babhruḥ—King Babhruśreṣṭhaḥ—the best of all kingsmanuṣyāṇām—of all human beingsdevaiḥ—with the demigodsdevāvṛdhaḥ—King Devāvṛdhasamaḥ—equally situatedpuruṣāḥ—personspaṣca-ṣaṣṭiḥ—sixty-fiveca—alsoṣaṭ-sahasrāṇi—six thousandca—alsoaṣṭa—eight thousandca—alsoye—all of them whoamṛtatvam—liberation from material bondageanuprāptāḥ—achievedbabhroḥ—because of association with Babhrudevāvṛdhāt—and because of association with Devāvṛdhaapi—indeedmahābhojaḥ—King Mahābhojaati-dharma-ātmā—exceedingly religiousbhojāḥ—the kings known as Bhojaāsan—existedtat-anvaye—in the dynasty of him (Mahābhoja).
Blended reading (Sanskrit + English inline)
babhruḥ śreṣṭho manuṣyāṇāṁ
babhruḥ
King Babhru
śreṣṭhaḥ
the best of all kings
manuṣyāṇām
of all human beings
devair devāvṛdhaḥ samaḥ
devaiḥ
with the demigods
devāvṛdhaḥ
King Devāvṛdha
samaḥ
equally situated
puruṣāḥ paṣca-ṣaṣṭiś ca
puruṣāḥ
persons
paṣca-ṣaṣṭiḥ
sixty-five
ca
also
ṣaṭ-sahasrāṇi cāṣṭa ca
ṣaṭ-sahasrāṇi
six thousand
ca
also
aṣṭa
eight thousand
ca
also
ye ’mṛtatvam anuprāptā
ye
all of them who
amṛtatvam
liberation from material bondage
anuprāptāḥ
achieved
babhror devāvṛdhād api
babhroḥ
because of association with Babhru
devāvṛdhāt
and because of association with Devāvṛdha
api
indeed
mahābhojo ’tidharmātmā
mahābhojaḥ
King Mahābhoja
ati-dharma-ātmā
exceedingly religious
bhojā āsaṁs tad-anvaye
bhojāḥ
the kings known as Bhoja
āsan
existed
tat-anvaye
in the dynasty of him (Mahābhoja).
“It has been decided that among human beings Babhru is the best and that Devāvṛdha is equal to the demigods. Because of the association of Babhru and Devāvṛdha, all of their descendants, numbering 14,065, achieved liberation.” In the dynasty of King Mahābhoja, who was exceedingly religious, there appeared the Bhoja kings.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
"Among human beings Babhru is the best and that Devāvṛdha is equal to the devatās. Because of the association of Babhru and Devāvṛdha, all of their descendants, numbering 14,065, achieved liberation." In the dynasty of King Mahābhoja, who was exceedingly religious, there appeared the Bhoja kings.
Babhror devāvṛdhāt means “by the strength of the association of Babhru and Devāvrḍha.”
vṛṣṇeḥ—of Vṛṣṇi, the son of Sātvatasumitraḥ—Sumitraputraḥ—a sonabhūt—appearedyudhājit—Yudhājitca—alsoparam-tapa—O king who can suppress enemiesśiniḥ—Śinitasya—hisanamitraḥ—Anamitraca—andnighnaḥ—Nighnaabhūt—appearedanamitrataḥ—from Anamitra.
Blended reading (Sanskrit + English inline)
vṛṣṇeḥ sumitraḥ putro ’bhūd
vṛṣṇeḥ
of Vṛṣṇi, the son of Sātvata
sumitraḥ
Sumitra
putraḥ
a son
abhūt
appeared
yudhājic ca parantapa
yudhājit
Yudhājit
ca
also
param-tapa
O king who can suppress enemies
śinis tasyānamitraś ca
śiniḥ
Śini
tasya
his
anamitraḥ
Anamitra
ca
and
nighno ’bhūd anamitrataḥ
nighnaḥ
Nighna
abhūt
appeared
anamitrataḥ
from Anamitra.
O King, Mahārāja Parīkṣit, who can suppress your enemies, the sons of Vṛṣṇi were Sumitra and Yudhājit. From Yudhājit came Śini and Anamitra, and from Anamitra came a son named Nighna.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King, suppressor of enemies! The sons of Vṛṣṇi were Sumitra and Yudhājit. From Yudhājit came Śini and Anamitra, and from Anamitra came a son named Nighna.
Vṛṣṇi was another son of Sātvata.
satrājitaḥ—Satrājitaprasenaḥ ca—Prasena alsonighnasya—the sons of Nighnaatha—thusasatuḥ—existedsutau—two sonsanamitra-sutaḥ—the son of Anamitrayaḥ—one whoanyaḥ—anotherśiniḥ—Śinitasya—hisca—alsosatyakaḥ—the son named Satyaka.
Blended reading (Sanskrit + English inline)
satrājitaḥ prasenaś ca
satrājitaḥ
Satrājita
prasenaḥ ca
Prasena also
nighnasyāthāsatuḥ sutau
nighnasya
the sons of Nighna
atha
thus
asatuḥ
existed
sutau
two sons
anamitra-suto yo ’nyaḥ
anamitra-sutaḥ
the son of Anamitra
yaḥ
one who
anyaḥ
another
śinis tasya ca satyakaḥ
śiniḥ
Śini
tasya
his
ca
also
satyakaḥ
the son named Satyaka.
The two sons of Nighna were Satrājita and Prasena. Another son of Anamitra was another Śini, and his son was Satyaka.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The two sons of Nighna were Satrājita and Prasena. Another son of Anamitra was another Śini, and his son was Satyaka.
yuyudhānaḥ—Yuyudhānasātyakiḥ—the son of Satyakavai—indeedjayaḥ—Jayatasya—of him (Yuyudhāna)kuṇiḥ—Kuṇitataḥ—from him (Jaya)yugandharaḥ—Yugandharaanamitrasya—a son of Anamitravṛṣṇiḥ—Vṛṣṇiputraḥ—a sonaparaḥ—othertataḥ—from him.
Blended reading (Sanskrit + English inline)
yuyudhānaḥ sātyakir vai
yuyudhānaḥ
Yuyudhāna
sātyakiḥ
the son of Satyaka
vai
indeed
jayas tasya kuṇis tataḥ
jayaḥ
Jaya
tasya
of him (Yuyudhāna)
kuṇiḥ
Kuṇi
tataḥ
from him (Jaya)
yugandharo ’namitrasya
yugandharaḥ
Yugandhara
anamitrasya
a son of Anamitra
vṛṣṇiḥ putro ’paras tataḥ
vṛṣṇiḥ
Vṛṣṇi
putraḥ
a son
aparaḥ
other
tataḥ
from him.
The son of Satyaka was Yuyudhāna, whose son was Jaya. From Jaya came a son named Kuṇi and from Kuṇi a son named Yugandhara. Another son of Anamitra was Vṛṣṇi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Satyaka was Yuyudhāna, whose son was Jaya. From Jaya came a son named Kuṇi and from Kuṇi a son named Yugandhara. Another son of Anamitra was Vṛṣṇi.
Sātyakiḥ means the son of Satyaka. Anamitra’s son was Vṛṣṇi, different from the previously mentioned Vṛṣṇi.
śvaphalkaḥ—Śvaphalkacitrarathaḥ ca—and Citrarathagāndinyām—through the wife named Gāndinīca—andśvaphalkataḥ—from Śvaphalkaakrūra—Akrūrapramukhāḥ—headed byāsan—there wereputrāḥ—sonsdvādaśa—twelveviśrutāḥ—most celebrated.
Blended reading (Sanskrit + English inline)
śvaphalkaś citrarathaś ca
śvaphalkaḥ
Śvaphalka
citrarathaḥ ca
and Citraratha
gāndinyāṁ ca śvaphalkataḥ
gāndinyām
through the wife named Gāndinī
ca
and
śvaphalkataḥ
from Śvaphalka
akrūra-pramukhā āsan
akrūra
Akrūra
pramukhāḥ
headed by
āsan
there were
putrā dvādaśa viśrutāḥ
putrāḥ
sons
dvādaśa
twelve
viśrutāḥ
most celebrated.
From Vṛṣṇi came the sons named Śvaphalka and Citraratha. From Śvaphalka by his wife Gāndinī came Akrūra. Akrūra was the eldest, but there were twelve other sons, all of whom were most celebrated.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From Vṛṣṇi came the sons named Śvaphalka and Citraratha. From Śvaphalka by his wife Gāndinī came Akrūra. Akrūra was the eldest, but there were twelve other sons, all of whom were well known.
Akrūra was the chief over the twelve other sons such as Āsaṅga. This is an atad-guṇa-samvijṣāna-bahu-vrīhi compound (since he is the chief but excluded from the twelve sons).
āsaṅgaḥ—Āsaṅgasārameyaḥ—Sārameyaca—alsomṛduraḥ—Mṛduramṛduvit—Mṛduvitgiriḥ—Giridharmavṛddhaḥ—Dharmavṛddhasukarmā—Sukarmāca—alsokṣetropekṣaḥ—Kṣetropekṣaarimardanaḥ—Arimardanaśatrughnaḥ—Śatrughnagandhamādaḥ—Gandhamādaca—andpratibāhuḥ—Pratibāhuca—anddvādaśa—twelveteṣām—of themsvasā—sistersucārā—Sucārāākhyā—well knowndvau—twoakrūra—of Akrūrasutau—sonsapi—alsodevavān—Devavānupadevaḥ ca—and Upadevatathā—thereaftercitraratha-ātmajāḥ—the sons of Citrarathapṛthuḥ vidūratha—Pṛthu and Vidūrathaādyāḥ—beginning withca—alsobahavaḥ—manyvṛṣṇi-nandanāḥ—the sons of Vṛṣṇi.
Blended reading (Sanskrit + English inline)
āsaṅgaḥ sārameyaś ca
āsaṅgaḥ
Āsaṅga
sārameyaḥ
Sārameya
ca
also
mṛduro mṛduvid giriḥ
mṛduraḥ
Mṛdura
mṛduvit
Mṛduvit
giriḥ
Giri
dharmavṛddhaḥ sukarmā ca
dharmavṛddhaḥ
Dharmavṛddha
sukarmā
Sukarmā
ca
also
kṣetropekṣo ’rimardanaḥ
kṣetropekṣaḥ
Kṣetropekṣa
arimardanaḥ
Arimardana
śatrughno gandhamādaś ca
śatrughnaḥ
Śatrughna
gandhamādaḥ
Gandhamāda
ca
and
pratibāhuś ca dvādaśa
pratibāhuḥ
Pratibāhu
ca
and
dvādaśa
twelve
teṣāṁ svasā sucārākhyā
teṣām
of them
svasā
sister
sucārā
Sucārā
ākhyā
well known
dvāv akrūra-sutāv api
dvau
two
akrūra
of Akrūra
sutau
sons
api
also
devavān upadevaś ca
devavān
Devavān
upadevaḥ ca
and Upadeva
tathā citrarathātmajāḥ
tathā
thereafter
citraratha-ātmajāḥ
the sons of Citraratha
pṛthur vidūrathādyāś ca
pṛthuḥ vidūratha
Pṛthu and Vidūratha
ādyāḥ
beginning with
ca
also
bahavo vṛṣṇi-nandanāḥ
bahavaḥ
many
vṛṣṇi-nandanāḥ
the sons of Vṛṣṇi.
The names of these twelve were Āsaṅga, Sārameya, Mṛdura, Mṛduvit, Giri, Dharmavṛddha, Sukarmā, Kṣetropekṣa, Arimardana, Śatrughna, Gandhamāda and Pratibāhu. These brothers also had a sister named Sucārā. From Akrūra came two sons, named Devavān and Upadeva. Citraratha had many sons, headed by Pṛthu and Vidūratha, all of whom were known as belonging to the dynasty of Vṛṣṇi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The names of these twelve were Āsaṅga, Sārameya, Mṛdura, Mṛduvit, Giri, Dharmavṛddha, Sukarmā, Kṣetropekṣa, Arimardana, Śatrughna, Gandhamāda and Pratibāhu. These brothers also had a sister named Sucārā. From Akrūra came two sons, named Devavān and Upadeva. Citraratha had many sons, headed by Pṛthu and Vidūratha, all of whom were known as belonging to the dynasty of Vṛṣṇi.
Citraratha was the brother of Śvaphalka.
kukuraḥ—Kukurabhajamānaḥ—Bhajamānaca—alsośuciḥ—Śucikambalabarhiṣaḥ—Kambalabarhiṣakukurasya—of Kukurasutaḥ—a sonvahniḥ—Vahnivilomā—Vilomātanayaḥ—sontataḥ—from him (Vahni).
Blended reading (Sanskrit + English inline)
kukuro bhajamānaś ca
kukuraḥ
Kukura
bhajamānaḥ
Bhajamāna
ca
also
śuciḥ kambalabarhiṣaḥ
śuciḥ
Śuci
kambalabarhiṣaḥ
Kambalabarhiṣa
kukurasya suto vahnir
kukurasya
of Kukura
sutaḥ
a son
vahniḥ
Vahni
vilomā tanayas tataḥ
vilomā
Vilomā
tanayaḥ
son
tataḥ
from him (Vahni).
Kukura, Bhajamāna, Śuci and Kambalabarhiṣa were the four sons of Andhaka. The son of Kukura was Vahni, and his son was Vilomā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Kukura, Bhajamāna, Śuci and Kambalabarhiṣa were four other sons of Vṛṣṇi, son of Anamitra. The son of Kukura was Vahni, and his son was Vilomā.
Kukura and others were sons of the Vṛṣni mentioned in verse 14. However in Viṣṇu Purāna these four are said to be sons of Andhaka.
kapotaromā—Kapotaromātasya—his (son)anuḥ—Anusakhā—friendyasya—whoseca—alsotumburuḥ—Tumburuandhakāt—of Andhaka, the son of Anudundubhiḥ—a son named Dundubhitasmāt—from him (Dundubhi)avidyotaḥ—a son named Avidyotapunarvasuḥ—a son named Punarvasu.
