Founder-Acarya of the International Society for ... - Prabhupada

His Divine GraceA. C. Bhaktivedanta Swami PrabhupadaFounder-Acarya of the International Society for Krishna Consciousness

PLATE ONEOne day V:r!?aparva's daughter Sarmi!?tha, who was innocent but angryby nature, was walking in the palace garden with Sukracarya's daughterDevayani and thousands of other friends. The garden was full of lotuses,sweetly singing birds and bumblebees, and trees laden with flowers andfruits. When the young, lotus-eyed girls came to the bank of a reservoirof water, they wanted to enjoy by bathing. Thus they left their clothingon the bank and began sporting, throwing water on one another. Whilesporting in the water, the girls suddenly saw Lord Siva passing by, seatedon the back of his bull with his wife, Parvati. Ashamed because theywere naked, the girls quickly got out of the water and covered themselveswith their garments. Sarmi!?tha unknowingly put Devayani's dresson her own body, thus angering Devayani, who then spoke as follows:"Oh, just see the activities of this servant-maid, Sarmi!?tha! Disregardingall etiquette, she has put on my dress, j ust like a dog snatching clarifiedbutter meant for use in a sacrifice!" (pp. 19-21)

PLATE FOURMter Srila Vyasadeva and his wife (the daughter of Jabali) had performedpenances together for many years, he placed his seed in herwomb. The child remained in the womb of his mother for twelve years,and when the father asked the son to come out, the son replied that hewould not come out unless he were completely liberated from the influenceof maya (illusion). Vyasadeva then assured the child that hewould not be influenced by maya, but the child did not believe hisfather, for the father was still attached to his wife and children.Vyasadeva then went to Dvarakii and informed Lord Kn>Qa, the Personalityof Godhead, about his problem. At Vyasadeva's request, Lordl(rQa then went to Vyasadeva's cottage, where he assured the child inthe womb that he would not be influenced by maya. Thus assured, thechild came out, but he immediately went away and became the greatparivrajakacarya (wandering saint) Sukadeva Gosviimi. (p. 140)

PLATE SEVENKrl).a's face, which is like an eternal festival of beauty, is decoratedwith ornaments, such as earrings resembling sharks. His ears arebeautiful, His cheeks brilliant, and His smiling attractive to everyone.The inhabitants of V:rndiivana, such as the cowherd boys, the cows, thecalves, the gopi:s and Krl).a's father and mother, enjoyed seeing Krl).a'sbeautiful features so much that they could never be fully satisfied. Thusthey became angry at the creator for the disturbance caused by themomentary blinking of their eyes. The gopi:s especially were very muchaffiicted by Krl).a's absence. When He left V:rndiivana village for thepasturing grounds, where He tended the cows and calves, the gopis sawKrl).a walking on the path and thought that His lotus feet (which thegopi:s dared not place on their breasts because they thought their breaststoo hard) were being pierced by broken chips of stone. Just by thinkingin this way, the gopis were affected, and they cried at home.(pp. 249-250)

ALL GLORY TO SRT GURU AND GAURANGASRIMADBHAGAVATAMofKSNA-DVAIPAYANA VYASAr¥411'i:lf!d : ff4&€'1tq1q ft I31SI((ijNft=iiOf¥tI4Wf 114.11yan miiya-ce$#tarh purhsasthity-utpatty-apyayaya hianugrahas tan-nivrtteratma-labhaya Ce$yate (p. 239)

BOOKS byHis Divine Grace A. C. Bhaktivedanta Swami PrahhupidaBhagavad-gita As It Is$rimad-Bhagavatam, Cantos l-9 (27 Vols.)Sri Caitanya-caritamrta (17 Vols.)Teachings of Lord CaitanyaThe Nectar of DevotionThe Nectar of InstructionSri IsopaniadEasy Journey to Other PlanetsKrJ.la Consciousness: The Topmost Yoga SystemKrJ.la, the Supreme Personality of Godhead (3 Vols.)Perfect Questions, Perfect AnswersDialectic Spiritualism-A Vedic View of Western PhilosophyTranscendental Teachings of Prahlad MaharajaKrJ.la, the Reservoir of PleasureLife Comes from LifeThe Perfection of YogaBeyond Birth and DeathOn the Way to KrJ.laGeetar-gan (Bengali)Raja-vidya: The King of KnowledgeElevation to KrJ.la ConsciousnessKrsna Consciousness: The Matchless GiftBk to Godhead Magazine (Founder)A complete catalog is available upon requestThe Bhaktivedanta Book Trust3764 Watseka AvenueLos Angeles, California 90034

SRIMADBHAGAVATAMNinth Canto"Liberation"(Part Three-Chapters 17-24)With the Original Sanskrit Text,Its Roman Transliteration, Synonyms,Translation and Elaborate PurportsbyHis Divine GraceA.C.Bhaktivedanta Swami PrabhupadaFounder-.Acarya of the International Society for Krishna ConsciousnesseTHE BHAKTIVEDANT A BOOK TRUSTNew York · Los Angeles· London · Bombay

Readers interested in the subject matter of this bookare invited by the International Society for Krishna Consciousnessto correspond with its Secretary.International Society for Krishna Consciousness3764 Watseka AvenueLos Angeles, California 90034First Printing, 1977: 20,000 copies© 1977 Bhaktivedanta Book TrustAll Rights ReservedPrinted in the United States of AmericaLibrary of Congress Cataloging in Publication Data (Revised)Pll!anas. Bhagavatapurana.Srimad-Bhagavatam.Includes bibliographical references and indexes.CONTENTS: Canto 1. Creation. 3 v.-Canto 2.The cosmic manifestation. 2 v. -Canto 3. Thestatus quo. 4 v.-Canto 4. The creation of theFourth Order. 4 v.-Canto 5. The creativeimpetus. 2 v.1. Chaitanya, 1486-1534. I. BhaktivedantaSwami, A. C., 1896- II. Title.BL1135.P7A22 1972 73-169353ISBN 0-912776-96-x

Table of ContentsIntroductionuxmCHAPTER SEVENTEENThe Dynasties of the Sons of Puriiravii 1Chapter Summary 1Dhanvantari, Inaugurator of Medical Science 3Raji:'s Sons Refuse to Return lndra's Heavenly Planet 9CHAPTER EIGHTEENKing Yayati Regains His Youth 12Chapter Summary 12Hearing Srimad-Bhagavatam Destroys Material Bondage 15The Quarrel Between Devayiini and Sarmitha 20Astrological Compatibility and Vedic Marriages 29Yayati Cursed to Suffer Premature Old Age 38Yayati Asks His Sons to Trade Youth for Old Age 40Puru Accepts His Father's Old Age and Invalidity 48Happiness Depends on Mind and Sense Purification 52CHAPTER NINETEENKing Yayati Achieves Liberation 55Chapter Summary 55The Allegory of the He-goat and She-goat 58When Family Life Is a Dark Well 66The Advanced Spiritualist Is Uninterested in Sex 71Suffering in the Cycle of Repeated Birth and Death 76Devayani Attains Liberation by the Grace of Her Husband 82v

viSrimad-BhagavatamCHAPTER TWENTYThe Dynasty of Piiru 87Chapter Summary 87Sakuntala's Beauty Attracts King Dumanta 93Sex Life and Vedic Religious Principles 99KtQ.a, the Seed of All Living Entities 102The Reign of Maharaja Bharata 106The Illegitimate Birth of Bharadvaja 115CHAPTER TWENTY-ONEThe Dynasty of Bharata 119Chapter Summary 119Rantideva, Exalted Devotee of the Lord 123Human Society's Real Welfare Workers 129Surpassing the Influence of Illusion 133The Imitation Sukadeva Gosvami 139CHAPTER TWENTY-TWOThe Descendants of Ajami

Table of ContentsvnCHAPTER TWENTY -FOURJ.Ul, the Supreme Personalityof GodheadChapter SummaryKunti Calls for the Demigod of the SunThe Wives and Offspring of VasudevaWhy the Lord's Incarnations DescendRelieving the Earth of Its Demoniac BurdenFreedom from Material ContaminationSeeing the Lord's Beauty: A Daily Festival205205222230236242246250AppendixesThe AuthorReferencesGenealogical TableGlossarySanskrit Pronunciation GuideIndex of Sanskrit VersesGeneral Index255257259260265269273283

PrefaceWe must know the present need of human society. And what is thatneed? Human society is no longer bounded by geographical limits to particularcountries or communities. Human society is broader than in theMiddle Ages, and the world tendency is toward one state or one humansociety. The ideals of spiritual communism, according to SrimadBhagavatam; are based more or less on the oneness of the entire humansociety, nay, of the entire energy of living beings. The need is felt bygreat thinkers to make this a successful ideology. Srimad-Bhagavatamwill fill this need in human society. It begins, therefore, with the aphorismof Vedanta philosophy janmiidy asya yata/:t to establish the ideal ofa common cause.Human society, at the present moment, is not in the darkness ofoblivion. It has made rapid progress in the field of material comforts,education and economic development throughout the entire world. Butthere is a pinprick somewhere in the social body at large, and thereforethere are large-scale quarrels, even over less important issues. There isneed of a clue as to how humanity can become one in peace, friendshipand prosperity with a common cause. Srimad-Bhagavatam will fill thisneed, for it is a cultural presentation for the re-spiritualization of theentire human society.Srimad-Bhagavatam should be introduced also in the schools and colleges,for it is recommended by the great student-devotee PrahladaMaharaja in order to change the demoniac face of society.kaumara acaret prajfwdharman bhagavatan ihadurlabham manam janmatad apy adhruvam arthadam(Bhag. 7.6.1)Disparity in human society is due to lack of principles in a godlesscivilization. There is God, or the Almighty One, from whom everythingemanates, by whom everything is maintained and in whom everythingIX

XSrimad-Bhagavatamis merged to rest. Material science has tried to find the ultimate sourceof creation very insufficiently, but it is a fact that there is one ultimatesource of everything that be. This ultimate source is explainedrationally and authoritatively in the beautiful Bhagavatam or SrimadBhagavatam.Srimad-Bhagavatam is the transcendental science not only for knowingthe ultimate source of everything but also for knowing our relationwith Him and our duty towards perfection of the human society on thebasis of this perfect knowledge. It is powerful reading matter in theSanskrit language, and it is now rendered into English elaborately so thatsimply by a careful reading one will know God perfectly well, so much sothat the reader will be sufficiently educated to defend himself from theonslaught of atheists. Over and above this, the reader will be able to convertothers to accepting God as a concrete principle.Srimad-Bhagavatam begins with the definition of the ultimate source.It is a bona fide commentary on the Vedanta-sutra by the same author,Srila Vyasadeva, and gradually it develops into nine cantos up to thehighest state of God realization. The only qualification one needs to studythis great book of transcendental knowledge is to proceed step by stepcautiously and not jump forward haphazardly like with an ordinarybook. It should be gone through chapter by chapter, one after another.The reading matter is so arranged with its original Sanskrit text, itsEnglish transliteration, synonyms, translation and purports so that one issure to become a God-realized soul at the end of finishing the first ninecantos.The Tenth Canto is distinct from the first nine cantos because it dealsdirectly with the transcendental activities of the Personality of GodheadSri Krf?Q.a. One will be unable to captme the effects of the Tenth Cantowithout going through the first nine cantos. The book is complete intwelve cantos, each independent, but it is good for all to read them insmall installments one after another.I must admit my frailties in presenting Srimad-Bhagavatam, but stillI am hopeful of its good reception by the thinkers and leaders of societyon the strength of the following statement of Srimad-Bhagavatam(1.5.11):tad-oog-visargo janatagha-viplavoyasmin prati-slokam abaddhavaty api

PrefaceXlniimany anantasya ya.So 'nkitani yacchrrJvanti gayanti grrJanti sadhava/:t"On the other hand, that literature which is full with descriptions of thetranscendental glories of the name, fame, form and pastimes of the unlimitedSupreme Lord is a transcendental creation meant to bring about arevolution in the impious life of a misdirected civilization. Such transcendentalliteratures, even though irregularly composed, are heard,sung and accepted by purified men who are thoroughly honest."om tat satA. C. Bhaktivedanta Swami

xwSrimad-Bhagavatamin rapt attention continuously for the seven days leading to the King'sdeath. The sage Suta Gosvami, who was prsent on the bank of theGanges when Sukadeva Gosvami first recited Snmad-Bhiigavatam, laterrepeated the Bhiigavatam before a gathering of sages in the forest ofNaimiaraQ.ya. Those sages, concerned about the spiritual welfare of thepeople in general, had gathered to perform a long, continuous chain ofsacrifices to counteract the degrading influence of the incipient age ofKali. In response to the sages' request that he speak the essence of Vedicwisdom, Suta Gosvami repeated from memory the entire eighteen thousandverses of Srimad-Bhiigavatam, as spoken by Sukadeva Gosvami toMaharaja Parikit.The reader of Srimad-Bhiigavatam hears Suta Gosvami relate thequestions of Maharaja Parikit and the answers of Sukadeva Gosvami.Also, Suta Gosvami sometimes responds directly to questions put bySaunaka l_li, the spokesman for the sages gathered at NaimiaraQ.ya. Onetherefore simultaneously hears two dialogues: one between MaharajaParikit and Sukadeva Gosvami on the bank of the Ganges, and anotherat NaimiaraQ.ya between Suta Gosvami and the sages at NaimiaraQ.yaForest, ht:aded by Saunaka l_li. Furthermore, while instructing KingParikit, Sukadeva Gosvami often relates historical episodes and givesaccounts of lengthy philosophical discussions between such great souls asthe saint Maitreya and his disciple Vidura. With this understanding ofthe history of the Bhagavatam, the reader will easily be able to follow itsintermingling of dialogues and events from various sources. Since philosophicalwisdom, not chronological order, is most important in the text,one need only be attentive to the subject matter of Srimad-Bhiigavatamto appreciate fully its profound message.The translator of this edition compares the Bhiigavatam to sugarcandy-wherever you taste it, you will find it equally sweet andrelishable. Therefore, to taste the sweetness of the Bhiigavatam, one maybegin by reading any of its volumes. Mter such an introductory taste,however, the serious reader is best advised to go back to Volume One ofthe First Canto and then proceed through the Bhiigavatam, volume aftervolume, in its natural order.This edition of the Bhiigavatam is the first complete English translationof this important text with an elaborate commentary, and it is thefirst widely available to the English-speaking public. It is the product of

IntroductionXVthe scholarly and devotional effort of His Divine Grace A. C. BhaktivedantaSwami Prabhupada, the world's most distinguished teacher ofIndian religious and philosophical thought. His consummate Sanskritscholarship and intimate familiarity with Vedic culture and thought aswell as the modern way of life combine to reveal to the West a magnificentexposition of this important classic.Readers will find this work of value for many reasons. For those interestedin the classical roots of Indian civilization, it serves as a vastreservoir of detailed information on virtually every one of its aspects.For students of comparative philosophy and religion, the Bhagavatamoffers a penetrating view into the meaning of India's profound spiritualheritage. To sociologists and anthropologists, the Bhagavatam reveals thepractical workings of a peaceful and scientifically organized Vedicculture, whose institutions were integrated on the basis of a highlydeveloped spiritual world view. Students of literature will discover theBhagavatam to be a masterpiece of majestic poetry. For students of psychology,the text provides important perspectives on the nature of consciousness,human behavior and the philosophical study of identity.Finally, to those seeking spiritual insight, the Bhagaootam offers simpleand practical guidance for attainment of the highest self-knowledge andrealization of the Absolute Truth. The entire multivolume text, presentedby the Bhaktivedanta Book Trust, promises to occupy a significantplace in the intellectual, cultural and spiritual life of modern man for along time to come.The Publishers

CHAPTER SEVENTEENThe Dynastiesof the Sons of PurnravaAyu, the eldest son of Purilrava, had five sons. This chapter describesthe dynasties of four of them, beginning with Kl;;atravddha.Ayu, the son of Purilrava, had five sons-Nahu!?a, K!?atraddha, Raj!,Rabha and Anena. The son of Kl;;atraddha was Suhotra, who had threesons, named Kasya, Kusa and Gtsamada. The son of Gtsamada wasSunaka, and his son was Saunaka. The son of Kasya was Kasi. From Kasicame the sons and grandsons known as Ra!?tra, Di:rghatama and thenDhanvantari, who was the inaugurator of medical science and was asaktyavesa incarnation of the Supreme Personality of Godhead,Vasudeva. The descendants of Dhanvantari were Ketuman, Bhi:maratha,Divodasa and Dyuman, who was also known as Pratardana, Satrujit,Vatsa, l;l.tadhvaja and Kuvalayasva. The son of Dyuman was Alarka, whoreigned over the kingdom for many, many years. Following in thedynasty of Alarka were Santati, Sunitha, Niketana, Dharmaketu,Satyaketu, Dm!?taketu, Sukumara, Vitihotra, Bharga and Bhargabhumi.All of them belonged to the dynasty of Kasi, the descendant ofKl;;atravddha.The son of Rabha was Rabhasa, and his son was Gambhira. Gambhira'sson was Akriya, and from Akriya came Brahmavit. The son of Anenawas Suddha, and his son was Suci. The son of Suci was Citrat, whoseson was Santaraja. Raj! had five hundred sons, all of extraordinarystrength. Raji was personally very powerful and was given the kingdomof heaven by Lord lndra. Later, after Rajl's death, when the sons of Raj!refused to return the kingdom to lndra, by Bhaspati's arrangement theybecame unintelligent, and Lord lndra conquered them.The grandson of Katraddha named Kusa gave birth to a son namedPrati. From Prati came Saiijaya; from Saiijaya, Jaya; from Jaya, ta;and from ta, Haryabala. The son of Haryabala was Sahadeva; the sonof Sahadeva, Hi:na; the son of Hina, Jayasena; the son of Jayasena,Sanlqti; and the son of Sanlqti, Jaya.1

2 Srimad-Bhagavatam [Canto 9, Ch. 17TEXTS 1-3iflURtr: (1: wn: 1: 00 Uil II IItjSI'i'U!ij1(1'l_ 0051144'&11: II II: rif •@C44G\ •@C44G\IG\ 1·: - qf§*HlU :II IIGsri-badarayar:r-ir uvacaya/:t punlravasa/:t putraayus tasyabhavan suta/:tnahU$a/:t k$atravrddha5 caraji rabha§ ca viryavananena iti rajendrasrr:r-u k$atravrdho 'nvayamk$atravrddha-sutasyasansuhotrasyatmajas traya/:tkiiSya/:t ku§o grtsamadaiti grtsamadad abhiltsunaka/:t saunako yasyabahvrca-pravaro muni/:tsri-badarayar:r-i/:t uvaca-Sri Sukadeva Gosvami said; ya/:t-one who;purilravasa/:t-of Punlrava; putra/:t-son; ayu/:t-his name was Ayu;tasya-of him; abhavan-there were; sutli/:t-sons; nahU$a/:t-Nahua;k$atravrddha/:t ca-and Katrav:rddha; raji-Raji; rabha/:t-Rabha;ca-also; viryavan-very powerful; anena/:t-Anena; iti-thus; rajaindra-0Maharaja Parikit; srr:tu-just hear from me; k$atravrdha/:tofatravrddha; anvayam-the dynasty; k$atravrddha-of Katravrddha;sutasya-of the son; asan-there were; suhotrasya-ofSuhotra; atmaja/:t-sons; traya/:t-three; kiiSya/:t-Kasya; ku5a/:tKusa; grtsamada/:t-G:rtsamada; iti-thus; grtsamadat-from G:rtsa-

Text 4) The Dynasties of the Sons of Punirava 3mada; abhat-there was; sunaka-Sunaka; saunaka-Saunaka;yasya -of whom (Sunaka); bahu-rca-pravara-the best of those conversantwith the ]J.g Veda; mun*-a great saintly person.TRANSLATIONSukadeva Gosviimi said: From Purftravii came a son named Ayu,whose very powerful sons were Nahu?a, K?atrav:rddha, Raji, Riihhaand Anenii. 0 Maharaja Parik?it, now hear about the dynasty ofatravfddha. K?atrav:rddha's son was Suhotra, who had threeons, named KiiSya, Kusa ant! Grtsamada. From Grtsamada cameSunaka, and from him came Saunaka, the great saint, the best ofthose conversant with the g Veda.TEXT4itit 1 :mn 1; sre: I1ft q-JWf: l;r: II \? IIkiiSyasya kiiSis tat-putrorii!ro dirghatama-pitiidhanvantarir dirghatamasaayur-veda-pravartakayajfia-bhug vasudevamsasmrta-miitrarti-nasanakiiSyasya-of Kasya; kiiJi-Kasi; tat-putra-his son; r!raRaf?tra; dirghatamab,-pita-he became the father of Dirghatama;dhanoontar*-Dhanvantari; dirghatamasab,-from Dirghatama; ayuveda-pravartaka-theinaugurator of medical science, Ayur Veda;yaj iia-bhuk-the enjoyer of the results of sacrifice; viisudeoo-amsab,incarnationof Lord Vasudeva; smrta-miitra-if he is remembered; iirtiniiSana-it immediately vanquishes all kinds of disease.TRANSLATIONThe son of KaSya was KiiSi, and his son was Rii!?ra, the father ofDirghatama. Dirghatama had a son named Dhanvantari, who was

4 Srimad-Bhagavatam [Canto 9, Ch. 17the inaugurator of the medical science and an incarnation of LordVasudeva, the enjoyer of the results of sacrifices. One who remembersthe name of Dhanvantari can be released from all disease.TEXTS: d¥11it 'tlR: I g;;rfmn ij: II IItat-putra{l, lretuman asyajajne bhimarathas tata/:£divodiiso dyumams tasmatpratardana iti smrta{l,tat-putra{l,-his son (the son of Dhanvantari); lretuman-Ketuman;asya-his; jajne-took birth; bhimaratha{l,-a son named Bhimaratha;tata{l,-from him; divodiisa[l,-a son named Divodasa; dyumanDyuman; tasmat-from him; pratardana[l,-Pratardana; iti-thus;smrta{l,-known.TRANSLATIONThe son of Dhanvantari was Ketuman, and his son wasBhimaratha. The son of Bhimaratha was Divodasa, and the son ofDivodasa was Dyuman, also known as Pratardana.TEXT6 tf f« '-et : I lf4illRr mla,iiHt: II IIsa eva satrujid vatsartadhvaja itirita{l,tathii kuvalayasvetiprokto 'larkiidayas tata{l,sa{l,-that Dyuman; eva-indeed; satrujit-Satrujit; vatsa{l,-Vatsa;rtadhvaja{l,-I;ttadhvaja; iti-like that; irita{l,-known; tathii-as wellas; kuva/ayasva-Kuvalayasva; iti-thus; prokta{l,-well known;alarka-iidaya{l,-Alarka and other sons; tata[l,-from him.

Text 8) The Dynasties of the Sons of Purftrava 5TRANSLATIONDyumiin was also known as Satrujit, Vatsa, l,ttadhvaja andKuvalayasva. From him were horn Alarka and other sons.TEXT7 q1

6 Srimad-Bhagavatam [Canto 9, Ch. 17named Niketana; dharmaketu-Dharmaketu; suta-a son; tasmatandfrom Dharmaketu; satyaketu-Satyaketu; ajayata-was born.TRANSLATIONFrom Alarka came a son named Santati, and his son was Sunitha.The son of Sunitha was Niketana, the son of Niketana wasDharmaketu, and the son of Dharmaketu was Satyaketu.TEXT9"!!%idHI(a : : I41Rtilsn sffi 11 "dhmaketus tatas tasmatsukumara itiSvaravitihotro 'sya bhargo 'tobhargabhumir abhun nrpadhrtaketu-Dhrtaketu; tata-thereafter; tasmat-from Dhrtaketu;sukumara-a son named Sukumara; iti-iSvara-the emperorof the entire world; vitihotra-a son named Vitihotra; asya-his son;bharga-Bharga; ata-from him; bhargabhumi/:l-a son namedBhargabhumi; abhilt-generated; nrpa-0 King.TRANSLATION0 King Parikit, from Satyaketu came a son named Dh!aketu,and from Dh:r!aketu came Sukumiira, the emperor of the entireworld. From Sukumiira came a son named Vitihotra; fromVitihotra, Bharga; and from Bharga, Bhiirgahhumi.TEXT 10 n SI{.tl;qqlwt: IH oo:r: lfitiq(a(l: II oilitime kiiSayo bhupaatravrddhanvayayina/:l

Text 11]The Dynasties of the Sons of Pun1ravii7rabhasya rabhasal; putrogambhira.S cakriyas tatal;iti-thus; ime-all of them; kasayal;-born in the dynasty of Kasi;bhupal;-kings; /cyatravrddha-anvaya-ayinal;-also within the dynastyof atravrddha; rabhasya-from Rabha; rabhasai;-Rabhasa;putral;-a son; gambhirai;-Gambhira; ca-also; akriyai;-Akriya;tatal;-from him.TRANSLATION0 Maharaja Pariit, all of these kings were descendants of KiiSi,and they could also be called descendants of Katravrddha. Theson of Riihha was Rabhasa, from Rabhasa came Gamhhira, andfrom Gamhhira came a son named Akriya.TEXT 11\m* f 414 .. (1: 1=,"t: 1111tad-gotram brahmavij jajnesrr:tu vamsam anenasal;suddhas tatal; sucis tasmaccitrakrd dharmasarathil;tat-gotram-th descendant of Akriya; brahmavit-Brahmavit;jajfie-took birth; sru-just hear from me; vamsam-descendants;anenasal;-of Anena; suddhal;-a son known as Suddha; tatab,-fromhim; sucii;-Suci; tasmat-from him; citrakrt-Citralqt; dharmasarathil;-Dharmasarathi.TRANSLATIONThe son of Akriya was known as Brahmavit, 0 King. Now hearabout the descendants of Anenii. From Anenii came a son namedSuddha, and his son was Suci. The son of Suci was Dharmasiirathi,also called Citrakrt.

""8 Srimad-Bhagavatam[Canto 9, Ch. 17TEXT 12tata{L santarajo jajfiekrta-krtya]:L sa atmavanraje]:L pafica-satany asanputram amitaujasamtata{L-from Citrak:rt; santaraja{L-a son named Santaraja; jajfiewasborn; krta-krtya]:L-performed all kinds of ritualistic ceremonies;sa{L-he; atmavan-a self-realized soul; raje]:L-of Raji; pafica-satanifivehundred; asan-there were; putram-sons; amita-ojasamvery,very powerful.TRANSLATIONFrom Citrakrt was horn a son named Santaraja, a self-realizedsoul who performed all kinds of Vedic ritualistic ceremonies andtherefore did not beget any progeny. The sons of Raji were fivehundred, all very powerful.TEXT 13 .. lii(i(li{ I !;' ..(.,.,.,.,+'1"'" ((1 ·

Text 14] The Dynasties of the Sons of Purftravii 9of heaven; tasmai-unto him, Raji; puna-again; dattoo-returning;grhitva-capturing; carau-the feet; raje -of Raji; atmanam-theself; arpayam lisa-surrendered; prahrada-adi-Prahlada and others;ari-sarikita-being afraid of such enemies.TRANSLATIONOn the request of the demigods, Raji killed the demons and thusreturned the kingdom of heaven to Lord lndra. But lndra, fearingsuch demons as Prahliida, returned the kingdom of heaven to Rajiand surrendered himself at Raji's lotus feet.TEXT 14fqij4q(ij ;if : IRl!q 'irl : II \111pitary uparate putrayacamanaya no dadutriv!apam mahendrayayajna-bhagan samadadupitari-when their father; uparate-passed away; putra-the sons;yacamanaya-although requesting from them; no-not; dadureturned;trivtapam-the heavenly kingdom; mahendraya-untoMahendra; yajna-bhagan-the shares of ritualistic ceremonies;samadadu-gave.TRANSLATIONUpon Raji's death, lndra begged Raji's sons for the return of theheavenly planet. They did not return it, however, although theyagreed to return lndra's shares in ritualistic ceremonies.PURPORTRaji conquered the kingdom of heaven, and therefore when lndra, theheavenly king, begged Raji's sons to return it, they refused. Because theyhad not taken the heavenly kingdom from lndra but had inherited itfrom their father, they considered it their paternal property. Why thenshould they return it to the demigods?