Blended reading (Sanskrit + English inline)
kapotaromā tasyānuḥ
kapotaromā
Kapotaromā
tasya
his (son)
anuḥ
Anu
sakhā yasya ca tumburuḥ
sakhā
friend
yasya
whose
ca
also
tumburuḥ
Tumburu
andhakād dundubhis tasmād
andhakāt
of Andhaka, the son of Anu
dundubhiḥ
a son named Dundubhi
tasmāt
from him (Dundubhi)
avidyotaḥ punarvasuḥ
avidyotaḥ
a son named Avidyota
punarvasuḥ
a son named Punarvasu.
The son of Vilomā was Kapotaromā, and his son was Anu, whose friend was Tumburu. From Anu came Andhaka; from Andhaka, Dundubhi; and from Dundubhi, Avidyota. From Avidyota came a son named Punarvasu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Vilomā was Kapotaromā, and his son was Anu, whose friend was Tumburu. From Andhaka came Dundubhi; and from Dundubhi, Avidyota. From Avidyota came a son named Punarvasu.
Andhaka was the son of Sātvata.
tasya—from him (Punarvasu)āhukaḥ—Āhukaca—andāhukī—Āhukīca—alsokanyā—a daughterca—alsoeva—indeedāhuka—of Āhukaātmajau—two sonsdevakaḥ—Devakaca—andugrasenaḥ—Ugrasenaca—alsocatvāraḥ—fourdevaka-ātmajāḥ—sons of Devakadevavān—Devavānupadevaḥ—Upadevaca—andsudevaḥ—Sudevadevavardhanaḥ—Devavardhanateṣām—of all of themsvasāraḥ—sisterssapta—sevenāsan—existeddhṛtadevā-ādayaḥ—headed by Dhṛtadevānṛpa—O King (Mahārāja Parīkṣit)śāntidevā—Śāntidevāupadevā—Upadevāca—alsośrīdevā—Śrīdevādevarakṣitā—Devarakṣitāsahadevā—Sahadevādevakī—Devakīca—andvasudevaḥ—Śrī Vasudeva, the father of Kṛṣṇauvāha—marriedtāḥ—them.
Blended reading (Sanskrit + English inline)
tasyāhukaś cāhukī ca
tasya
from him (Punarvasu)
āhukaḥ
Āhuka
ca
and
āhukī
Āhukī
ca
also
kanyā caivāhukātmajau
kanyā
a daughter
ca
also
devakaś cograsenaś ca
eva
indeed
catvāro devakātmajāḥ
āhuka
of Āhuka
devavān upadevaś ca
sudevo devavardhanaḥ
teṣāṁ svasāraḥ saptāsan
dhṛtadevādayo nṛpa
śāntidevopadevā ca
śrīdevā devarakṣitā
sahadevā devakī ca
vasudeva uvāha tāḥ
ātmajau
two sons
devakaḥ
Devaka
ca
and
ugrasenaḥ
Ugrasena
ca
also
catvāraḥ
four
devaka-ātmajāḥ
sons of Devaka
devavān
Devavān
upadevaḥ
Upadeva
ca
and
sudevaḥ
Sudeva
devavardhanaḥ
Devavardhana
teṣām
of all of them
svasāraḥ
sisters
sapta
seven
āsan
existed
dhṛtadevā-ādayaḥ
headed by Dhṛtadevā
nṛpa
O King (Mahārāja Parīkṣit)
śāntidevā
Śāntidevā
upadevā
Upadevā
ca
also
śrīdevā
Śrīdevā
devarakṣitā
Devarakṣitā
sahadevā
Sahadevā
devakī
Devakī
ca
and
vasudevaḥ
Śrī Vasudeva, the father of Kṛṣṇa
uvāha
married
tāḥ
them.
Punarvasu had a son and a daughter, named Āhuka and Āhukī respectively, and Āhuka had two sons, named Devaka and Ugrasena. Devaka had four sons, named Devavān, Upadeva, Sudeva and Devavardhana, and he also had seven daughters, named Śāntidevā, Upadevā, Śrīdevā, Devarakṣitā, Sahadevā, Devakī and Dhṛtadevā. Dhṛtadevā was the eldest. Vasudeva, the father of Kṛṣṇa, married all these sisters.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Punarvasu had a son and a daughter, named Āhuka and Āhukī respectively, and Āhuka had two sons, named Devaka and Ugrasena. Devaka had four sons, named Devavān, Upadeva, Sudeva and Devavardhana, and he also had seven daughters, named Dhṛtadevā, Śāntidevā, Upadevā, Śrīdevā, Devarakṣitā, Sahadevā, Devakī. Vasudeva, the father of Kṛṣṇa, married all these sisters.
kaṁsaḥ—Kaṁsasunāmā—Sunāmānyagrodhaḥ—Nyagrodhakaṅkaḥ—Kaṅkaśaṅkuḥ—Śaṅkusuhūḥ—Suhūtathā—as well asrāṣṭrapālaḥ—Rāṣṭrapālaatha—thereafterdhṛṣṭiḥ—Dhṛṣṭica—alsotuṣṭimān—Tuṣṭimānaugrasenayaḥ—the sons of Ugrasena.
Blended reading (Sanskrit + English inline)
kaṁsaḥ sunāmā nyagrodhaḥ
kaṁsaḥ
Kaṁsa
sunāmā
Sunāmā
nyagrodhaḥ
Nyagrodha
kaṅkaḥ śaṅkuḥ suhūs tathā
kaṅkaḥ
Kaṅka
śaṅkuḥ
Śaṅku
suhūḥ
Suhū
tathā
as well as
rāṣṭrapālo ’tha dhṛṣṭiś ca
rāṣṭrapālaḥ
Rāṣṭrapāla
atha
thereafter
dhṛṣṭiḥ
Dhṛṣṭi
ca
also
tuṣṭimān augrasenayaḥ
tuṣṭimān
Tuṣṭimān
augrasenayaḥ
the sons of Ugrasena.
Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān were the sons of Ugrasena.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān were the sons of Ugrasena.
Augrasenayaḥ means “sons of Ugrasena.”
kaṁsā—Kaṁsākaṁsavatī—Kaṁsavatīkaṅkā—Kaṅkāśūrabhū—Śūrabhūrāṣṭrapālikā—Rāṣṭrapālikāugrasena-duhitaraḥ—the daughters of Ugrasenavasudeva-anuja—of the younger brothers of Vasudevastriyaḥ—the wives.
Blended reading (Sanskrit + English inline)
kaṁsā kaṁsavatī kaṅkā
kaṁsā
Kaṁsā
kaṁsavatī
Kaṁsavatī
kaṅkā
Kaṅkā
śūrabhū rāṣṭrapālikā
śūrabhū
Śūrabhū
rāṣṭrapālikā
Rāṣṭrapālikā
ugrasena-duhitaro
ugrasena-duhitaraḥ
the daughters of Ugrasena
vasudevānuja-striyaḥ
vasudeva-anuja
of the younger brothers of Vasudeva
striyaḥ
the wives.
Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā were the daughters of Ugrasena. They became the wives of Vasudeva’s younger brothers.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā were the daughters of Ugrasena. They became the wives of Vasudeva's younger brothers.
śūraḥ—Śūravidūrathāt—from Vidūratha, the son of Citrarathaāsīt—was bornbhajamānaḥ—Bhajamānatu—andtat-sutaḥ—the son of him (Śūra)śiniḥ—Śinitasmāt—from himsvayam—personallybhojaḥ—the famous King Bhojahṛdikaḥ—Hṛdikatat-sutaḥ—the son of him (Bhoja)mataḥ—is celebrated.
Blended reading (Sanskrit + English inline)
śūro vidūrathād āsīd
śūraḥ
Śūra
vidūrathāt
from Vidūratha, the son of Citraratha
āsīt
was born
bhajamānas tu tat-sutaḥ
bhajamānaḥ
Bhajamāna
tu
and
tat-sutaḥ
the son of him (Śūra)
śinis tasmāt svayam bhojo
śiniḥ
Śini
tasmāt
from him
svayam
personally
bhojaḥ
the famous King Bhoja
hṛdikas tat-suto mataḥ
hṛdikaḥ
Hṛdika
tat-sutaḥ
the son of him (Bhoja)
mataḥ
is celebrated.
The son of Citraratha was Vidūratha, the son of Vidūratha was Śūra, and his son was Bhajamāna. The son of Bhajamāna was Śini, the son of Śini was Bhoja, and the son of Bhoja was Hṛdika.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Citraratha (brother of Śvaphalka) was Vidūratha, the son of Vidūratha was Śūra, and his son was Bhajamāna. The son of Bhajamāna was Śini, the son of Śini was Bhoja, and the son of Bhoja was Hṛdika.
Vidūratha was the son of Citraratha.
devamīḍhaḥ—Devamīḍhaśatadhanuḥ—Śatadhanukṛtavarmā—Kṛtavarmāiti—thustat-sutāḥ—the sons of him (Hṛdika)devamīḍhasya—of Devamīḍhaśūrasya—of Śūramāriṣā—Māriṣānāma—namedpatnī—wifeabhūt—there was.
Blended reading (Sanskrit + English inline)
devamīḍhaḥ śatadhanuḥ
devamīḍhaḥ
Devamīḍha
śatadhanuḥ
Śatadhanu
kṛtavarmeti tat-sutāḥ
kṛtavarmā
Kṛtavarmā
iti
thus
tat-sutāḥ
the sons of him (Hṛdika)
devamīḍhasya śūrasya
devamīḍhasya
of Devamīḍha
śūrasya
of Śūra
māriṣā nāma patny abhūt
māriṣā
Māriṣā
nāma
named
patnī
wife
abhūt
there was.
The three sons of Hṛdika were Devamīḍha, Śatadhanu and Kṛtavarmā. The son of Devamīḍha was Śūra, whose wife was named Māriṣā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The three sons of Hṛdika were Devamīḍha, Śatadhanu and Kṛtavarmā. The son of Devamīḍha was Śūra, whose wife was named Māriṣā.
Hṛidkia’s sons were Devamīḍah, Śatadhanu, and Kṛtavarmā. Śura was Devamīḍha’s son. Mārīṣā was Śura’s wife.
tasyām—in her (Māriṣā)saḥ—he (Śūra)janayām āsa—begotdaśa—tenputrān—sonsakalmaṣān—spotlessvasudevam—Vasudevadevabhāgam—Devabhāgadevaśravasam—Devaśravāānakam—Ānakasṛṣjayam—Sṛṣjayaśyāmakam—Śyāmakakaṅkam—Kaṅkāśamīkam—Śamīkavatsakam—Vatsakavṛkam—Vṛkadeva-dundubhayaḥ—kettledrums sounded by the demigodsneduḥ—were beatenānakāḥ—a kind of kettledrumyasya—whosejanmani—at the time of birthvasudevam—unto Vasudevahareḥ—of the Supreme Personality of Godheadsthānam—that placevadanti—they callānakadundubhim—Ānakadundubhipṛthā—Pṛthāca—andśrutadevā—Śrutadevāca—alsośrutakīrtiḥ—Śrutakīrtiśrutaśravāḥ—Śrutaśravārājādhidevī—Rājādhidevīca—alsoeteṣām—of all thesebhaginyaḥ—sisterspaṣca—fivekanyakāḥ—daughters (of Śūra)kunteḥ—of Kuntisakhyuḥ—a friendpitā—fatherśūraḥ—Śūrahi—indeedaputrasya—(of Kunti) who was sonlesspṛthām—Pṛthāadāt—delivered.
Blended reading (Sanskrit + English inline)
tasyāṁ sa janayām āsa
tasyām
in her (Māriṣā)
saḥ
he (Śūra)
janayām āsa
begot
daśa putrān akalmaṣān
daśa
ten
putrān
sons
akalmaṣān
spotless
vasudevaṁ devabhāgaṁ
vasudevam
Vasudeva
devabhāgam
Devabhāga
devaśravasam ānakam
devaśravasam
Devaśravā
ānakam
Ānaka
sṛṣjayaṁ śyāmakaṁ kaṅkaṁ
sṛṣjayam
Sṛṣjaya
śyāmakam
Śyāmaka
kaṅkam
Kaṅkā
śamīkaṁ vatsakaṁ vṛkam
śamīkam
Śamīka
vatsakam
Vatsaka
vṛkam
Vṛka
deva-dundubhayo nedur
deva-dundubhayaḥ
kettledrums sounded by the demigods
neduḥ
were beaten
ānakā yasya janmani
ānakāḥ
a kind of kettledrum
yasya
whose
janmani
at the time of birth
vasudevaṁ hareḥ sthānaṁ
vasudevam
unto Vasudeva
hareḥ
of the Supreme Personality of Godhead
sthānam
that place
vadanty ānakadundubhim
vadanti
they call
ānakadundubhim
Ānakadundubhi
pṛthā ca śrutadevā ca
pṛthā
Pṛthā
ca
and
śrutadevā
Śrutadevā
ca
also
śrutakīrtiḥ śrutaśravāḥ
śrutakīrtiḥ
Śrutakīrti
śrutaśravāḥ
Śrutaśravā
rājādhidevī caiteṣāṁ
rājādhidevī
Rājādhidevī
ca
also
eteṣām
of all these
bhaginyaḥ paṣca kanyakāḥ
bhaginyaḥ
sisters
paṣca
five
kanyakāḥ
daughters (of Śūra)
kunteḥ sakhyuḥ pitā śūro
kunteḥ
of Kunti
sakhyuḥ
a friend
pitā
father
śūraḥ
Śūra
hi
indeed
hy aputrasya pṛthām adāt
aputrasya
(of Kunti) who was sonless
pṛthām
Pṛthā
adāt
delivered.
Through Māriṣā, King Śūra begot Vasudeva, Devabhāga, Devaśravā, Ānaka, Sṛṣjaya, Śyāmaka, Kaṅka, Śamīka, Vatsaka and Vṛka. These ten sons were spotlessly pious personalities. When Vasudeva was born, the demigods from the heavenly kingdom sounded kettledrums. Therefore Vasudeva, who provided the proper place for the appearance of the Supreme Personality of Godhead, Kṛṣṇa, was also known as Ānakadundubhi. The five daughters of King Śūra, named Pṛthā, Śrutadevā, Śrutakīrti, Śrutaśravā and Rājādhidevī, were Vasudeva’s sisters. Śūra gave Pṛthā to his friend Kunti, who had no issue, and therefore another name of Pṛthā was Kuntī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Through Māriṣā, King Śūra begot Vasudeva, Devabhāga, Devaśravā, Ānaka, Sṛṣjaya, Śyāmaka, Kaṅka, Śamīka, Vatsaka and Vṛka. These ten sons were sinless. When Vasudeva was born, the devatās sounded kettledrums. Therefore Vasudeva, who provided the proper place for the appearance Kṛṣṇa, was also known as Ānakadundubhi (sound of drums). The five daughters of King Śūra, named Pṛthā, Śrutadevā, Śrutakīrti, Śrutaśravā and Rājādhidevī, were Vasudeva's sisters. Śūra gave Pṛthā to his friend Kunti, who had no issue, and therefore another name of Pṛthā was Kuntī.
Vasudeva was the place in which the Lord appeared. Among his daughters, Śura gave his daughter Pṛthā to Kunti saying, “Let her be your daughter.”
sā—she (Kuntī, or Pṛthā)āpa—achieveddurvāsasaḥ—from the great sage Durvāsāvidyām—mystic powerdeva-hūtīm—calling any demigodpratoṣitāt—who was satisfiedtasyāḥ—with that (particular mystic power)vīrya—potencyparīkṣa-artham—just to examineājuhāva—called forravim—the sun-godśuciḥ—the pious (Pṛthā).
Blended reading (Sanskrit + English inline)
sāpa durvāsaso vidyāṁ
sā
she (Kuntī, or Pṛthā)
āpa
achieved
durvāsasaḥ
from the great sage Durvāsā
vidyām
mystic power
deva-hūtīṁ pratoṣitāt
deva-hūtīm
calling any demigod
pratoṣitāt
who was satisfied
tasyā vīrya-parīkṣārtham
tasyāḥ
with that (particular mystic power)
vīrya
potency
parīkṣa-artham
just to examine
ājuhāva raviṁ śuciḥ
ājuhāva
called for
ravim
the sun-god
śuciḥ
the pious (Pṛthā).
Once when Durvāsā was a guest at the house of Pṛthā’s father, Kunti, Pṛthā satisfied Durvāsā by rendering service. Therefore she received a mystic power by which she could call any demigod. To examine the potency of this mystic power, the pious Kuntī immediately called for the sun-god.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Kuntī was given power to call the devatās by Durvāsā, who has satisfied with her service. To examine the potency of this mystic power, the pious Kuntī immediately called for the sun-god.
Pṛthā received power to call the devatās from Durvāsā who came to her house and was satisfied with her service.
తదైవోపాగతం దేవం వీక్ష్య విస్మితమానసా
ప్రత్యయార్థం ప్రయుక్తా మే యాహి దేవ క్షమస్వ మే ॥ ౩౩ ॥
tadaivopāgataṁ devaṁ
[tadaivopaagatam devam]
vīkṣya vismita-mānasā
[veekshya vismita-maanasaa]
pratyayārthaṁ prayuktā me
[pratyayaartham prayuktaa me]
yāhi deva kṣamasva me
[yaahi deva kshamasva me]
Word-for-word
tadā—at that timeeva—indeedupāgatam—appeared (before her)devam—the sun-godvīkṣya—seeingvismita-mānasā—very much surprisedpratyaya-artham—just to see the potency of the mystic powerprayuktā—I have used itme—meyāhi—please returndeva—O demigodkṣamasva—forgiveme—me.
Blended reading (Sanskrit + English inline)
tadaivopāgataṁ devaṁ
tadā
at that time
eva
indeed
upāgatam
appeared (before her)
vīkṣya vismita-mānasā
pratyayārthaṁ prayuktā me
yāhi deva kṣamasva me
devam
the sun-god
vīkṣya
seeing
vismita-mānasā
very much surprised
pratyaya-artham
just to see the potency of the mystic power
prayuktā
I have used it
me
me
yāhi
please return
deva
O demigod
kṣamasva
forgive
me
me.
As soon as Kuntī called for the demigod of the sun, he immediately appeared before her, and she was very much surprised. She told the sun-god, “I was simply examining the effectiveness of this mystic power. I am sorry I have called you unnecessarily. Please return and excuse me.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Seeing the sun-god appear, in astonishment she said, "I was simply examining the effectiveness of this power. Please go away and excuse me."
Devam means the sun-god. “I have used this power to test it. Please forgive me. I am just a girl. You have no use for me. Please go.”
amogham—without failuredeva-sandarśam—meeting with the demigodsādadhe—I shall give (my semen)tvayi—unto youca—alsoātmajam—a sonyoniḥ—the source of birthyathā—asna—notduṣyeta—becomes pollutedkartā—shall arrangeaham—Ite—unto yousumadhyame—O beautiful girl.
Blended reading (Sanskrit + English inline)
amoghaṁ deva-sandarśam
amogham
without failure
deva-sandarśam
meeting with the demigods
ādadhe tvayi cātmajam
ādadhe
I shall give (my semen)
tvayi
unto you
ca
also
ātmajam
a son
yonir yathā na duṣyeta
yoniḥ
the source of birth
yathā
as
na
not
duṣyeta
becomes polluted
kartāhaṁ te sumadhyame
kartā
shall arrange
aham
I
te
unto you
sumadhyame
O beautiful girl.
The sun-god said: O beautiful Pṛthā, your meeting with the demigods cannot be fruitless. Therefore, let me place my seed in your womb so that you may bear a son. I shall arrange to keep your virginity intact, since you are still an unmarried girl.
Purport
According to Vedic civilization, if a girl gives birth to a child before she is married, no one will marry her. Therefore although the sun-god, after appearing before Pṛthā, wanted to give her a child, Pṛthā hesitated because she was still unmarried. To keep her virginity undisturbed, the sun-god arranged to give her a child that came from her ear, and therefore the child was known as Karṇa. The custom is that a girl should be married akṣata-yoni, that is, with her virginity undisturbed. A girl should never bear a child before her marriage.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The sun-god said: O beautiful Pṛthā! Your meeting with the devatās cannot be fruitless. Therefore, I shall give you a son in such a way that you will not lose your virginity.
The sun-god spoke. “Who will marry me, if I have lost my virginity?” I shall arrange that you will not lose your virginity.
ఇతి తస్యాం స ఆధాయ గర్భం సూర్యో దివం గత:
సద్య: కుమార: సఞ్జజ్ఞే ద్వితీయ ఇవ భాస్కర: ॥ ౩౫ ॥
iti tasyāṁ sa ādhāya
[iti tasyaam sa aadhaaya]
garbhaṁ sūryo divaṁ gataḥ
[garbham sooryo divam gatah]
sadyaḥ kumāraḥ saṣjajṣe
[sadyah kumaarah sashjajshe]
dvitīya iva bhāskaraḥ
[dviteeya iva bhaaskarah]
Word-for-word
iti—in this waytasyām—unto her (Pṛthā)saḥ—he (the sun-god)ādhāya—discharging semengarbham—pregnancysūryaḥ—the sun-goddivam—in the celestial planetsgataḥ—returnedsadyaḥ—immediatelykumāraḥ—a childsaṣjajṣe—was borndvitīyaḥ—secondiva—likebhāskaraḥ—the sun-god.
Blended reading (Sanskrit + English inline)
iti tasyāṁ sa ādhāya
iti
in this way
tasyām
unto her (Pṛthā)
saḥ
he (the sun-god)
ādhāya
discharging semen
garbhaṁ sūryo divaṁ gataḥ
garbham
pregnancy
sūryaḥ
the sun-god
divam
in the celestial planets
gataḥ
returned
sadyaḥ kumāraḥ saṣjajṣe
sadyaḥ
immediately
kumāraḥ
a child
saṣjajṣe
was born
dvitīya iva bhāskaraḥ
dvitīyaḥ
second
iva
like
bhāskaraḥ
the sun-god.
After saying this, the sun-god discharged his semen into the womb of Pṛthā and then returned to the celestial kingdom. Immediately thereafter, from Kuntī a child was born, who was like a second sun-god.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After saying this, the sun-god made her pregnant and returned to the celestial kingdom. Immediately from Kuntī a child was born, who was like a second sun-god.
tam—that childsā—she (Kuntī)atyajat—gave upnadī-toye—in the water of the riverkṛcchrāt—with great repentancelokasya—of the people in generalbibhyatī—fearingprapitāmahaḥ—(your) great-grandfathertām—her (Kuntī)uvāha—marriedpāṇḍuḥ—the king known as Pāṇḍuvai—indeedsatya-vikramaḥ—very pious and chivalrous.
Blended reading (Sanskrit + English inline)
taṁ sātyajan nadī-toye
tam
that child
sā
she (Kuntī)
atyajat
gave up
nadī-toye
in the water of the river
kṛcchrāl lokasya bibhyatī
kṛcchrāt
with great repentance
lokasya
of the people in general
bibhyatī
fearing
prapitāmahas tām uvāha
prapitāmahaḥ
(your) great-grandfather
tām
her (Kuntī)
uvāha
married
pāṇḍur vai satya-vikramaḥ
pāṇḍuḥ
the king known as Pāṇḍu
vai
indeed
satya-vikramaḥ
very pious and chivalrous.
Because Kuntī feared people’s criticisms, with great difficulty she had to give up her affection for her child. Unwillingly, she packed the child in a basket and let it float down the waters of the river. O Mahārāja Parīkṣit, your great-grandfather the pious and chivalrous King Pāṇḍu later married Kuntī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Fearing people's criticisms, with great difficulty she gave up her child by placing it in a basket in the river. Your great-grandfather the pious and chivalrous King Pāṇḍu later married Kuntī.
śrutadevām—unto Śrutadevā, a sister of Kuntī’stu—butkārūṣaḥ—the King of Karūṣavṛddhaśarmā—Vṛddhaśarmāsamagrahīt—marriedyasyām—through whomabhūt—was borndantavakraḥ—Dantavakraṛṣi-śaptaḥ—was formerly cursed by the sages Sanaka and Sanātanaditeḥ—of Ditisutaḥ—son.
Blended reading (Sanskrit + English inline)
śrutadevāṁ tu kārūṣo
śrutadevām
unto Śrutadevā, a sister of Kuntī’s
tu
but
kārūṣaḥ
the King of Karūṣa
vṛddhaśarmā samagrahīt
vṛddhaśarmā
Vṛddhaśarmā
samagrahīt
married
yasyām abhūd dantavakra
yasyām
through whom
abhūt
was born
dantavakraḥ
Dantavakra
ṛṣi-śapto diteḥ sutaḥ
ṛṣi-śaptaḥ
was formerly cursed by the sages Sanaka and Sanātana
diteḥ
of Diti
sutaḥ
son.
Vṛddhaśarmā, the King of Karūṣa, married Kuntī’s sister Śrutadevā, and from her womb Dantavakra was born. Having been cursed by the sages headed by Sanaka, Dantavakra had formerly been born as the son of Diti named Hiraṇyākṣa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vṛddhaśarmā, the King of Karūṣa, married Kuntī's sister Śrutadevā, and from her womb Dantavakra was born. Having been cursed by the sages headed by Sanaka, Dantavakra had formerly been born as the son of Diti named Hiraṇyākṣa.
kaikeyaḥ—the King of Kekayadhṛṣṭaketuḥ—Dhṛṣṭaketuca—alsośrutakīrtim—a sister of Kuntī’s named Śrutakīrtiavindata—marriedsantardana-ādayaḥ—headed by Santardanatasyām—through her (Śrutakīrti)paṣca—fiveāsan—there werekaikayāḥ—the sons of the King of Kekayasutāḥ—sons.
Blended reading (Sanskrit + English inline)
kaikeyo dhṛṣṭaketuś ca
kaikeyaḥ
the King of Kekaya
dhṛṣṭaketuḥ
Dhṛṣṭaketu
ca
also
śrutakīrtim avindata
śrutakīrtim
a sister of Kuntī’s named Śrutakīrti
avindata
married
santardanādayas tasyāṁ
santardana-ādayaḥ
headed by Santardana
tasyām
through her (Śrutakīrti)
paṣcāsan kaikayāḥ sutāḥ
paṣca
five
āsan
there were
kaikayāḥ
the sons of the King of Kekaya
sutāḥ
sons.
King Dhṛṣṭaketu, the King of Kekaya, married Śrutakīrti, another sister of Kuntī’s. Śrutakīrti had five sons, headed by Santardana.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
King Dhṛṣṭaketu, the King of Kekaya, married Śrutakīrti, another sister of Kuntī's. Śrutakīrti had five sons, headed by Santardana.
rājādhidevyām—through Rājādhidevī, another sister of Kuntī’sāvantyau—the sons (named Vinda and Anuvinda)jayasenaḥ—King Jayasenaajaniṣṭa—gave birth toha—in the pastdamaghoṣaḥ—Damaghoṣacedi-rājaḥ—the king of the state of Cediśrutaśravasam—Śrutaśravā, another sisteragrahīt—married.
Blended reading (Sanskrit + English inline)
rājādhidevyām āvantyau
rājādhidevyām
through Rājādhidevī, another sister of Kuntī’s
āvantyau
the sons (named Vinda and Anuvinda)
jayaseno ’janiṣṭa ha
jayasenaḥ
King Jayasena
damaghoṣaś cedi-rājaḥ
ajaniṣṭa
gave birth to
ha
in the past
damaghoṣaḥ
Damaghoṣa
cedi-rājaḥ
the king of the state of Cedi
śrutaśravasam agrahīt
śrutaśravasam
Śrutaśravā, another sister
agrahīt
married.