10 Srimad-Bhagavatam (Canto 9, Ch. 17TEXT 15 smif:, ctiM'(J: '''"'''gururrfi huyamiine 'gnaubalabhit tanayan raje/:t.avadhid bhramsitan marganna kascid ava5e$ita/:t.gururra-by the spiritual master (B:.;haspati); huyamiine agnauwhileoblations were being offered in the fire of sacrifice; balabhitlndra;tanayan-the sons; raje/:t.-of Raji; avadhit-killed; bhramsitan-fallen;miirgat-from the moral principles; na-not; kaScitanyone;ava5e$ila/:t,-remained alive.TRANSLATIONThereafter, B:rhaspati, the spiritual master of the demigods,offered oblations in the fire so that the sons of Raji would fall frommoral principles. When they fell, Lord lndra killed them easily becauseof their degradation. Not a single one of them remainedalive.TEXT 16: UI€((14 tt: Imr: t;(J: ts :ttllkusat prati/:t. k$atravrddhatsanjayas tat-suto jaya/:t.tata/:t. krta/:t. krtasyapijajne haryabalo nrpa/:t.ku§at-from Kusa; prati/:t.-a son named Prati; k$atravrddhat-thegrandson of atravrddha; sanjaya/:t.-a son named Saiijaya; tat-suta/:t.his son; jaya/:t.-Jaya; tata/:t.-from him; krta/:t.-K:.;ta; krtasya-fromK:.;ta; api-as well as; jajne-was born; haryabala/:r.-Haryabala;nrpa/:t.-the king.

Text 17] The Dynasties of the Sons of Puriiravii 11TRANSLATIONFrom Kusa, the grandson of atravrddha, was born a sonnamed Prati. The son of Prati was Saiijaya, and the son of Saiijayawas Jaya. From Jaya, ta was born, and from ' KingHaryabala.TEXT 17(1(tf(ijl U;ft 151(\;c : I(1tRffiW GN:G- : Il$SI'[.{I"ttl q;(I1H1: 11\911sahadevas tato hinojayasenas tu tat-sutasankrtis tasya ca jaya/cyatra-dharma mahii-rathalcyatravrddhanvayii bhiipiiime sro-v atha niih!L§iinsahadeva-Sahadeva; tata-from Sahadeva; hina-a son namedHina; jayasena-Jayasena; tu-also; tat-suta-the son of Hina;sankrti-Sank;ti; tasya-of SailkJ;ti; ca-also; jaya-a son namedJaya; lcyatra-dharmii-expert in the duties of a /cyatriya; mahiiratha-agreatly powerful fighter; lcyatravrddha-anvayii-in thedynasty of KatraVJ;ddha; bh upii-kings; ime-all these; sr(lu-hearfrom me; atha-now; niih!L§iin-the descendants of Nahua.TRANSLATIONFrom Haryabala came a son named Sahadeva, and from Sahadevacame Hina. The son of Hina was Jayasena, and the son of Jayasenawas Saitk:rti. The son of Saitkrti was the powerful and expertfighter named Jaya. These kings were the members of theatravrddha dynasty. Now let me describe to you the dynasty ofNahua.Thus end the Bhaktivedanta purports of the Ninth Canto, SeventeenthChapter, of the Srimad-Bhagavatam, entitled "The Dynasties of the Sonsof Purilrava. "

CHAPTER EIGHTEENKin g Yayiiti Re g ains His YouthThis chapter gives the history of King Yayati, the son of Nahua.Among Yayati's five sons, the youngest son, Pftru, accepted Yayati'sinvalidity.When Nahua, who had six sons, was cursed to become a python, hiseldest son, Yati, took sannyasa, and therefore the next son, Yayati, wasenthroned as king. By providence, YayiHi married the daughter ofSukracarya. Sukracarya was a brahmar:w and Yayati a k$atriya, butYayati married her nonetheless. Sukracarya' s daughter, namedDevayani:, had a girl friend named Sarmiha, who was the daughter ofVraparva. King Yayati married Sarmitha also. The history of this marriageis as follows. Once Sarmiha was sporting in the water with thousandsof her girl friends, and Devayani was also there. When the younggirls saw Lord Siva, seated on his bull with Uma, they immediatelydressed themselves, but Sarmitha mistakenly put on Devayani:'s clothes.Devayani:, being very angry, rebuked Sarmitha, who also became veryangry and responded by rebuking Devayani: and throwing her into awell. By chance, King Yayati came to that well to drink water, and hefound Devayani and rescued her. Thus Devayani accepted MaharajaYayati as her husband. Thereafter, Devayani:, crying loudly, told herfather about Sarmitha's behavior. Upon hearing of this incident,Sukriicarya was very angry and wanted to chastise Vr?aparvii,Sarmitha's father. Vraparva, however, satisfied Sukracarya by offeringSarmitha as Devayani's maidservant. Thus Sarmitha, as the maidservantof Devayiini:, also went to the house of Devayani:'s husband. WhenSarmitha found her friend Devayani with a son she also desired to havea son. Therefore, at the proper time for conception, she also requestedMaharaja Yayati for sex. When Sarmithii became pregnant also,Devayani: was very envious. In great anger, she immediately left for herfather's house and told her father everything. Sukriicarya again becameangry and cursed Maharaja Yayati to become old, but when Yayati begged13

14 Srimad-Bhiigavatam [Canto 9, Ch. 18Sukracarya to be merciful to him, Sukracarya gave him the benedictionthat he could transfer his old age and invalidity to some young man.Yayati exchanged his old age for the youth of his youngest son, Piiru, andthus he was able to enjoy with young girls.TEXT 1iiiitf6if6: ijitiM(iitRII'cNRt: : I ;(f'("lii(1Psl41Ull'4 : II IIsri-suka u'IX'icayatir yayati/:L samyatirayatir viyati/:L krti/:L$a

Text 2) King Yayiiti Regains His Youth 15rajyam-the kingdom; na aicchat-did not accept; yati&-the eldestson, Yati; pitra-by his father; dattam-offered; tat-pariTJiima-vitknowingthe result of becoming powerful as a king; yatra-wherein;pravi$ta&-having entered; purU$a&-such a person; dtmdnam-selfrealization;na-not; avabudhyate-will take seriously and understand.TRANSLATIONWhen one enters the post of king or head of the government,one cannot understand the meaning of self-realization. Knowingthis, Yati, the eldest son of Nahua, did not accept the power torule, although it was offered by his father.PURPORTSelf-realization is the prime objective of human civilization, and it isregarded seriously by those who are situated in the mode of goodness andhave developed the brahminical qualities. Katriyas are generally endowedwith material qualities conducive to gaining material wealth andenjoying sense gratification, but those who are spiritually advanced arenot interested in material opulence. Indeed, they accept only the barenecessities for a life of spiritual advancement in self-realization. It isspecifically mentioned here that if one enters political life, especially inthe modern day, one looses the chance for human perfection. Nonetheless,one can attain the highest perfection if one hears SrimadBhagavatam. This hearing is described as nityam bhagavata-sevaya.Maharaja Parikit was involved in politics, but because at the end of hislife he heard Srimad-Bhagavatam from Sukadeva Gosvami, he attainedperfection very easily. Sri Caitan y a Mahaprabhu has thereforesuggested:sthane sthita& sruti-gatarh tanu-vari-manobhirye praya§o 'jita jito 'py asi tais tri-lokyam(Bhag. 10.14.3)Regardless of whether one is in the mode of passion, ignorance or goodness,if one regularly hears Srimad-Bhagavatam from the self-realizedsoul, one is freed from the bondage of material involvement.

16 Srimad-Bhagavatam (Canto 9, Ch. 18TEXT3mft .u;ufa> .. llltfll{: 1 :1111pitari bhraritSite sthanadindriir:tyii dhar$a7Jiid dvijai/:Lpriipite ]agaratvarit vaiyayiitir abhavan nrpa/:Lpitari-when his father; bhraritSite-was caused to fall down;sthiiniit-from the heavenly planets; indriir:tyii/:L-of Saci, the wife oflndra; dhar$a7Jlit-from offending; dvijai/:L-by them (upon her lodginga complaint with the briihmar:tas); priipite-being degraded to;ajagaratvam-the life of a snake; vai-indeed; yayiiti/:L-the son namedYayati; abhavat-became; nrpa/:L-the king.TRANSLATIONBecause Nahu?a, the father of Yayati, molested lndra's wife,,Saci, who then complained to Agastya and other brahmai,las, thesesaintly brahmal}.as cursed Nahu?a to fall from the heavenly planetsand be degraded to the status of a python. Consequently, Yayatibecame the king.TEXT4"46l'*Ufa:l{mffl: I :a•ncflsff oq tifq4u: II \l IIcatasrv adiSad di/cyubhriitfn bhriitii yaviyasa/:Lkrta-diiro jugoporviritkiivyasya vraparvar:ta/:Lcatasru-over the four; iidiSat-allowed to rule; di/cyu-directions;bhriittn-four brothers; bhriitii-Yayati; yaviyasa/:L-young; krtadiira/:L-married;jugopa-ruled; urvim-the world; kiivyasya-thedaughter of Sukracarya; vr$aparvar:ta/:L-the daughter of Vr!?aparva.

Text 5] King Yayati Regains His Youth 17TRANSLATIONKing Yayiiti had four younger brothers, whom he allowed torule the four directions. Yayati himself married Devayani, thedaughter of Sukriiciirya, and Sarmihii, the daughter ofVaparvii, and ruled the entire earth.sri-rajovacabrahmar$ir bhagavan kiivya/:tk$atra-bandhu.S ca nahW}a/:trajanya-viprayo/:t kasmadvivaha/:t pratilomaka/:tsri-raja uvaca-Maharaja Parikit inquired; brahma-r$i/:t-the best ofthe brahmar:ws; bhagavan-very powerful; kiivya/:t-Sukracarya;k$atra-bandhu/:t -belonged to the lcyatriya class; ca-also; nahW}a/:tKing Yayati; rajanya-viprayo/:t-of a brahmar:w- and a k$atriya;kasmat-how; vivaha/:t-a marital relationship; pratilomaka/:t-againstthe customary regulative principles.TRANSLATIONMaharaja Parikit said: Sukricirya was a very powerfulbrahmaJ.la, and Maharaja Yayiiti was a katriya. Therefore I amcurious to know how there occurred this pratiloma marriage hetweena katriya and a brahmaJ.la.PURPORTAccording to the Vedic system, marriages between k$atriyas andk$atriyas or between brahmar:ws and brahmar:ws are the general custom.If marriages sometimes take place between different classes, these

18 Srimad-Bhagavatam (Canto 9, Ch. 18marriages are of two types, namely anuloma and pratiloma. Anuloma,marriage between a brahma1)ll and the daughter of a atriya, is permissible,but pratiloma, marriage between a atriya and the daughter ofa brahma1Ji1, is not g enerally allowed. Therefore Maharaja Parikit wascurious about how Sukracarya, a powerful brahma1)ll, could accept theprinciple of pratiloma. Maharaja Parikit was eager to know the cause forthis uncommon marriage.TEXTS 6-7l377 igCfR ;m{ Iij'(efle«4emt :q f;(;ft II IIcttllritl dS(+i«p Ioq+.f(d\ qi;ftSif II \9 IIsri-suka uvacaekada danavendrasyasarmtha nama kanyakasakhi-sahasra-samyuktaguru-putrya ca bhaminidevayanya purodyaneppita-druma-sarikulevyacarat kakL-gitiilinalini-puline'balasri-suka/:1, uvaca-Sri Sukadeva Gosvami said; ekp,da-once upon atime; danava-indrasya-of V:raparva; sarmtha-Sarmitha; namabyname; kanyaka-a daughter; sakhi-sahasra-samyukta-accompaniedby thousands of friends; guru-putrya-with the daughter of theguru, Sukracarya; ca-also; bhamini-very easily irritated;devayanya-with Devayani; pura-udyane-within the palace garden;ppita-full of flowers; druma-with nice trees; sarikule-congested;vyacarat-was walking; kala-gita-with very sweet sounds; ali-withbumblebees; nalini-with lotuses; puline-in such a garden; abalainnocent.

Text 9] King Yayati Regains His Youth 19TRANSLATION, Sukadeva Gosvami said: One day Vraparvii's daughterSarmilhii, who was innocent hut angry by nature, was walkingwith Devayiini, the daughter of Sukriiciirya, and with thousands offriends, in the palace garden. The garden was full of lotuses andtrees of flowers and fruits and was inhabited by sweetly singingbirds and bumblebees.TEXTSta jala.Sayam asadyakanya kamala-locanatire nyasya dukulanivijahru sificatir mithata-they; jala-ii.Sayam-to the lakeside; asadya-coming;kanya-al1 the girls; kamala-locana-with eyes like lotus petals;tire-on .the bank; nyasya-giving up; dukulani-their dresses;vijahru-began to sport; sificati-throwing water; mitha-on oneanother.TRANSLATIONWhen the young, lotus-eyed girls came to the hank of a reservoirof water, they wanted to enjoy by bathing. Thus they left theirclothing on the hank and began sporting, throwing water on oneanother.viya vrajantam giriSamsaha devya vra-sthitamsahasottirya vasamsiparyadhur vri{lita striya

20 Srimad-Bhiigavatam [Canto 9, Ch. 18viya-seeing; vrajantam-passing by; giriSam-Lord Siva; sahawith;derya-Parvati, the wife of Lord Siva; vra-sthitam-seated uponhis bull; sahasa-quickly; uttirya-getting out of the water; vasarhsigarrnents;paryadhu-put on the body; vri{lita-being ashamed;striya-the young girls.TRANSLATIONWhile sporting in the water, the girls suddenly saw Lord Sivapassing by, seated on the back of his bull with his wife, Piirvati.Ashamed because they were naked, the girls quickly got out of thewater and covered themselves with their garments.TEXT 10fltgiH'fffl : floiP't I NI 61i41wflflit41 II oilsarmthajanati vasoguru-putrya samaryayatsviyam matva prakupitadevayanidam abravitsarmtha-the daughter of V:raparva; ajanati-without knowledge;vasa-the dress; guru-putrya-of Devayani, the daughter of theguru; samaryayat-put on the body; sviyam-her own; matoo-thinking;prakupita-irritated and angry; devayani-the daughter ofSukracarya; idam-this; abravit-said.TRANSLATIONSarmi!hii unknowingly put Devayani's dress on her own body,thus angering Devayiini, who then spoke as follows.

Text 14)King Yayiiti Regains His Youth21alw nin/cyyatam asyadiisya}:t karma hy asampratamasmad-dharyarh dhrtavatisuniva havir adhvareaho-alas; nin/cyyatiim-just see; asya}:t-of her (Sarmitha);diisya}:t-just like our servant; karma-activities; hi-indeed;asampratam-without any etiquette; asmat-dharyam-the garmentmeant for me; dhrtavati-she has put on; suni iva-like a dog; havi}:tclarified butter; adhoore-meant for offering in the sacrifice.TRANSLATIONOh, just see the activities of this servant-maid Sarmithii! Disregardingall etiquette, she has put on my dress, just like a dogsnatching clarified butter meant for use in a sacrifice.TEXTS 12-14 : '« I:fu€1: : 31:11!iltoa:ttqffig .. ij el!lh;wttJH i((l: I·Nt;wf\1 N*4l+tl : Pt;w: IIcp.f: wt: f\lnt«: 131414\1 nmft 1111yair idarh tapasa smammukharh purhsa}:t parasya yedharyate yair iha jyoti}:tsiva/:t panthii}:t pradarsita/:tyan vandanty upatthanteloka-natha}:t sure5varii/:tbhagavan api viSviitmapavana}:t sri-niketana}:t

22 Srimad-Bhagavatam[Canto 9, Ch. 18vayam tatrapi bhrgava§yo 'syii na pitiisuraasmad-dhiiryam dhrtavatisudro vedam iviisatiyai-by which persons; idam-this entire universe; tapasa-byausterity; Sf$!am-was created; mukham-the face; pumsa-of theSupreme Person; parasya-transcendental; ye-those who (are);dhiiryate-is always born; yai-by which persons; iha-here; jyotithebrahmajyot the effulgence of the Supreme Lord; sivaauspicious;panthii-way; pradarsita-is directed; yan-to whom;vandanti-offer prayers; upat!hante-honor and follow; lokaniithii-thedirectors of the various planets; sura-i.Svarii-thedemigods; bhagaviin-the Supreme Personality of Godhead; api-even;viSva-atmii-the Supersoul; pavana-the purifier; sri-niketana-thehusband of the goddess of fortune; vayam-we (are); tatra api-evengreater than other bnihma1J-a5; bhrgava-descendants of Bh.rgu;si$ya-disciple; asya-of her; na-our; pita-father; asurabelongto the demoniac group; asmat-dharyam-meant to be worn byus; dhrtavati-she has put on; sudra-a non-briihmar:w worker;vedam-the Vedas; iva-like; asati-unchaste.TRANSLATIONWe are among the qualified briihmllJ.las, who are accepted as theface of the Supreme Personality of Godhead. The brahmllJ.las havecreated the entire universe by their austerity, and they always keepthe Absolute Truth within the core of their hearts. They havedirected the path of good fortune, the path of Vedic civilization,and because they are the only worshipable objects within thisworld, they are offered prayers and worshiped even by the greatdemigods, the directors of the various planets, and even by theSupreme Personality of Godhead, the Supersoul, the supremepurifier, the husband of the goddess of fortune. And we are evenmore respectable because we are in the dynasty of Bh:rgu. Yet althoughthis woman's father, being among the demons, is our disciple,she has put on my dress, exactly like a siidra taking charge ofVedic knowledge.

Text 16]King Yayati Regains His Youth23TEXT 15f I"' €4('1(§\1!!4 G\!G\1 ""evarit lcyipant'irit sarmi4haguru-putrim abhii§atartl{ia svasanty uraflgivadharita !a-dacchadaevam-thus; /cyipant'im-chastising; sarm!ha-the daughter ofV:raparva; guru-putrim-unto the daughter of the guru, Sukracarya;abhii§ata-said; ra-being very angry; svasanti-breathing veryheavily; urangi iva-like a serpent; dharita-offended , trampled;da!a-dat-chada-biting her lip with her teeth.TRANSLATIONSukadeva Gosvami said: When thus rebuked in cruel words,Sarmitha was very angry. Breathing heavily like a serpent and bitingher lower lip with her teeth, she spoke to the daughter ofSukracarya as follows.TEXT 163ll€¥i'N44M,Itt Ift ;r 1111atma-vrttam avijfiiiyakatthase bahu bhilcyukikim na prati/cyase 'smakaritgrhan balibhujo yathaatma-vrttam-one's own position; avijfiiiya-without understanding;katthase-you are talking madly; bahu-so much; bhilcyuki-beggar;kim-whether; na-not; pratilcyase-you wait; asmakam-our;grhan-at the house; balibhuja/:t-crows; yatha-like.

24 Srimad-Bhagavatam (Canto 9, Ch. 18TRANSLATIONYou beggar, since you don't understand your position, whyshould you unnecessarily talk so much? Don't all of you wait atour house, depending on us for your livelihood like crows?PURPORTCrows have no independent life; they fully depend on the remnants offoodstuffs thrown by householders into the garbage tank. Therefore, becausea brahmar;ta depends on his disciples, when Sarmitha was heavilyrebuked by Devayani she charged Devayani with belonging to a family ofcrowlike beggars. It is the nature of women to fight verbally at even aslight provocation. As we see from this incident, this has been theirnature for a long, long time.TEXT 17::l=i!414titi IIIevam-vidhai suparaik$iptvacarya-sutam satimsarmi$tha prak$ipat kapevasa§ cadiiya manyunaevam-vidhai-such; su-parai-by unkind words; k$iptva-afterchastising; acarya-sutam-the daughter of Sukraciirya; satfmDevayani; sarmi§tha-Sarmitha; prak$ipat-threw (her); kupe-into awell; vasa-the garments; ca-and; adiiya-taking away; manyunabecauseof anger.TRANSLATIONUsing sue unkind words, Sarmitha rebuked Devayani, thedaughter of Sukracarya. In anger, she took away Devayiini's garmentsand threw Devayiini into a well.TEXT 18M itiHRftiti I311lif ijf II

Text 19]King Yayati Regains His Youth25tasyam gatayam sva-grharityayatir mrgayam caranprapto yadrcchaya kapejalarthi tam dadarsa hatasyam-when she; gatayam-went; sva-grham-to her home;yayat*-King Yayati; mrgayam-hunting; caran-wandering;prapta/:L-arrived; yadrcchaya-by chance; k-ape-in the well; jalaarthi-desiringto drink water; tam-her (Devayani); dadarsa-saw;ha-indeed.TRANSLATIONMter throwing Devayani into the well, Sarmitha went home.Meanwhile, King Yayati, while engaged in a hunting excursion,went to the well to drink water and by chance saw Devayani.dattva svam uttararit vasastasyai raja vivasasegrhitva pdJina paJimujjahara daya-para/:Ldattva-giving; svam-his own; uttaram-upper; vasa/:£-cloth;tasyai-unto her (Devayani); raja-the King; vivasase-because shewas naked; grhitva-catching; paJind-with his hand; paJim-herhand; ujjahara-delivered; daya-para/:£-being very kind.TRANSLATION•Seeing Devayani naked in the well, King Yayati immediatelygave her his upper cloth. Being very kind to her, he caught herhand with his own and lifted her out.

26 Srimad-Bhagavatam [Canto 9, Ch. 18TEXTS 20-21ij tft(+tll;ffil tim I 1{ qdiJr: qtf lf'ollti(ijsusqii '" roettttll 1{ 1'f ffl em ('l+if.-$!fl wO ;r : II IItam viram ahau.Sanasiprema-nirbharaya girarajarhs tvaya grhito mepiir:Li para-purafijayahasta-graho 'paro rna bhudgrhitayas tvaya hi mee$a isa-krto virasambandho nau na paurU$atam-unto him; viram-Yayati; aha-said; au§anasi-the daughterof Usanii Kavi, Sukracarya; prema-nirbharaya-saturated with love andkindness; gira-by such words; rajan-0 King; tvaya-by you;grhita-accepted; me-my; piir:Li-hand; para-purafijaya-the conquerorof the kingdoms of others; hasta-graha-he who accepted myhand; apara-another; rna-may not; bhut-become; grhitaya-accepted;tvaya-by you; hi-indeed; me-of me; e$a-this; iSakrta-arrangedby providence; vira-0 great hero; sambandharelationship;nau-our; na-not; paurU$alt-anything man-made.TRANSLATIONWith words saturated with love and affection, Devayiini said toKing Yayati: 0 great hero, 0 King, conqueror of the cities of yourenemies, by accepting my hand you have accepted me as your marriedwife. Let me not he touched by others, for our relationship ashusband and wife has been made possible by providence, not byany human being.PURPORTWhile taking Devayani out of the well, King Yayati must certainlyhave appreciated her youthful beauty, and therefore he might haveasked her which caste she belonged to. Thus Devayani would have im-

Text 22] King Yayati Regains His Youth 27mediately replied, "We are already married because you have acceptedmy hand." Uniting the hands of the bride and bridegroom is a systemperpetually existing in all societies. Therefore, as soon as Yayati acceptedDevayani's hand, they could be regarded as married. Because Devayaniwas enamored with the hero Yayati, she requested him not to change hismind and let another come to marry her.yad idam kapa-magnayabhavato darsanam mamana brahmar:w me bhavitahasta-graho maha-bhujakacasya barhaspatyasyasapad yam a§apam purayat-because of; idam-this; kapa-magnayab,-fallen in the well;bhavatab,-of your good self; darsanam-meeting; mama-with me;na-not; brahmar:wb.-a qualified brahmar:w; me-my; bhavita-willbecome; hasta-grahab,-husband; mahii-bhuja-0 great mighty-armedone; kacasya-of Kaca; barhaspatyasya-the son of the learnedbrahmar:w and celestial priest Bhaspati; siipiit-because of the curse;yam-whom; a§apam-I cursed; pura-in the past.TRANSLATIONBecause of falling in the well, I met you. Indeed, this has beenarranged by providence. After I cursed Kaca, the son of thelearned scholar B:rhaspati, he cursed me by saying that I would nothave a brahma for a husband. Therefore, 0 mighty-armed one,there is no possibility of my becoming the wife of a briihma.PURPORTKaca, the son of the learned celestial priest Bhaspati, had been a studentof Sukracarya, from whom he had learned the art of reviving a man

28 Srimad-Bhagavatam [Canto 9, Ch. 18who has died untimely. This art, called mrta-sanjivani, was especiallyused during wartime. When there was a war, soldiers would certainly dieuntimely, but if a soldier's body was intact, he could be brought to lifeagain by this art of mrta-sanjivani. This art was known to Sukracaryaand many others, and Kaca, the son of B:rhaspati, became Sukracarya'sstudent to learn it. Devayani: desired to have Kaca as her husband, butKaca, out of regard for Sukracarya, looked upon the guru's daughter as arespectable superior and therefore refused to marry her. Devayani:angrily cursed Kaca by saying that although he had learned the art ofmrta-sanjivani from her father, it would be useless. When cursed in thisway, Kaca retaliated by cursing Devayani: never to have a husband whowas a briihma1)ll. Because Devayani:liked Yayati, who was a lcyatriya, sherequested him to accept her as his bona fide wife. Although this would bepratiloma-vivaha, a marriage between the daughter of a high family andthe son of a lower family, she explained that this arrangement was madeby providence.TEXT 23 tftqii;t+U

Text 24) King Yayiiti Regains His Youth 29PURPORTAccording to the Vedic system, the parents would consider thehoroscopes of the boy and girl who were to be married. If according toastrological calculations the boy and girl were compatible in everyrespect, the match was called yotaka and the marriage would be accepted.Even fifty years ago, this system was current in Hindu society.Regardless of the a:ffiuence of the boy or the personal beauty of the girl,without this astrological compatibility the marriage would not take place.A person is born in one of three categories, known as deva-gar:w,manl.L§ya-ga and raasa-ga. In different parts of the universethere are demigods and demons, and in human society also some peopleresemble demigods whereas others resemble demons. If according toastrological calculations there was conflict between a godly and ademoniac nature, the marriage would not take place. Similarly, therewere calculations of pratiloma and anuloma. The central idea is that ifthe boy and girl were on an equal level the marriage would be happy,whereas inequality would lead to unhappiness. Because care is no longertaken in marriage, we now find many divorces. Indeed, divorce has nowbecome a common affair, although formerly one's marriage would continuelifelong, and the affection between husband and wife was so greatthat the wife would voluntarily die when her husband died or wouldremain a faithful widow throughout her entire life. Now, of course, thisis no longer possible, for human society has fallen to the level of animalsociety. Marriage now takes place simply by agreement. Dampatye'bhirucir hetu/:£ (Bhag. 12.2.3). The word abhiruci means "agreement."If the boy and girl simply agree to marry, the marriage takes place. Butwhen the Vedic system is not rigidly observed, marriage frequently endsin divorce.TEXT 24mm ftm:'G>

30 Srimad-Bhagavatam [Canto 9, Ch. 18gate rajani-after the departure of the King; sa-she (Devayani);dhire-learned; tatra sma-returning to her home; rudati-crying;pitu-before her father; nyavedayat-submitted ; tata-thereafter;saroam-all; uktam-mentioned; sarm!haya-by Sarmitha; krtamdone.'-TRANSLATIONThereafter, when the learned King returned to his palace,Devayiini returned home crying and told her father, Sukracarya,about all that had happened because of Sarmiha. She told howshe had been thrown into the well but was saved by the King.durmana bhagavan kavyapaurohityam vigarhayanstuoon vrttim ca kapotimduhitra sa yayau puratdurmana-being very unhappy; bhagavan-the most powerful;karya-Sukracarya; paurohityam-the business of priesthood;vigarhayan-condemning; stuoon-praising ; vrttim-the profession;ca-and; kapotim-of collecting grains from the field; duhitra-withhis daughter; sa-he (Sukracarya); yayau-went; purat-from hisown residence.TRANSLATIONAs Sukracarya listened to what had happened to Devayani, hismind was very much aggrieved. Condemning the profession ofpriesthood and praising the profession of uiicha-v:rtti [collectinggrains from the fields], he left home with his daughter.PURPORTWhen a brahmar_ta adopts the profession of a kapota, or pigeon, helives by collecting grains from the field. This is called uiicha-vrtti. A

Text 27] King Yayati Regains His Youth 31brahmaT)a who takes to this uficha-vrtti profession is called first class becausehe depends completely on the mercy of the Supreme Personality ofGodhead and does not beg from anyone. Although the profession of beggingis allowed for a brahmaT)a or sannytisi, one does better if he canavoid such a profession and completely depend on the mercy of theSupreme Personality of Godhead for maintenance. Sukriicarya was certainlyvery sorry that because of his daughter's complaint he had to go tohis disciple to beg some mercy, which he was obliged to do because hehad accepted the profession of priesthood. In his heart, Sukraciirya didnot like his profession, but since he had accepted it, he was obliged to gounwillingly to his disciple to settle the grievance submitted by hisdaughter.TEXT 26t +UI st;fl I Sl('tiil;'l : qfffiy: qfir IIvraparva tam ajnayapratyanika-vivalcyitamgurum prasiidayan murdhniipiidayo patita pathivrapar-the King of the demons; tam ajnaya-understanding themotive of Sukriiciirya; pratyanika-some c!llse; viva/cyitam-desiring tospeak; gurum-his spiritual master, Sukriiciirya; prasiidayat-hesatisfied immediately; murdhna-with his head; piidayo-at the feet;patita-fell down; pathi-on the road.TRANSLATIONKing Vraparva understood that Sukracarya was coming tochastise or curse him. Consequently, before Sukracarya came tohis house, Vraparva went out and fell down in the street at thefeet of his guru and satisfied him, checking his wrath.