Through the womb of Rājādhidevī, another sister of Kuntī’s, Jayasena begot two sons, named Vinda and Anuvinda. Similarly, the king of the Cedi state married Śrutaśravā. This king’s name was Damaghoṣa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Through the womb of Rājādhidevī, another sister of Kuntī's, Jayasena begot two sons, named Vinda and Anuvinda. Similarly, the king of the Cedi state married Śrutaśravā. This king's name was Damaghoṣa.
Āvantyau means Vinda and Anuvinda.
śiśupālaḥ—Śiśupālasutaḥ—the sontasyāḥ—of her (Śrutaśravā)kathitaḥ—already described (in the Seventh Canto)tasya—hissambhavaḥ—birthdevabhāgasya—from Devabhāga, a brother of Vasudeva’skaṁsāyām—in the womb of Kaṁsā, his wifecitraketu—Citraketubṛhadbalau—and Bṛhadbala.
Blended reading (Sanskrit + English inline)
śiśupālaḥ sutas tasyāḥ
śiśupālaḥ
Śiśupāla
sutaḥ
the son
tasyāḥ
of her (Śrutaśravā)
kathitas tasya sambhavaḥ
kathitaḥ
already described (in the Seventh Canto)
tasya
his
sambhavaḥ
birth
devabhāgasya kaṁsāyāṁ
devabhāgasya
from Devabhāga, a brother of Vasudeva’s
kaṁsāyām
in the womb of Kaṁsā, his wife
citraketu-bṛhadbalau
citraketu
Citraketu
bṛhadbalau
and Bṛhadbala.
The son of Śrutaśravā was Śiśupāla, whose birth has already been described [in the Seventh Canto of Śrīmad-Bhāgavatam]. Vasudeva’s brother named Devabhāga had two sons born of his wife, Kaṁsā. These two sons were Citraketu and Bṛhadbala.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Śrutaśravā was Śiśupāla, whose birth has already been described (in the Seventh Canto of Śrīmad-Bhāgavatam). Vasudeva's brother named Devabhāga had two sons born of his wife, Kaṁsā. These two sons were Citraketu and Bṛhadbala.
kaṁsavatyām—in the womb of Kaṁsavatīdevaśravasaḥ—from Devaśravā, a brother of Vasudeva’ssuvīraḥ—Suvīraiṣumān—Iṣumāntathā—as well asbakaḥ—Bakakaṅkāt—from Kaṅkatu—indeedkaṅkāyām—in his wife, named Kaṅkāsatyajit—Satyajitpurujit—Purujittathā—as well as.
Blended reading (Sanskrit + English inline)
kaṁsavatyāṁ devaśravasaḥ
kaṁsavatyām
in the womb of Kaṁsavatī
devaśravasaḥ
from Devaśravā, a brother of Vasudeva’s
suvīra iṣumāṁs tathā
suvīraḥ
Suvīra
iṣumān
Iṣumān
tathā
as well as
bakaḥ kaṅkāt tu kaṅkāyāṁ
bakaḥ
Baka
kaṅkāt
from Kaṅka
tu
indeed
kaṅkāyām
in his wife, named Kaṅkā
satyajit purujit tathā
satyajit
Satyajit
purujit
Purujit
tathā
as well as.
Vasudeva’s brother named Devaśravā married Kaṁsavatī, by whom he begot two sons, named Suvīra and Iṣumān. Kaṅka, by his wife Kaṅkā, begot three sons, named Baka, Satyajit and Purujit.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vasudeva's brother named Devaśravā married Kaṁsavatī, by whom he begot two sons, named Suvīra and Iṣumān. Kaṅka, Vasudeva’s brother, by his wife Kaṅkā, begot three sons, named Baka, Satyajit and Purujit.
Having described the husband’s of Vasudeva’s sisters and their sons, now Śukadeva describes the wives of his nine brothers and their children in nine and a half verses.
sṛṣjayaḥ—Sṛṣjayarāṣṭrapālyām—through his wife, Rāṣṭrapālikāca—andvṛṣa-durmarṣaṇa-ādikān—begot sons headed by Vṛṣa and Durmarṣaṇaharikeśa—Harikeśahiraṇyākṣau—and Hiraṇyākṣaśūrabhūmyām—in the womb of Śūrabhūmica—andśyāmakaḥ—King Śyāmaka.
Blended reading (Sanskrit + English inline)
sṛṣjayo rāṣṭrapālyāṁ ca
sṛṣjayaḥ
Sṛṣjaya
rāṣṭrapālyām
through his wife, Rāṣṭrapālikā
ca
and
vṛṣa-durmarṣaṇādikān
vṛṣa-durmarṣaṇa-ādikān
begot sons headed by Vṛṣa and Durmarṣaṇa
harikeśa-hiraṇyākṣau
harikeśa
Harikeśa
hiraṇyākṣau
and Hiraṇyākṣa
śūrabhūmyāṁ ca śyāmakaḥ
śūrabhūmyām
in the womb of Śūrabhūmi
ca
and
śyāmakaḥ
King Śyāmaka.
King Sṛṣjaya, by his wife, Rāṣṭrapālikā, begot sons headed by Vṛṣa and Durmarṣaṇa. King Śyāmaka, by his wife, Śūrabhūmi, begot two sons, named Harikeśa and Hiraṇyākṣa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
King Sṛṣjaya, Vasudeva’s brother, by his wife, Rāṣṭrapālikā, begot sons headed by Vṛṣa and Durmarṣaṇa. King Śyāmaka, another brother of Vasudeva,by his wife, Śūrabhūmi, begot two sons, named Harikeśa and Hiraṇyākṣa.
miśrakeśyām—in the womb of Miśrakeśīapsarasi—who belonged to the Apsarā groupvṛka-ādīn—Vṛka and other sonsvatsakaḥ—Vatsakatathā—as welltakṣa-puṣkara-śāla-ādīn—sons headed by Takṣa, Puṣkara and Śāladurvākṣyām—in the womb of his wife, Durvākṣīvṛkaḥ—Vṛkaādadhe—begot.
Blended reading (Sanskrit + English inline)
miśrakeśyām apsarasi
miśrakeśyām
in the womb of Miśrakeśī
apsarasi
who belonged to the Apsarā group
vṛkādīn vatsakas tathā
vṛka-ādīn
Vṛka and other sons
vatsakaḥ
Vatsaka
tathā
as well
takṣa-puṣkara-śālādīn
takṣa-puṣkara-śāla-ādīn
sons headed by Takṣa, Puṣkara and Śāla
durvākṣyāṁ vṛka ādadhe
durvākṣyām
in the womb of his wife, Durvākṣī
vṛkaḥ
Vṛka
ādadhe
begot.
Thereafter, King Vatsaka, by the womb of his wife, Miśrakeśī, who was an Apsarā, begot sons headed by Vṛka. Vṛka, by his wife, Durvākṣī, begot Takṣa, Puṣkara, Śāla and so on.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
King Vatsaka, brother of Vasudeva, by the womb of his wife, Miśrakeśī, who was an Apsarā, begot sons headed by Vṛka. Vṛka, brother of Vasudeva, by his wife, Durvākṣī, begot Takṣa, Puṣkara, Śāla and so on.
sumitra—Sumitraarjunapāla—Arjunapālaādīn—headed bysamīkāt—from King Samīkatu—indeedsudāmanī—in the womb of Sudāmanī, his wifeānakaḥ—King Ānakakarṇikāyām—in the womb of his wife Karṇikāvai—indeedṛtadhāmā—Ṛtadhāmājayau—and Jayaapi—indeed.
Blended reading (Sanskrit + English inline)
sumitrārjunapālādīn
sumitra
Sumitra
arjunapāla
Arjunapāla
ādīn
headed by
samīkāt tu sudāmanī
samīkāt
from King Samīka
tu
indeed
sudāmanī
in the womb of Sudāmanī, his wife
ānakaḥ karṇikāyāṁ vai
ānakaḥ
King Ānaka
karṇikāyām
in the womb of his wife Karṇikā
vai
indeed
ṛtadhāmā-jayāv api
ṛtadhāmā
Ṛtadhāmā
jayau
and Jaya
api
indeed.
From Samīka, by the womb of his wife, Sudāmanī, came Sumitra, Arjunapāla and other sons. King Ānaka, by his wife, Karṇikā, begot two sons, namely Ṛtadhāmā and Jaya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From Śamīka, brother of Vasudeva, by the womb of his wife, Sudāmanī, came Sumitra, Arjunapāla and other sons. King Ānaka, brother of Vasudeva, by his wife, Karṇikā, begot two sons, namely Ṛtadhāmā and Jaya.
pauravī—Pauravīrohiṇī—Rohiṇībhadrā—Bhadrāmadirā—Madirārocanā—Rocanāilā—Ilādevakī—Devakīpramukhāḥ—headed byca—andāsan—existedpatnyaḥ—wivesānakadundubheḥ—of Vasudeva, who was known as Ānakadundubhi.
Blended reading (Sanskrit + English inline)
pauravī rohiṇī bhadrā
pauravī
Pauravī
rohiṇī
Rohiṇī
bhadrā
Bhadrā
madirā rocanā ilā
madirā
Madirā
rocanā
Rocanā
ilā
Ilā
devakī-pramukhāś cāsan
devakī
Devakī
pramukhāḥ
headed by
ca
and
āsan
existed
patnya ānakadundubheḥ
patnyaḥ
wives
ānakadundubheḥ
of Vasudeva, who was known as Ānakadundubhi.
Devakī, Pauravī, Rohiṇī, Bhadrā, Madirā, Rocanā, Ilā and others were all wives of Ānakadundubhi [Vasudeva]. Among them all, Devakī was the chief.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Devakī, Pauravī, Rohiṇī, Bhadrā, Madirā, Rocanā, Ilā were all wives of Vasudeva. Among them all, Devakī was the chief.
balam—Balagadam—Gadasāraṇam—Sāraṇaca—alsodurmadam—Durmadavipulam—Vipuladhruvam—Dhruvavasudevaḥ—Vasudeva (the father of Kṛṣṇa)tu—indeedrohiṇyām—in the wife named Rohiṇīkṛta-ādīn—the sons headed by Kṛtaudapādayat—begot.
Blended reading (Sanskrit + English inline)
balaṁ gadaṁ sāraṇaṁ ca
balam
Bala
gadam
Gada
sāraṇam
Sāraṇa
ca
also
durmadaṁ vipulaṁ dhruvam
durmadam
Durmada
vipulam
Vipula
dhruvam
Dhruva
vasudevas tu rohiṇyāṁ
vasudevaḥ
Vasudeva (the father of Kṛṣṇa)
tu
indeed
rohiṇyām
in the wife named Rohiṇī
kṛtādīn udapādayat
kṛta-ādīn
the sons headed by Kṛta
udapādayat
begot.
Vasudeva, by the womb of his wife Rohiṇī, begot sons such as Bala, Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vasudeva, by the womb of his wife Rohiṇī, begot sons such as Bala, Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others.
subhadraḥ—Subhadrabhadrabāhuḥ—Bhadrabāhuca—anddurmadaḥ—Durmadabhadraḥ—Bhadraeva—indeedca—alsopauravyāḥ—of the wife named Pauravītanayāḥ—sonshi—indeedete—all of thembhūta-ādyāḥ—headed by Bhūtadvādaśa—twelveabhavan—were bornnanda-upananda-kṛtaka-śūra-ādyāḥ—Nanda, Upananda, Kṛtaka, Śūra and othersmadirā-ātmajāḥ—the sons of Madirākauśalyā—Kauśalyākeśinam—a son named Keśītu ekam—only oneasūta—gave birth tokula-nandanam—a son.
Blended reading (Sanskrit + English inline)
subhadro bhadrabāhuś ca
subhadraḥ
Subhadra
bhadrabāhuḥ
Bhadrabāhu
ca
and
durmado bhadra eva ca
durmadaḥ
Durmada
bhadraḥ
Bhadra
eva
indeed
ca
also
pauravyās tanayā hy ete
pauravyāḥ
of the wife named Pauravī
tanayāḥ
sons
hi
indeed
ete
all of them
bhūtādyā dvādaśābhavan
bhūta-ādyāḥ
headed by Bhūta
dvādaśa
twelve
abhavan
were born
nandopananda-kṛtaka-
nanda-upananda-kṛtaka-śūra-ādyāḥ
Nanda, Upananda, Kṛtaka, Śūra and others
śūrādyā madirātmajāḥ
madirā-ātmajāḥ
the sons of Madirā
kauśalyā keśinaṁ tv ekam
kauśalyā
Kauśalyā
keśinam
a son named Keśī
tu ekam
only one
asūta kula-nandanam
asūta
gave birth to
kula-nandanam
a son.
From the womb of Pauravī came twelve sons, including Bhūta, Subhadra, Bhadrabāhu, Durmada and Bhadra. Nanda, Upananda, Kṛtaka, Śūra and others were born from the womb of Madirā. Bhadrā [Kauśalyā] gave birth to only one son, named Keśī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From the womb of Pauravī came twelve sons, including Bhūta, Subhadra, Bhadrabāhu, Durmada and Bhadra. Nanda, Upananda, Kṛtaka, Śūra and others were born from the womb of Madirā. Bhadrā gave birth to only one son, named Keśī.
Kauśalyā means his wife Bhadrā.
rocanāyām—in another wife, whose name was Rocanāataḥ—thereafterjātāḥ—were bornhasta—Hastahemāṅgada—Hemāṅgadaādayaḥ—and othersilāyām—in another wife, named Ilāuruvalka-ādīn—sons headed by Uruvalkayadu-mukhyān—principal personalities in the Yadu dynastyajījanat—he begot.
Blended reading (Sanskrit + English inline)
rocanāyām ato jātā
rocanāyām
in another wife, whose name was Rocanā
ataḥ
thereafter
jātāḥ
were born
hasta-hemāṅgadādayaḥ
hasta
Hasta
hemāṅgada
Hemāṅgada
ādayaḥ
and others
ilāyām uruvalkādīn
ilāyām
in another wife, named Ilā
uruvalka-ādīn
sons headed by Uruvalka
yadu-mukhyān ajījanat
yadu-mukhyān
principal personalities in the Yadu dynasty
ajījanat
he begot.
Vasudeva, by another of his wives, whose name was Rocanā, begot Hasta, Hemāṅgada and other sons. And by his wife named Ilā he begot sons headed by Uruvalka, all of whom were chief personalities in the dynasty of Yadu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vasudeva, by Rocanā, begot Hasta, Hemāṅgada and other sons. And by his wife named Ilā he begot sons headed by Uruvalka, all of whom were chief personalities in the dynasty of Yadu.
vipṛṣṭhaḥ—Vipṛṣṭhadhṛtadevāyām—in the womb of the wife named Dhṛtadevāekaḥ—one sonānakadundubheḥ—of Ānakadundubhi, Vasudevaśāntidevā-ātmajāḥ—the sons of another wife, named Śāntidevārājan—O Mahārāja Parīkṣitpraśama-prasita-ādayaḥ—Praśama, Prasita and other sons.
Blended reading (Sanskrit + English inline)
vipṛṣṭho dhṛtadevāyām
vipṛṣṭhaḥ
Vipṛṣṭha
dhṛtadevāyām
in the womb of the wife named Dhṛtadevā
eka ānakadundubheḥ
ekaḥ
one son
ānakadundubheḥ
of Ānakadundubhi, Vasudeva
śāntidevātmajā rājan
śāntidevā-ātmajāḥ
the sons of another wife, named Śāntidevā
rājan
O Mahārāja Parīkṣit
praśama-prasitādayaḥ
praśama-prasita-ādayaḥ
Praśama, Prasita and other sons.
From the womb of Dhṛtadevā, one of the wives of Ānakadundubhi [Vasudeva], came a son named Vipṛṣṭha. The sons of Śāntidevā, another wife of Vasudeva, were Praśama, Prasita and others.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From the womb of Dhṛtadevā, sister of Devakī, Vasudeva begot a son named Vipṛṣṭha. The sons of Śāntidevā, another wife of Vasudeva, were Praśama, Prasita and others.
రాజన్యకల్పవర్షాద్యా ఉపదేవాసుతా దశ
వసుహంససువంశాద్యా: శ్రీదేవాయాస్తు షట్ సుతా: ॥ ౫౧ ॥
rājanya-kalpa-varṣādyā
[raajanya-kalpa-varshaadyaa]
upadevā-sutā daśa
[upadevaa-sutaa dasha]
vasu-haṁsa-suvaṁśādyāḥ
[vasu-hamsa-suvamshaadyaah]
śrīdevāyās tu ṣaṭ sutāḥ
[shreedevaayaas tu shat sutaah]
Word-for-word
rājanya—Rājanyakalpa—Kalpavarṣa-ādyāḥ—Varṣa and othersupadevā-sutāḥ—sons of Upadevā, another wife of Vasudeva’sdaśa—tenvasu—Vasuhaṁsa—Haṁsasuvaṁśa—Suvaṁśaādyāḥ—and othersśrīdevāyāḥ—born of another wife, named Śrīdevātu—butṣaṭ—sixsutāḥ—sons.
Blended reading (Sanskrit + English inline)
rājanya-kalpa-varṣādyā
rājanya
Rājanya
kalpa
Kalpa
varṣa-ādyāḥ
Varṣa and others
upadevā-sutā daśa
upadevā-sutāḥ
sons of Upadevā, another wife of Vasudeva’s
daśa
ten
vasu-haṁsa-suvaṁśādyāḥ
vasu
Vasu
haṁsa
Haṁsa
suvaṁśa
Suvaṁśa
ādyāḥ
and others
śrīdevāyās tu ṣaṭ sutāḥ
śrīdevāyāḥ
born of another wife, named Śrīdevā
tu
but
ṣaṭ
six
sutāḥ
sons.
Vasudeva also had a wife named Upadevā, from whom came ten sons, headed by Rājanya, Kalpa and Varṣa. From Śrīdevā, another wife, came six sons, such as Vasu, Haṁsa and Suvaṁśa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vasudeva by Upadevā, sister of Devakī, produced ten sons, headed by Rājanya, Kalpa and Varṣa. From Śrīdevā, another wife, came six sons, such as Vasu, Haṁsa and Suvaṁśa.
devarakṣitayā—by the wife named Devarakṣitālabdhāḥ—achievednava—nineca—alsoatra—heregadā-ādayaḥ—sons headed by Gadāvasudevaḥ—Śrīla Vasudevasutān—sonsaṣṭau—eightādadhe—begotsahadevayā—in the wife named Sahadevā.
Blended reading (Sanskrit + English inline)
devarakṣitayā labdhā
devarakṣitayā
by the wife named Devarakṣitā
labdhāḥ
achieved
nava cātra gadādayaḥ
nava
nine
ca
also
atra
here
gadā-ādayaḥ
sons headed by Gadā
vasudevaḥ sutān aṣṭāv
vasudevaḥ
Śrīla Vasudeva
sutān
sons
aṣṭau
eight
ādadhe sahadevayā
ādadhe
begot
sahadevayā
in the wife named Sahadevā.
By the semen of Vasudeva in the womb of Devarakṣitā, nine sons were born, headed by Gadā. Vasudeva, who was religion personified, also had a wife named Sahadevā, by whose womb he begot eight sons, headed by Śruta and Pravara.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vasudeva, by Devarakṣitā, another sister of Devakī, bore nine sons, headed by Gadā. Vasudeva, by Sahadevā, sister of Devakī, begot eight sons.
pravara—Pravara (in some readings, Pauvara)śruta—Śrutamukhyān—headed byca—andsākṣāt—directlydharmaḥ—religion personifiedvasūn iva—exactly like the chief Vasus in the heavenly planetsvasudevaḥ—Śrīla Vasudeva, the father of Kṛṣṇatu—indeeddevakyām—in the womb of Devakīaṣṭa—eightputrān—sonsajījanat—begotkīrtimantam—Kīrtimānsuṣeṇam ca—and Suṣeṇabhadrasenam—Bhadrasenaudāra-dhīḥ—all fully qualifiedṛjum—Ṛjusammardanam—Sammardanabhadram—Bhadrasaṅkarṣaṇam—Saṅkarṣaṇaahi-īśvaram—the supreme controller and serpent incarnationaṣṭamaḥ—the eighth onetu—buttayoḥ—of both (Devakī and Vasudeva)āsīt—appearedsvayam eva—directly, personallyhariḥ—the Supreme Personality of Godheadkila—what to speak ofsubhadrā—a sister, Subhadrāca—andmahābhāgā—highly fortunatetava—yourrājan—O Mahārāja Parīkṣitpitāmahī—grandmother.
Blended reading (Sanskrit + English inline)
pravara-śruta-mukhyāṁś ca
pravara
Pravara (in some readings, Pauvara)
śruta
Śruta
mukhyān
headed by
ca
and
sākṣād dharmo vasūn iva
sākṣāt
directly
dharmaḥ
religion personified
vasūn iva
exactly like the chief Vasus in the heavenly planets
vasudevaḥ
Śrīla Vasudeva, the father of Kṛṣṇa
vasudevas tu devakyām
tu
indeed
devakyām
in the womb of Devakī
aṣṭa putrān ajījanat
aṣṭa
eight
putrān
sons
ajījanat
begot
kīrtimantaṁ suṣeṇaṁ ca
kīrtimantam
Kīrtimān
suṣeṇam ca
and Suṣeṇa
bhadrasenam udāra-dhīḥ
bhadrasenam
Bhadrasena
udāra-dhīḥ
all fully qualified
ṛjuṁ sammardanaṁ bhadraṁ
ṛjum
Ṛju
sammardanam
Sammardana
bhadram
Bhadra
saṅkarṣaṇam ahīśvaram
saṅkarṣaṇam
Saṅkarṣaṇa
ahi-īśvaram
the supreme controller and serpent incarnation
aṣṭamas tu tayor āsīt
aṣṭamaḥ
the eighth one
tu
but
tayoḥ
of both (Devakī and Vasudeva)
āsīt
appeared
svayam eva hariḥ kila
svayam eva
directly, personally
hariḥ
the Supreme Personality of Godhead
kila
what to speak of
subhadrā ca mahābhāgā
subhadrā
a sister, Subhadrā
ca
and
mahābhāgā
highly fortunate
tava rājan pitāmahī
tava
your
rājan
O Mahārāja Parīkṣit
pitāmahī
grandmother.
The eight sons born of Sahadevā such as Pravara and Śruta, were exact incarnations of the eight Vasus in the heavenly planets. Vasudeva also begot eight highly qualified sons through the womb of Devakī. These included Kīrtimān, Suṣeṇa, Bhadrasena, Ṛju, Sammardana, Bhadra and Saṅkarṣaṇa, the controller and serpent incarnation. The eighth son was the Supreme Personality of Godhead Himself — Kṛṣṇa. The highly fortunate Subhadrā, the one daughter, was your grandmother.
Purport
The fifty-fifth verse says, svayam eva hariḥ kila, indicating that Kṛṣṇa, the eighth son of Devakī, is the Supreme Personality of Godhead. Kṛṣṇa is not an incarnation. Although there is no difference between the Supreme Personality of Godhead Hari and His incarnation, Kṛṣṇa is the original Supreme Person, the complete Godhead. Incarnations exhibit only a certain percentage of the potencies of Godhead; the complete Godhead is Kṛṣṇa Himself, who appeared as the eighth son of Devakī.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The eight sons of Sahadevā were headed by Pravara and Śruta. Vasudeva, dharma personified, also begot eight sons equal to the Vasus through the womb of Devakī. These included the wise Kīrtimān, Suṣeṇa, Bhadrasena, Ṛju, Sammardana, Bhadra and Saṅkarṣaṇa, the controller and serpent incarnation. But their eighth son was Svayam Bhagavān. The highly fortunate Subhadrā, your grandmother, was also their daughter.
Svayam means Kṛṣṇa is not an aṁśa.
yadā—wheneveryadā—wheneverhi—indeeddharmasya—of the principles of religionkṣayaḥ—deteriorationvṛddhiḥ—increasingca—andpāpmanaḥ—of sinful activitiestadā—at that timetu—indeedbhagavān—the Supreme Personality of Godheadīśaḥ—the supreme controllerātmānam—personallysṛjate—descendshariḥ—the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
yadā yadā hi dharmasya
yadā
whenever
yadā
whenever
hi
indeed
dharmasya
of the principles of religion
kṣayo vṛddhiś ca pāpmanaḥ
kṣayaḥ
deterioration
vṛddhiḥ
increasing
ca
and
pāpmanaḥ
of sinful activities
tadā tu bhagavān īśa
tadā
at that time
tu
indeed
bhagavān
the Supreme Personality of Godhead
īśaḥ
the supreme controller
ātmānaṁ sṛjate hariḥ
ātmānam
personally
sṛjate
descends
hariḥ
the Supreme Personality of Godhead.
Whenever the principles of religion deteriorate and the principles of irreligion increase, the supreme controller, the Personality of Godhead Śrī Hari, appears by His own will.
Purport
The principles by which an incarnation of the Supreme Personality of Godhead descends upon earth are explained in this verse. The same principles are also explained in Bhagavad-gītā (4.7) by the Lord Himself:
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself.”
In the present age, the Supreme Personality of Godhead has appeared as Śrī Caitanya Mahāprabhu to inaugurate the Hare Kṛṣṇa movement. At the present time, in Kali-yuga, people are extremely sinful and bad ( manda ). They have no idea of spiritual life and are misusing the benefits of the human form to live like cats and dogs. Under these circumstances Śrī Caitanya Mahāprabhu has inaugurated the Hare Kṛṣṇa movement, which is not different from Kṛṣṇa, the Supreme Personality of Godhead. If one associates with this movement, he directly associates with the Supreme Personality of Godhead. People should take advantage of the chanting of the Hare Kṛṣṇa mantra and thus gain relief from all the problems created in this Age of Kali.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Whenever the principles of religion deteriorate and the principles of irreligion increase, the Supreme Lord, the controller, manifests his form.
This verse explains the general reason for the Lord’s appearance.
na—nothi—indeedasya—of Him (the Supreme Personality of Godhead)janmanaḥ—of the appearance, or taking birthhetuḥ—there is any causekarmaṇaḥ—or for actingvā—eithermahīpate—O King (Mahārāja Parīkṣit)ātma-māyām—His supreme compassion for the fallen soulsvinā—withoutīśasya—of the supreme controllerparasya—of the Personality of Godhead, who is beyond the material worlddraṣṭuḥ—of the Supersoul, who witnesses everyone’s activitiesātmanaḥ—of the Supersoul of everyone.
Blended reading (Sanskrit + English inline)
na hy asya janmano hetuḥ
na
not
karmaṇo vā mahīpate
hi
indeed
ātma-māyāṁ vineśasya
asya
of Him (the Supreme Personality of Godhead)
janmanaḥ
of the appearance, or taking birth
hetuḥ
there is any cause
karmaṇaḥ
or for acting
vā
either
parasya draṣṭur ātmanaḥ
mahīpate
O King (Mahārāja Parīkṣit)
ātma-māyām
His supreme compassion for the fallen souls
vinā
without
īśasya
of the supreme controller
parasya
of the Personality of Godhead, who is beyond the material world
draṣṭuḥ
of the Supersoul, who witnesses everyone’s activities
ātmanaḥ
of the Supersoul of everyone.