32 Srimad-Bhagavatam[Canto 9, Ch. 18k$a1}iirdha-manyur bhagavansyam vyac!a bhargava/:tkarrw 'sya/:t kriyatam rajannainam tyaktum ihotsahek$a-ardha-lasting only a few moments; manyu/:t-whose anger;bhagavan-the most powerful; §yam-unto his disciple, V:raparva;vyaca!a-said; bhargava/:t-Sukracarya, the descendant of Bh:rgu;kama/:t-the desire; asya/:t-of this Devayani; kriyatam-please fulfill;rajan-0 King; na-not; enam-this girl; tyaktum-to give up; ihainthis world; utsahe-I am able.TRANSLATIONThe powerful Sukraciirya was angry for a few moments, butupon being satisfied he said to V:raparva: My dear King, kindlyfulfill the desire of Devayani, for she is my daughter and in thisworld I cannot give her up or neglect her.PURPORTSometimes a great personality like Sukracarya cannot neglect sons anddaughters, for sons and daughters are by nature de p endent on theirfather and the father has affection for them. Although Sukracarya knewthat the quarrel between Devayani and Sarmitha was childish, asDevayani's father he had to side with his daughter. He did not like to dothis, but he was obliged to because of affection. He plainly admitted thatalthough he should not have asked the King for mercy for his daughter,because of affection he could not avoid doing so.TEXT 28€4 sm: q 141 l•f6¥( Ifim'tt'ffl m tathety avasthite prahadevayani manogatampitra datta yato yasyesanuga yatu mam anu

Text 29] King Yayiiti Regains His Youth 33tatha iti-when King V:raparva agreed to Sukracarya's proposal;avasthite-the situation being settled in this way; praha-said;devayani-the daughter of Sukracarya; manogatam-her desire;pitra-by the father; datta-given; yata-to whomever; yasye-1shall go; sa-anuga-with her friends; yatu-shall go; miim anu-as myfollower or servant.TRANSLATIONMter hearing Sukriiciirya's request, Vraparvii agreed to fulfillDevayiini's desire, and he awaited her words. Devayiini then expressedher desire as follows: "Whenever I marry by the order ofmy father, my friend Sarmihii must go with me as my maidservant,along with her friends."TEXT 29{T{SfiG>"ijCf41.;a H"tl•llijl Iqt:ql q4:;;w( W("t@l C«{IIllpitra datta devayanyaisarmtha sanuga tadasvaruirh tat sankatarh vilcyyatad-arthasya ca gauravamdevayanirh paryacaratstri-sahasrer:ra ddsavatpitra-by the father; datta-given; devayanyai-unto Devayani, thedaughter of Sukracarya; sarmtha-the daughter of V:r!?aparvii; saanuga-with her friends; tadii-at that time; sooruim-of his own;tat-that; sarikatam-dangerous position; vilcyya-observing; tatfromhim; arthasya-of the benefit; ca-also; gauravam-thegreatness; devayanim-unto Devayani; paryacarat-served; strisahasrer:ra-withthousands of other women; ddsa-vat-acting as aslave.TRANSLATIONVaparvii wisely thought that Sukriiciirya's displeasure wouldbring danger and that his pleasure would bring material gain.

34 Srimad-Bhagavatam (Canto 9, Ch. 18Therefore he carried out Sukracarya's order and served him like aslave. He gave his daughter Sarmihii to Devayani, and Sarmihiiserved Devayiini like a slave, along with thousands of otherwomen.PURPORTIn the beginning of these affairs concerning Sarmitha and Devayiini,we saw that Sarmitha had many friends. Now these friends becamemaidservants of Devayani. When a girl married a lcyatriya king, it wascustomary for all her girl friends to go with her to her husband's house.For instance, when Vasudeva married Devaki, the mother of .i(rQ.a, hemarried all six of her sisters, and she also had many friends who accompaniedher. A king would maintain not only his wife but also themany friends and maidservants of his wife. Some of these maidservantswould become pregnant and give birth to children. Such children wereaccepted as diisi-putra, the sons of the maidservants, and the king wouldmaintain them. The female population is always greater than the male,but since a woman needs to be protected by a man, the king would maintainmany girls, who acted either as friends or as maidservants of thequeen. In the history of .i(rQ.a's household life we find that .i(rQ.a married16,108 wives. These were not maidservants but direct queens, and.i(rQ.a expanded Himself into 16,108 forms to maintain differentestablishments for each and every wife. This is not possible for ordinarymen. Therefore although the kings had to maintain many, many servantsand wives, not all of them had different establishments.niihiiya sutiirh dattviisaha sarmi$!hayo.Saniitam aha riijafi charmthiimiidhiis talpe na karhicitniihya-unto King Yayati, the descendant of Nahua; sutiim-hisdaughter; dattvii-giving in marriage; saha-with ; sarmthayii-

Text 32) King Yayiiti Regains His Youth 35Sarmitha, the daughter of Vraparva and servant of Devayiini; u.SaruiSukracarya; tam-unto him (King Yayati); aha-said; rajan-my dearKing; sarm!hdm-Sarmitha, the daughter of Vraparva; adhdallow;talpe-on your bed; na-not; karhicit-at any time.TRANSLATIONWhen Sukriiciirya gave Devayiini in marriage to Yayiiti, he hadSarmilhii go with her, hut he warned the King, "My dear King,never allow this girl Sarmithii to lie with you in your bed."vilokyau.Sanasirh rajaficharm!hd suprajiirh kvacittam eva vavre rahasisakhya patim rtau sativilokya-by seeing; au.Sanasim-Devayiini, the daughter ofSukracarya; rajan-0 King Parikit; §arm!hd-the daughter ofVraparva; su-prajam-possessing nice children; kvacit-at some time;tam-him (King Yayati); eva-indeed; vavre-requested; rahasi-in asecluded place; sakhya-of her friend; patim-the husband; rtau-atthe appropriate time; sati-being in that position.TRANSLATION, 0 King Parikit, upon seeing Devayiini with a nice son,Sarmilhii once approached King Yayiiti at the appropriate time forconception. In a secluded place, she requested the King, the husbandof her friend Devayiini, to enable her to have a son also.TEXT 32(1\il::>t(l • I($fi':r+.t: m tif1+e4qf.46

36Srimad-Bhagavatam[Canto 9, Ch. 18raja-putryarthito 'patyedharmarh caveya dharmavitsmaraii chukra-vaca/:1, kaledtam evabhyapadyataraja-putrya-by Sarmitha, who was the daughter of a king;arthita/:1,-being requested; apatye-for a son; dharmam-religiousprinciples; ca-as well as; ave/cyya-considering; dharma-vit-aware ofall religious principles; smaran-remembering; sukra-vaca/:1,-thewarning of Sukracarya; kale-at the time; dtam-circumstantially;eva-indeed; abhyapadyata-accepted (to fulfill the desire ofSarmitha).TRANSLATIONWhen Princess Sarmi!hii begged King Yayati for a son, the Kingwas certainly aware of the principles of religion, and therefore heagreed to fulfill her desire. Although he remembered the warningof Sukracarya, he thought of this union as the desire of theSupreme, and thus he had sex with Sarmi!hii.PURPORTKing Yayati was completely aware of the duty of a lcyatriya. When a/cyatriya is approached by a woman, he cannot deny her. This is areligious principle. Consequently, when Dharmaraja, Yudhithira, sawArjuna unhappy after Arjuna returned from Dvaraka, he asked whetherArjuna had refused a woman who had begged for a son. AlthoughMaharaja Yayati remembered Sukracarya's warning, he could not refuseSarmitha. He thought it wise to give her a son, and thus he had sexualintercourse with her after her menstrual period. This kind of lust is notagainst religious principles. As stated in Bhagavad-gita (7.11),dharmaviruddho bhllte$U kamo 'smi: sex life not contrary to the principlesof religion is sanctioned by KrI,la. Because Sarmitha, thedaughter of a king, had begged Yayati for a son, their combination wasnot lust but an act of religion.TEXT 33 ttl NII6 I uwiq4un

Text 35]King Yayati Regains His Youth37yadum ca turvasum caivadevayani vyajayatadruhyum canum ca purum casarmi$tha varaparva7Jiyadum-Yadu; ca-and; turvasum-Turvasu; ca eva-as well as;devayani-the daughter of Sukracarya; vyajayata-gave birth to;druhyum-Druhyu; ca-and; anum-Anu; ca-also; purum-Puru;ca-also; sarmi$tha-Sarmitha; varaparvaTJz-the daughter ofV:raparva.TRANSLATIONDevayiini gave birth to Yadu and Turvasu, and Sarmi!hii gavebirth to Druhyu, Anu and Piiru.TEXT 34 dfcfJq f.t;ft Ietl41 N' 11\lllgarbha-sambhavam asuryabhartur vijiiaya maninidevaycini pitur gehamyayau krodha-vimurchitagarbha-sambhavam-pregnancy; asurya-of Sarmitha; bhartumadepossible by her husband; vijnaya-knowing (from the brahma7Jaastrologers); manini-being very proud; devayani-the daughter ofSukracarya;pitu-of her father; geham-to the house; yayaudeparted;krodha-vimurchita-frenzied because of anger.TRANSLATIONWhen the proud Devayiini understood from outside sources thatSarmi!hii was pregnant by her husband, she was frenzied withanger. Thus she departed for her father's house.

38 Srimad-Bhagavatam[Canto 9, Ch. 18priyam anugata/:t kiimivacobhir upamantrayanna prasiidayitum sekepiida-samvahanadibhi/:tpriyam-his beloved wife; anugata/:t-following; kiimi-very, verylusty; vacobhi/:t-by great words; upamantrayan-appeasing; na-not;prasiidayitum-to appease; seke-was able; pada-samvahanaiidibhi/:t-evenby massaging her feet.TRANSLATIONKing Yayiiti, who was very lusty, followed his wife, caught herand tried to appease her by speaking pleasing words and massagingher feet, hut he could not satisfy her by any means.TEXT 36q,+u : f.FI'((i'f I mrm wq(Uft sukras tam aha kupita/:£stri-kiimanrta-purWJatvam jara viSatam mandavirllpa-kararz,i nrrz.iimsukra/:t-Suknicarya; tam-unto him (King Yayati); aha-said;kupita/:t-being very angry at him; stri-kiima-0 you who have lustydesires for women; anrta-puru:ja-0 untruthful person; tvam-untoyou; jara-old age, invalidity; viSatiim-may enter; manda-you fool;virllpa-kararz,i-which disfigures; nfrz,iim-the bodies of human beings.TRANSLATIONSukracarya was extremely angry. "You untruthful fool, lustingafter women! You have done a great wrong," he said. "I thereforecurse you to he attacked and disfigured by old age and invalidity."

Text 38]King Yayati Regains His Youth39TEXT 37itlF1Tfrr ;r!R'f. Iott€4\4i er;mt s 11\911sn-yayatir uvacaatrpto 'smy adya kamanambrahman duhitari sma tevyatyasyatam yatha-kamamvayasa yo 'bhidhasyatisn-yayati uvaca-King Yayati said; atrpta-unsatisfied; asmi-1am; adya-till now; kamanam-to satisfy my lusty desires; brahman-0 learned brahmalJCL; duhitari-in connection with the daughter; smainthe past; te-your; vyatyasyatam-just exchange; yatha-kamam-aslong as you are lusty; vayasa-with youth; ya abhidhasyati-of onewho agrees to exchange your old age for his youth.TRANSLATIONKing Yayati said, "0 learned, worshipable hrahma,} have notyet satisfied my lusty desires with your daughter." Sukraciiryathen replied, "You may exchange your old age with someone whowill agree to transfer his youth to you."PURPORTWhen King Yayati said that he had not yet satisfied his lusty desireswith Sukracarya's daughter, Sukracarya saw that it was against the interestsof his own daughter for Yayati to continue in old age and invalidity,for certainly his lusty daughter would not be satisfied.Therefore Sukracarya blessed his son-in-law by saying that he could exchangehis old age for someone else's youth. He indicated that if Yayati'sson would exchange his youth for Yayati's old age, Yayati could continueto enjoy sex with Devayani.TEXT 38Rr oq·UW{: B+il"'-1 I aRr srffi-.:.0+\i {;( : II

40 Srimad-Bhiigavatam[Canto 9, Ch. 18iti labdha-vyavasthana/:tputram jye$!ham avocatayado tata praticchemamjaram dehi nijam vaya}:titi-thus; labdha-vyavasthana}:t-getting the opportunity to exchangehis old age; putram-unto his son; jye$!ham-the eldest; avocata-herequested; yado-0 Yadu; tata-you are my beloved son; praticchakindlyexchange; imam-this; jaram-invalidity; dehi-and give;nijam-your own; vaya/:t-youth.TRANSLATIONWhen Yayati received this benediction from Sukracarya, he requestedhis eldest son: My dear son Yadu, please give me youryouth in exchange for my old age and invalidity.TEXT 39'IRI l+iim emt WI

Text 40) King Yayati Regains His Youth 41PURPORTThis is the nature of lusty desires. In Bhagavad-gita (7.20) it is said,kiimais tais tair hrta-jfiiinii/:t: when one is too attached to sense gratification,he actually loses his sense. The word hrta-jiianii/:t refers to one whohas lost his sense. Here is an example: the father shamelessly asked hisson to exchange youth for old age. Of course, the entire world is undersuch illusion. Therefore it is said that everyone is pramatta/:t, or exclusivelymad. Nunam pramatta/:t kurute vikanna: when one becomesalmost like a madman, he indulges in sex and sense gratification. Sex andsense gratification can be controlled, however, and one achieves perfectionwhen he has no desires for sex. This is possible only when one isfully KrI).a conscious.yadavadhi mama ceta/:t km:m-padaravindenava-nava-rasa-dhamany udyatam rantum asittadavadhi bata niiri-sarigame smaryamanebhavati mukha-vikiira/:t sthu-n4!himnam ca"Since I have been engaged in the transcendental loving service ofKrI).a, realizing ever-new pleasure in Him, whenever I think of sexpleasure, I spit at the thought, and my lips curl with distaste." Sexualdesire can be stopped only when one is fully KrI).a conscious, and nototherwise. As long as one has desires for sex, one must change his bodyand transmigrate from one body to another to enjoy sex in differentspecies or forms. But although the forms may differ, the business of sexis the same. Therefore it is said, puna/:£ puna§ carvita-carvaT)iiniim.Those who are very much attached to sex transmigrate from one body toanother, with the same business of "chewing the chewed," tasting sexenjoyment as a dog, sex enjoyment as a hog, sex enjoyment as a demigod,and so on.TEXT 40'T!f \iffitT (41;:ro Wf 1317 • m;t( • t(• p. ;{IQ ": II\? oil

42 Srimad-Bhagavatam[Canto 9, Ch. 18sri-yadur uvacanotsahe jarasa sthatumantani praptaya tavaaviditva sukham gramyamvaitr$r:tyam naiti piirU$a/.tsri-yadul,t uvaca-Yadu, the eldest son to Yayati, replied; na utsahe-1 am not enthusiastic; jarasa-with your old age and invalidity;sthatum-to remain; antara-while in youth; praptaya-accepted;tava-your; aviditva-without experiencing; sukham-happiness;gramyam-material or bodily; vailf$r:tyam-indi£Ierence to material enjoyment;na-does not; eti-attain; piirU$a/.t-a person.TRANSLATIONYadu replied: My dear father, you have already achieved old age,although you also were a young man. But I do not welcome yourold age and invalidity, for unless one enjoys material happiness,one cannot attain renunciation.PURPORTRenunciation of material enjoyment is the ultimate goal of humanlife. Therefore the varlJilsrama institution is most scientific. It aims atgiving one the facility to return home, back to Godhead, which one cannotdo wthout completely renouncing all connections with the materialworld. Sri Caitanya Mahiiprabhu said, ni$kiiicanasya bhagavadbhajanonmukhasya:one who wants to go back home, back to Godhead,must be ni$kiiicana, free from all affinity for material enjoyment.Brahmar:ty upasamasrayam: unless one is fully renounced, one cannotengage in devotional service or stay in Brahman. Devotional service isrendered on the Brahman platform. Therefore, unless one attains theBrahman platform, or spiritual platform, one cannot engage in devotionalservice; or, in other words, a person engaged in devotional serviceis already on the Brahman platform.marh ca yo 'vyabhicarer:tabhakti-yogena sevate

Text 40]King Yayiiti Regains His Youth43sa gun samatityaitanbrahma-bhuyaya kalpate"One who engages in full devotional service, who does not fall down inany circumstance, at once transcends the modes of material nature andthus comes to the level of Brahman." (Bg. 14.26) If one attains devotionalservice, therefore, he is certainly liberated. Generally, unless oneenjoys material happiness, one cannot attain renunciation. Va71U1Sramatherefore gives the opportunity for gradual elevation. Yadu, the son ofMaharaja Yayati, explained that he was unable to give up his youth, forhe wanted to use it to attain the renounced order in the future.Maharaja Yadu was different from his brothers. As stated in the nextverse, turvasu.S codita pitra druhyu.S canu.S ca bharatal pratyacakhyuradharmajna. Maharaja Yadu's brothers refused to accept their father'sproposal because they were not completely aware ofdharma. To acceptorders that follow religious principles, especially the orders of one'sfather, is very important. Therefore when the brothers of Maharaja Yadurefused their father's order, this was certainly irreligious. MaharajaYadu's refusal, however, was religious. As stated in the Tenth Canto,yados ca dharma-silasya: Maharaja Yadu was completely aware of theprinciples of religion. The ultimate principle of religion is to engageoneself in devotional service to the Lord. Maharaja Yadu was very eagerto engage himself in the Lord's service, but there was an impediment:during youth the material desire to enjoy the material senses is certainlypresent, and unless one fully satisfies these lusty desires in youth, thereis a chance of one's being disturbed in rendering service to the Lord. Wehave actually seen that many sannyasis who accept sannyasa prematurely,not having satisfied their material desires, fall down becausethey are disturbed. Therefore the general process is to go throughgrhastha life and vanaprastha life and finally come to sannyasa and devoteoneself completely to the service of the Lord. Maharaja Yadu wasready to accept his father's order and exchange youth for old age becausehe was confident that the youth taken by his father would be returned.But because this exchange would delay his complete engagement in devotionalservice, he did not want to accept his father's old age, for he waseager to achieve freedom from disturbances. Moreover, among the descendantsof Yadu would be Lord Q.a. Therefore, because Yadu was

44 Srimad-Bhagavatam (Canto 9, Ch. 18eager to see the Lord's appearance in his dynasty as soon as possible,Yadu refused to accept his father's proposal. This was not irreligious,however, because Yadu's purpose was to serve the Lord. Because Yaduwas a faithful servant of the Lord, Lord Kra appeared in his dynasty.As confirmed in the prayers of Kunti, yado/:t priyasyiinvaviiye. Yadu wasvery dear to Kra, who was therefore eager to descend in Yadu'sdynasty. In conclusion, Maharaja Yadu should not be consideredadharma-jiia, ignorant of religious principles, as the next verse designateshis brothers. He was like the four Sanakas (catu/:t-sana), whorefused the order of their father, Brahma, for the sake of a better cause.Because the four Kumaras wanted to engage themselves completely inthe service of the Lord as brahmaciiris, their refusal to obey theirfather's order was not irreligious.+n«< I11\111turvasu5 codita/:t pitriidruhyu5 ciinu5 ca bhiiratapratyacakhyur adharmajiiiihy anitye nitya-buddhaya/:tturvasu/:t-Turvasu, another son; codita/:t-requested; pitrii-by thefather (to exchange old age and invalidity for his youth); druhyu/:tDruhyu, another son; ca-and; anu/:t-Anu, another son; ca-also;bhiirata-0 King Parikit; pratyiicakhyu/:t-refused to accept;adharma-j ii/:t-because they did not know religious principles; hi-indeed;a-nitye-temporary youth; nitya-buddhaya/:t-thinking to bepermanent.TRANSLATION0 Maharaja Parikit, Yayati similarly requested his sonsTurvasu, Druhyu and Anu to exchange their youth for his old age,but because they were unaware of religious principles, theythought that their flickering youth was eternal, and therefore theyrefused to carry out their father's order.

Text 43)King Yayiiti Regains His Youth45aprcchat tanayam pilrurhvayasonarh gur,riidhikamna tvam agrajavad vatsamam pratyakhyatum arhasiaprcchat-requested; tanayam-the son; pilrum-Piiru; vayasabyage; ilnam-although younger; gu-adhikam-better than theothers by quality; na-not; tvam-you; agraja-vat-like your olderbrothers; vatsa-my dear son; mam-me; pratyakhyatum-to refuse;arhasi-ought.TRANSLATIONKing Yayiiti then requested Puru, who was younger than thesethree brothers but more qualified, "My dear son, do not be disobedientlike your elder brothers, for that is not your duty."TEXT 43'i."f1?! ¥4&4 : 'tf.t..lij !H=tla:ll{ fer II\? IIsri-pilrur uvacako nu loke man!J,$yendrapitur atma-krta/:t pumanpratikartum lcyamo yasyaprasadad vindate paramsri-pilru/:t uvaca-Puru said; ka/:t-what; nu-indeed; loke-in thisworld; man!J,$ya-indra-O Your Majesty, best of human beings; pitu/:tthe father; atma-krta/:t-who has given this body; puman-a person;pratikartum-to repay; lcyama/:t-is able; yasya-of whom; prasadatbythe mercy; vindate-one enjoys; param-superior life.

46 Srimad-Bhagavatam [Canto 9, Ch. 18TRANSLATIONPiiru replied: 0 Your Majesty, who in this world can repay hisdebt to his father? By the mercy of one's father, one gets thehuman form of life, which can enable one to become an associateof the Supreme Lord.PURPORTThe father gives the seed of the body, and this seed gradually growsand develops until one ultimately attains the developed human body,with consciousness higher than that of the animals. In the human bodyone can be elevated to the higher planets, and, furthermore, if one cultivatesl(rI).a consciousness, one can return home, back to Godhead. Thisimportant human body is obtained by the grace of the father, andtherefore everyone is indebted to his father. Of course, in other lives onealso gets a father and mother; even cats and dogs have fathers andmothers. But in the human form of life the father and mother can awardtheir son the greatest benediction by teaching him to become a devotee.When one becomes a devotee, he achieves the greatest benediction becausehe completely averts the repetition of birth and death. Thereforethe father who trains his child in l(rI).a consciousness is the mostbenevolent father in this world. It is said:janame janame sabe pitamata payakrr:u:t guru nahi mile bhaja hari eiEveryone gets a father and mother, but if one gets the benediction ofl(rI).a and guru, he can conquer material nature and return home, backto Godhead.TEXT 44!It«: 13TS fG\f:fiffl%16 : IIuttama.S cintitam kuryatprokta-kiiri tu madhyama/:1.

Text 45)King Yayati Regains His Youth47adhamo 'sraddhaya kuryadakartoccaritarit pituftuttamaft-the best; cintitam-considering the father's idea; kuryatactsaccordingly; prokta-kari-one who acts on the order of thefather; tu-indeed; madhyamaft-mediocre; adhamaft-lower class;a§raddhaya-without any faith; kuryat-acts; akarta-unwilling to do;uccaritam-like stool; pituft-of the father.TRANSLATIONA son who acts by anticipating what his father wants him to do isfirst class, one who acts upon receiving his father's order is secondclass, and one who executes his father's order irreverently is thirdclass. But a son who refuses his father's order is like his father'sstool.PURPORTPuru, Yayati's last son, immediately accepted his father's proposal, foralthough he was the youngest, he was very qualified. Pftru thought, "Ishould have accepted my father's proposal before he asked, but I did not.Therefore I am not a first-class son. I am second class. But I do not wishto become the lowest type of son, who is compared to his father's stool."One Indian poet has spoken of putra and miUra. Putra means "son," andmiltra means "urine." Both a son and urine come from the samegenitals. If a son is an obedient devotee of the Lord he is called putra, ora real son; otherwise, if he is not learned and is not a devotee, a son isnothing better than urine.TEXT 45 'Sfi: : &niiNid Au: Imsfit iPH:tl IIiti pramuditaft pilruftsopratyagrh1Jii,j jararit pituft'pi tad-vayasa kamanyathavaj jujU§e nrpa

48 Srimad-Bhagavatam (Canto 9, Ch. 18ltz-in this way; pramudita}:t-very pleased; puru}:t-Pfuu;pratyagrht-accepted; jaram-the old age and invalidity; pitu}:t-ofhis father; sa}:t-that father (Yayiiti); api-also; tat-vayasa-by theyouth of his son; kaman-all desires; yatha-vat-as required; jujU§esatisfied;nrpa-0 Maharaja Parikit.TRANSLATIONSukadeva Gosviimi said: In this way, 0 Maharaja Parikit, theson named Puru was very pleased to accept the old age of hisfather, Yayiiti, who took the youth of his son and enjoyed this materialworld as he required.TEXT 46qqf(l:ij qy :I if.lw:p;riSottl: 11\?11sapta-dvipa-pati}:t sarhyakpitrvat palayan praja}:tyathopaj0$arh vi$ayanjujU§e 'vyahatendriya}:tsapta-dvipa-pati}:t-the master of the entire world, consisting of sevenislands; samycik-completely; pitr-vat-exactly like a father; palayan-ruling;praja}:t-the subjects; yatha-upa}o$am-as much ashe wanted; vi$ayan-material happiness; ju}U§e-enjoyed; avyahatawithoutbeing disturbed; indriya}:t-his senses.TRANSLATIONThereafter, King Yayiiti became the ruler of the entire world,consisting of seven islands, and ruled the citizens exactly like afather. Because he had taken the youth of his son, his senses wereunimpaired, and he enjoyed as much material happiness as hedesired.

Text 48]King Yayiiti Regains His YouthTEXT 47ttlri1Qt(a:4 ¥ti1!EftJ('4: I: : II'J\911devayany apy anudinarhmano-vag-deha-vastubhi/:Lpreyasa/:L pararniirh pritimuvaha preyasi raha/:L49devayanr-Maharaja Yayati's wife, the daughter of Sukracarya; apialso;anudinam-twenty-four hours, day after day; mana/:L-viik-by hermind and words; deha -body; vastubhi/:L-with all requisite things;preyasa]:L-of her beloved husband; pararniim-transcendental;pritim-bliss; uvaha-executed; preyasi-very dear to her husband;raha/:L-in seclusion, without any disturbance.TRANSLATIONIn secluded places, engaging her mind, words, body and variousparaphernalia, Devayiini, the dear wife of Maharaja Yayiiti, alwaysbrought her husband the greatest possible transcendental bliss.TEXT 48N{:Iea>¥44 II'JIIayajad yajiia-purU$arhkratubhir bhuri-dair;wi/:Lsarva-devamayam devarilsarva-vedamayaril harimayajat-worshiped; yajiia-puam-the yajiia-purU$a, the Lord;kratubhi/:L-by performing various sacrifices; bhuri-dair;wi/:L-givingabundant gifts to the brahmar:ws; sarva-deva-mayam-the reservoir ofall the demigods; devam-the Supreme Lord; sarva-veda-mayam-the

50 Srimad-Bhagavatam [Canto 9, Ch. 18ultimate object of all Vedic knowledge; harim-the Lord, the SupremePersonality of Godhead.TRANSLATIONKing Yayiiti performed various sacrifices, in which he offeredabundant gifts to the briihmas to satisfy the Supreme Lord, Hari,who is the reservoir of all the demigods and the object of all Vedicknowledge.TEXT 49qf.st d*-16 m :s('Sa:o:t: 1 mffl ;mnfu ((1S4+41itl+4'1l(: IIyasminn idam viracitarilvyomniva jaladiivali/:£naneva bhati nabhatisvapna-maya-manoratha/:£yasmzn-m whom; idam-this entire cosmic manifestation;viracitam-created; vyomni-in the sky; iva-just like; jaladaavali/:£-clouds;nana iva-as if in different varieties; bhati-ismanifested; na abhati-is unmanifested; svapna-maya-illusion, like adream; mana/:£-ratha/:£-created to be traversed by the chariot of themind.TRANSLATIONThe Supreme Lord, Vasudeva, who created the cosmicmanifestation, exhibits Himself as all-pervading, like the sky thatholds clouds. And when the creation is annihilated, everything entersinto the Supreme Lord, Vi1,1u, and varieties are no longermanifested.PURPORTAs stated by the Lord Himself in Bhagavad-gitii ( 7.19) :bahunaril janmanam antejfliinavan mam prapadyate

Text 50] King Yayati Regains His Youth 51vasudevab, sarvam itisa mahatma sudurlabhab,"Mter many births and deaths, he who is actually in knowledge surrendersunto Me, knowing Me to be the cause of all causes and all that is.Such a great soul is very rare." The Supreme Personality of Godhead,Vasudeva, is one with the Supreme Brahman, the Supreme AbsoluteTruth. Everything is in Him in the beginning, and at the end allmanifestations enter into Him. He is situated in everyone's heart (sarvasyaciiham hrdi sannivi!aM. And from Him everything has emanated(janmiidy asya yatab}. All material manifestations, however, are temporary.The word svapna means "dreams," maya means "illusion," andmanoratha means "mental creations." Dreams, illusions and mental creationsare temporary. Similarly, all material creation is temporary, butVasudeva, the Supreme Personality of Godhead, is the eternal AbsoluteTruth.TEXT 50. ftt !J$011'( I'1RIOI'4oni4i4 f;f(IO(i41Jt€( !f 11'-\olltam eva hrdi vinyasyavasudevam guhasayamnaraya"{Ulm arJiyamsamnirasir ayajat prabhumtam eva-Him only; hrdi-within the heart; vinyasya-placing;vc:isudevam-Lord Vasudeva; guha-asayam-who exists in everyone'sheart; niiriiya"{Ulm-who is Narayal}.a, or an expansion of Narayal}.a;arJiyiimsam-invisible to material eyes, although existing everywhere;nirasib,-Yayati, without any material desires;prabhum-the Supreme Lord.ayajat-worshiped;TRANSLATIONWithout material desires, Maharaja Yayati worshiped theSupreme Lord, who is situated in everyone's heart as NarayaJ}.a andis invisible to material eyes, although existing everywhere.