O King, Mahārāja Parīkṣit, but for the Lord’s personal desire, there is no cause for His appearance, disappearance or activities. As the Supersoul, He knows everything. Consequently there is no cause that affects Him, not even the results of fruitive activities.
Purport
This verse points out the difference between the Supreme Personality of Godhead and an ordinary living being. An ordinary living being receives a particular type of body according to his past activities ( karmaṇā daiva-netreṇa jantur dehopapattaye ). A living being is never independent and can never appear independently. Rather, one is forced to accept a body imposed upon him by māyā according to his past karma. As explained in Bhagavad-gītā (18.61) , yantrārūḍhāni māyayā. The body is a kind of machine created and offered to the living entity by the material energy under the direction of the Supreme Personality of Godhead. Therefore the living entity must accept a particular type of body awarded to him by māyā, the material energy, according to his karma. One cannot independently say, “Give me a body like this” or “Give me a body like that.” One must accept whatever body is offered by the material energy. This is the position of the ordinary living being.
When Kṛṣṇa descends, however, He does so out of His merciful compassion for the fallen souls. As the Lord says in Bhagavad-gītā (4.8) :
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām dharma-saṁsthāpanārthāya sambhavāmi yuge yuge
“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear millennium after millennium.” The Supreme Lord is not forced to appear. Indeed, no one can subject Him to force, for He is the Supreme Personality of Godhead. Everyone is under His control, and He is not under the control of anyone else. Foolish people who because of a poor fund of knowledge think that one can equal Kṛṣṇa or become Kṛṣṇa are condemned in every way. No one can equal or surpass Kṛṣṇa, who is therefore described as asamordhva. According to the Viśva-kośa dictionary, the word māyā is used in the sense of “false pride” and also in the sense of “compassion.” For an ordinary living being, the body in which he appears is his punishment. As the Lord says in Bhagavad-gītā (7.14) , daivī hy eṣā guṇamayī mama māyā duratyayā: “This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.” But when Kṛṣṇa comes the word māyā refers to His compassion or mercy upon the devotees and fallen souls. By His potency, the Lord can deliver everyone, whether sinful or pious.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King! But for the mercy of the excellent Lord, who is the witness, there is no cause for the Lord’s appearance or activities.
“The cause of the jīva being born and performing actions is his previous karmas. This is caused by māyā. What is the cause of the Lord’s birth and actions?” Except for mercy (māyām) for the jīvas (ātma) of the Lord (ātmanaḥ), there is no reason. According to Viśva-prakāśa, māyā can mean mercy as well as deceit. The result of his mercy is his birth and activities. By showing his birth and activities, all the jīvas can be delivered. The Lord’s is capable of doing this because he is the most excellent (parasya). The cause of his mercy is that he is the witness (draṣṭuḥ) of the jīvas, seeing the jīvas who have fallen into the ocean of suffering through repeated birth.
yat—whatevermāyā-ceṣṭitam—the laws of material nature enacted by the Supreme Personality of Godheadpuṁsaḥ—of the living entitiessthiti—duration of lifeutpatti—birthapyayāya—annihilationhi—indeedanugrahaḥ—compassiontat-nivṛtteḥ—the creation and manifestation of cosmic energy to stop the repetition of birth and deathātma-lābhāya—thus going home, back to Godheadca—indeediṣyate—for this purpose the creation is there.
Blended reading (Sanskrit + English inline)
yan māyā-ceṣṭitaṁ puṁsaḥ
yat
whatever
māyā-ceṣṭitam
the laws of material nature enacted by the Supreme Personality of Godhead
puṁsaḥ
of the living entities
sthity-utpatty-apyayāya hi
sthiti
duration of life
utpatti
birth
apyayāya
annihilation
hi
indeed
anugrahas tan-nivṛtter
anugrahaḥ
compassion
tat-nivṛtteḥ
the creation and manifestation of cosmic energy to stop the repetition of birth and death
ātma-lābhāya ceṣyate
ātma-lābhāya
thus going home, back to Godhead
ca
indeed
iṣyate
for this purpose the creation is there.
The Supreme Personality of Godhead acts through His material energy in the creation, maintenance and annihilation of this cosmic manifestation just to deliver the living entity by His compassion and stop the living entity’s birth, death and duration of materialistic life. Thus He enables the living being to return home, back to Godhead.
Purport
Materialistic men sometimes ask why God has created the material world for the suffering of the living entities. The material creation is certainly meant for the suffering of the conditioned souls, who are part of the Supreme Personality of Godhead, as confirmed by the Lord Himself in Bhagavad-gītā (15.7) :
“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” All the living entities are part and parcel of the Supreme Personality of Godhead and are as good as the Lord qualitatively, but quantitatively there is a great difference between them, for the Lord is unlimited whereas the living entities are limited. Thus the Lord possesses unlimited potency for pleasure, and the living entities have a limited pleasure potency. Ānandamayo ’bhyāsāt ( Vedānta-sūtra 1.1.12). Both the Lord and the living entity, being qualitatively spirit soul, have the tendency for peaceful enjoyment, but when the part of the Supreme Personality of Godhead unfortunately wants to enjoy independently, without Kṛṣṇa, he is put into the material world, where he begins his life as Brahmā and is gradually degraded to the status of an ant or a worm in stool. This is called manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. There is a great struggle for existence because the living entity conditioned by material nature is under nature’s full control ( prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ). Because of his limited knowledge, however, the living entity thinks he is enjoying in this material world. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati . He is actually under the full control of material nature, but still he thinks himself independent ( ahaṅkāra-vimūḍhātmā kartāham iti manyate ). Even when he is elevated by speculative knowledge and tries to merge into the existence of Brahman, the same disease continues. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ ( Bhāg. 10.2.32 ). Even having attained that paraṁ padam, having merged into the impersonal Brahman, he falls again to the material world.
In this way, the conditioned soul undergoes a great struggle for existence in this material world, and therefore the Lord, out of compassion for him, appears in this world and instructs him. Thus the Lord says in Bhagavad-gītā (4.7) :
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself.” The real dharma is to surrender unto Kṛṣṇa, but the rebellious living entity, instead of surrendering to Kṛṣṇa, engages in adharma, in a struggle for existence to become like Kṛṣṇa. Therefore out of compassion Kṛṣṇa creates this material world to give the living entity a chance to understand his real position. Bhagavad-gītā and similar Vedic literatures are presented so that the living being may understand his relationship with Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ ( Bg. 15.15 ). All these Vedic literatures are meant to enable the human being to understand what he is, what his actual position is, and what his relationship is with the Supreme Personality of Godhead. This is called brahma-jijṣāsā. Every conditioned soul is struggling, but human life provides the best chance for him to understand his position. Therefore this verse says, anugrahas tan-nivṛtteḥ, indicating that the false life of repeated birth and death must be stopped and the conditioned soul should be educated. This is the purpose of the creation.
The creation does not arise whimsically, as atheistic men think.
asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-sambhūtaṁ kim anyat kāma-haitukam
“They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire and has no cause other than lust.” ( Bg. 16.8 ) Atheistic rascals think that there is no God and that the creation has taken place by chance, just as a man and woman meet by chance and the woman becomes pregnant and gives birth to a child. Actually, however, this is not the fact. The fact is that there is a purpose for this creation: to give the conditioned soul a chance to return to his original consciousness, Kṛṣṇa consciousness, and then return home, back to Godhead, and be completely happy in the spiritual world. In the material world the conditioned soul is given a chance to satisfy his senses, but at the same time he is informed by Vedic knowledge that this material world is not his actual place for happiness. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (Bg. 13.9). One must stop the repetition of birth and death. Every human being, therefore, should take advantage of this creation by understanding Kṛṣṇa and his relationship with Kṛṣṇa and in this way return home, back to Godhead.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Even the actions of the Lord in the form of the puruṣa in relation to māyā for creation, maintenance and destruction of the universe, are his mercy alone. That mercy acts to produce detachment from the world and attainment of the Lord in the spiritual world.
Mercy being the cause of his appearance is shown by kaimutya. The action in the form of glance of the Lord (puṁsaḥ) upon prakṛti (māyā-ceṣṭitam) for creation, maintenance and destruction of the jīvas’ bodies, is certainly (hi) because of his mercy. What then to speak of his activities such as lifting Govardhana, which are completely devoid of māyā? The Lord’s mercy consists of glancing over māyā, thinking, “Let the jīvas get their material enjoyment after attaining material intelligence and senses!” “But how can this be mercy? The jīvas, by enjoying material objects and undergoing creation maintenance and destruction of the universe, simply experience suffering.” He acts so that the jīvas become detached from the world and its enjoyments, by bhakti, jṣāna and vairāgya, and so that the jīva can attain the Lord (ātmā-labhāya). Without intelligence and senses, the jīva cannot attain bhakti or jṣāna. The cause of the creation of the world is mercy to the jīvas.
buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ
mātrārthaṁ ca bhavārthaṁ ca ātmane 'kalpanāya ca
The Supreme Lord manifested the material intelligence, senses, mind and vital air of the living entities so that they could indulge their desires for sense gratification, take repeated births to engage in fruitive activities, become elevated in future lives and ultimately attain the Lord. SB 10.87.2
akṣauhiṇīnām—of kings possessing great military powerpatibhiḥ—by such kings or governmentasuraiḥ—actually demons (because they do not need such military power but create it unnecessarily)nṛpa-lāṣchanaiḥ—who are actually unfit to be kings (although they have somehow taken possession of the government)bhuvaḥ—on the surface of the earthākramyamāṇāyāḥ—aiming at attacking one anotherabhārāya—paving the way for diminishing the number of demons on the surface of the earthkṛta-udyamaḥ—enthusiastic (they spend all the revenue of the state to increase military power).
Blended reading (Sanskrit + English inline)
akṣauhiṇīnāṁ patibhir
akṣauhiṇīnām
of kings possessing great military power
patibhiḥ
by such kings or government
asurair nṛpa-lāṣchanaiḥ
asuraiḥ
actually demons (because they do not need such military power but create it unnecessarily)
nṛpa-lāṣchanaiḥ
who are actually unfit to be kings (although they have somehow taken possession of the government)
bhuva ākramyamāṇāyā
bhuvaḥ
on the surface of the earth
ākramyamāṇāyāḥ
aiming at attacking one another
abhārāya kṛtodyamaḥ
abhārāya
paving the way for diminishing the number of demons on the surface of the earth
kṛta-udyamaḥ
enthusiastic (they spend all the revenue of the state to increase military power).
Although the demons who take possession of the government are dressed like men of government, they do not know the duty of the government. Consequently, by the arrangement of God, such demons, who possess great military strength, fight with one another, and thus the great burden of demons on the surface of the earth is reduced. The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Kṛṣṇa consciousness.
Purport
As stated in Bhagavad-gītā (4.8) , paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The sādhus, the devotees of the Lord, are always eager to advance the cause of Kṛṣṇa consciousness so that the conditioned souls may be released from the bondage of birth and death. But the asuras, the demons, impede the advancement of the Kṛṣṇa consciousness movement, and therefore Kṛṣṇa arranges occasional fights between different asuras who are very much interested in increasing their military power. The duty of the government or king is not to increase military power unnecessarily; the real duty of the government is to see that the people of the state advance in Kṛṣṇa consciousness. For this purpose, Kṛṣṇa says in Bhagavad-gītā (4.13) , cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: “According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me.” There should be an ideal class of men who are bona fide brāhmaṇas, and they should be given all protection. Namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Kṛṣṇa is very fond of brāhmaṇas and cows. The brāhmaṇas promulgate the cause of advancement in Kṛṣṇa consciousness, and the cows give enough milk to maintain the body in the mode of goodness. The kṣatriyas and the government should be advised by the brāhmaṇas. Next, the vaiśyas should produce enough foodstuffs, and the śūdras, who cannot do anything beneficial on their own, should serve the three higher classes (the brāhmaṇas, kṣatriyas and vaiśyas ). This is the arrangement of the Supreme Personality of Godhead so that the conditioned souls will be released from the material condition and return home, back to Godhead. This is the purpose of Kṛṣṇa’s descent on the surface of the earth ( paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ).
Everyone must understand Kṛṣṇa’s activities ( janma karma ca me divyam ). If one understands the purpose of Kṛṣṇa’s coming to this earth and performing His activities, one is immediately liberated. This liberation is the purpose of the creation and Kṛṣṇa’s descent upon the surface of the earth. Demons are very much interested in advancing a plan by which people will labor hard like cats, dogs and hogs, but Kṛṣṇa’s devotees want to teach Kṛṣṇa consciousness so that people will be satisfied with plain living and Kṛṣṇa conscious advancement. Although demons have created many plans for industry and hard labor so that people will work day and night like animals, this is not the purpose of civilization. Such endeavors are jagato’hitaḥ; that is, they are meant for the misfortune of the people in general. Kṣayāya: such activities lead to annihilation. One who understands the purpose of Kṛṣṇa, the Supreme Personality of Godhead, should seriously understand the importance of the Kṛṣṇa consciousness movement and seriously take part in it. One should not endeavor for ugra-karma, or unnecessary work for sense gratification. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti ( Bhāg. 5.5.4 ). Simply for sense gratification, people make plans for material happiness. Māyā-sukhāya bharam udvahato vimūḍhān ( Bhāg. 7.9.43 ). They do this because they are all vimūḍhas, rascals. For flickering happiness, people waste their human energy, not understanding the importance of the Kṛṣṇa consciousness movement but instead accusing the simple devotees of brainwashing. Demons may falsely accuse the preachers of the Kṛṣṇa consciousness movement, but Kṛṣṇa will arrange a fight between the demons in which all their military power will be engaged and both parties of demons will be annihilated.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Lord acted to relieve the burden of the earth which was being overtaken by demonic leaders of great armies, who posed as kings.