52 Srimad-Bhagavatam (Canto 9, Ch. 18PURPORTKing Yayliti, although externally seeming very fond of material enjoyment,was internally thinking of becoming an eternal servant of theLord.evam var§a-sahasriirtimana-§a§thair mana-sukhamvidadharw 'pi natrpyatsiirva-bhauma kad-indriyaievam-in this way; var§a-sahasriirti-for one thousand years;mana-§a§!hai-by the mind and five knowledge-acquiring senses;mana-sukham -temporary happiness created by the mind;vidadhana -executing; api-although; na atrpyat-could not besatisfied; siirva-bhauma-although he was the king of the entireworld; kat-indriyai-because of possessing impure senses.TRANSLATIONAlthough Maharaja Yayiiti, was the king of the entire world andhe engaged his mind and five senses in enjoying material possessionsfor one thousand years, he was unable to be satisfied.PURPORTThe kad-indriya, or unpurified senses, can be purified if oneengages the senses and the mind in l

Text 51] King Yayiiti Regains His Youth 53senses for many thousands of years, but unless one purifies the senses,one cannot be happy.Thus end the Bhaktivedanta purports of the Ninth Canto, EighteenthChapter, of the Sri:mad-Bhagavatam, entitled "King Yayati Regains HisYouth."

CHAPTER NINETEENKing Yayati Achieves LiberationThis Nineteenth Chapter describes how Maharaja Yayati achieved liberationafter he recounted the figurative story of the he-goat and shegoat.Mter many, many years of sexual relationships and enjoyment in thematerial world, King Yayati finally became disgusted with suchmaterialistic happiness. When satiated with material enjoyment, hedevised a story of a he-goat and she-goat, corresponding to his own life,and narrated the story before his beloved Devayani. The story is asfollows. Once upon a time, while a goat was searching in a forest fordifferent types of vegetables to eat, by chance he came to a well, in whichhe saw a she-goat. He became attracted to this she-goat and somehow orother delivered her from the well, and thus they were united. One daythereafter, when the she-goat saw the he-goat enjoying sex with anothershe-goat, she became angry, abandoned the he-goat, and returned to herbrahmar:ta owner, to whom she described her husband's behavior. Thebrahmar:ta became very angry and cursed the he-goat to lose his sexualpower. Thereupon, the he-goat begged the brahmar:ta 's pardon and wasgiven back the power for sex. Then the he-goat enjoyed sex with the shegoatfor many years, but still he was not satisfied. If one is lusty andgreedy, even the total stock of gold in this world cannot satisfy one'slusty desires. These desires are like a fire. One may pour clarified butteron a blazing fire, but one cannot expect the fire to be extinguished. Toextinguish such a fire, one must adopt a different process. The sastratherefore advises that by intelligence one renounce the life of enjoyment.Without great endeavor, those with a poor fund of knowledge cannotgive up sense enjoyment, especially in relation to sex, because a beautifulwoman bewilders even the most learned man. King Yayati, however,renounced worldly life and divided his property among his sons. Hepersonally adopted the life of a mendicant, or sannyasi, giving up all attractionto material enjoyment, and engaged himself fully in devotionalservice to the Lord. Thus he attained perfection. Later, when his beloved55

56 Srimad-Bhagavatam [Canto 9, Ch. 19wife, Devayani, was freed from her mistaken way of life, she alsoengaged herself in the devotional service of the Lord.TEXT l

Text 3) King Yayiiti Achieves Liberation 57sru-please hear; bhargavi-0 daughter of Sukracarya; amumthis;gatham-history; mat-vidha-exactly resembling my behavior;licaritlim-behavior; bhuvi-within this world; dhira-those who aresober and intelligent; yasya-of whom; anU.Socanti-lament verymuch; vane-in the forest; grama-nivasina-very much attached tomaterialistic en joy men t.TRANSLATIONMy dearly beloved wife, daughter of Sukriiciirya, in this worldthere was someone exactly like me. Please listen as I narrate thehistory of his life. By hearing about the life of such a householder,those who have retired from householder life always lament.PURPORTPersons who live in the village or town are called grama-nivasi, andthose who live in the forest are called vana-vasi or vanaprastha. Thevanaprasthas, who have retired from family life, generally lament abouttheir past family life because it engaged them in trying to fulfill lustydesires. Prahlada Maharaja said that one should retire from family life assoon as possible, and he described family life as the darkest well(hitvatma-patarh grham andha-kilpam). If one continuously or permanentlyconcentrates on living with his family, he should be understood tobe killing himself. In the Vedic civilization, therefore, it is recommendedthat one retire from family life at the end of his fiftieth year and go tovana, the forest. When he becomes expert or accustomed to forest life, orretired life as a vanaprastha, he should accept sannyasa. Vanarh gatoyad dharim asrayeta. Sannyasa means accepting unalloyed engagementin the service of the Lord. Vedic civilization therefore recommends fourdifferent stages of life-brahmacarya, grhastha, vanaprastha andsannyasa. One should be very much ashamed of remaining a householderand not promoting oneself to the two higher stages, namelyvanaprastha and sannyasa.TEXT3iffil N MW{ fSctt¥4(;{: I trffirr (44ct4ll¥Nu'{ II II

58 Srimad-Bhiigavatam[Canto 9, Ch.l9basta eko vane kascidvicinvan priyam dtmanab,dadarsa kupe patitamsva-karma-va§agam ajambastab,-goat; ekab,-one; vane-in a forest; kaScit-some; vicinvan-searching for food; priyam-very dear; dtmanab,-for himself;dadarsa-saw by chance; kilpe-within a well; patitdm -fallen; svakarma-va5a-gam-underthe influence of the results of fruitive activities;ajdm-a she-goat.TRANSLATIONWhile wandering in the forest, eating to satisfy his senses, a hegoatby chance approached a well, in which he saw a she-goatstanding helplessly, having fallen into it by the influence of theresults of fruitive activities.PURPORTHere Maharaja Yayati compares himself to a he-goat and Devayani to ashe-goat and describes the nature of man and woman. Like a he-goat, aman searches for sense gratification, wandering here and there, and awoman without the shelter of a man or husband is like a she-goat thathas fallen into a well. Without being cared for by a man, a woman cannotbe happy. Indeed, she is just like a she-goat that has fallen into a well andis struggling for existence. Therefore a woman must take shelter ofher father, as Devayani did when under the care of Sukracarya, and thenthe father must give the daughter in charity to a suitable man, or a suitableman should help the woman by placing her under the care of a husband.This is shown vividly by the life of Devayani. When King Yayatidelivered Devayani from the well, she felt great relief and requestedYayati to accept her as his wife. But when Maharaja Yayati acceptedDevayani, he became too attached and had sex life not only with her butwith others, like Sarmitha. Yet still he was dissatisfied. Therefore oneshould retire by force from such family life as Yayati's. When one is fullyconvinced of the degrading nature of worldly family life, one shouldcompletely renounce this way of life, take sannyasa, and engage himselffully in the service of the Lord. Then one's life will be successful.

Text 6]King Yayati Achieves Liberation59TEXT4 :{(Uftqp;j : (t 11 Rtttoniar 11 11tasya uddharar:wpayambasta kami vicintayanvyadhatta tirtham uddhrtyavi$druigrery,a rodhasitasya-of the she-goat; uddharary,a-upayam-the means ofdeliverance (from the well); basta-the he-goat; kami-having lustydesires; vicintayan-planning; vyadhatta-executed; tirtham-a wayto come out; uddhrtya-digging the earth; Vi$dry,a-agrery,a-by the pointof the horns; rodhasi-at the edge of the well.TRANSLATIONMter planning how to get the she-goat out· of the well, the lustyhe-goat dug up the earth on the well's edge with the point of hishorns in such a way that she was able to come out very easily.PURPORTAttraction for woman is the impetus for economic development, housingand many other things meant for living comfortably in this materialworld. Digging up the earth to make a way out for the she-goat was alaborious task, but before accepting the she-goat, the he-goat underwentthis labor. Aho grha-lcyetra-sutapta-vittair janasya moho yam ahammameti. The union between male and female provides the impetus forgaining a nice apartment, a good income, children and friends. Thus onebecomes entangled in this material world.TEXTS 5-6m uft m fifiTtf:tf: 1111I

60 Sri mad-Bhagavatam[Canto 9, Ch. 19I1111sottirya kupat su§ro7J-itam eva cakame kilataya vrtam samudvik}yabahvyo 'ja}:t kiinta-kiimini/:tpivanam sma.Srulam pre${hammi{lhvaritsam yabha-kovidamsa eko 'javr$as tiisambahvinam rati-vardhana/:treme kiima-graha-grastaatmanam navabudhyatasa-the she-goat; uttirya-getting out; kupat-from the well;su-sroi-possessing very nice hips; tam-unto the he-goat; eva-indeed;cakame-desired to get as her husband; kila-indeed; taya-byher; vrtam-accepted; samudviya-seeing; bahvya/:t-many others;aja/:t-she-goats; kiinta-kiimini/:t-desiring to get the he-goat as theirhusband; pivanam-very stout and strong; sma5rulam-having a verynice mustache and beard; pre${ham-:first-class; mi{lhvaritsam-expertin discharging semen; yabha-kovidam-expert in the art of sexual intercourse;saft-that he-goat; ekaft-alone; aja-vr$ab--the hero of thegoats; tasam-of all the she-goats; bahvinam-a great number; rativardhana/:t-couldincrease the lusty desire; reme-he enjoyed; kiimagraha-grasta}:t-beinghaunted by the ghost of lusty desire; atmanamhisown self; na-not; avabudhyata-could understand.TRANSLATIONWhen the she-goat, who had very nice hips, got out of the welland saw the very handsome he-goat, she desired to accept him asher husband. When she did so, many other she-goats also desiredhim as their husband because he had a very beautiful bodily structureand a nice mustache and beard and was expert in discharging

Text 7) King Yayati Achieves Liberation 61semen and in the art of sexual intercourse. Therefore, just as aperson haunted by a ghost exhibits madness, the best of the hegoats,attracted by the many she-goats, engaged in erotic activitiesand naturally forgot his real business of self-realization.PURPORTMaterialists are certainly very much attracted by sexual intercourse.Yan maithuniidi-grhamedhi-sukharh hi tuccham. Although one becomesa grhastha, or householder, to enjoy sex life to his heart's content, one isnever satisfied. Such a lusty materialist is like a goat, for it is said that ifgoats meant for slaughter get the opportunity, they enjoy sex beforebeing killed. Human beings, however, are meant for self-realization.tapo divyarh putrakii yena sattvarhsuddhyed yasmiid brahma-saukhyarh tv anantamHuman life is meant for realization of the self, the spiritual soul withinthe body (dehino 'smin yathii dehe). A materialistic rascal does not knowthat he is not the body but a spiritual soul within the body. However, oneshould understand his real position and cultivate knowledge by which toget free from bodily entanglement. Like an unfortunate person who actsmadly, haunted by ghosts, a materialist haunted by the ghost of lustforgets his real business so that he can enjoy so-called happiness in thebodily concept of life.tam eva pre$thatamayiiramamiim ajanyayavilokya kiipa-sarhvignaniimr$yad basta-karma tattam-the he-goat;eva-indeed; pre$thatamaya-beloved; ramamiim-engagedin sexual activities; aja-the she-goat; anyaya-with

62 Sri mad-Bhagavatam [Canto9, Ch.l9another she-goat; vilokya-by seeing; kupa-samvignii-the she-goatwho had fallen into the well; na-not; amryat-tolerated; bastakarma-thebusiness of the goat; tat-that (sex is accepted here as thebusiness of the goat).TRANSLATIONWhen the she-goat who had fallen into the well saw her belovedgoat engaged in sexual affairs with another she-goat, she could nottolerate the goat's activities.TEXTStam durhrdam suhrd-rupamkiiminam ar:z,a-sauhrdamindriyiiriimam utsrjyasviiminam du/:tkhitii yayautam-him (the he-goat); durhrdam-cruel hearted; suhrt-rupampretendingto be a friend; kiiminam-very lusty; ar:z,a-sauhrdamhavingfriendship for the time being; indriya-iiriimam-interested onlyin sense gratification or sensuality; utsrjya-giving up; sviiminam-toher present husband, or to the former maintainer; dub-khitii-being verymuch aggrieved; yayau-she left.TRANSLATIONAggrieved by her husband's behavior with another, the she-goatthought that the he-goat was not actually her friend but was hardheartedand was her friend only for the time being. Therefore,because her husband was lusty, she left him and returned to herformer maintainer.PURPORTThe word svaminam is significant. Svami means "caretaker" or"master." Devayiini was cared for by Sukraciirya before her marriage,

Text 10) King Yayiiti Achieves Liberation 63and after her marriage she was cared for by Yayiiti, but here the wordsvaminam indicates that Devayiini left the protection of her husband,Yayati, and returned to her former protector, Sukriiciirya. Vedic civilizationrecommends that a woman stay under the protection of a man.During childhood she should be cared for by her father, in youth by herhusband, and in old age by a grown son. In any stage of life, a womanshould not have independence.TEXT9so 'pi canugatab, strair:tabkrpar:tas tam prasaditumkurvann U;lavi(lii-kararhnasaknot pathi sandhitumsab, -that he-goat; api -also; ca-also; anugatab, -following theshe-goat; strair:ta/:t -henpecked; krpar:ta/:£ -very poor; tam-her;prasaditum-to satisfy; kurvan-making; U;lavi(lii-karam-an utterancein the language of the goats; na-not; a§aknot-was able;pathi-on the road; sandhitum-to satisfy.TRANSLATIONBeing very sorry, the he-goat, who was subservient to his wife,followed the she-goat on the road and tried his best to flatter her,but he could not pacify her.tasya tatra dvija/:£ kaScidaja-svamy acchinad rua

64 Srimad-Bhagavatam[Canto 9, Ch. 19lambantam vr$aam bhayasandadhe 'rthiiya yogavittasya-of the he-goat; tatra-thereupon; dvija-brahma;kascit-some; aja-svami-the maintainer of another she-goat; acchinat-castrated, made effeminate; rU$d-out of anger; lambantam-long;Vf$am-testicles; bhaya-again; sandadhe-joined; arthiiya-forself-interest; yoga-vit-expert in the power of mystic yoga.TRANSLATIONThe she-goat went to the residence of a hriihmru;ta who was themaintainer of another she-goat, and that hriihmru;ta angrily cut offthe he-goat's dangling testicles. But at the he-goat's request, thehriihmru;ta later rejoined them by the power of mystic yoga.PURPORTHere Sukracarya is figuratively described as the husband of anothershe-goat. This indicates that the relationship between husband and wifein any society, whether higher or lower than human society, is nothingbut the same relationship between he-goat and she-goat, for the materialrelationship between man and woman is one of sex. Yan maithunadigrhamedhi-sukhamhi tuccham. Sukracarya was an acarya, or' expert, infamily affairs, which involve the transfer of semen from he-goat to shegoat.The wordskaScid aja-svdmi expressly indicate herein thatSukracarya was no better than Yayati, for both of them were interested infamily affairs generated by sukra, or semen. Sukracarya first cursedyayati to become old so that he could no longer indulge in sex, but whenSukracarya saw that Yayati's emasculation would make his own daughtera victim of punishment, he used his mystic power to restore Yayati'smasculinity. Because he used his power of mystic yoga for family affairsand not to realize the Supreme Personality of Godhead, this exercise inthe magic of yoga was no better than the affairs of he-goats and shegoats.Yogic power should properly be used to realize the Supreme Personalityof Godhead. As the Lord Himself recommends in Bhagavad-gita(6.47):

Text 11)King Yayati Achieves Liberation65yoginam api sarve$iirhmad-gateniintariitmaniisraddhaviin bhajate yo rniirhsa me yuktatamo mata"Of all yogis, he who always abides in Me with great faith, worshipingMe in transcendental loving service, is most intimately united with Me inyoga and is the highest of all."TEXT 11(i"''{'tOI: itsfq I Cfilqwtl«JTA II IIsambaddha-vrar:uz, so 'pihy ajayii kapa-labdhayiikiilarh bahu-titharh bhadrekiimair nadyapi tU$yatisambaddha-vr$ar:ta-rejoined with his testicles; sa-he; api-also;hi-indeed; ajaya-with the she-goat; kapa-labdhaya-whom he gotfrom the well; kalam-for a time; bahu-titham-of a long, long duration;bhadre-0 my dear wife; kiimai-with such lusty desires; nanot;adya api-even until now; lU$yati-is satisfied.TRANSLATIONMy dear wife, when the he-goat had his testicles restored, he enjoyedthe she-goat he had gotten from the well, but although hecontinued to enjoy for many, many years, even now he has notbeen fully satisfied.PURPORTWhen one is bound by affection for one's wife, one is attached to sexualdesires that are very difficult to overcome. Therefore, according toVedic civilization, one must voluntarily leave his so-called home and goto the forest. Paficasordhvarh vanarh vrajet. Human life is meant for

66 Srimad-Bhagavatam [Canto 9, Ch. 19such tapasya, or austerity. By the austerity of voluntarily stopping sexlife at home and going to the forest to engage in spiritual activities in theassociation of devotees, one achieves the actual purpose of human life.tathiiham krpar.ta/.t subhrubhavatya/.t prema-yantrita/.tatmiinam nabhijanamimohitas tava mayayatathii-exactly like the he-goat; aham-I; krpar.ta/.t-a miser with nosense of the importance of life; su-bhru-0 my wife, with beautifuleyebrows; bhavatyii/.t-in your company; prema-yantrita/.t-as if tied inlove, although it is actually lust; iitmiinam-self-realization (what I amand what my duty is); na abhijanami-I could not realize even untilnow; mohita/.t-being bewildered; tava-your; mayaya-by thematerially attractive feature.TRANSLATION0 my dear wife with beautiful eyebrows, I am exactly like thathe-goat, for I am so poor in intelligence that I am captivated byyour beauty and have forgotten the real task of self-realization.PURPORTIf one remains a victim of the so-called beauty of his wife, his familylife is nothing but a dark well. Hitvatma-piitam grham andha-kilpam.Existence in such a dark well is certainly suicidal. If one wants relieffrom the miserable condition of material life, one must voluntarily giveup his lusty relationship with his wife; otherwise there is no question ofself-realization. Unless one is extremely advanced in spiritual consciousness,household life is nothing but a dark well in which one commits

Text 13) King Yayiiti Achieves Liberation 67suicide. Prahlada Maharaja therefore recommended that in due time, atleast after one's fiftieth year, one must give up household life and go tothe forest. Vanam gato yad dharim iiSrayeta. There one should seekshelter at the lotus feet of Hari.TEXT 13 'lfirotrt il f(qef qen : I9f :mRt : 'i{ij ij II IIyat prthivyam vrihi-yavamhiraJyam pa5ava striyana duhyanti mana-pritimpurilsa ki.ima-hatasya teyat-what; prthivyam-within this world; vrihi-food grains, rice;yavam-barley; hira7Jyam-gold; pa5ava-animals; striya-wivesor other women; na duhyanti-do not give; mana-pritim-satisfactionof the mind; purilsa-to a person; ki.ima -hatasya -because of beingvictimized by lusty desires; te-they.TRANSLATIONA person who is lusty cannot satisfy his mind even if he hasenough of everything in this world, including rice, barley andother food grains, gold, animals and women. Nothing can satisfyhim.PURPORTImprovement of one's economic condition is the aim and object of amaterialist, but there is no end to this material advancement, for if onecannot control his lusty desires, he will never be pleased, even if he getsall the material wealth of the world. In this age we see much material improvement,but still people are struggling to get more and more materialopulence. Mana thanindriyaJi prakrti-sthani karati. Althoughevery living entity is a part of the Supreme Being, because of lustydesires one continuously struggles for so-called betterment of one's

68 Srimad-Bhagavatam [Canto 9, Ch.l9economic condition. To have a satisfied mind, one must give up his heartdisease of lusty desires. This can be done only when one is Kt.QaCOnSCIOUS.bhaktim param bhagavati pratilabhya kamamhrd-rogam ii.Sv apahirwty acirer:w dhira(Bhag. 10.33.39)If one becomes Kt.Qa conscious, then he can give up this heart disease;otherwise this disease of lusty desires will continue, and one cannot havepeace in his mind.TEXT 14wt 1« : ctil¥tl;(liqwt RI 1 iif 1111na jatu kama kamanamupabhogena samyatihavia krr:w-vartmevabhuya evabhivardhatena-not; jatu-at any time; kama-lusty desires; kamanam-ofpersons who are very lusty; upabhogena-by enjoyment of lusty desires;samyati-can be pacified; havia-by supplying butter; krr:w-vartma:fire; iva-like; bhuyab--again and again; eva-indeed; abhivardhate-increasesmore and more.TRANSLATIONAs supplying butter to a fire does not diminish the fire but insteadincreases it more and more, the endeavor to stop lustydesires by continual enjoyment can never be successful. [In fact,one must voluntarily cease from material desires.]PURPORTOne may have enough money and enough resources to satisfy thesenses but still not be satisfied, for the endeavor to stop lusty desires by

Text 15) King Yayati Achieves Liberation 69enjoying can never be successful. The example given here is very appropriate.One cannot stop a blazing fire by trying to extinguish it withbutter.TEXT 15WI lWf I1 : : ij(f4'tt11 : IIyada na kurute bhiivamsarva-bhute$V amarigalamsama-dr$!es tada pumsasarva sukhamaya diSayada-when; na-not; kurute-does; bhiivam-a different attitudeof attachment or envy; sarva-bhilte$u-to all living entities;amarigalam-inauspicious; sama-dr$!e-because of being equipoised;tada-at that time; pumsa-of the person; sarva-all; sukhamaya-ina happy condition; diSa-directions.TRANSLATIONWhen a man is nonenvious and does not desire ill fortune foranyone, he is equipoised. For such a person, all directions appearhappy.PURPORTPrabodhananda Sarasvati said, viSvam pilrr:w-sukhiiyate: when onebecomes !?Qa conscious by the mercy of Lord Caitanya, for him the entireworld appears happy, and he has nothing for which to hanker. Onthe brahma-bhuta stage, or the platform of spiritual realization, there isno lamentation and no material hankering (na socati na kank$ati). Aslong as one lives in the material world, actions and reactions will continue,but when one is unaffected by such material actions and reactions,he is to be considered free from the danger of being victimized bymaterial desires. The symptoms of those who are satiated with lustydesires are described in this verse. As explained by Srila VisvanathaCakravarti 'fhakrtra, when one is not envious even of his enemy, does

Text 17) King Yayati Achieves Liberation 71are strong enough to dictate that he go here and there to satisfy thedesires of his senses. Therefore, by the practice of bhakti-yoga, oneshould give up his lusty desires. AI> explained by Sri Yamunacarya:yadavadhi mama cetab, krr:w-piidiiravindenaoo-nava-rasa-dhdmany udyatam rantum dsittadavadhi bata niiri-sailgame smaryamanebhavati mukha-vikiirab, sthu-nthivanam caWhen one is Krl).a conscious, he gets more and more happiness by dischargingduties for Krl).a. Such a person spits on sense gratification,especially that of sexual enjoyment. An experienced, advanced devotee isno longer interested in sex life. The strong desire for sex can be subduedonly by advancement in Krl).a consciousness.TEXT 17'ff}{T ;UN M'fMIt +{ IiiWIMF!41+tt mmqfq II \911matra soosra duhitra vanaviviktasarw bhavetbalavan indriya-grarrwvidvamsam api karatimatra-with one's mother; soosrd-with one's sister; duhitra-withone's own daughter; vii-either; na-not; avivikta-asanab,-seatedclosely on one seat; bhavet-one should be; balavan-very strong;indriya-gramab,-the group of senses; vidoomsam-the very learnedand advanced person; api-even; karati-agitates.TRANSLATIONOne should not allow oneself to sit on the same seat even withone's own mother, sister or daughter, for the senses are so strongthat even though one is very advanced in knowledge, he may beattracted by sex.

72 Srimad-Bhagavatam [Canto 9, Ch. 19PURPORTLearning the etiquette of how to deal with women does not free onefrom sexual attraction. AE specifically mentioned herewith, such attractionis possible even with one's mother, sister or daughter. Generally, ofcourse, one is not sexually attracted to his mother, sister or daughter, hutif one allows himself to sit very close to such a woman, one may he attracted.This is a psychological fact. It may he said that one is liable to heattracted if he is not very advanced in civilized life; however, asspecifically mentioned here, vidviirhsam api karati: even if one is highlyadvanced, materially or spiritually, he may he attracted by lusty desires.The object of attraction may even he one's mother, sister or daughter.Therefore, one should he extremely careful in dealings with women. SriCaitanya Mahiiprahhu was most strict in such dealings, especially afterHe accepted the sannyiisa order. Indeed, no woman could come near Himto offer Him respect. Again, one is warned herewith that one should heextremely careful in dealings with women. A brahmaciiri is forbiddeneven to see the wife of his spiritual master if she happens to he young.The wife of the spiritual master may sometimes take some service fromthe disciple of her husband, as she would from a son, hut if the wife ofthe spiritual master 1s young, a brahmaciiri is forbidden to renderservice to her.TEXT 18 tt««-1 N'41'i\ I q;f ijTNHttij II IIpurTJUrit vara-sahasrarit mevayiin sevato 'sakrttathiipi ciinusavanarittmui teupajayatepuram-completely; vara-sahasram-one thousand years; me my; vayiin-sense gratification; sevatab,-enjoying; asakrt-withoutcessation, continuously; tathii api-still; ca-indeed; anusavdnammoreand more; tr-lusty desires; teu-in sense gratification;upajayate-are increased.

Text 19] King Yayati Achieves Liberation 73TRANSLATIONI have spent a full one thousand years enjoying sense gratification,yet my desire to enjoy such pleasure increases daily.PURPORTMaharaja Yayati is explaining, in terms of his actual experience, howstrong are sexual desires, even in old age.TEXT 19ij'il¥4 1 +41W1('(4( If;ri;:it M

74 Srimad-Bhagavatam [Canto 9, Ch. 19freed from material contamination. Therefore, if one is at all interestedin being freed from the bondage of repeated birth, death, old age anddisease, after a certain age one must go to the forest. Pancasordhmritvanarit vrajet. After fifty years of age, one should voluntarily give upfamily life and go to the forest. The best forest is V:rndavana, where oneneed not live with the animals but can associate with the Supreme Personalityof Godhead, who never laves V:rndavana. Cultivating K:r1.1aconsciousness in V:rndavana is the best means of being liberated frommaterial bondage, for in V:rndavana one can automatically meditate uponl(:rI).a. V:rndavana has many temples, and in one or more of these templesone may see the form of the Supreme Lord as Radha-K:r1.1a orK:rQa-Balarama and meditate upon this form. As expressed here by thewords brahmaJ-y adhyaya, one should concentrate one's mind upon theSupreme Lord, Parabrahman. This Parabrahman is l(:rQa, as confirmed 'by Arjuna in Bhagavad-gitii (pararit brahma param dhiima pavitraritparamarit bhaviin). K:r1.1a and His abode, V:rndavana, are not different.Sri Caitanya Mahaprabhu said, iiriidhyo bhagaviin vrajesa-tanayas taddhamavrndiivanam. V:rndavana is as good as l(:rQa. Therefore, if onesomehow or other gets the opportunity to live in V:rndavana, and if one isnot a pretender but simply lives in V:rndavana and concentrates his mindupon l(:rQa, one is liberated from material bondage. One's mind is notpurified, however, even in V:rndavana, if one is agitated by lusty desires.One should not live in V:rndavana and commit offenses, for a life ofoffenses in V:rndavana is no better than the lives of the monkeys andhogs there. Many monkeys and hogs live in V:rndavana, and they areconcerned with their sexual desires. Men who have gone to V:rndavanabut who still hanker for sex should immediately leave V:rndavana andstop their grievous offenses at the lotus feet of the Lord. There are manymisguided men who live in V:rndavana to satisfy their sexual desires, butthey are certainly no better than the monkeys and hogs. Those who areunder the control of maya, and specifically under the control of lustydesires, are called miiya-mrga. Indeed, everyone in the conditional stageof material life is a miiyii-mrga. It is said, miiyii-mrgarit dayitayepsitamanvadhavad: Sri Caitanya Mahaprabhu took sannyiisa to show Hiscauseless mercy to the miiyii-mrgas, the people of this material world,who suffer because of lusty desires. One should follow the principles ofSri Caitanya Mahaprabhu and always think of K:r1.1a in full K:r1.1a con-

Text 20] King Yayati Achieves Liberation 75sciousness. Then one will be eligible to live in V:rndavana, and his lifewill be successful.TEXT 20N'a6'4tt I*41€+t"U:ti f +tt II o IIdf$!am srutam asad buddhvananudhyiiyen na sandiSetsamsrtim ciitma-niiSam catatra vidviin sa iitma-drkdr$tam-the material enjoyment we experience in our present life;srutam-material enjoyment as promised to the fruitive workers forfuture happiness (either in this life or in the next, in the heavenlyplanets and so on); asat-all temporary and bad; buddhvii-knowing;na-not; anudhyiiyet-one should even think of; na-nor; sandiSetshouldactually enjoy; samsrtim-prolongation of material existence;ca-and; iitma-niiSam-forgetfulness of one's own constitutional position;ca-as well as; tatra-in such a subject matter; vidvan-one whois completely aware; sa!z,-such a person; iitma-drk-a self-realizedsoul.TRANSLATIONOne who knows that material happiness, whether good or bad,in this life or in the next, on this planet or on the heavenly planets,is temporary and useless, and that an intelligent person should nottry to enjoy or even think of such things, is the knower of the self.Such a self-realized person knows quite well that material happinessis the very cause of continued material existence and forgetfulnessof one's own constitutional position.PURPORTThe living entity is a spiritual soul, and the material body is his encagement.This is the beginning of spiritual understanding.dehino 'smin yathii dehekaumiiram yauvanam jarii

76 Srimad-Bhagavatam[Canto 9, Ch. 19tatha dehantara-praptirdhiras tatra na muhyati"As the embodied soul continually passes, in this body, from boyhood toyouth to old age, the soul similarly passes into another body at death. Theself-realized soul is not bewildered by such a change." (Bg. 2.13) Thereal mission of human life is to get free from encagement in the materialbody. Therefore KrQ.a descends to teach the conditioned soul aboutspiritual realization and how to become free from material bondage.Yada yada hi dharmasya gliinir bhavati bharata. The words dharmasyagliini mean "pollution of one's existence." Our existence is nowpolluted, and it must be purified (sattvam suddhyet). The human life ismeant for this purification, not for thinking of happiness in terms of theexternal body, which is the cause of material bondage. Therefore, in thisverse, Maharaja Yayati advises that whatever material happiness we seeand whatever is promised for enjoyment is all merely flickering and temporary.Abrahma-bhuvanal loka punar avartirw 'rjuna. Even if one ispromoted to Brahmaloka, if one is not freed from material bondage onemust return to this planet earth and continue in the miserable conditionof material existence (bhutva bhutva praliyate). One should always keepthis understanding in mind so as not to be allured by any kind of senseenjoyment, in this life or in the next. One who is fully aware of this truthis self-realized (sa atma-drk), but aside from him, everyone suffers inthe cycle of birth and death (mrtyu-saritsara-vartmani). This understandingis one of true intelligence, and anything contrary to this is but acause of unhappiness. KmUL-bhakta-nkama, ataeva 'santa.' Only aKri?Q.a conscious person, who knows the aim and object of life, ispeaceful. All others, whether karmis, jfiiinis or yogis, are restless andcannot enjoy real peace.TEXT 21· :1 64tiG\Ii\a. R•l6:: IIity uktva niihU$0 jayamtadiyam purave vaya

Text 22]King Yayiti Achieves Liberation77dattva sva-jarasarh tasmadadade vigata-sprha/:1,iti uktoo-saying this; naha/:1,-Maharaja Yayati, the son of KingNahua; jiiyiim-unto his wife, Devayani; tadiyam-his own; pilraveuntohis son Pliru; vaya/:1,-youth; dattvii-delivering; sva-jarasamhisown invalidity and old age; tasmiit-from him; adade-took back;vigata-sprha/:1,-being freed from all material lusty desires.TRANSLATIONSukadeva Gosvimi said: Mter speaking in this way to his wife,Devayini, King Yayiti, who was now free from all material desires,called his youngest son, Piiru, and returned Piiru's youth in exchangefor his own old age.TEXT 22AATqifJtdl;;qi 13l*"'i+i diSi dalcyir;a-pilrvasyiirhdruhyurh dalcyir;ato yadumpraticyiirh turvasurh cakraudicyiim anum iSvaramdiSi-in the direction; dalcyir;a-pilrvasyiim-southeast; druhyumhisson named Druhyu; dalcyir;ata/:1,-in the southern side of the world;yadum-Yadu; praticyiim-in the western side of the world; turvasum-his son known as Turvasu; cakre-he made; udicyiim-in the northernside of the world; anum-his son named Anu; isvaram-the King.TRANSLATIONKing Yayiti gave the southeast to his son Druhyu, the south tohis son Yadu, the west to his son Turvasu, and the north to his sonAnu. In this way he divided the kingdom.

78 Srimad-Bhagavatam [Canto 9, Ch. 19TEXT 23\(+toew 13&tfilBNtiW IIbhu-mar:uf,alasya sarvasyapurum arhattamam viSamabhi§icyagrajams tasyava.Se sthapya vanam yayaubhu-mar:uf,alasya-of the entire planet earth; sarvasya-of all wealthand riches; pilrum-his youngest son, Puru; arhat-tamam-the mostworshipahle person, the king; viSam-of the citizens or the subjects ofthe world; abhi§icya-crowning on the throne of the emperor; agrajan-all his elder brothers, beginning from Yadu; tasya-of Puru; va.Seunderthe control; sthapya-establishing; vanam-in the forest;yayau-he went away.TRANSLATIONYayiiti enthroned his youngest son, Puru, as the emperor of theentire world and the proprietor of all its riches, and he placed allthe other sons, who were older than Puru, under Puru's control.TEXT 243tiMJ ct.f1110 ctti 'J: 1'"' WI : IIasevitam tXlr$a-pilgan$a4-vargam vi§aye$U sa/:ta')ena mumuce ni{larhjata-paa iva dvija/:tasevitam-being always engaged in; var$a-pilgan-for many, manyyears; $at-vargam-the six senses, including the mind; vi§aye$u-insense enjoyment; sa/:t-King Yayati; a')ena-within a moment;

Text 24] King Yayiiti Achieves Liberation 79mumuce-gave up; ni(iam-nest; jata-pak§a -one that has grown itswings; iva-like; dvija-a bird.TRANSLATIONHaving enjoyed sense gratification for many, many years, 0King Parikit, Yayiiti was accustomed to it, but he gave it up entirelyin a moment, just as a bird Hies away from the nest as soon asits wings have grown.PURPORTThat Maharaja Yayati was immediately liberated from the bondage ofconditioned life is certainly astonishing. But the example given herewithis appropriate. A tiny baby bird, dependent fully on its father andmother even to eat, suddenly flies away from the nest when its wingshave grown. Similarly, if one fully surrenders to the Supreme Personalityof Godhead, one is immediately liberated from the bondage ofconditioned life, as promised by the Lord Himself (aham tvam sarvapapebhyomok§ayyami). As stated in Srimad-Bhagavatam (2.4.18):kirata-hu1)iindhra-pulinda-pulkaSaabhira-sumbha yavand khasiidayaye 'nye ca pdpd yad-apasrayasrayasudhyanti tasmai prabhavr:wve nama"Kirata, Hui,la, Andhra, Pulinda, Pulkasa, Abhira, Sumbha, Yavana andthe Khasa races and even others addicted to sinful acts can be purified bytaking shelter of the devotees of the Lord, for He is the supreme power. Ibeg to offer my respectful obeisances unto Him." Lord ViI,lu is sopowerful that He can deliver anyone at once if He is pleased to do so. AndLord ViI,lu, the Supreme Personality of Godhead, I,la, can be pleasedimmediately if we accept His order by surrendering unto Him, asMaharaja Yayati did. Maharaja Yayati was eager to serve Vasudeva,I,la, and therefore as soon as he wanted to renounce material life, LordVasudeva helped him. We must therefore be very sincere in surrenderingourselves unto the lotus feet of the Lord. Then we can immediately

80 Srimad-Bhiigavatam [Canto 9, Ch. 19be liberated from all the bondage of conditioned life. This is clearly expressedin the next verse.TEXT 25« Rtl'(M1+\(ijijfam f;ti(·: 1ql: ;rsnur ;yffl' 3Rfm: II'-\ IIsa tatra nirmukta-samasta-sangaatmanubhutya vidhuta-trilingapare 'male brahmar:ti vasudevelebhe gatim bhagavatirh pratitasa-Maharaja Yayati; tatra-upon doing this; nirmukta-was immediatelyliberated from; samasta-safrga-all contamination; atmaanubhutya-simplyby understanding his constitutional position;vidhuta-was cleansed of; tri-lifrga-the contamination caused by thethree modes of material nature (sattva-gur:ta, rajo-gur:ta and tamo-gur:ta);pare-unto the Transcendence; amaZe-without material contact;brahmar:ti-the Supreme Lord; vasudeve- Vasudeva, _Kr1;1a, the AbsoluteTruth, Bhagavan; lebhe-achieved; gatim-the destination;bhagavatim-as an associate of the Supreme Personality of Godhead;pratitaft-famous.TRANSLATIONBecause King Yayiiti completely surrendered unto the SupremePersonality of Godhead, Vasudeva, he was freed from all contaminationof the material modes of nature. Because of his selfrealization,he was able to fix his mind upon the Transcendence[Parabrahman, Vasudeva], and thus he ultimately achieved theposition of an associate of the Lord.PURPORTThe word vidhuta, meaning "cleansed," is very significant. Everyonein this material world is contaminated (karar:tarh gur:ta-safrgo 'sya).

Text 26] King Yayati Achieves Liberation 81Because we are in a material condition, we are contaminated either bysattva-gur:z,a, by rajo-gur:z,a or by tarrw-gur:z,a. Even if one becomes aqualified brahmar:z,a in the mode of goodness (sattva-gur:z,a), he is stillmaterially contaminated. One must come to the platform of suddhasattm,transcending the sattva-gur:z,a. Then one is vidhuta-triliriga,cleansed of the contamination caused by the three modes of materialnature. This is possible by the mercy of .KrJ:.la. As stated in SrimadBhagavatam (1.2.17):srr-vatiirit sm-katha/:1. kr$r:za/:1.pur-ya-sravar:z,a-kirtana/:1.hrdy anta/:1.-stho hy abhadrar-ividhunoti suhrt-satiim"Sri Q.a, the Personality of Godhead, who is the Paramatma[Supersoul] in everyone's heart and the benefactor of the truthfuldevotee, cleanses desire for material enjoyment from the heart of thedevotee who has developed the urge to hear His messages, which are inthemselves virtuous when properly heard and chanted." A person tryingto be perfectly J:.la conscious by hearing the words of .Kr1.1a fromSrimad-Bhiigavatam or Bhagavad-gitii certainly has all the dirty thingscleansed from the core of his heart. Caitanya Mahaprabhu also says, cetodarpar:z,a-marjanam:the process of hearing and chanting the glories ofthe Supreme Lord washes away the dirty things accumulated in the coreof the heart. As soon as one is freed from all the dirt of material contamination,as Maharaja Yayati was, one's original position as an associateof the Lord is revealed. This is called svarapa-siddhi, or personalperfection.TEXT 26 ifNi' a.{41;ft : I: #JottH( qf(t{l('lfl\Rd IIsrutvii gathiirit devayanimene prastobham iitmana/.1,stri-puritso/:1. sneha-vaiklavyatparihiisam iveritam

82 Srimad-Bhagavatam [Canto 9, Ch. 19srutoo-hearing; gatham-the narration; devayani-QueenDevayani, the wife of Maharaja Yayati; mene-understood; prastobhamatmanab,-when instructed for her self-realization; stri-puritsob,-betweenthe husband and wife; sneha-vaiklavyat-from an exchange oflove and affection; parihasam-a funny joke or story; iva-like;i'ritam-spoken (by Maharaja Yayati).TRANSLATIONWhen Devayani heard Maharaja Yayati's story of the he-goat andshe-goat, she understood that this story, which was presented as ifa funny joke for entertainment between husband and wife, was intendedto awaken her to her constitutional position.PURPORTWhen one actually awakens from material life, one understands hisreal position as an eternal servant of K.r!?I:J.a. This is called liberation.Muktir hitvanyatha rilparh svarilpel')a vyavasthitib, (Bhag. 2.10.6).Under the influence of maya, everyone living in this material worldthinks that he is the master of everything (ahmikara-vimur)hatmakartaham iti manyate). One thinks that there is no God or controller andthat one is independent and can do anything. This is the material condition,and when one awakens from this ignorance, he is called liberated.Maharaja Yayati had delivered Devayani from the well, and finally, as adutiful husband, he instructed her with the story about the he-goat andshe-goat and thus delivered her from the misconception of material happiness.Devayani was quite competent to understand her liberated husband,and therefore she decided to follow him as his.faithful wife.TEXTS 27-28m Rf stqltlfit '{.I . ,... ,.... . ...«fIUif ¥ilttll(l"l!t(1 3M'T: 11\911;r el·U«t:;rq ((lsflq lWT I 'R: ifel·¥ii'R: II

Text 28]King Yayati Achieves Liberation83sa sannivasarh suhrdarhprapayam iva gacchatamvijnayesvara-tantrarhmaya-viracitarh prabhosarvatra sangam utsrjyasvapnaupamyena bhargavikr§r:te mana samavesyavyadhunol lingam atmanasa-Devayani; sannivasam-living in the association; suhrdam-offriends and relatives; prapiiyam-in a place where water is supplied;iva-like; gacchatam-of tourists on a program for going from oneplace to another; vijfiiiya-understanding; iSvara-tantram-underthe influence of the rigid laws of nature; maya-viracitam-the laws enforcedby maya, the illusory energy; prabho-of the Supreme Personalityof Godhead; sarvatra-everywhere in this material world;sangam-association; utsrjya-giving up; svapna-aupamyena-by theanalogy of a dream; bhargavi-Devayan'i, the daughter of Sukracarya;kr§rte-unto Lord Kra; mana-complete attention; samavesya-fixing;vyadhunot-gave up; lingam-the gross and subtle bodies;atmana-of the soul.TRANSLATIONThereafter, Devayiini, the daughter of Sukracarya, understoodthat the materialistic association of husband, friends and relativesis like the association in a hotel full of tourists. The relationshipsof society, friendship and love are created by the maya of theSupreme Personality of Godhead, exactly as in a dream. By thegrace of KrJ.la, Devayani gave up her imaginary position in thematerial world. Completely fixing her mind upon J.la, sheachieved liberation from the gross and subtle bodies.PURPORTOne should be convinced that he is a spirit soul, part and parcel of theSupreme Brahman, Kra, but has somehow or other been entrapped by

84 Srimad-Bhigavatam [Canto 9, Ch. 19the material coverings of the gross and subtle bodies, consisting of earth,water, fire, air, ether, mind, intelligence and false ego. One should knowthat the association of society, friendship, love, nationalism, religion andso on are nothing but creations of maya. One's only business is to becomel(rI;ta conscious and render service unto l(rI;ta as extensively as possiblefor a living being. In this way one is liberated from material bondage. Bythe grace of l(rI;ta, Devayani attained this state through the instructionsof her husband.TEXT 29ti ii41tilq Iri m"etltl m ;pr: 11'(

Text 29]King Yayati Achieves Liberation85srava7Jarh kirtanarh vi$r:w/:tsmara7Jarh pada-sevanamarcanarh vandanarh dasyarhsakhyam atma-nivedanam"Hearing and chanting about the transcendental holy name, form,qualities, paraphernalia and pastimes of Lord ViJ).u, remembering them,serving the lotus feet of the Lord, offering the Lord respectful worship,offering prayers to the Lord, becoming His servant, considering the Lordone's best friend, and surrendering everything unto Him-these nineJlrocesses are accepted as pure devotional service." (Bhag. 7.5.23)Sravaarh kirtanam, hearing and chanting, are especially important. Byhearing from her husband about the greatness of Lord Vasudeva,Devayani certainly became convinced and surrendered herself unto thelotus feet of the Lord (om namo bhagavate vasudevaya). This isknowledge. Bahunarh janmanam ante jiidnavan marh prapadyate. Surrenderto Vasudeva is the result of hearing about Him for many, manybirths. As soon as one surrenders unto Vasudeva, one is liberated immediately.Because of her association with her great husband, MaharajaYayati, Devayani became purified, adopted the means of bhakti-yoga,and thus became liberated.Thus end the Bhaktivedanta purports of the Ninth Canto, NineteenthChapter, of the Srimad-Bhagavatam, entitled "King Yayati AchievesLiberation. "

CHAPTER TWENTYThe Dynasty of PtiruThis chapter describes the history of Piiru and his descendantDumanta. The son of Piiru was Janamejaya, and his son was Pracinvan.The sons and grandsons in the line of Pracinvan, one after another, werePravira, Manusyu, Ciirupada, Sudyu, Bahugava, Samyati, Ahamyati andRaudrasva. Raudrasva had ten sons-l:heyu, Kakeyu, SthaiJ.

88 Srimad-Bhagavatam[Canto 9, Ch. 20TEXT 1ifTUf'f mnst« (liJtq') 814 " "sri-badarayar.ir uvacapuror varizSam prava/cyyamiyatra jato 'si bharatayatra rajar$ayo varizSyabrahma-varizSyas ca jajfiiresn-badarayar.i/:t uvaca-Sri Sukadeva Gosvami said; puro/:t varizSam-the dynasty of Maharaja Pu.ru; pravalcyyami-now I shall narrate;yatra-in which dynasty; jata/:t asi-you were born; bharata-0Maharaja Pariit, descendant of Maharaja Bharata; yatra-in whichdynasty; raja-r$aya/:t-all the kings were saintly; varizSya/:t-one afteranother; brahma-varizSya/:t-many brahmar-a dynasties; ca-also;jajfiire-grew up.TRANSLATIONSukadeva Gosviimi said: 0 Maharaja Parikit, descendant ofMaharaja Bharata, I shall now describe the dynasty of Piiru, inwhich you were horn, in which many saintly kings appeared, andfrom which many dynasties of hriihmas began.PURPORTThere are many historical instances by which we can understand thatfrom /cyatriyas many brahmar-as have been born and that frombrahmar-as many lcyatriyas have been born. The Lord Himself says inBhagavad-gita (4.13), catur-varr.yam maya sr$!am gur-a-karmavibhaga§a/:t:"According to the three modes of material nature and thework ascribed to them, the four divisions of human society were createdby Me." Therefore, regardless of the family in which one takes birth,when one is qualified with the symptoms of a particular section, he is tobe described accordingly. Yal-la/cyar-am proktam. One's place in the

Text 3] The Dynasty of Piiru 89va divisions of society is determined according to one's symptoms orqualities. This is maintained everywhere in the §astra. Birth is a secondaryconsideration; the first consideration is one's qualities and activities.TEXT2janamejayo hy abhat puro}:tpracinvarhs tat-sutas tata}:tpraviro 'tha manusyur vaitasmiic ciirupado 'bhavatjanamejaya}:t-King Janamejaya; hi-indeed; abhat-appeared;puro}:t-from Pfuu; pracinmn-Pracinvan; tat-his (Janamejaya's);suta}:t-son; tata}:t-from him (Pracinvan); pravira}:t-Pravira; atkathereafter;manusyu}:t-Pravira's son Manusyu; vai-indeed; tasmiitfromhim (Manusyu); ciirupada}:t-King Carupada; abhavat-appeared.TRANSLATIONKing Janamejaya was born of this dynasty of Piiru. Janamejaya'sson was Pracinvan, and his son was Pravira. Thereafter, Pravira'sson was Manusyu, and from Manusyu came the son namedCarupada.tasya sudyur abhat putrastasmiid bahugavas tata}:tsamyatis tasyahamyatiraudrasvas tat-suta}:t smrta}:ttasya-of him (Carupada); sudyu}:t-by the name Sudyu; abhat-appeared;putra}:t-a son; tasmiit-from him (Sudyu); bahugava}:t-a son

90 Sri mad-Bhagavatam (Canto 9, Ch. 20named Bahugava; tatab,-from him; samyatib,-a son named Samyati;tasya-and from him; ahamyatib,-a son named Aharhyati;raudrasvab,-Raudrasva; tat-sutab,-his son; smrtab,-well known.TRANSLATIONThe son of Ciirupada was Sudyu, and the son of Sudyu wasBahugava. Bahugava's son was Sarityiti. From Sarityiti came a sonnamed Aharityati, from whom Raudrasva was born.TEXTS 4-5sMf! 9;: : : I: 9: 1:4(1f£i?4ij4: II \l II: : : I¥t141fltf;.s=:41oft mr-n 11 11rteyus tasya kalcyeyub,stha:ujileyub, krteyukab,jaleyub, sannateyu5 cadharma-satya-vrateyavab,da5aite 'psarasab, putravaneyu5 cavamab, smrtab,ghrtacyam indriyarr-ivamukhyasya jagad-atmanab,rteyub,-J;l.teyu; tasya-of him (Raudrasva); kalcyeyub,-Kakeyu;sthaileyub, -Sthai).Qileyu; krteyukab,-.Krteyuka; jaleyub,-Jaleyu;sannateyub,-Sannateyu; ca-also; dharma-Dharmeyu; satyaSatyeyu; vrateyavab,-and Vrateyu; da5a-ten; ete-all of them;apsarasab,-born of an Apsara; putrab,-sons; vaneyub,-the sonnamed Vaneyu; ca-and; avamab,-the youngest; smrtab,-known;ghrtacyam-Gh:rtaci; indriyar-i iva-exactly like the ten senses;mukhyasya-of the living force; jagat-atmanab,-the living force of theentire universe.

Text 7] The Dynasty of Puru 91TRANSLATIONRaudrasva had ten sons, named .l;tteyu, Kakeyu, Sthlll}.«;lileyu,1\rteyuka, Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu andV aneyu. Of these ten sons, V aneyu was the youngest. As the tensenses, which are products of the universal life, act under the controlof life, these ten sons of Raudrasva acted under Raudrasva'sfull control. All of them were horn of the Apsara named Gh:rtaci.TEXT6 UrcRSl@, 51\tt(itk+{'Jtl Icit: sm: II IIrteyo rantindvo 'bhuttrayas tasyatmaja nrpasumatir dhruvo 'pratiratha/:tka1J,vo 'pratirathatmaja/:trteyo/:t-from the son named l,tteyu; rantinava/:t-the son namedRantinava; abhat-appeared; traya/:t-three; tasya-his (Rantinava's);atmaja/:t-sons; nrpa-0 King; sumati/:t-Sumati; dhruva/:t-Dhruva;apratiratha/:t-Apratiratha; ka7J.va/:t-Kava; apratiratha-atmaja/:tthe son of Apratiratha.TRANSLATION.l;tteyu had a son named Rantinava, who had three sons, namedSumati, Dhruva and Apratiratha. Apratiratha had only one son,whose name was Klll}.va.TEXT7m m. '51tm fa:Jtta:tt: 1 "'tl'll;.(t(a®'f +{ij: ll\911tasya medhatithis tasmdtpraskannadya dvijataya/:t

92 Srimad-Bhagavatam[Canto 9, Ch. 20putro 'bhilt sumate rebhirdU$mantas tat-suto matatasya-of him (Kal).va); medhatithi-a son named Medhatithi;tasmat-from him (Medhatithi); praskanna-adya-sons headed byPraskanna; dvijataya-all brahmar:uz,s; putra-a son; abhut-therewas; sumate-from Sumati; rebhi-Rebhi; dU$manta-MaharajaDumanta; tat-suta-the son of Rebhi; mata-is well-known.TRANSLATIONThe son of Kva was Medhiitithi, whose sons, all briihmas,were headed by Praskanna. The son of Rantiniiva named Sumatihad a son named Rebhi. Maharaja Dumanta is well known as theson of Rebhi.TEXTS 8-9'"' . . mr: T iRT: 1i qt ¥ilf+t II IINelCR m 'ilttlfit I"' • '"' • .1). ,.... C'iNN ijf OO{T : li344'!t: II IIdU$manto mrgayam yatakaJviisrama-padam gata/:ttatrasinam sva-prabhayamaJf).ayantiril ramam ivavilokya sadyo mumuhedeva-mayam iva striyambabhe tam vararohambhatai katipayair vrta/:tdU$manta-Maharaja Dumanta; mrgayam yata-when he wenthunting; kaJva-asrama-padam-to the residence of Kal).va; gata-hecame; tatra-there; asinam-a woman sitting; sva-prabhaya-by herown beauty; ma'J4yantrm-illuminating; ramam iva-exactly like the

Text 10) The Dynasty of Puru 93goddess of fortune; vilokya-by observing; sadyab,-immediately;mumuhe-he became enchanted; deva-miiyam iva-exactly like the illusoryenergy of the Lord; striyam-a beautiful woman; babhii§e-headdressed; tam-her (the woman); vara-aroham-who was the best ofbeautiful women; bhataib,-by soldiers; katipayaib,-a few; vrtab,surrounded.TRANSLATIONOnce when King Dumanta went to the forest to hunt and wasvery much fatigued, he approached the residence of Kva Muni.There he saw a most beautiful woman who looked exactly like thegoddess of fortune and who sat there illuminating the entireiiSrama by her effulgence. The King was naturally attracted by herbeauty, and therefore he approached her, accompanied by some ofhis soldiers, and spoke to her.tad-darsana-pramuditab,sannivrtta-pariSramab,papraccha kiima-santaptab,prahasafi sla/cyr:taya giratat-darsana-pramuditab,-being very much enlivened by seeing thebeautiful woman; sannivrtta-pariSramab,-being relieved of the fatigueof the hunting excursion; papraccha-he inquired from her; kiimasantaptab,-beingagitated by lusty desires; prahasan-in a jokingmood; sla/cyr:taya-very beautiful and pleasing; gira-with words.TRANSLATIONSeeing the beautiful woman, the King was very much enlivened,and the fatigue of his hunting excursion was relieved. He was ofcourse very much attracted because of lusty desires, and thus heinquired from her as follows, in a joking mood.

94 Sri mad-Bhagavatam [Canto 9, Ch. 20TEXT ll t1eqst IN ·if 1ftf€1 rtfd Vf fir II IIkii tvam kamala-patra/cyikasyasi hrdayari-gamekim svic cikir$itam tatrabhavatya nirjane vanekii-who; tvam-are you; kamala-patra-a/cyi-0 beautiful womanwith eyes like the petals of a lotus; kasya asi-with whom are you related;hrdayam-game-0 most beautiful one, pleasing to the heart;kim svit-what kind of business; cikir§itam-is being thought of;tatra-there; bhavatya-by you; nirjane-solitary; vane-in theforest.TRANSLATION0 beautiful lotus-eyed woman, who are you? Whose daughterare you? What purpose do you have in this solitary forest? Whyare you staying here?TEXT 12 m;rrt i+ti oo q 1WI ft: : lU1T II IIvyaktam rajanya-tanayamvedmy aham tvam sumadhyamena hi ceta pauravamadharme ramate kvacitryaktam-it appears; rajanya-tanayam-the daughter of a /cyatriya;vedmi-can realize; aham-1; tvam-your good self; su-madhyame-0most beautiful; na-not; hi-indeed; ceta-the mind; pauravamofpersons who have taken birth in the Piiru dynasty; adharme-in irreligion;ramate-enjoys; kvacit-at any time.