Seven verses make clear the reason for the Kṛṣṇa’s birth and actions. His mercy to the sādhaka and siddha devotees situated on earth is shown. The Lord was merciful, because he destroyed saṁsāra for the demons by killing them.
karmāṇi—activitiesaparimeyāṇi—immeasurable, unlimitedmanasā api—even by such plans perceived within the mindsura-īśvaraiḥ—by the controllers of the universe like Brahmā and Śivasaha-saṅkarṣaṇaḥ—along with Saṅkarṣaṇa (Baladeva)cakre—performedbhagavān—the Supreme Personality of Godheadmadhu-sūdanaḥ—the killer of the Madhu demon.
Blended reading (Sanskrit + English inline)
karmāṇy aparimeyāṇi
karmāṇi
activities
aparimeyāṇi
immeasurable, unlimited
manasāpi sureśvaraiḥ
manasā api
even by such plans perceived within the mind
sura-īśvaraiḥ
by the controllers of the universe like Brahmā and Śiva
saha-saṅkarṣaṇaś cakre
saha-saṅkarṣaṇaḥ
along with Saṅkarṣaṇa (Baladeva)
cakre
performed
bhagavān madhusūdanaḥ
bhagavān
the Supreme Personality of Godhead
madhu-sūdanaḥ
the killer of the Madhu demon.
The Supreme Personality of Godhead, Kṛṣṇa, with the cooperation of Saṅkarṣaṇa, Balarāma, performed activities beyond the mental comprehension of even such personalities as Lord Brahmā and Lord Śiva. [For instance, Kṛṣṇa arranged the Battle of Kurukṣetra to kill many demons for the relief of the entire world.]
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Supreme Lord, with the cooperation of Balarāma, performed activities beyond the comprehension of even such personalities as Brahmā and Śiva.
kalau—in this Age of Kalijaniṣyamāṇānām—of the conditioned souls who will take birth in the futureduḥkha-śoka-tamaḥ-nudam—to minimize their unlimited unhappiness and lamentation, which are caused by ignoranceanugrahāya—just to show mercybhaktānām—to the devoteessu-puṇyam—very pious, transcendental activitiesvyatanot—expandedyaśaḥ—His glories or reputation.
Blended reading (Sanskrit + English inline)
kalau janiṣyamāṇānāṁ
kalau
in this Age of Kali
janiṣyamāṇānām
of the conditioned souls who will take birth in the future
duḥkha-śoka-tamo-nudam
duḥkha-śoka-tamaḥ-nudam
to minimize their unlimited unhappiness and lamentation, which are caused by ignorance
anugrahāya bhaktānāṁ
anugrahāya
just to show mercy
bhaktānām
to the devotees
supuṇyaṁ vyatanod yaśaḥ
su-puṇyam
very pious, transcendental activities
vyatanot
expanded
yaśaḥ
His glories or reputation.
To show causeless mercy to the devotees who would take birth in the future in this Age of Kali, the Supreme Personality of Godhead, Kṛṣṇa, acted in such a way that simply by remembering Him one will be freed from all the lamentation and unhappiness of material existence. [In other words, He acted so that all future devotees, by accepting the instructions of Kṛṣṇa consciousness stated in Bhagavad-gītā, could be relieved from the pangs of material existence.]
Purport
The Lord’s activities of saving the devotees and killing the demons ( paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ) take place side by side. Kṛṣṇa actually appears for the deliverance of the sādhus, or bhaktas, but by killing the demons He shows them mercy also, for anyone killed by Kṛṣṇa is liberated. Whether the Lord kills or gives protection, He is kind to both the demons and the devotees.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
He also spread his most pure glories which destroy suffering, lamentation and ignorance to give mercy to the devotees who would be born in the future Kali-yuga.
Having described the Lord’s mercy to the persons present at that time, Śukadeva describes the Lord’s mercy for persons in the future.
yasmin—in the history of the transcendental activities of Kṛṣṇa upon the surface of the earthsat-karṇa-pīyuṣe—who pleases the demands of the transcendental, purified earsyaśaḥ-tīrtha-vare—keeping oneself in the best of holy places by hearing the transcendental activities of the Lordsakṛt—once only, immediatelyśrotra-aṣjaliḥ—in the form of hearing the transcendental messageupaspṛśya—touching (exactly like the water of the Ganges)dhunute—destroyskarma-vāsanām—the strong desire for fruitive activities.
Blended reading (Sanskrit + English inline)
yasmin sat-karṇa-pīyuṣe
yasmin
in the history of the transcendental activities of Kṛṣṇa upon the surface of the earth
sat-karṇa-pīyuṣe
who pleases the demands of the transcendental, purified ears
yaśas-tīrtha-vare sakṛt
yaśaḥ-tīrtha-vare
keeping oneself in the best of holy places by hearing the transcendental activities of the Lord
sakṛt
once only, immediately
śrotrāṣjalir upaspṛśya
śrotra-aṣjaliḥ
in the form of hearing the transcendental message
upaspṛśya
touching (exactly like the water of the Ganges)
dhunute karma-vāsanām
dhunute
destroys
karma-vāsanām
the strong desire for fruitive activities.
Simply by receiving the glories of the Lord through purified transcendental ears, the devotees of the Lord are immediately freed from strong material desires and engagement in fruitive activities.
Purport
When the devotees aurally receive the activities of the Supreme Personality of Godhead as enacted in Bhagavad-gītā and Śrīmad-Bhāgavatam, they immediately achieve a transcendental vision in which they are no longer interested in materialistic activities. Thus they achieve freedom from the material world. For sense gratification practically everyone is engaged in materialistic activities, which prolong the process of janma-mṛtyu-jarā-vyādhi — birth, death, old age and disease — but the devotee, simply by hearing the message of Bhagavad-gītā and further relishing the narrations of Śrīmad-Bhāgavatam, becomes so pure that he no longer takes interest in materialistic activities. At the moment, devotees in the Western countries are being attracted by Kṛṣṇa consciousness and becoming uninterested in materialistic activities, and therefore people are trying to oppose this movement. But they cannot possibly check this movement or stop the activities of the devotees in Europe and America by their artificial impositions. Here the words śrotrāṣjalir upaspṛśya indicate that simply by hearing the transcendental activities of the Lord the devotees become so pure that they are immediately immune to the contamination of materialistic fruitive activities. Anyābhilāṣitā-śūnyam . Materialistic activities are unnecessary for the soul, and therefore the devotees are freed from such activities. The devotees are situated in liberation ( brahma-bhūyāya kalpate ), and therefore they cannot be called back to their material homes and materialistic activities.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
A person who, with ears like cupped hands, drinks just once the topics of the Lord, which are nectar for the ears of the devotees, topics which are water from the most famous holy place, destroys all impressions of karma.
“You have said that the fame of the Lord is supuṇya. That means by hearing about the Lord one goes to Svarga.” No, that is not so. The ears are like cupped hands for drinking the water of the best holy place, fame personified, which is nectar for the ears of the devotees. By performing even ācamana with this nectar-- what to speak of drinking it, and taking it just once--what to speak of many times, one destroys ignorance-- the impressions of karma. Even though the Lord is not present, just by hearing his glories one crosses saṁsāra.
bhoja—assisted by the Bhoja dynastyvṛṣṇi—and by the Vṛṣṇisandhaka—and by the Andhakasmadhu—and by the Madhusśūrasena—and by the Śūrasenasdaśārhakaiḥ—and by the Daśārhakasślāghanīya—by the praiseworthyīhitaḥ—endeavoringśaśvat—alwayskuru-sṛṣjaya-pāṇḍubhiḥ—assisted by the Pāṇḍavas, Kurus and Sṛṣjayassnigdha—affectionatesmita—smilingīkṣita—being regarded asudāraiḥ—magnanimousvākyaiḥ—the instructionsvikrama-līlayā—the pastimes of heroismnṛ-lokam—human societyramayām āsa—pleasedmūrtyā—by His personal formsarva-aṅga-ramyayā—the form that pleases everyone by all parts of the body.
Blended reading (Sanskrit + English inline)
bhoja-vṛṣṇy-andhaka-madhu-
bhoja
assisted by the Bhoja dynasty
vṛṣṇi
and by the Vṛṣṇis
andhaka
and by the Andhakas
madhu
and by the Madhus
śūrasena-daśārhakaiḥ
śūrasena
and by the Śūrasenas
daśārhakaiḥ
and by the Daśārhakas
ślāghanīyehitaḥ śaśvat
ślāghanīya
by the praiseworthy
kuru-sṛṣjaya-pāṇḍubhiḥ
īhitaḥ
endeavoring
snigdha-smitekṣitodārair
vākyair vikrama-līlayā
nṛlokaṁ ramayām āsa
śaśvat
always
kuru-sṛṣjaya-pāṇḍubhiḥ
assisted by the Pāṇḍavas, Kurus and Sṛṣjayas
snigdha
affectionate
smita
smiling
īkṣita
being regarded as
udāraiḥ
magnanimous
mūrtyā sarvāṅga-ramyayā
vākyaiḥ
the instructions
vikrama-līlayā
the pastimes of heroism
nṛ-lokam
human society
ramayām āsa
pleased
mūrtyā
by His personal form
sarva-aṅga-ramyayā
the form that pleases everyone by all parts of the body.
Assisted by the descendants of Bhoja, Vṛṣṇi, Andhaka, Madhu, Śūrasena, Daśārha, Kuru, Sṛṣjaya and Pāṇḍu, Lord Kṛṣṇa performed various activities. By His pleasing smiles, His affectionate behavior, His instructions and His uncommon pastimes like raising Govardhana Hill, the Lord, appearing in His transcendental body, pleased all of human society.
Purport
The words nṛlokaṁ ramayām āsa mūrtyā sarvāṅga-ramyayā are significant. Kṛṣṇa is the original form. Bhagavān, the Supreme Personality of Godhead, is therefore described here by the word mūrtyā. The word mūrti means “form.” Kṛṣṇa, or God, is never impersonal; the impersonal feature is but a manifestation of His transcendental body ( yasya prabhā prabhavato jagad-aṇḍa-koṭi ). The Lord is narākṛti, exactly resembling the form of a human being, but His form is different from ours. Therefore the word sarvāṅga-ramyayā informs us that every part of His body is pleasing for everyone to see. Apart from His smiling face, every part of His body — His hands, His legs, His chest — is pleasing to the devotees, who cannot at any time stop seeing the beautiful form of the Lord.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Kṛṣṇa, whose actions are praised by the descendants of Bhoja, Vṛṣṇi, Andhaka, Madhu, Śūrasena, Daśārha, Kuru, Sṛṣjaya and Pāṇḍu, pleased his devotees by his pleasing, affectionate glances, his satisfying instructions and his heroic actions, using his body which was pleasing in all aspects.
All the associates possessing unlimited greatness who were present at that time to witness his actions directly are worthy of praise. Being the objects of his prema, attracted to drinking the sweetness of his form with their eyes, giving success to all their senses such as the ears, they were most fortunate. His glances were pleasing and affectionate. His words fulfilled all desires (udaraiḥ). He gave bliss to his dear human devotees (nṛlokam) by his pastimes of moving his sweet feet, or showing his pride and valor in vīra-rasa.
yasya—whoseānanam—facemakara-kuṇḍala-cāru-karṇa—decorated by earrings resembling sharks and by beautiful earsbhrājat—brilliantly decoratedkapola—foreheadsubhagam—declaring all opulencessa-vilāsa-hāsam—with smiles of enjoymentnitya-utsavam—whenever one sees Him, one feels festivena tatṛpuḥ—they could not be satisfieddṛśibhiḥ—by seeing the form of the Lordpibantyaḥ—as if drinking through the eyesnāryaḥ—all the women of Vṛndāvananarāḥ—all the male devoteesca—alsomuditāḥ—fully satisfiedkupitāḥ—angrynimeḥ—the moment they are disturbed by the blinking of the eyesca—also.
Blended reading (Sanskrit + English inline)
yasyānanaṁ makara-kuṇḍala-cāru-karṇa-
yasya
whose
ānanam
face
makara-kuṇḍala-cāru-karṇa
decorated by earrings resembling sharks and by beautiful ears
bhrājat-kapola-subhagaṁ savilāsa-hāsam
bhrājat
brilliantly decorated
kapola
forehead
subhagam
declaring all opulences
sa-vilāsa-hāsam
with smiles of enjoyment
nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo
nitya-utsavam
whenever one sees Him, one feels festive
na tatṛpuḥ
they could not be satisfied
dṛśibhiḥ
by seeing the form of the Lord
pibantyaḥ
as if drinking through the eyes
nāryo narāś ca muditāḥ kupitā nimeś ca
nāryaḥ
all the women of Vṛndāvana
narāḥ
all the male devotees
ca
also
muditāḥ
fully satisfied
kupitāḥ
angry
nimeḥ
the moment they are disturbed by the blinking of the eyes
ca
also.
Kṛṣṇa’s face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Kṛṣṇa sees a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry at the creator for the disturbance caused by the momentary blinking of their eyes.