Text 13] The Dynasty of Piiru 95TRANSLATION0 most beautiful one, it appears to my mind that you must bethe daughter of a katriya. Because I belong to the Piiru dynasty,my mind never endeavors to enjoy anything irreligiously.PURPORTMaharaja Du!?manta indirectly expressed his desire to marrySakuntala, for she appeared to his mind to be the daughter of somelcyatriya king.TEXT 13rrffirrJQif'lstl- cA Ill{ij s ri-sakuntalovacaviSvamitnitmajaivahamtyakta menakaya vanevedaitad bhagavan kavovira kim karavama tesri-sakuntala uvaca-Sri Sakuntala replied; viSvamitra-atmaja-thedaughter of Visvamitra; eva-indeed; aham-I (am); tyakta-left;menakaya-by Menaka; vane-in the forest; veda-kn ows; etat-allthese incidents; bhagavan-the most powerful saintly person; kava/:tKar;tva Muni; vira-0 hero; kim-what; karavama-can I do; te-foryou.TRANSLATIONSakuntala said: I am the daughter of Visviimitra. My mother,Menaka, left me in the forest. 0 hero, the most powerful saintKm,tva Muni knows all about this. Now let me know, how may Iserve you?PURPORTSakuntala informed Maharaja Du!?manta that although she never sawor knew her father or mother, Kar;tva Muni knew everything about her,

96 Srimad-Bhagavatam [Canto 9, Ch. 20and she had heard from him that she was the daughter of Visvamitra andthat her mother was Menaka, who had left her in the forest.asyatarit hy aravindii/cyagrhyatam arha1)1lrit ca na}:tbhujyatarit santi nivaraU§yatarit yadi rocateasyatam-please come sit here; hi-indeed; aravinda-a/cya-0 greathero with eyes like the petals of a lotus; grhyatam-please accept;arha(Wm-humble reception; ca-and; na/:t -our; bhujyatam -pleaseeat; santi-what there is in stock; nivara/:t-nivara rice; U§yatam-stayhere; yadi -if; rocate-you so desire.TRANSLATION0 King with eyes like the petals of a lotus, kindly come sit downand accept whatever reception we can offer. We have a supply ofniviirii rice that you may kindly take. And if you so desire, stayhere without hesitation.TEXT 156+/Y'ff 134405(i+4 ilfRWt: 1iRIt I'.::> iUt: IIZIIsri-dWjmanta uvacaupapannam idarit subhrujataya}:t kusikanvayesvayarit hi vrttute rajfiiiritkanyaka}:t sadrsarit varam

Text 15) The Dynasty of Puru 97sri-dU$mantat£ uvaca-King Dumanta replied; upapannam-justbefitting your position; idam-this; su-bhru-0 Sakuntala, withbeautiful eyebrows; jatayat£-because of your birth; ku§ika-anvaye-inthe family of Visvamitra; svayam-personally; hi-indeed; vruteselect;rajnam-of a royal family; kanyakat£-daughters; sadrsam-onan equal level; varam-husbands.TRANSLATIONKing Dumanta replied: 0 Sakuntalii, with beautiful eyebrows,you have taken your birth in the family of the great saintVisviimitra, and your reception is quite worthy of your family.Aside from this, the daughters of a king generally select their ownhusbands.PURPORTIn her reception of Maharaja Dumanta, Sakuntala clearly said, "YourMajesty may stay here, and you may accept whatever reception I canoffer." Thus she indicated that she wanted Maharaja Dumanta as herhusband. As far as Maharaja Dumanta was concerned, he desiredSakuntala as his wife from the very beginning, as soon as he saw her, sothe agreement to unite as husband and wife was natural. To induceSakuntala to accept the marriage, Maharaja Dumanta reminded her thatas the daughter of a king she could select her husband in an open assembly.In the history of Aryan civilization there have been many instancesin which famous princesses have selected their husbands in open competitions.For example, it was in such a competition that Sitadevi acceptedLord Ramacandra as her husband and that Draupadi acceptedArjuna, and there are many other instances. So marriage by agreementor by selecting one's own husband in an open competition is allowed.There are eight kinds of marriage, of which marriage by agreement iscalled gandharva marriage. Generally the parents select the husband orwife for their daughter or son, but gandharva marriage takes place bypersonal selection. Still, although marriage by personal selection or byagreement took place in the past, we find no such thing as divorce by disagreement.Of course, divorce by disagreement took place among lowclassmen, but marriage by agreement was found even in the very

98 Srimad-Bhagavatam (Canto 9, Ch. 20highest classes, especiall Y, in the royal /cyatriya families. MaharajaDumanta's acceptance of Sakuntala as his wife was sanctioned by Vedicculture. How the marriage took place is described in the next verse.om ity ukte yatha-dharmamupayeme sakuntaliimgandharva-vidhina rajade sa-kala-vidhanavitom iti ukte-by reciting the Vedic prar:tava, invoking the SupremePersonality of Godhead to witness the marriage; yatha-dharmam-exactlyaccording to the principles of religion (because Narayaa becomesthe witness in an ordinary religious marriage also); upayeme-he married;sakuntaliim-the girl Sakuntala; gandharva-vidhina-by theregulative principle of the Gandharvas, without deviation from religiousprinciples; raja-Maharaja Dumanta; desa-kala-vidhana-vit-completelyaware of duties according to time, position and objective.TRANSLATIONWhen Sakuntala responded to Maharaja Dumanta's proposalwith silence, the agreement was complete. Then the King, whoknew the laws of marriage, immediately married her by chantingthe Vedic prru;tava [orilkara], in accordance with the marriageceremony as performed among the Gandharvas.PURPORTThe orhkara, prar:tava, is the Supreme Personality of Godhead representedby letters. Bhagavad-gita says that the letters a-u-m, combinedtogether as om, represent the Supreme Lord. Religious principles aremeant to invoke the blessings and mercy of the Supreme Personality ofGodhead, Kra, who says in Bhagavad-gita that He is personally pres-

Text 18] The Dynasty of Piiru 99ent in sexual desires that are not contrary to religious principles. Theword vidhina means, "according to religious principles." The associationof men and women according to religious principles is allowed in theVedic culture. In our .Kr1.1a consciousness movement we allow marriageon the basis of religious principles, but the sexual combination of menand women as friends is irreligious and is not allowed.TEXT 17 NtfifA Iij : €fill((1 m 11\911amogha-viryo n'ijar$irmahi$yarh viryam adadhesvo-bhate sva-purarh yatab,kiilenasuta sa sutamamogha-viryab,-a person who discharges semen without beingbaffied, or, in other words, who must beget a child; raja-r$ib,-thesaintly King Dumanta; mahi$yam-into the Queen, Sakuntalii (afterher marriage, Sakuntalii became the Queen); viryam-semen ; adadheplaced;svab,-bhute-in the morning; sva-puram-to his own place;yatab,-returned; kiilena-in due course of time; asuta-gave birth;sa-she (Sakuntala); sutam-to a son.TRANSLATIONKing Dumanta, who never discharged semen withou,t a result,placed his semen at night in the womb of his Queen, Sak.untali,and in the morning he returned to his palace. Thereafter, in duecourse of time, Sak.untali gave birth to a son.TEXT 18: +41( CJi1 si Rmt : I .. Ad«11 ttm:

100 Srimad-Bhagavatam[Canto 9, Ch. 20kar:tva/:L kumiirasya vanecakre samucita/:L kriyabaddhva mrgendram tarasakrU;lati sma sa balaka/:Lkar:tva/:L-Kar;tva Muni; kumiirasya-of the son born of Sakuntalli;vane-in the forest; cakre-executed; samucita/:L-prescribed;kriya/:t-ritualistic ceremonies; baddhva-capturing; mrga-indram-alion; tarasa-by force; kri(iati-playing; sma-in the past; sa-he;balaka/:L-the child.TRANSLATIONIn the forest, KIU].va Muni performed all the rituisticceremonies concerning the newborn child. Later, the boy becameso powerful that he would capture a lion and play with it.tam duratyaya-vikrantamadiiya pramadottamiiharer aritSaritSa-sambhutambhartur antikam agamattam-him; duratyaya-vikrantam-whose strength was insurmountable;adaya-taking with her; pramadii-uttamii-the best of women,Sakuntalli; hare/:L-of God; aritSa-aritSa-sambhutam-a partial plenaryincarnation; bhartu/:L antikam-unto her husband; agamat-approached.TRANSLATIONSakuntala, the best of beautiful women, along with her son,whose strength was insurmountable and who was a partial expansionof the Supreme Godhead, approached her husband,Dumanta.

Text 21]The Dynasty of Puru101TEXT 20 ;r mr UttlSII!:4M I t;ff !:41•116:1{lf(uft llollyadii na jagrhe rajabhiirya-putrav aninditausrJvatarh sarva-bhutiiniirhkhe vag ahiiSaririJiyadii-when; na-not; jagrhe-accepted; raja-the King(Dumanta); bhiirya-putrau-his real son and real wife; aninditau-notabominable, not accused by anyone; srJvatam-while hearing; sarvabhutiiniim-allthe people; khe-in the sky; vak-a sound vibration;aha-declared; aSaririT)-i-without a body.TRANSLATIONWhen the King refused to accept his wife and son, who wereboth irreproachable, an unemhodied voice spoke from the sky asan omen and was heard by everyone present.PURPORTMaharaja Dumanta knew that Sakuntalii and the boy were his ownwife and son, but because they came from outside and were unknown tothe citizens, he at first declined to accept them. Sakuntalii, however, wasso chaste that an omen from the sky declared the truth so that otherscould hear. When everyone heard from the omen that Sakuntala and herchild were truly the King's wife and son, the King gladly accepted them.TEXT 21fitu: lt;r iifRT: : I 'it: lf)W'6et¥J:_ II IImiitii bhastra pitu putroyena jata sa eva sa

102 Srimad-Bhagavatam(Canto 9, Ch. 20bharasva putram dU$mantamiivamamsthii/:1. sakuntaliimmiitii-the mother; bhastrii-just like the skin of a bellows containingair; pitu/:1.-of the father; putra/:1.-the son; yena-by whom; jata/:1.one is born; sa/:1.-the father; eva-indeed; sa/:1.-the son; bharasvajustmaintain; putram-your son; dU$manta-O Maharaja Dumanta;mii-do not; avamamstha/:1.-insult; sakuntalam-Sakuntala.TRANSLATIONThe voice said: 0 Maharaja Dumanta, a son actually belongs tohis father, whereas the mother is only a container, like the skin ofa bellows. According to Vedic injunctions, the father is born as theson. Therefore, maintain your own son and do not insultSakuntala.PURPORTAccording to the Vedic injunction iitmii vai putra-niimiisi, the fatherbecomes the son. The mother is simply like a storekeeper, because theseed of the child is placed in her womb, but it is the father who is responsiblefor maintaining the son. In Bhagavad-gitii the Lord says that He isthe seed-giving father of all living entities (aham bija-prada/:1. pita), andtherefore He is responsible for maintaining them. This is also confirmedin the Vedas. Eko bahuniim yo vidadhati kiimiin: although God is one,He maintains all living entities with their necessities for life. The livingentities in different forms are sons of the Lord, and therefore the father,the Supreme Lord, supplies them food according to their differentbodies. The small ant is supplied a grain of sugar, and the elephant issupplied tons of food, but everyone is able to eat. Therefore there is noquestion of overpopulation. Because the father, Krl).a, is fully opulent,there is no scarcity of food, and because there is no scarcity, thepropaganda of overpopulation is only a myth. Actually one suffers forwant of food when material nature, under the order of the father,refuses to supply him food. It is the living entity's position that determineswhether food will be supplied or not. When a diseased person isforbidden to eat, this does not mean that there is a scarcity of food;

Text 22] The Dynasty of Puru 103rather, the diseased person requires the treatment of not being suppliedwith food. In Bhagavad-gita (7 .10) the Lord also says, bijam mdrh sarrobhatanam:"I am the seed of all living entities." A particular type ofseed is sown within the earth, and then a particular type of tree or plantcomes out. The mother resembles the earth, and when a particular typeof seed is sown by the father, a particular type of body takes birth.TEXT 22w:'. tT«tt'tllt .. d

104 Sri mad-Bhagavatam(Canto 9, Ch. 20tasmiit putra iti proktasvayam eva svayambhuvaBecause a son delivers his father from punishment in the hell called put,the son is called putra. According to this principle, when there is a disagreementbetween the father and mother, it is the father, not themother, who is delivered by the son. But if the wife is faithful and firmlyadherent to her husband, when the father is delivered the mother is alsodelivered. Consequently, there is no such thing as divorce in the Vedicliterature. A wife is always trained to be chaste and faithful to her husband,for this helps her achieve deliverance from any abominablematerial condition. This verse clearly says, putro nayati naradeva yamaayat: "The son saves his father from the custody of Yamariija." Itnever says, putro nayati miitaram: "The son saves his mother." Theseed-giving father is delivered, not the storekeeper mother. Consequently,husband and wife should not separate under any condition, forif they have a child whom they raise to be a VaiQ.ava, he can save boththe father and mother from the custody of Yamariija and punishment inhellish life.TEXT 23fq€jq(ij msM- =qijif4df +t({ltu: 1 iit m pitary uparate so 'picakravarti maha-ya.Samahima giyate tasyaharer amsa-bhuvo bhuvipitari-after his father; uparate-passed away; sa-the King's son;api-also; cakravarti-the emperor; maha-ya.Sa-very famous;mahima-glories; giyate-are glorified; tasya-his; hare-of theSupreme Personality of Godhead; amsa-bhuva-a partial representation;bhuvi-upon this earth.TRANSLATIONSukadeva Gosviimi said: When Maharaja Dumanta passed awayfrom this earth, his son became the emperor of the world, the

Text 26] The Dynasty of Piiru 105proprietor of the seven islands. He is referred to as a partial representationof the Supreme Personality of Godhead in this world.PURPORTIn Bhagavad-gitii (10.41) it is said:yad yad vibhutimat sattvamsrimad urjitam eva vatat tad evavagaccha tvammama tejo 'msa-sambhavamAnyone extraordinarily powerful must be considered a partial representationof the opulence of the Supreme Godhead. Therefore when the sonof Maharaja Dumanta became the emperor of the entire world, he wascelebrated in this way.cakram da/cyi1JI.l-haste 'syapadma-koso 'sya padayo}:£ije mahabh4eke1JI.lso 'bhikto 'dhir{i(j, vibhu}:£paiica-paficasata medhyairgangayam anu vajibhi]:£mamateyam purodhayayamuniim anu ca prabhu}:£

106 Srimltd-Bhagavatam[Canto 9, Ch. 20U-$!a-saptati-medhyasoonbabandha pradadad vasubharatasya hi daU§manteragni/:1, saci-guJE cita/:1,sahasram badva.So yasminbrahma1Jij ga vibhejirecakram-the mark of Krl).a's disc; da/cyir:ta-haste-on the palm of theright hand; asya-of him (Bharata); padma-kosa/:1,-the mark of thewhorl of a lotus; asya-of him; padayo/:1,-on the soles of the feet; ijeworshipedthe Supreme Personality of Godhead; maha-abhekery,a-bya grand Vedic ritualistic ceremony; sa/:1,-he (Maharaja Bharata);abhikta/:1,-being promoted; adhirat-to the topmost position of aruler; vibhu/:1,-the master of everything; paiica-paiicasata-fifty -five;medhyai/:1,-fit for sacrifices; garigayam anu-from the mouth of theGanges to the source; vajibhi/:1,-with horses; mamateyam-the greatsage Bh:rgu; purodhaya-making him the great priest; yamunam-onthe bank of the Yamuna; anu-in regular order; ca-also; prabhu/:1,the supreme master, Maharaja Bharata; ll:S!a-saptati-seventy-eight;medhya-a.Soon-horses fit for sacrifice; babandha-he bound;pradadat-gave in charity; vasu-riches; bharatasya-of MaharajaBharata; hi-indeed; daU§mante/:1,-the son of Maharaja Dumanta;agni/:1,-the sacrificial fire; saci-guJE-on an excellent site; cita/:1,established; sahasram-thousands; badva.Sa/:1,-by the number of onebadva (one badva equals 13,084); yasmin-in which sacrifices;brahmalJij/:1,-all the brahmar:tas present; ga/:1,-the cows; vibhejirereceivedtheir respective share.TRANSLATIONMaharaja Bharata, the son of Dumanta, had the mark of LordJ}.a's disc on the palm of his right hand, and he had the mark ofa lotus whorl on the soles of his feet. By worshiping the SupremePersonality of Godhead with a grand ritualistic ceremony, he becamethe emperor and master of the entire world. Then, under thepriesthood of Mamateya, Bh:rgu Muni, he performed fifty-fivehorse sacrifices on the bank of the Ganges, beginning from itsmouth and ending at its source, and seventy-eight horse sacrifices

Text 26) The Dynasty of Piiru 107on the hank of the Yamuna, beginning from the confluence atPrayaga and ending at the source. He established the sacrificial fireon an excellent site, and he distributed great wealth to thehriihmas. Indeed, he distributed so many cows that each of thousandsof hriihmas had one hadva [13,084) as his share.PURPORTAs indicated here by the words damanter agni saci-gu"!IE cita,Bharata, the son of Maharaja Dumanta, arranged for many ritualisticceremonies all over the world, especially all over India on the banks ofthe Ganges and Yamuna, from the mouth to the source, and all suchsacrifices were performed in very distinguished places. As stated inBhagavad-gita (3.9), yajfiiirtluit karmar:w 'nyatra loko 'yam karmabandhana:"Work done as a sacrifice for ViQu has to be performed,otherwise work binds one to this material world." Everyone shouldengage in the performance of yajiia, and the sacrificial fire should be ignitedeverywhere, the entire purpose being to make people happy,prosperous and progressive in spiritual life. Of course, these things werepossible before the beginning of Kali-yuga because there were qualifiedbrahmar:ms who could perform such yajfias. For the present, however,the Brahma-vaivarta Purar:w enjoins:a.Svamedham gavalambhamsannyasam pala-paitrkamdevarer:w sutotpattimkalau pafica vivarjayet"In this age of Kali, five acts are forbidden: offering a horse in sacrifice,offering a cow in sacrifice, accepting the order of sannyasa, offeringoblations of flesh to the forefathers, and begetting children in the wife ofone's brother." In this age, such yajfias as the a.Svamedha-yajiia andgomedha-yajiia are impossible to perform because there are neithersufficient riches nor qualified brahmar:ms. This verse says, mamateyarhpurodluiya: Maharaja Bharata engaged the son of Mamata, Bh.rgu Muni,to take charge of performing this yajiia. Now, however, such brahmar:msare impossible to find. Therefore the sastras recommend, yajiiaisarikirtana-prayair yajanti hi sumedhasa: those who are intelligent

108 Srimad-Bhagavatam [Canto 9, Ch. 20should perform the sankirtana-yajna inaugurated by Lord Sri CaitanyaMahaprabhu.kmr.a-varTJ-Q,rh tvakr$1J-arhsangopangastra-piir$adamyajfiai/:t sankirtana-prayairyajanti hi sumedhasa/:t"In this age of Kali, people endowed with sufficient intelligence will worshipthe Lord, who is accompanied by His associates, by performance ofsankirtana-yajna." (Bhag. 11.5.32) Yajna must be performed, forotherwise people will be entangled in sinful activities and will suffer immensely.Therefore the Kra consciousness movement has taken chargeof introducing the chanting of Hare Kra all over the world. This HareKra movement is also yajna, but without the difficulties involved insecuring paraphernalia and qualified brahma1J-Q,S. This congregationalchanting can be performed anywhere and everywhere. If people somehowor other assemble together and are induced to chant Hare Kra,Hare Kra, Kra Kra, Hare Hare/ Hare Rama, Hare Rama, RamaRama, Hare Hare, all the purposes of yajna will be fulfilled. The firstpurpose is that there must be sufficient rain, for without rain there cannotbe any produce (annad bhavanti bhutani parjanyad annasambhava/:t).All our necessities can be produced simply by rainfall(kiimarh vavar$a parjanya/:t), and the earth is the original source of allnecessities (sarva-kiima-dugha mahi). In conclusion, therefore, in thisage of Kali people all over the world should refrain from the four principlesof sinful life-illicit sex, meat-eating, intoxication and gambling-andin a pure state of existence should perform the simple yajfiaof chanting the Hare Kra maha-mantra. Then the earth will certainlyproduce all the necessities for life, and people will be happyeconomically, politically, socially, religiously and culturally. Everythingwill be in proper order.TEXT 27stttN14tt(

Text 28]The Dynasty of Puru109trayas-trimsac-chatam hy a.Sviinbaddhva vismapayan nrpandaU$mantir atyagan mayamdeviiniim gurum ayayautraya-three; trimsat-thirty; satam-hundred; hi-indeed;a.Soon-horses; baddhoo-arresting in the yajna; vismapayanastonishing;nrpan-all other kings; daU$manti-the son of MaharajaDumanta; atyagat-surpassed; mayam-material opulences;devanam-of the demigods; gurum-the supreme spiritual master;ayayau-achieved.TRANSLATIONBharata, the son of Maharaja Dumanta, hound thirty-threehundred horses for those sacrifices, and thus he astonished allother kings. He surpassed even the opulence of the demigods, forhe achieved the supreme spiritual master, Hari.PURPORTOne who achieves the lotus feet of the Supreme Personality of Godheadcertainly surpasses all material wealth, even that of the demigods inthe heavenly planets. Yam labdhoo caparam labham manyate nadhikamtata. The achievement of the lotus feet of the Supreme Personality ofGodhead is the most exalted achievement in life.TEXT 28d\n f«W1 qfltffl I M9)61M IImrgafi chukla-data kr§l)iinhirar:r-yena parivrtanadat karmar:ti ma§l)iireniyutani caturdaSamrgan-first-class elephants; sukla-data-with very white tusks;kr§l)iin-with black bodies; hirar:r-yena-with gold ornaments;

110 Srimad-Bhagavatam (Canto 9, Ch. 20panvrtan-completely covered; adat-give in charity; karmar:ti-in thesacrifice; 17Ul$re-by the name Maara, or in the place known asMa11ara; niyutani-lakhs (one lakh equals one hundred thousand);caturda.Sa-fourteen.TRANSLATIONWhen Maharaja Bharata performed the sacrifice known asMara (or a sacrifice in the place known as Mara], he gave incharity fourteen lakhs of excellent elephants with white tusks andblack bodies, completely covered with golden ornaments.TEXT 29 wt ttl ;rm : Iijii(l'liil f;:Q tNT bharatasya mahat karmana parve napare nrpanaivapur naiva prapsyantibahubhyam tridivarit yathabharatasya-of Maharaja Bharata, the son of Maharaja Dumanta;mahat-very great, exalted; karma-activities; na-neither; purvepreviously;na-nor; apare-after his time; nrpd-kings as a class;na-neither; eva-certainly; apu-attained; na-nor; eva-certainly;prapsyanti-will get; bahubhyam-by the strength of his arms;tri-divam-the heavenly planets; yathii-as.TRANSLATIONAs one cannot approach the heavenly planets simply by thestrength of his arms (for who can touch the heavenly planetswith his hands?), one cannot imitate the wonderful activities ofMaharaja Bharata. No one could perform such activities in the past,nor will anyone he able to do so in the future.

Text 31)The Dynasty of Puru111TEXT 30ld(illl9{ ar-r, ((4115{9 IatillR'Atiqf 01( flf4sf((4ijl ll o IIkiriita-hil[Uin yavaniinpaur,uj,ran kankii.n kha.Siin chakii.nabrahmar:tya-nrpiirhS ciihanmlecchan dig-vijaye 'khilankiriita-the black people called Kiratas (mostly the Mricans);hu[Uin-the Huns, the tribes from the far north; yavaniin-the meateaters;paur.u},riin-the Paui).Qras; k{lnkii.n-the Kankas; kha.Siin-theMongolians; sakii.n-the Sakas; abrahmar:tya-against the brahminicalculture; nrpiin-kings; ca-and; ahan-he killed; mlecchiin-suchatheists, who had no respect for Vedic civilization; dik-vijaye-whileconquering all directions; akhilan-all of them.TRANSLATIONWhen Maharaja Bharata was on tour, he defeated or killedall the Kiriitas, Huas, Yavanas, Pau4ras, Kankas, Kha8as, Sakasand the kings who were opposed to the Vedic principles ofbrahminical culture.TEXT 31 ®€him ,f •fun: mfiirM: (1(€\. 1111jitvii puriisurii deviinye rasaukii.rhsi bhejiredeva-striyo rasiirh nitab,priir:tibhib, punar aharatjitvii-conquering; purii-formerly; asuriib,-the demons; deviinthedemigods; ye-all who; rasa-okarhsi-in the lower planetary systemknown as Rasatala; bhejire-took shelter; deva-striyab,-the wives and

112 Srimad-Bhagavatam (Canto 9, Ch. 20daughters of the demigods; rasam-in the lower planetary system;nitii/:t-were brought; praibhi/:t-with their own dear associates;puna/:t-again; aharat-brought back to their original places.TRANSLATIONFormerly, after conquering the demigods, all the demons hadtaken shelter in the lower planetary system known as Rasatala andhad brought all the wives and daughters of the demigods therealso. Maharaja Bharata, however, rescued all those women, alongwith their associates, from the clutches of the demons, and hereturned them to the demigods.TEXT 32e4't ... ff;l+tr.r_ : m U Ie+uOI'4(1hiW '1'4Jit( IIsarvan kiimiin duduhatu/:tprajanam tasya rodasisamas tri-va-sahasrirdilcyu cakram avartayatsarvc'in kiimiin-all necessities or desirable things; duduhatu/:tfulfi.lled;prajanam-of the subjects; tasya-his; nJdasi-this earth andthe heavenly planets; samii/:t-years; tri-nava-sahasri/:t-three timesnine thousand (that is, twenty-seven thousand); dilcyu-in all directions;cakram-soldiers or orders; avartayat-circulated.TRANSLATIONMaharaja Bharata provided all necessities for his subjects, bothon this earth and in the heavenly planets, for twenty-seven thousandyears. He circulated his orders and distributed his soldiers inall directions.TEXT 33e-.._'tl--- I:qst az!q«l'l t II II

Text 34]The Dynasty of Ptiru113sa samral) loka-palakhyamaiSvaryam adhira! sriyamcakram caskhalitam pra1)iinmr$ety upararama hasa-he (Maharaja Bharata); samra!-the emperor; loka-palaakhyam-knownas the ruler of all the lokas, or planets; aiSvaryamsuchopulences; adhird!-thoroughly in power; sriyam-kingdom;cakram-soldiers or orders; ca-and; askhalitam-without failure;pra1)iin-life or sons and family; mr$d-all false; iti-thus;upararama-ceased to enjoy; ha-in the past.TRANSLATIONAs the ruler of the entire universe, Emperor Bharata had theopulences of a great kingdom and unconquerable soldiers. Hissons and family had seemed to him to be his entire life. But finallyhe thought of all this as an impediment to spiritual advancement,and therefore he ceased from enjoying it.PURPORTMaharaja Bharata had incomparable opulence in sovereignty, soldiers,sons, daughters and everything for material enjoyment, but when herealized that all such material opulences were useless for spiritual advancement,he retired from material enjoyment. The Vedic civilizationenjoins that after a certain age, following in the footsteps of MaharajaBharata, one should cease to enjoy material opulences and should takethe order of viinaprastha.tasyasan nrpa vaidarbhyapatnyas tisra susammatajaghnus tyaga-bhayat putrannanunlpa itirite

114 Srimad-Bhagavatam [Canto 9, Ch. 20tasya-of him (Maharaja Bharata); asan-there were; nrpa-0 King(Maharaja Parikit); vaidarbhya-daughters of Vidarbha; patnyawives;tisra-three; su-sammatii-very pleasing and suitable;jaghnu-killed; tyaga-bhayat-fearing rejection; putran-theirsons; na anunlpa-not exactly like the father; iti-like this; iriteconsidering.TRANSLATION0 King Parikit, Maharaja Bharata had three pleasing wives, whowere daughters of the King of Vidarhha. When all three of thembore children who did not resemble the King, these wives thoughtthat he would consider them unfaithful queens and reject them,and therefore they killed their own sons.TEXT 35 m ere : '+{(lMl +tmft : "tasyaivarh vitathe varh.Setad-artharh yajata sutammarut-stomena marutobharadvajam upadadutasya-his (Maharaja Bharata's); evam-thus; vitathe-beingbaffied; varh.Se-in generating progeny; tat-artham-to get sons;yajata-performing sacrifices; sutam-a son; marut-stomena-by performinga marut-stoma sacrifice; maruta-the demigods named theMaruts; bharadvajam-Bharadvaja; upadadu-presented.TRANSLATIONThe King, his attempt for progeny frustrated in this way, performeda sacrifice named marut-stoma to get a son. The demigodsknown as the Maruts, being fully satisfied with him, then presentedhim a son named Bharadviija.