Purport
As stated by the Lord Himself in the Bhagavad-gītā (7.3) :
“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” Unless one is qualified to understand Kṛṣṇa, one cannot appreciate the presence of Kṛṣṇa on earth. Among the Bhojas, Vṛṣṇis, Andhakas, Pāṇḍavas and many other kings intimately related with Kṛṣṇa, the intimate relationship between Kṛṣṇa and the inhabitants of Vṛndāvana is especially to be noted. That relationship is described in this verse by the words nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyaḥ. The inhabitants of Vṛndāvana especially, such as the cowherd boys, the cows, the calves, the gopīs and Kṛṣṇa’s father and mother, were never fully satisfied, although they saw Kṛṣṇa’s beautiful features constantly. Seeing Kṛṣṇa is described here as nitya-utsava, a daily festival. The inhabitants of Vṛndāvana saw Kṛṣṇa almost every moment, but when Kṛṣṇa left the village for the pasturing grounds, where He tended the cows and calves, the gopīs were very much afflicted because they saw Kṛṣṇa walking on the sand and thought that Kṛṣṇa’s lotus feet, which they dared not place on their breasts because they thought their breasts not soft enough, were being pierced by broken chips of stone. By even thinking of this, the gopīs were affected, and they cried at home. These gopīs, who were therefore the exalted friends of Kṛṣṇa, saw Kṛṣṇa constantly, but because their eyelids disturbed their vision of Kṛṣṇa, the gopīs condemned the creator, Lord Brahmā. Therefore the beauty of Kṛṣṇa, especially the beauty of His face, is described here. At the end of the Ninth Canto, in the Twenty-fourth Chapter, we find a hint of Kṛṣṇa’s beauty. Now we are proceeding to the Tenth Canto, which is considered Kṛṣṇa’s head. The entire Śrīmad-Bhāgavata Purāṇa is the embodiment of Kṛṣṇa’s form, and the Tenth Canto is His face. This verse gives a hint of how beautiful His face is. Kṛṣṇa’s smiling face, with His cheeks, His lips, the ornaments in His ears, His chewing of betel nuts — all this was minutely observed by the gopīs, who thus enjoyed transcendental bliss, so much so that they were never fully satisfied to see Kṛṣṇa’s face, but instead condemned the creator of the body for making eyelids that obstructed their vision. The beauty of Kṛṣṇa’s face was therefore much more appreciated by the gopīs than by His friends the cowherd boys or even by Yaśodā Mātā, who was also interested in decorating the face of Kṛṣṇa.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The joyful gopīs and priya-narma-sakhas drank with their eyes Kṛṣṇa’s face, a continual festival of delight, with its playful smile, attractive with beautiful cheeks and ears shining from his makaras earrings. But they could not be fully satisfied, and became angry with the creator who made their eyes blink.
However, among the devotees, the inhabitants of Vraja, and among the inhabitants of Vraja, the gopīs and the priya-narma-sakhas, such as Subala, were the best among all for drinking Kṛṣṇa’s sweetness. They were the most fortunate of all. Of all his limbs, his face is the sweetest. His face is divided in two parts, upper and lower, giving great sweetness. However of all the great types of sweetness, the great sweetness of his smile, like an emperor, resides on his lips. This portion is described. His ears and cheeks were lit by his makaras earrings and made attractive to the viewer (subhagam) by those earrings. And on that face was a smile indicating his joy, longing and fickleness. Just as his ears were more beautiful than his earrings, making the earrings more beautiful, so his cheeks were more beautiful than those earrings. When he chewed betel nut, though both the earring and smile were charming, the smile was more splendid than his earrings, because of the smile’s purity, because of its softness, and because of its inflation caused by the betel nut inside.
Though they drank that smile with the cupped hands of their eyes, they were not satisfied with it, because of the beauty of the edges of his mouth with red lips and teeth, because of its all-controlling nature over all the types of sweetness, because of its light which extinguished all types of suffering. They were not satisfied because it created greed to drink that sweetness in their cakora-hearts, because it increased the ocean of desire in the young women, and because its very nature was to create symptoms of madness, which destroyed the self-control of the innocent young women of Vraja.
Unable to tolerate the blinking of their eyes, they became angry with the person who created blinking of the eyes (nimeḥ). Among the women, only the gopīs, and not others, exhibited rūḍha-mahā-bhāva in which they could not tolerate the blinking of their eyes. Among the men, only Kṛṣṇa’s priya-narma-sakhas, such as Subala, and not others, had such experiences, since it is possible for only the gopīs and the priya-narma-sakhas to have rūdha-bhāva. This is stated in Ujjvala-nīla-maṇi.
ādyā premāntikāṁ tatrānurāgāntāṁ samaṣjasā
ratir bhāvāntimāṁ sīmāṁ samarthaiva prapadyate
ratir narma vayasyānām anurāgāntimāṁ sthitim
teṣv eva subalādīnāṁ bhāvāntām eva gacchatīti
Some of the Lord's conjugal lovers experience the varieties of love to the stage of prema, others to anurāga. Others attain the state of mahā-bhava. The narma-vayasya friends attain up to anurāga, and Subala and his associates attain up to the stage of mahā-bhāva. Ujjvala-nīla-maṇi 14.232-233
jātaḥ—after taking birth as the son of Vasudevagataḥ—went awaypitṛ-gṛhāt—from the houses of His fathervrajam—to Vṛndāvanaedhita-arthaḥ—to exalt the position (of Vṛndāvana)hatvā—killing thereripūn—many demonssuta-śatāni—hundreds of sonskṛta-urudāraḥ—accepting many thousands of wives, the best of womenutpādya—begotteṣu—in thempuruṣaḥ—the Supreme Person, who exactly resembles a human beingkratubhiḥ—by many sacrificessamīje—worshipedātmānam—Himself (because He is the person worshiped by all sacrifices)ātma-nigamam—exactly according to the ritualistic ceremonies of the Vedasprathayan—expanding the Vedic principlesjaneṣu—among the people in general.
Blended reading (Sanskrit + English inline)
jāto gataḥ pitṛ-gṛhād vrajam edhitārtho
jātaḥ
after taking birth as the son of Vasudeva
gataḥ
went away
pitṛ-gṛhāt
from the houses of His father
vrajam
to Vṛndāvana
edhita-arthaḥ
to exalt the position (of Vṛndāvana)
hatvā ripūn suta-śatāni kṛtorudāraḥ
hatvā
killing there
ripūn
many demons
suta-śatāni
hundreds of sons
kṛta-urudāraḥ
accepting many thousands of wives, the best of women
utpādya teṣu puruṣaḥ kratubhiḥ samīje
utpādya
begot
teṣu
in them
puruṣaḥ
the Supreme Person, who exactly resembles a human being
kratubhiḥ
by many sacrifices
samīje
worshiped
ātmānam ātma-nigamaṁ prathayaṣ janeṣu
ātmānam
Himself (because He is the person worshiped by all sacrifices)
ātma-nigamam
exactly according to the ritualistic ceremonies of the Vedas
prathayan
expanding the Vedic principles
janeṣu
among the people in general.
The Supreme Personality of Godhead, Śrī Kṛṣṇa, known as līlā-puruṣottama, appeared as the son of Vasudeva but immediately left His father’s home and went to Vṛndāvana to expand His loving relationship with His confidential devotees. In Vṛndāvana the Lord killed many demons, and afterwards He returned to Dvārakā, where according to Vedic principles He married many wives who were the best of women, begot through them hundreds of sons, and performed sacrifices for His own worship to establish the principles of householder life.
Purport
As stated in Bhagavad-gītā (15.15) , vedaiś ca sarvair aham eva vedyaḥ: by all the Vedas, it is Kṛṣṇa who is to be known. Lord Śrī Kṛṣṇa, setting an example by His own behavior, performed many ritualistic ceremonies described in the Vedas and established the principles of gṛhastha life by marrying many wives and begetting many children just to show people in general how to be happy by living according to Vedic principles. The center of Vedic sacrifice is Kṛṣṇa ( vedaiś ca sarvair aham eva vedyaḥ ). To advance in human life, human society must follow the Vedic principles personally demonstrated by Lord Kṛṣṇa in His householder life. The real purpose of Kṛṣṇa’s appearance, however, was to manifest how one can take part in loving affairs with the Supreme Personality of Godhead. Reciprocations of loving affairs in ecstasy are possible only in Vṛndāvana. Therefore just after His appearance as the son of Vasudeva, the Lord immediately left for Vṛndāvana. In Vṛndāvana, the Lord not only took part in loving affairs with His father and mother, the gopīs and the cowherd boys, but also gave liberation to many demons by killing them. As stated in Bhagavad-gītā (4.8) , paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: the Lord appears in order to protect the devotees and kill the demons. This was fully exhibited by His personal behavior. In Bhagavad-gītā the Lord is understood by Arjuna to be puruṣaṁ śāśvataṁ divyam — the eternal, transcendental Supreme Person. Here also we find the words utpādya teṣu puruṣaḥ. Therefore it is to be concluded that the Absolute Truth is puruṣa, a person. The impersonal feature is but one of the features of His personality. Ultimately, He is a person; He is not impersonal. And not only is He puruṣa, a person, but He is the līlā-puruṣottama, the best of all persons.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When he was born, Kṛṣṇa left Vasudeva’s house and went to Vraja in order to display to the world the highest prema. After killing the demons and liberating them, he married many women and produced hundreds of sons by them. As para brahman in human form, he worshipped himself through sacrifice and established path of the Vedas belonging to him alone, for the benefit of the people.
“What are Kṛṣṇa’s birth and activities?” In response to this question, all at once, Śukadeva, in two verses, describes everything in summary, with a desire to satisfy his own longing and increase the longing of Parīkṣit. Kṛṣṇa went from Vasudeva’s house to Vraja, in order to increase (edhitārthaḥ), in order to reveal the greatest degree of the crest jewel of human goals, prema, since Kṛṣṇa’s primary goal in appearing was to display prema, and prema attained its highest peak in Vraja. He killed the enemies. One of his goals was to give liberation to the demons. In his wives, he produces hundreds of sons. This illustrated his establishment of dharma. He is called puruṣaḥ because he is para-brahman with a human form. He worshiped himself through sacrifice because there is no other person worthy of worship. Why did he worship? He did this to establish his own path of the Vedas.
[prithvyaah sa vai guru-bharam kshapayan kuroonaam]
antaḥ-samuttha-kalinā yudhi bhūpa-camvaḥ
[antah-samuttha-kalinaa yudhi bhoopa-chamvah]
dṛṣṭyā vidhūya vijaye jayam udvighoṣya
[drishtyaa vidhooya vijaye jayam udvighoshya]
procyoddhavāya ca paraṁ samagāt sva-dhāma
[prochyoddhavaaya cha param samagaat sva-dhaama]
Word-for-word
pṛthvyāḥ—on the earthsaḥ—He (Lord Kṛṣṇa)vai—indeedguru-bharam—a great burdenkṣapayan—completely finishingkurūṇām—of the personalities born in the Kuru dynastyantaḥ-samuttha-kalinā—by creating enmity between the brothers by disagreementyudhi—in the Battle of Kurukṣetrabhūpa-camvaḥ—all the demoniac kingsdṛṣṭyā—by His glancevidhūya—cleansing their sinful activitiesvijaye—in victoryjayam—victoryudvighoṣya—declaring (the victory for Arjuna)procya—giving instructionsuddhavāya—unto Uddhavaca—alsoparam—transcendentalsamagāt—returnedsva-dhāma—to His own place.
Blended reading (Sanskrit + English inline)
pṛthvyāḥ sa vai guru-bharaṁ kṣapayan kurūṇām
pṛthvyāḥ
on the earth
saḥ
He (Lord Kṛṣṇa)
vai
indeed
guru-bharam
a great burden
kṣapayan
completely finishing
kurūṇām
of the personalities born in the Kuru dynasty
antaḥ-samuttha-kalinā yudhi bhūpa-camvaḥ
antaḥ-samuttha-kalinā
by creating enmity between the brothers by disagreement
yudhi
in the Battle of Kurukṣetra
bhūpa-camvaḥ
all the demoniac kings
dṛṣṭyā vidhūya vijaye jayam udvighoṣya
dṛṣṭyā
by His glance
vidhūya
cleansing their sinful activities
vijaye
in victory
jayam
victory
udvighoṣya
declaring (the victory for Arjuna)
procyoddhavāya ca paraṁ samagāt sva-dhāma
procya
giving instructions
uddhavāya
unto Uddhava
ca
also
param
transcendental
samagāt
returned
sva-dhāma
to His own place.
Thereafter, Lord Śrī Kṛṣṇa created a misunderstanding between family members just to diminish the burden of the world. Simply by His glance, He annihilated all the demoniac kings on the Battlefield of Kurukṣetra and declared victory for Arjuna. Finally, He instructed Uddhava about transcendental life and devotion and then returned to His abode in His original form.
Purport
Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The mission of Lord Kṛṣṇa was performed on the Battlefield of Kurukṣetra, for by the Lord’s mercy Arjuna was victorious due to being a great devotee whereas the others were killed simply by the Lord’s glance, which cleansed them of all sinful activities and enabled them to attain sārūpya. Finally, Lord Kṛṣṇa instructed Uddhava about the transcendental life of devotional service, and then, in due course of time, He returned to His abode. The Lord’s instructions in the form of Bhagavad-gītā are full of jṣāna and vairāgya, knowledge and renunciation. In the human form of life, one must learn these two things — how to become detached from the material world and how to acquire full knowledge in spiritual life. This is the Lord’s mission ( paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ). After executing His complete mission, the Lord returned to His home, Goloka Vṛndāvana.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled “Kṛṣṇa, the Supreme Personality of Godhead.”
END OF THE NINTH CANTO
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
He destroyed the heavy burden of the earth by annihilating with his glance the armies of kings in battle, by creating enmity within the family, and loudly proclaimed the victory of Arjuna. After speaking spiritual knowledge to Uddhava, he resided in Dvārakā in aprakaṭa-līlā.
This verse explains his goal of ridding the earth of its burden. By his glance he destroyed the armies of kings. The purpose is explained. He loudly proclaimed the victory of Arjuna (vijaye). He announced to the people that all had been conquered by Arjuna. Another goal was to display bhakti, jṣāna and vairāgya. He thus instructed Uddhava. He stayed in Dvārakā (svadhāma), giving up visibility in this world. And in his form of Nārāyaṇa he went to his abode of Vaikuṇṭha.
The commentary Śārātha-darśinī on the Twenty-fourth Chapter of the Ninth Canto has been completed to give pleasure to the hearts of the devotees in accordance with the views of the ācāryas.
I am drowning in an ocean of offenses and am bound up with inner pain. May the devotees pull me out with the stick of their merciful glance! I have completed the Ninth Canto on the fifth lunar day of the waxing moon of Vaiśākha month on the bank of Rādhā-kuṇḍa.
Chapter One
The Prelude to Destruction of the Yadus