Text 37)The Dynasty of Puru115antarvatnyam bhratr-patnyammaithunaya brhaspatib,pravrtto varito garbhamsaptva viryam upasrjatantab,-vatnyam-pregnant; bhratr-patnyam-with the brother'swife; maithunaya-desiring sexual enjoyment; brhaspatib,-thedemigod named B:rhaspati; pravrttab,-so inclined; ooritab,-when forbiddento do so; garbham-the son within the abdomen; saptva-bycursing; viryam-semen; upasrjat-discharged.TRANSLATIONWhen the demigod named Brhaspati was attracted by hisbrother's wife, Mamata, who at that time was pregnant, he desiredto have sexual relations with her. The son within her womb forbidthis, but Brhaspati cursed him and forcibly discharged semen intothe womb of Mamata.PURPORTThe sex impulse is so strong in this material world that evenB:rhaspati, who is supposed to be the priest of the demigods and a verylearned scholar, wanted to have a sexual relationship with his brother'spregnant wife. This can happen even in the society of the higherdemigods, so what to speak of human society? The sex impulse is sostrong that it can agitate even a learned personality like B:rhaspati.

116 Sri mad-Bhagavatam[Canto 9, Ch. 20tam tyaktu-kiimam mamatambhartus tyaga-viSarikitamnama-nirvacanam tasyaslokam enam sura jagu/:1,tam-that newly born baby; tyaktu-kiimam-who was trying toavoid; mamatam-unto Mamata; bhartu/:1, tyaga-visarikitam-verymuch afraid of being forsaken by her husband because of giving birth toan illegitimate son; nama-nirvacanam-a name-giving ceremony, ornama-karar:w; tasya-to the child; slokam-verse; enam-this;sura/:1,-the demigods; jagu/:1,-enunciated.TRANSLATIONMamatii very much feared being forsaken by her husband forgiving birth to an illegitimate son, and therefore she consideredgiving up the child. But then the demigods solved the problem byenunciating a name for the child.PURPORTAccording to Vedic scripture, whenever a child is born there are someceremonies known as jata-karma and nama-karar:w, in which learnedbrahmar:ws, immediately after the birth of the child, make a horoscopeaccording to astrological calculations. But the child to which Mamata gavebirth was begotten by B:rhaspati irreligiously, for although Mamata wasthe wife of Utathya, B:rhaspati made her pregnant by force. ThereforeB:rhaspati became bharta. According to Vedic culture, a wife is consideredthe property of her husband, and a son born by illicit sex is calleddvaja. The common word still current in Hindu society for such a son isdoglii, which refers to a son not begotten by the husband of his mother.In such a situation, it is difficult to give the child a name according toproper regulative principles. Mamilta, therefore, was perplexed, but thedemigods gave the child the appropriate name Bharadvaja, which indicatedthat the child born illegitimately should be maintained by bothMamata and B:rhaspati.

Text 39]The Dynasty of Puru117TEXT 38 A\14 fiW I T fifflU (A\IR1@1 1111mu{ihe bhara dvajam imambhara dvajam brhaspateyatau yad uktva pitaraubharadvajas tatas tv ayamma{ihe-0 foolish woman; bhara-just maintain; doojam-althoughborn by an illicit connection between two; imam-this child; bharamaintain;dvajam-although born by an illicit connection between two;brhaspate-0 Brhaspati; yatau-left; yat-because; uktva-havingsaid; pitarau-both the father and mother; bharadvaja-by the nameBharadvaja; tata-thereafter; tu-indeed; ayam-this child.TRANSLATIONBrhaspati said to Mamatii, "You foolish woman, although thischild was born from the wife of one man through the semen dischargedby another, you should maintain him." Upon hearingthis, Mamatii replied, "0 B:rhaspati, you maintain him!" Mterspeaking in this way, Brhaspati and Mamatii both left. Thus thechild was known as Bharadviija.TEXT 39Q¥41'11 tcr .. , mm{:j{ 1ottq:'5t-lsti IIcodyamiinii surair evammatva vitatham atmajamvyasrjan maruto 'bibhrandatto 'yam vitathe 'nvayecodyamiinii-although Mamatii was encouraged (to maintainthe child); surai-by the demigods; evam-in this way; matva-

118 Srimad-Bhagavatam [Canto 9, Ch. 20considering; vitatham-purposeless; atmajam-her own child; ryasrjat-rejected;maruta-the demigods known as the Maruts;abibhran-maintained (the child); datta-the same child was given;ayam-this; vitathe-was disappointed; anvaye-when the dynasty ofMaharaja Bharata.TRANSLATIONAlthough encouraged by the demigods to maintain the child,Mamatii considered him useless because of his illicit birth, andtherefore she left him. Consequently, the demigods known as theMaruts maintained the child, and when Maharaja Bharata was disappointedfor want of a child, this child was given to him as hisson.PURPORTFrom this verse it is understood that those who are rejected from thehigher planetary system are given a chance to take birth in the mostexalted families on th!s planet earth.Thus end the Bhaktivedanta purports of the Ninth Canto, TwentiethChapter, of the Srimad-Bhagavatam, entitled "The Dynasty of Puru."

CHAPTER TWENTY -ONEThe Dynasty of BharataThis Twenty-first Chapter describes the dynasty born from MaharajaBharata, the son of Maharaja Dumanta, and it also describes the gloriesof Rantideva, Ajamiha and others.The son of Bharadvaja was Manyu, and Manyu's sons wereB:rhatkatra, Jaya, Mahavirya, Nara and Garga. Of these five, Nara had ason named Sank:rti, who had two sons, named Guru and Rantideva. As anexalted devotee, Rantideva saw every living entity in relationship withthe Supreme Personality of Godhead, and therefore he completelyengaged his mind, his words and his very self in the service of theSupreme Lord and His devotees. Rantideva was so exalted that he wouldsometimes give away his own food in charity, and he and his familywould fast. Once, after Rantideva spent forty-eight days fasting, not evendrinking water, excellent food made with ghee was brought to him, butwhen he was about to eat it a brahTTUlT)a guest appeared. Rantideva,therefore, did not eat the food, but instead immediately offered a portionof it to the brahTTUlT)a. When the brahTTUlT)a left and Rantideva was justabout to eat the remnants of the food, a sudra appeared. Rantidevatherefore divided the remnants between the sadra and himself. Again,when he was just about to eat the remnants of the food, another guest appeared.Rantideva therefore gave the rest of the food to the new guestand was about to content himself with drinking the water to quench histhirst, but this also was precluded, for a thirsty guest came andRantideva gave him the water. This was all ordained by the SupremePersonality of Godhead just to glorify His devotee and show how toleranta devotee is in rendering service to the Lord. The Supreme Personality ofGodhead, being extremely pleased with Rantideva, entrusted him withvery confidential service. The special power to render the most confidentialservice is entrusted by the Supreme Personality of Godhead to a puredevotee, not to ordinary devotees.Garga, the son of Bharadvaja, had a son named Sini, and Sini's son wasGargya. Although Gargya was a /cyatriya by birth, his sons became119

120 Srimad-Bhagavatam [Canto 9, Ch. 21brahmar:ws. The son of Mahavirya was Duritakaya, whose sons wereTrayyaruQ.i, Kavi and PukariiruQ.i. Although these three sons were bornof a lcyatriya king, they also achieved the position of brahmar:ws. The sonof B:rhatkatra constructed the city of Hastinapura and was known asHast!. His sons were AjarniQha, DvimiQha and PurumiQha.From AjamiQha came Priyamedha and other brahmar:ws and also a sonnamed B:rhadiu. The sons, grandsons and further descendants ofB:rhadiu were B:rhaddhanu, B:rhatkaya, Jayadratha, Visada and Syenajit.From Syenajit came four sons-Rucirasva, D:rQhahanu, Kasya and Vatsa.From Rucirasva came a son named Para, whose sons were P:rthusena andNipa, and from Nipa carne one hundred sons. Another son of Nipa wasBrahmadatta. From Brahmadatta came Vivaksena; from Vivaksena,Udaksena; and from Udaksena, Bhallata.The son of DvimiQha was Yavinara, and from Yavinara came manysons and grandsons, such as K:rtiman, Satyadh:rti, D:rQ.hanemi, Supiirsva,Sumati, Sannatiman, K:rn, Nipa, Udgrayudha, emya, Suvira,Ripuiijaya and Bahuratha. PurumiQha had no sons, but AjamiQha, in additionto his other sons, had a son named Nila, whose son was Santi. Thedescendants of Santi were Susanti, Puruja, Arka and Bharmyasva.Bharmyasva had five sons, one of whom, Mudgala, begot a dynasty ofbrahmar:ws. Mudgala had twins-a son, Divodas , and a daughter,Ahalya. From Ahalya, by her husband, Gautama, Satananda was born.The son of Satananda was Satyadh:rti, and his son was Saradvan.Saradvan's son was known as K:rpa, and Saradvan's daughter, known asKrpi, became the wife of Dro1,1aciirya.TEXT I'if.ij :1'i(lql ;Rf : ;r(k+Nt: II IIsri-suka uviicavitathasya sutiin manyorbrhatlcyatro jayas tatab,mahaviryo naro gargab,sankrtis tu naratmajab,

Text 2] The Dynasty of Bharata 121sri-suka uooca-Sri Sukadeva Gosvami said; vitathasya-of Vitatha(Bharadvaja), who was accepted in the family of Maharaja Bharata underspecial circumstances of disappointment; sutdt-from the son;manyo-named Manyu; brhat/cyatra-B:rhatkatra; jaya-Jaya;tata-from him; mahavirya-Mahavirya; nara-Nara; gargaGarga; sankrti-Sa.Iik:rti; tu-certainly; nara-atmaja-the son ofNara.TRANSLATIONSukadeva Gosv8mi said: Because Bharadvaja was delivered bythe Marut demigods, he was known as Vitatha. The son of Vitathawas Manyu, and from Manyu came five sons-B:rhatkatra, Jaya,Mahavirya, Nara and Garga. Of these five, the one known as Narahad a son named Sank:rti.TEXT2 Hti!.C : qjOw:f;a:ii Idi!.CW 'IT mf;r :q II IIguru§ ca rantideva§ casankrte paru;lu-nandanarantidevasya mahimaihamutra ca giyateguru-a son named Guru; ca-and; rantideva ca-and a sonnamed Rantideva; sankrte-from Sa.Iik:rti; piiru;lu-nandana-0Maharaja Parikit, descendant of Pac;lu; rantidevasya-of Rantideva;mahima-the glories; iha-in this world; amutra-and in the nextworld; ca-also; giyate-are glorified.TRANSLATION0 Maharaja Parikit, descendant of PcJu, Sank:rti had two sons,named Guru and Rantideva. Rantideva is famous in both thisworld and the next, for he is glorified not only in human societyhut also in the society of the demigods.

122 Srimad-Bhiigavatam [Canto 9, Ch. 21TEXTS 3-5fctqfl : I«¥'it: II IIoq!"illf

Text 6] The Dynasty of Bharata 123tn:lbhyam-by thirst and hunger; jata-became; vepatho-trembling;atithi-a guest; brahmar:w-a brahmar:w; kale-just at that time;bhoktu-kamasya-of Rantideva, who desired to eat something; caalso;agamat-arrived there.TRANSLATIONRantideva never endeavored to earn anything. He would enjoywhatever he got by the arrangement of providence, but whenguests came he would give them everything. Thus he underwentconsiderable suffering, along with the members of his family. Indeed,he and his family members shivered for want of food andwater, yet Rantideva always remained sober. Once, after fasting forforty-eight days, in the morning Rantideva received some waterand some foodstuffs made with milk and ghee, but when he andhis family were about to eat, a briha guest arrived.tasmai samvyabhajat so 'nnamadrtya sraddhayanvitaharim sarvatra sampa§yansa bhuktva prayayau dvijaI1111tasmai-unto him (the brahmar:w); samvyabhajat-after dividing,gave his share; sa?t-he (Rantideva); annam-the food; adrtya-withgreat respect; sraddhaya anvita-and with faith; harim-the SupremeLord; sarvatra-everywhere, or in the heart of every living being; sampa§yan-conceiving;sa?t-he; bhuktva-after eating the food;prayayau-left that place; dvija-the brahmar:w.TRANSLATIONBecause Rantideva perceived the presence of the Supreme Godheadeverywhere, and in every living entity, he received the guest

124 Srimad-Bhagavatam (Canto 9, Ch. 21with faith and respect and gave him a share of the food. Thehrahma guest ate his share and then went away.PURPORTRantideva perceived the presence of the Supreme Personality of Godheadin every living being, but he never thought that because theSupreme Lord is present in every living being, every living being musthe God. Nor did he distinguish between one living being and another. Heperceived the presence of the Lord both in the briihmar:w and in thecaru;lala. This is the true vision of equality, as confirmed by the LordHimself in Bhagavad-gitii (5.18):vidyii-vinaya-sampannebrahmar:te gavi hastinisuni caiva sva-piilre capar:u;lita sama-darsina"The humble sage, by virtue of true knowledge, sees with equal vision alearned and gentle brahmar:w, a cow, an elephant, a dog and a dog-eater[outcaste]." A par:u;lita, or learned person, perceives the presence of theSupreme Personality of Godhead in every living being. Therefore, althoughit has now become fashionable to give preference to the so-calleddaridra-niiriiyar:w, or "poor Niirayaa," Rantideva had no reason to givepreference to any one person. The idea that because Naraya is presentin the heart of one who is daridra, or poor, the poor man should be calleddaridra-niiriiyar:w is a wrong conception. By such logic, because the Lordis present within the hearts of the dogs and hogs, the dogs and hogswould also be Niiraya. One should not mistakenly think that Rantidevasubscribed to this view. Rather, he saw everyone as part of the SupremePersonality of Godhead (hari-sambandhi-vastunaM. It is not that everyoneis the Supreme Godhead. Such a theory, which is propounded by theMayavada philosophy, is always misleading, and Rantideva would neverhave accepted it.TEXT73( tt+tiOI +t: Im:q ttf rn''\9''

Text 8]The Dynasty of Bharata125athanyo bhok{;yama"{WSyavibhaktasya mahipate/.tvibhaktam vyabhajat tasmaivraldya harim smaranatka-thereafter; anya/.t-another guest; bhoyamaT).aSya-whowas just about to eat; vibhaktasya-after setting aside the share for thefamily; mahipate/.t-of the King; vibhaktam-the food allotted for thefamily; vyabhajat-he divided and distributed; tasmai-unto him;vraldya-unto a sudra; harim-the Supreme Personality of Godhead;smaran -remembering.TRANSLATIONThereafter, having divided the remaining food with his relatives,Rantideva was just about to eat his own share when a sudraguest arrived. Seeing the sudra in relationship with the SupremePersonality of Godhead, King Rantideva gave him also a share ofthe food.PURPORTBecause King Rantideva saw everyone as part of the Supreme Personalityof Godhead, he never distinguished between the brahmar:w andthe sudra, the poor and the rich. Such equal vision is called samadarsina/.t(pa"!14ita/.t sama-darsina/.t). One who has actually realized thatthe Supreme Personality of Godhead is situated in everyone's heart andthat every living being is part of the Lord does not make any distinctionbetween the brahmar:w and the sudra, the poor (daridra) and the rich(dhani). Such a person sees all living beings equally and treats themequally, without discrimination.TEXT8 S•IIG\Rffir: : I q (hll'il5i (1•1Uiltf II IIyiite sudre tam an yo 'gadatithi/.t svabhir iivrta/.t

126 Srimad-Bhagavatam[Canto 9, Ch. 21rajan me diyatiim annamsaga1J,dya bubhu/cyateyate-when he went away; sudre-the sudra guest; tam-unto theKing; anyafl-another; agdt-arrived there; atithifl-guest; svabhiflavrtafl-accompanied by dogs; rajan-0 King; me-unto me;diyatam-deliver; annam-eatables; sa-ga1J(iya-with my company ofdogs; bubhulcyate-hankering for food.TRANSLATIONWhen the sudra went away, another guest arrived, surroundedby dogs, and said, "0 King, I and my company of dogs are veryhungry. Please give us something to eat."TEXT9« 3tltlf4ti il+tfit(ftlij IT : :1111sa adrtyava5i$tam yadbahu-mdna-puraskrtamtac ca dattva nama5cakresvabhyafl sva-pataye vibhuflsa?t,-he (King Rantideva); adrtya-after honoring them;avasi$tam-the food that remained after the brahmalJU and sudra werefed; yat-whatever there was; bahu-mdna-puraskrtam-ofiering himmuch respect; tat-that; ca-also; dattva-giving away; namaflcakre-ofieredobeisances; svabhyafl-unto the dogs; sva-pataye-untothe master of the dogs; vibhu?t,-the all-powerful King.TRANSLATIONWith great respect, King Rantideva offered the balance of thefood to the dogs and the master of the dogs, who had come asguests. The King offered them all respects and obeisances.

Text 11)The Dynasty of Bharata127q1;\1¥il'lij'\:,0TEXT 10cfNf«tol' I: C!€6:i)S+I•u.fl II oilpaniya-matram ucche$arittac caika-paritarpar.wmpasyata pulkaso 'bhyagadapo dehy a§ubhaya mepaniya-matram-only the drinking water; ucche$am-what remainedof the food; tat ca-that also; eka-for one; paritarpar.wmsatisfying;pasyata-when the King was about to drink; pulkasa-acar:ufiila; abhyagat-came there; apa-water; dehi-please giVe;a§ubhaya-although I am a lowborn car:u/iila; me-to me.TRANSLATIONThereafter, only the drinking water remained, and there wasonly enough to satisfy one person, but when the King was justabout to drink it, a CRI}.

128 Srimad-Bhagavatam (Canto 9, Ch. 21aggrieved; idam-these; aha-spoke; amrtam-very sweet; vaca}:twords.TRANSLATIONAggrieved at hearing the pitiable words of the poor fatigued"ala, Maharaja Rantideva spoke the following nectarean words.PURPORTMaharaja Rantideva's words were like amrta, or nectar, and therefore,aside from rendering bodily service to an aggrieved person, by his wordsalone the King could save the life of anyone who might hear him.na kamaye 'ham gatim iSvarat parama§tarddhi-yuktam apunar-bhavam vaartim prapadye 'khila-deha-bhajamanta/:t-sthito yena bhavanty adu}:tkha}:tna-not; kamaye-desire; aham-1; gatim-destination; iSvaratfromthe Supreme Personality of Godhead; param-great; a§ta-rddhiyuktam-composedof the eight kinds of mystic perfection; apuna}:tbhavam-cessation of repeated birth (liberation, salvation); VIi-either;artim-sufferings; prapadye-1 accept; akhila-deha-bhajam-of allliving entities; anta}:t-sthita/:t-staying among them; yena-by which;bhavanti-they become; adu}:tkha/:t-without distress.TRANSLATIONI do not pray to the Supreme Personality of Godhead for theeight perfections of mystic yoga, nor for salvation from repeated

Text 13] The Dynasty of Bharata 129birth and death. I want only to stay among all the living entitiesand suffer all distresses on their behalf, so that they may be freedfrom suffering.PURPORTVasudeva Datta made a similar statement to Sri Caitanya Mahaprabhu,requesting the Lord to liberate all living entities in His presence.Vasudeva Datta submitted that if they were unfit to be liberated, he himselfwould take all their sinful reactions and suffer personally so that theLord might deliver them. A VaiJ).ava is therefore described as beingpara-du}J,kha-dub,khi, very much aggrieved by the sufferings of others.As such, a VaiJ).ava engages in activities for the real welfare of humansociety./cyut-trt-sramo gatra-paribhrama§ cadainyarh klamab, soka-vada-mohab,sarve nivrttab, krpar:uzsya jantorjijivor jiva-jaliirpal)iin me/cyut-from hunger; trt-and thirst; sramab,-fatigue; gatraparibhrama!t-tremblingof the body; ca-also; dainyam-poverty;klamab,-distress; §aka-lamentation; vidda-moroseness; moha!tandbewilderment; sarve-all of them; nivrttab,-finished; krpar:uzsyaofthe poor; jantob,-living entity (the calJ4ala); jijivob,-desiring tolive; jim-maintaining life; jala-water; arpal)iit-by delivering;me-mme.TRANSLATIONBy offering my water to maintain the life of this poor ila,who is struggling to live, I have been freed from all hunger, thirst,

130 Srimad-Bhagavatam [Canto 9, Ch. 21fatigue, trembling of the body, moroseness, distress, lamentationand illusion.TEXT 14Rr qRttf T'Jf: fqqi«J

Text 16] The Dynasty of Bharata 131da-who can bestow all fruitive results; phalam icchatam-of personswho desire material benefit; atmanam-their own identities; darsayamcakru-manifested;ViQu; vinirmita-created.maya-the illusory energy; vi§{tu-by LordTRANSLATIONDemigods like Lord Brahmii and Lord Siva, who can satisfy allmaterially ambitious men by giving them the rewards they desire,then manifested their own identities before King Rantideva, for itwas they who had presented themselves as the briihmlll]a, sftdra,caJ.14iila and so on.TEXT 16f;r:: I : t{_ 1111sa vai tebhyo namaskrtyaniafrgo vigata-sprhavasudeve bhagavatibhaktya cakre mana paramsa-he (King Rantideva); vai-indeed; tebhya-unto LordBrahma, Lord Siva and the other demigods; nama-krtya-ofieringobeisances; niafrga-with no ambition to take any benefit fromthem; vigata-sprha-completely free from desires for material possessions;vasudeve-unto Lord Vasudeva; bhagavati-the Supreme Lord;bhaktya-by devotional service; cakre-fixed; mana-the mind;param-as the ultimate goal of life.TRANSLATIONKing Rantideva had no ambition to enjoy material benefits fromthe demigods. He offered them obeisances, but because he was factuallyattached to Lord Vir.m, Vasudeva, the Supreme Personalityof Godhead, he fixed his mind at Lord Vir;tu's lotus feet.

132 Srimad-Bhagavatam [Canto 9, Ch. 21PURPORTSrila Narottama dasa 'fhakura has sung:anya devasraya na tomare kahinu bhai,ei bhakti parama karaIf one wants to become a pure devotee of the Supreme Lord, one shouldnot hanker to take benedictions from the demigods. AB stated inBhagavad-gita (7.20), kamais tais tair hrta-jfidna/:1, prapadyante 'nyadevata/:1,:those befooled by the illusion of the material energy worshipgods other than the Supreme Personality of Godhead. Therefore, althoughRantideva was personally able to see Lord Brahma and Lord Siva,he did not hanker to take material benefits from them. Rather, he fixedhis mind upon Lord Vasudeva and rendered devotional service untoHim. This is the sign of a pure devotee, whose heart is not adulterated bymaterial desires.anyabhiita-sunyarhjfidna-karmiidy-anavrtamanukillyena kr$1Jiinusilanarhbhaktir uttamd"One should render transcendental loving service to the Supreme Lordl(rQa favorably and without desire for material profit or gain throughfruitive activities or philosophical speculation. That is called puredevotional service."TEXT 17 f :1 goTJM q 11\911iSvaralambanarh cittarhkurvato 'nanya-riidhasa/:1,maya gumayi rajansvapnavat pratyaliyataiSvara-alambanam-completely taking shelter at the lotus feet of theSupreme Lord; cittam-his consciousness; kurvata/:1, -fix.ing; ananya-

Text 17] The Dynasty of Bharata 133radhasab,-for Rantideva, who was undeviating and desired nothingother than to serve the Supreme Lord; maya-the illusory energy;gu{Ul-mayi-consisting of the three modes of. nature; rajan-0Maharaja Parikit; svapna-vat-like a dream; pratyaliyata-merged.TRANSLATION0 Maharaja Parikit, because King Rantideva was a pure devotee,always 1,1a conscious and free from all material desires, theLord's illusory energy, maya, could not exhibit herself beforehim. On the contrary, for him maya entirely vanished, exactly likea dream.AB it is said:PURPORTkr${la-surya-sama; maya haya andhakiirayahiiit kr${la, tahiiri nahi mayara adhikiiraJust as there is no chance that darkness can exist in the sunshine, in apure KrJ;J.a conscious person there can be no existence of maya. TheLord Himself says in Bhagavad-gita (7.14):daivi hy ea gu{lamayimama maya duratyayamam eva ye prapadyantemayam etam taranti te"This divine energy of Mine, consisting of the three modes of materialnature, is difficult to overcome. But those who have surrendered unto Mecan easily cross beyond it." If one wants to be free from the influence ofmaya, the illusory energy, one must become KrQa conscious and alwayskeep KrJ;J.a prominent within the core of his heart. In Bhagavad-gita(9.34) the Lord advises that one always think of Him (man-mana bhavamad-bhakto mad-yaji mam namaskuru). In this way, by always beingKrJ;J.a-minded or KrQa conscious, one can surpass the influence of maya(mayam etdm taranti te). Because Rantideva was KrJ;J.a conscious, hewas not under the influence of the illusory energy. The word svapnavat

134 Srimad-Bhagavatam [Canto 9, Ch. 21is significant in this connection. Because in the material world the mindis absorbed in materialistic activities, when one is asleep many contradictoryactivities appear in one's dreams. When one awakens, however,these activities automatically merge into the mind. Similarly, as long asone is under the influence of the material energy he makes many plansand schemes, hut when one is :£

Text 20)The Dynasty of Bharata135sraddhavan bhajate yo mamsa me yuktatamo mata"Of all yogis, he who always abides in Me with great faith, worshipingMe in transcendental loving service, is most intimately united with Me inyoga and is the highest of all." The best yogi is he who constantly thinksof the Supreme Personality of Godhead within the core of the heart. BecauseRantideva was the king, the chief executive in the state, all theresidents of the state became devotees of the Supreme Personality ofGodhead, Narayal).a, by the king's transcendental association. This is theinfluence of a pure devotee. If there is one pure devotee, his associationcan create hundreds and thousands of pure devotees. Srila Bhaktivinoda'fhak.ura has said that a V aiQ.ava is meritorious in proportion to thenumber of devotees he has created. A Vail).ava becomes superior notsimply by jugglery of words but by the number of devotees he has createdfor the Lord. Here the word rantidevanuvartina indicates thatRantideva's officers, friendsrelatives and subjects all became first-classVail).avas by his association. In other words, Rantideva is confirmedherein to be a first-class devotee, or maha-bhagavata. Mahat-sevamdvaram ahur vimukteh: one should render service to such mahatmas,for then one will automatically achieve the goal of liberation. SrilaNarottama dasa 'fhak.ura has also said, chal)iya vava-seva nistdrapdyeche keba: one cannot be liberated by his own effort, but if one becomessubordinate to a pure Vail).ava, the door to liberation is open.TEXTS 19-201 01Wf(ijdl r- " mnr: il&r 1fUr::ll

136 Srimad-Bhagavatam[Canto 9, Ch. 21pU§kararuir ity atraye brahma-gatirh gatiibrhatlcyatrasya putro 'bhaddhasti yad-dhastinapuramgargiif-from Garga (another grandson of Bharadvaja); sin*-a sonnamed Sini; tata-from him (Sini); gargya-a son named Gargya;/cyatriit-although he was a lcyatriya; brahma-the brahma; hiindeed;avartata-became possible; durita/cyaya-a son namedDuritakaya; mahaviryat-from Mahavirya (another grandson ofBharadvaja); tasya-his; trayyarui-the son named Trayyaru1,1i;kavi-a son named Kavi; pU§kararui-a son named Pukararu1,1i;iti-thus; atra-therein; ye-all of them; brahma-gatim-the positionof brahma; gatii-achieved; brhatlcyatrasya-of the grandsonof Bharadvaja named B:rhatkatra; putra-the son; abhilt-became;hasti-Hasti; yat-from whom; hastinapuram-the city of Hastinapura(New Delhi) was established.TRANSLATIONFrom Garga came a son named Sini, and his son was Gargya. AlthoughGargya was a katriya, there came from him a generation ofbrahmas. From Mahavirya came a son named Duritakaya, whosesons were TrayyiiruJ,J.i, Kavi and PukariiruJ,J.i. Although these sonsof Duritakaya took birth in a dynasty of katriyas, they too attainedthe position of briihmaJ,las. Brhatkatra had a son namedHasti, who established the city of Hastinapura [now New Delhi].TEXT 213Fit41il : I3NI41it::: IIajamu;lho dvimu;lhaS capurumil)ha§ ca hastinaajamu;lhasya vamsya syupriyamedhadayo dvija

Text 22] The Dynasty of Bharata 137ajamha-Ajamic;lha; dvimi{/ha -Dvimic;lha; ca-also; purumi(lha-Purumi

138 Srimad-Bhiigavatam [Canto 9, Ch. 21ajami{lluit-from Ajami

Text 25]The Dynasty of Bharata139parasya tanayo nipastasya putra-satam tv abhutrucirasva-sutall-the son of Rucirasva; parall-Para; prthusenallP:rthusena; tat-his; atmajall-son; parasya-from Para; tanayall-ason; nipall-Nipa; tasya-his; putra-satam-one hundred sons; tuindeed;abhut-generated.TRANSLATIONThe son of Rucirasva was Para, and the sons of Para werePrthusena and Nipa. Nipa had one hundred sons.TEXT 25ij' fjoqj i!fiw-l41l4fifa:_ Iij' Rt'4cffittqa:_ij(Jff_ll'-\llsa krtvyam suka-kanyayambrahmadattam ajijanatyogi sa gavi bharyayamvvaksenam adhat sutamsall-he (King Nipa); krtvyam-in his wife, l(:rtvi; sukakanyayam-whowas the daughter of Suka; brahmadattam-a sonnamed Brahmadatta; ajijanat-begot; yogi-a mystic yogi; sa-thatBrahmadatta; gavi-by the name Gau or Sarasvati; bharyayam-in thewomb of his wife; vvaksenam-Vivaksena; adhat-begot; sutam-ason.TRANSLATIONKing Nipa begot a son named Brahmadatta through the womb ofhis wife, 1\.ttvi, who was the daughter of Suka. And Brahmadatta,who was a great yogi, begot a son named Vivaksena through thewomb of his wife, Sarasvati.PURPORTThe Suka mentioned here is different from the Sukadeva Gosvamiwho spoke Srimad-Bhagavatam. Sukadeva Gosvami, the son of

140 Srimad-Bhagavatam [Canto 9, Ch. 21Vyasadeva, is described in great detail in the Brahma-vaivarta Purar;a.There it is said that Vyasadeva maintained the daughter of Jabali as hiswife and that after they performed penances together for many years, heplaced his seed in her womb. The child remained in the womb of hismother for twelve years, and when the father asked the son to come out,the son replied that he would not come out unless he were completelyliberated from the influence of maya. Vyasadeva then assured the childthat he would not be influenced by maya, hut the child did not believehis father, for the father was still attached to his wife and children.Vyasadeva then went to Dvaraka and informed the Personality of Godheadabout his problem, and the Personality of Godhead, at Vyasadeva'srequest, went to Vyasadeva's cottage, where He assured the child in thewomb that he would not he influenced by maya. Thus assured, the childcame out, hut he immediately went away as a parivrajakiicarya. Whenthe father, very much aggrieved, began to follow his saintly hoy,Sukadeva Gosvami, the hoy created a duplicate Sukadeva, who later enteredfamily life. Therefore, the suka-kanya, or daughter of .Sukadeva,mentioned in this verse is the daughter of the duplicate or imitationSukadeva. The original Sukadeva was a lifelong brahmacari.jaigi§avyopadesenayoga-tantram cakiira haudaksena.s tatas tasmadbhallato btirhadavabjaigavya-of the great ri named Jaigiavya; upadesena-by the instruction;yoga-tantram-an elaborate description of the mysticyoga system; cakiira-compiled; ha-in the past; udaksenab-Udaksena;tatab-from him (Vivaksena); tasmat-from him (Udaksena);bhallatab-a son named Bhallata; btirhadavab-(all of these areknown as) descendants of Bhadiu.

Text 29] The Dynasty of Bharata 141TRANSLATIONFollowing the instructions of the great sage Jaigiavya,Vvaksena compiled an elaborate description of the mysticyoga system. From Vivaksena, Udaksena was born, and fromUdaksena, Bhallila- All these sons are known as descendants ofBrhadiu.TEXT 274lt:til Br fSM+ti.;atln : 1;nm mill: ij4({ifj "yavinaro dvimi{ihasyakrtimarhs tat-suta/:1, smrta/:1,namna satyadhrtis tasyadr{ihanemi/:t suparsvakrtyavinara/:1,-Yavinara; dvimi{lhasya-the son of DvimiQha; krtiman-Krtimiin; tat-suta/:1,-the son of Yavinara; smrta/:1,-is well known;namna-by name; satyadhrti/:1,-Satyadlqti; tasya-of him (Satyadh.rti);dr{ihanemi/:t-D.rQhanemi; suparsva-krt-the father of Supiirsva.TRANSLATIONThe son of Dvimia was Yavinara, whose son was Krtimin. Theson of :Kftimin was well known as Satyadhfli. From Satyadhrticame a son named OfQhanemi, who became the father of Supar8va.suparsvat sumatis tasyaputra/:1, sannatimarhs tata/:t

142 Srimad-Bhagavatam[Canto 9, Ch. 21krti hiraJ.yaniibhad yoyogam prapya jagau sma $atsamhita pracyasamniim vainipo hy udgrayudhas tatatasya k$emya suviro 'thasuvirasya ripufijayasuparsvat-from Suparsva; sumati-a son named Sumati; tasyaputra-his son (Sumati's son); sannatiman-Sannatiman; tatafromhim; krti-a son named .K.rti; hiraJ.yaniibhat-from Lord Brahma;ya-he who; yogam-mystic power; prapya-getting; jagau-taught;sma-in the past; $at-six; samhita-descriptions; pracyasamniimofthe Pracyasama verses of the Sarna Veda; vai-indeed; nipaNipa; hi-indeed; udgrayudha-Udgrayudha; tata-from him;tasya-his; k$emya-emya; suvira-Suvira; atka-thereafter;suvirasya-of Suvira; ripufijaya-a son named Ripufijaya.TRANSLATIONFrom Supiirsva came a son named Sumati, from Sumati cameSannatiman, and from Sannatimiin came K.fti, who achieved mysticpower from Brahmii and taught six sarilhitiis of the Priicyasamaverses of the Sarna Veda. The son of K.fti was Nipa; the son of Nipa,Udgriyudha; the son of Udgriyudha, Kemya; the son of emya,Suvira; and the son of Suvira, Ripuiijaya.TEXT 30m 41iilifs+N I.,.Mrifl+ti:it41w;ft:u«t :II oiltato bahuratho niimapurumU;lho 'prajo 'bhavatnalinyam ajamir.)hasyanila §antis tu tat-suta

Text 33] The Dynasty of Bharata 143tata-from him (Ripuiijaya); lxthuratha -Bahuratha; namanamed;purumi{lha-PurumiQha, the younger brother of DvimiQha;apraja-sonless; abhavat-became; nalinyam-through Nalini;ajamU;lhasya-of AjamiQha; nila-Nila; santi-Santi; tu-then; tatsuta-theson of Nila.TRANSLATIONFrom Ripuiijaya came a son named Bahuratha. Purumi

144 Srimad-Bhagavatam [Canto 9, Ch. 21sante-of Santi; swanti-Susanti; tat-putra-his son; purujaPuruja; arka-Arka; tata-from him; abhavat-generated;bharmyasva-Bharmyiisva; tanaya-son; tasya-of him; pafica:five sons; iisan-were; mudgala-adaya-headed by Mudgala;yavinara-Yavinara; brhadviSva-B:rhadvisva; kiimpilla-Kampilla;sanjaya-Saiijaya; sutii-sons; bharmyasva-Bharmyiisva;praha-said; putra-sons; me-my; paficaniim-of five; ra/cyaT)iiya-for protection; hi-indeed; vi$aya1)iim-of different states; alamcompetent;ime-all of them; iti-thus; pancala-Paiicala; samjnitadesignated;mudgalat-from Mudgala; brahma-nirvrttam-consistingof brahma7JnS; gotram-a dynasty; maudgalya-Maudgalya; samjnitam-sodesignated.TRANSLATIONThe son of Santi was Susiinti, the son of Susiinti was Puruja, andthe son of Puruja was Arka. From Arka came Bharmya.Sva, andfrom Bharmya.Sva came five sons-Mudgala, Yavinara, B:rhadvisva,Kampilla and Saiijaya. Bharmya.Sva prayed to his sons, "0 my sons,please take charge of nty five states, for you are quite competent todo so." Thus his five sons were known as the Paiicalas. FromMudgala came a dynasty of briihmas known as Maudgalya.TEXT 34til fa:t4l(!\l: ({_ITi(jl IImithunam mudgaliid bharmyaddivodiisa puman abhutahalya kanyakii yasyamsatanandas tu gautamiitmithunam-twins, one male and one female; mudgalat-fromMudgala; bharmyat-the son of Bharmyasva; divodasa-Divodasa;puman-the male one; abhut-generated; ahalya-Ahalyii; kanyakiithefemale; yasyam-through whom; satananda-Satananda; tu-indeed;gautamat-generated by her husband, Gautama.

Text 36] The Dynasty of Bharata 145TRANSLATIONMudgala, the son of BharmyiiSva, had twin children, one maleand the other female. The male child was named Divodasa, and thefemale child was named Ahalyii. From the womb of Ahalyii by thesemen of her husband, Gautama, came a son named Satiinanda.TEXT 35m RI: \:laJ?t?iii(a:: 1U\i\'6 ih:;tJ I II®S4{ W IItasya satyadhrtib, putrodhanur-veda-visiiradab,saradvarils tat-suto yasmadurvasi-darsaniit kilasara-stambe 'patad retomithunarh tad abhiic chubhamtasya-of him (Satananda); satyadhrtib,-Satyadh_rti; putrab,-a son;dhanub,-veda-viSiiradab,-very expert in the art of archery; saradoonSaradvan; tat-sutab,-the son of Satyadh_rti; yasmiit-from whom;urva.Si-darsaniit-simply by seeing the celestial Urva8i; kila-indeed;sara-stambe-on a clump of sara grass; apatat-fell; retab,-semen;mithunam-a male and female; tat abhut-there were born; subhamall-auspicious.TRANSLATIONThe son of Satiinanda was Satyadhrti, who was expert in archery,and the son of Satyadhrti was Saradviin. When Saradviin metUrva8i, he discharged semen, which fell on a clump of sara grass.From this semen were born two all-auspicious babies, one maleand the other female.TEXT 36 qT "i"qf41•!«l'60l'klf41 I"f)q:'fl(:

146 Srimad-Bhagavatam[Canto 9, Ch. 21tad dmva krpayagrh1Jiicchantanur mrgayarh carankrpab, kumarafr, kanya cadroTJ-O.-patny abhavat krpitat-those twin male and female babies; drtva-seeing; krpaya-outof compassion; agrht-took; santanutr,-King sa.ntanu; mrgayamwhilehunting in the forest; caran-wandering in that way; krpafr,:Krpa; kumarafr,-the male child; kanya-the female child; ca-also;dro7J-a-patni-the wife of Drol')iiciirya; abhavat-became; krpi-named:Krpi.TRANSLATIONWhile Maharaja Sintanu was on a hunting excursion, he saw themale and female children lying in the forest, and out of compassionhe took them home. Consequently, the male child was knownas pa, and the female child was named pi. pi later becamethe wife of Drm;tacirya.Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-firstChapter, of the Srimad-Bhagavatam, entitled "The Dynasty of Bharata."

CHAPTER TWENTY-TWOThe Descendants of Ajami

148 Srimad-Bhagavatam [Canto 9, Ch. 22Satya-yuga, will reestablish the dynasty of the moon. The wife of Santanunamed Ganga gave birth to Bhirna, one of the twelve authorities.Two sons named Citrailgada and Vicitravirya were also born from thewomb of Satyavati by the semen of Santanu, and Vyasadeva was bornfrom Satyavati by the semen of Parasara. Vyasadeva instructed thehistory of the Bhagavatam to his son Sukadeva. Through the womb ofthe two wives and the maidservant of Vicitravirya, Vyasadeva begotDhrtaratra, PaJ;lQU and Vidura.Dhrtaratra had one hundred sons, headed by Duryodhana, and onedaughter named DuQ8ala. PaJ;lQU had five sons, headed by Yudhithira,and each of these five sons had one son from Draupadi. The names ofthese sons of Draupadi were Prativindhya, Srutasena, Srutakirti,Satanika and Srutakarrna. Besides these five sons, by other wives thePaJ;lQavas had many other sons, such as Devaka, Ghatotkaca, Sarvagata,Suhotra, Nararnitra, Iravan, Babhruvahana and Ahhirnanyu. FromAhhirnanyu, Maharaja Pariit was born, and Maharaja Pariit had foursons-Janarnejaya, Srutasena, Bhirnasena and Ugrasena.Next Sukadeva Gosvarni described the future sons of the PaJ;lQUfamily. From Janarnejaya, he said, would come a son named Satanika,and following in the dynasty would be Sahasranika, ASvarnedhaja,AsirnalqJ;la, Nernicakra, Citraratha, Suciratha, V:rtirnan, SueJ;la,Sunitha, N:rcaku, Sukhinala, Pariplava, Sunaya, Medhavi, N:rpaiijaya,Diirva, Tirni, B:rhadratha, Sudasa, Satanika, Durdarnana, Mahinara,Dai]QapaJ;li, Nirni and Kernaka.Sukadeva Gosvarni then predicted the kings of the miigadha-vamsa,or Magadha dynasty. Sahadeva, the son of Jarasandha, would begetMarjari, and from him would come Srutasrava. Subsequently takingbirth in the dynasty will be Yutayu, Niramitra, Sunakatra, B:rhatsena,Karrnajit, Sutaiijaya, Vipra, Suci, erna, Suvrata, Dharrnaslltra, Sarna,Dyurnatsena, Surnati, Subala, Sunitha, Satyajit, Visvajit and Ripuiijaya.TEXT I\1m G\R'll'ii+J'IC4if(ij(tl I: W lfi II II

Text 2]The Descendants of Ajami4ha149sri-suka uvacamitra)'US ca divodiisaccyavanas tat-suto nrpasudiisa/:t sahadevo 'thasomalro jantu-janmakrtsri-suka/:t uvaca-Sri Sukadeva Gosvami said; mitrayu/:t-Mitrayu;ca-and; divodiisat-was born from Divodasa; cyavanaJ:r,-Cyavana;tat-suta/:t-the son of Mitrayu; nrpa-0 King; sudiisaJ:r,-Sudasa;sahadevaJ:r,-Sahadeva; atka-thereafter; somaka/:t-Somaka; jantujanma-krt-thefather of Jantu.TRANSLATIONSukadeva Gosvimi said: 0 King, the son of Divodiisa wasMitriiyu, and from Mitriiyu came four sons, named Cyavana,Sudiisa, Sahadeva and Somaka. Somaka was the father of Jantu.TEXT2m 41't 'l'fn ij: 1 " e4e+q«144PiiHHll lltasya putra-satarh te$iirhyaviyan pr$ata/:t suta/:tsa tasmad drupado jajfiesarva-sampat-samanvita/:ttasya-of him (Somaka); putra-satam-one hundred sons; te$iim-ofall of them; yaviyan-the youngest; pr$ata/:t-Prata; suta/:t-the son;sa/:t-he; tasmat-from him (Prata); drupada/:t-Drupada; jajfie-wasborn; sarva-sampat-with all opulences; samanvita/:t-decorated.TRANSLATIONSomaka had one hundred sons, of whom the youngest wasJ>nata. From P:rata was horn King Drupada, who was opulent inall supremacy.

150 Srimad-Bhagavatam (Canto 9, Ch. 22TEXT3m !9)11a:H wn: 1'l! m: '«9flm it II IIdrupadad draupadi tasyadhmadyumniidaya sutadhr$!adyumnad dhmaketurbharmya paiicalakii imedrupadat-from Drupada; draupadi-Draupadi, the famous wife ofthe Pa1,1Qavas; tasya-of him (Drupada); dhmadyumna-adayaheadedby Dh:r!adyumna; suta -sons; dhf$!adyumnat-fromDh:rtadyumna; dhmaketu-the son named Dh:r!aketu; bharmyaalldescendants of Bharmyasva; paiicalakii-they are known as thePancalakas; ime-all of these.TRANSLATIONFrom Maharaja Drupada, Draupadi was born. Maharaja Drupadaalso had many sons, headed by Dlq-dyumna. FromDh"tadyumna came a son named Dh:rtaketu. All these personalitie_are known as descendants of BharmyiSva or as thedynasty of Piii.cila.TEXTS 4-5qlSISI41wn u-..tr : 4ii4(Ujij: 1 ;4Ui $rffir: : II \/ II: aJ,M-.1:1 iit: ffl: 1 W4?1'4!!4Wi1 mt: II IIyo ]amil;lha-suto hy anyark$a samvarar;ws tatatapatyam surya-kanyayamkuru/cyetra-pati kuru

Text 6]The Descendants of Ajamic;lha151pari* sudhanur jahnurni$adha.S ca kuro sutasuhotro 'bhilt sudhan!L$a.Scyavano 'tha tata krtiya-who; ajamil)ha-suta-was a son born from Ajami

152 Srimad-Bhiigavatam [Canto 9, Ch. 22Pratyagra; cedipa-adyafr.-Cedipa and others; ca-also; cedi-pafr.-allof them became rulers of the Cedi state.TRANSLATIONThe son of Krti was Uparicara V asu, and among his sons, headedby B:rhadratha, were Kusiimha, Matsya, Pratyagra and Cedipa. Allthe sons of Uparicara V asu became rulers of the Cedi state.TEXT7m-:1q ll'mR &q;:fi«

Text 9]The Descendants of Ajamia153anyasyam api bhiiryayamsakale dve brhadrathatye matra bahir utsmejaraya cabhisandhitejiva jiveti krU;lantyajariisandho 'bhavat suta/:tanyasyam-in another; api-also; bhiiryayam-wife; sakaleparts;dve-two; brhadrathat-from B:rhadratha; ye-which two parts;matra-by the mother; bahi/:t utsr$te-because of rejection; jaraya-bythe demoness named Janl; ca-and; abhisandhite-when they werejoined together; jiva jiva iti-0 living entity, be alive; krU;lantyd-playinglike that; jardsandha/:t-Jarasandha; abhavat-was generated;suta/:t-a son.TRANSLATIONThrough the womb of another wife, B:rhadratha begot twohalves of a son. When the mother saw those two halves she rejectedthem, but later a she-demon named Jara playfully joined them andsaid, "Come to life, come to life!" Thus the son named Jarasandhawas born.tata§ ca sahadevo 'bhutsomdpir yac chruta§ravaftparik$ir anapatyo 'bhutsuratho nama jahnava/:ttata/:t ca -and from him (Jarasandha); sahadeva/:t-Sahadeva;abhut-was born; somapi/:t-Somapi; yat-of him (Somapi);srutaSrava/:t-a son named Srutasrava; parik$i/:t-the son of Kuru namedPariki; anapatya/:t-without any son; abhut-became; suratha/:tSuratha; nama-named; jahnava/:t-was the son of Jahnu.

154 Srimad-Bhagavatam [Canto 9, Ch. 22TRANSLATIONFrom Jarasandha came a son named Sahadeva; from Sahadeva,Somapi; and from Somapi, Sruta8ravii. The son of Kuru calledPariki had no sons, hut the son of Kuru called Jahnu had a sonnamed Suratha.TEXT 10m m¥4«, sffl llolltato vidurathas tasmiitsarvabhaumas tato 'bhavatjayasenas tat-tanayoradhiko 'to yutayv abhuttatab,-from him (Suratha); vidurathab,-a son named Vidftratha;tasmiit-from him (Viduratha); sarvabhaumab,-a son namedSarvabhauma; tatab,-from him (Sarvabhauma); abhavat-was born;jayasenab,-Jayasena; tat-tanayab,-the son of Jayasena; radhikab,Ra.dhika; atab,-and from him (Radhika); ayutayub,-Ayutayu;abhut-was born.TRANSLATIONFrom Suratha came a son named Viduratha, from whomSiirvabhauma was horn. From Siirvabhauma came Jayasena; fromJayasena, Riidhika; and from Riidhika, Ayutayu.TEXT 11mr =il 1· srJlq=lllltata.S cakrodhanas tasmaddevatithir amya caras tasya dilipo 'bhutpratipas tasya catmajab,

Text 13) The Descendants of Ajami«;lha 155tata-from him (Ayutayu); ca-and; akrodhana-a son namedAkrodhana; tasmat-from him (Akrodhana); devatith*-a son namedDevatithi; amU$ya-of him (Devatithi); ca-also; ra-}:lka;tasya-of him (}:lka); dilipa-a son named Dilipa; abhat-was born;pratipa-Pratipa; tasya-of him (Dilipa); ca-and; atma-ja-theson.TRANSLATIONFrom Ayutayu came a son named Akrodhana, and his son wasDevatithi. The son of Devatithi was J;tka, the son of J;lka wasDilipa, and the son of Dilipa was Pratipa.TEXTS 12-13riff: -Wt •cu•Nn: 1fq(ili4 qf(€4 Rr: II3Nq,..01Riil stl'il(lflitt4t: Inlldevapi santanus tasyabahliha iti catmajapitr-rajyam parityajyadevapis tu vanam gataabhavac chantanil rajapran mahabha-samjiiitayam yam karabhyam sprsatijin;am yauvanam eti sa/:£dev api/:L-Devapi; santanu-Santanu; tasya-of him (Pratipa);bahlika/:L-Bahlika; iti-thus; ca-also; atma-ja-the sons; pitrrajyam-thefather's property, the kingdom; parityajya-rejecting;devapi-Devapi, the eldest; tu-indeed; vanam-to the forest;gata-left; abhavat-was; santanu/:L-Santanu; raja-the king;prak-before; mahabha-Mahabhia; samjiiita-most celebrated;yam yam-whomever; karabhyam-with his hands; sprsati-touched;jim-although very old; yauvanam-youth; eti-attained; sa-he.

156 Srimad-Bhagavatam [Canto 9, Ch. 22TRANSLATIONThe sons of Pratipa were Devipi, Sintanu and Bahlika. Devipileft the kingdom of his father and went to the forest, andtherefore Sintanu became the king. Santanu, who in his previousbirth was known as Mahibhi!lla, had the ability to transform anyonefrom old age to youth simply by touching that person with hishands.TEXTS 14-15t{l+tiRlM w;rt on llt{l:lijll ;r fit: 11\?11 Ilt{!Wfl81(hfi: qf(:qltl+t!l I !Ntltl"'(IIWU II '-\IIsantim apnoti caivagryamkarma"{lii tena santanusama dvadaSa tad-rajyena vavar§a yada vibhusantanur brahmar:wir uktaparivettayam agrabhukrajyam dehy agrajayasupura-rcl§!ra-vivrddhayesantim-youthfulness for sense gratification; apnoti-one gets; caalso;eva-indeed; agryam-principally; karma"{Ul-by the touch of hishand; tena-because of this; santanu-known as S antanu; samayears;dvadaSa-twelve; tat-rajye-in his kingdom; na-not;vavar§a-sent rain; yada-when; vibhu-the controller of the rain,namely the King of heaven, Indra; santanu- S antanu; brahmar:wibythe learned brahmar:ws; ukta-when advised; parivetta-faulty becauseof being a usurper; ayam-this; agra-bhuk-enjoying in spite ofyour elder brother's being present; rajyam-the kingdom; dehi-give;agrajaya-to your elder brother; asu-immediately; pura-rcl§tra-ofyour home and the kingdom; vivrddhaye-for elevation.

Text 17) The Descendants of Ajami«;fha 157TRANSLATIONBecause the King was able to make everyone happy for sensegratification, primarily by the touch of his hand, his name wasSintanu. Once, when there was no rainfall in the kingdom fortwelve years and the King consulted his learned brahminical advisors,they said, "You are faulty for enjoying the property of yourelder brother. For the elevation of your kingdom and home, youshould return the kingdom to him."PURPORTOne cannot enjoy sovereignty or perform an agnihotra-yajiia in thepresence of one's elder brother, or else one becomes a usurper, known asparivetta.evam ukto dvijair jye$thamchandayam lisa so 'bravittan-mantri-prahitair viprairvediid vibhramsito giraveda-viidiitivadiin vaitadii devo vavar$a hadeviipir yogam listhiiyakalapa-gramam asritab,evam-thus (as above mentioned); uktab,-being advised; dvijaib,bythe brahmaTJ-aS; jye$tham-unto his eldest brother, Devapi;chandayam lisa-requested to take charge of the kingdom; sab,-he(Devapi); abravit-said; tat-mantri-by Santanu's minister;prahitaib,-instigated; vipraib,-by the briihma1)-aS; vediit-from the

158 Sri mad-Bhagavatam [Canto 9, Ch. 22principles of the Vedas; vibhramsitatt-fallen; gira-by such words;veda-tiida-ativadan-words blaspheming the Vedic injunctions; vaiindeed;tada-at that time; devatt-the demigod; vavar$a-showeredrains; ha-in the past; devapitt-Devapi; yogam asthaya-acceptingthe process of mystic yoga; kalapa-gramam-the village known asKalapa; asrita-took shelter of (and is living in even now).TRANSLATIONWhen the brahmas said this, Maharaja Santanu went to theforest and requested his elder brother Devapi to take charge of thekingdom, for it is the duty of a king to maintain his subjects. Previously,however, Santanu's minister Asvavara had instigated somebrihmas to induce Devapi to transgress the injunctions of theVedas and thus make himself unfit for the post of ruler. Thebrihmas deviated Devapi fro!ll the path of the Vedic principles,and therefore when asked by Santanu he did not agree to acceptthe post of ruler. On the contrary, he blasphemed the Vedic principlesand therefore became fallen. Under the circumstances,Santanu again became the king, and lndra, being pleased,showered rains. Devapi later took to the path of mystic yoga tocontrol his mind and senses and went to the village named Kalapagrama,where he is still living.soma-vamse kalau n!ekrtadau sthapayi$yatibahlikat somadatto 'bhudbhurir bhilriSravas tatatt

Text 20]The Descendants of Ajamic;lha159§alaS ca santanor asfdgarigayam bhi$ma atmavansarva-dharma-vidam sre!homaha-bhagavatab, kavib,soma-vamse-when the dynasty of the moon-god; kalau-in this ageof Kali; n!e-being lost; krta-adau-at the beginning of the nextSatya-yuga; sthapayyati-will reestablish; bahlilait-from Bahlika;somadattab,-Somadatta; abhat-generated; bharib,-Bhiiri; bharisravab,-Bhiirisrava;tatab,-thereafter; salab, ca-a son named S ala;santanob,-from S ap.tanu; tisit-generated; garigayam-in the womb ofGanga, the wife of Santanu; bhi$mab,-a son named Bhima; atmavdnself-realized;sarva-dharma-vidam-of all religious persons; sre!hab,thebest; maha-bhagavatab,-an exalted devotee; kavib,-and a learnedscholar.TRANSLATIONMter the dynasty of the moon-god comes to an end in this age ofKali, Devapi, in the beginning of the next Satya-yuga, will reestablishthe Soma dynasty in this world. From Bahlika [thebrother of Santanu] came a son named Somadatta, who had threesons, named Bhuri, Bhurisrava and Sala. From Santanu, throughthe womb of his wife named Ganga, came Bhima, the exalted,self-realized devotee and learned scholar.TEXT 20" sfq mf'ffl: 1;i)aJ(1Cfi;=qli Pt'llffi:: wr: II o IIvira-yilthiigrar:tir yenaramo 'pi yudhi toitab,santanor dasa-kanyayamjajiie citrarigadab, sutab,vira-yiltha-agrar:tib,-Bhimadeva, the foremost of all warriors;yena-by whom; ramab, api-even Parasurama, the incarnation of God;

160 Srimad-Bhagavatam (Canto 9, Ch. 22yudhi-in a fight; titab,-was satisfied (when defeated byBhimadeva); santanob,-by Santanu; dasa-kanyayam-in the womb ofSatyavati, who was known as the daughter of a sudra; jajfie-was born;citrarigadab,-Citrailgada; sutab,-a son.TRANSLATIONBhimadeva was the foremost of all warriors. When he defeatedLord Para8uriima in a fight, Lord Para8uriima was very satisfiedwith him. By the semen of Santanu in the womb of Satyavati, thedaughter of a fisherman, Citriiilgada took birth.PURPORTSatyavati was actually the daughter of Uparicara Vasu by the womb ofa fisherwoman known as Matsyagarbha. Later, Satyavati was raised by afisherman.The fight between Parasurama and Bhmadeva concerns threedaughters of Kasiraja-Ambika, Ambalika and Amba-who were forciblyabducted by Bhimadeva, acting on behalf of his brotherVicitravirya. Amba thought that Bhimadeva would marry her and becameattached to him, but Bhimadeva refused to marry her, for hehad taken the vow of brahmacarya. Amba therefore approachedBhimadeva's military spiritual master, Parasurama, who instructedBhima to marry her. Bhimadeva refused, and therefore Parasuramafought with him to force him to accept the marriage. But Parasuramawas defeated, and he was pleased with Bhima.TEXTS 21-24f4st4\41'4(;J\ ;om Rtsti1\t : q(ll(ld:_ : III IIi(!}8t uf.l: prit S(ffti(+i$01411( I (

Text 24)The Descendants of Ajamic;lha161wf'4(1ql4\ 3lf'1061Etil¥illfe%i I64l(R1'ffi(G\ttl : 11\lllvicitravirya.S caoorajonamna citrarigado hatal;yasyam parasarat sak:;adavatir"{W hare/; kalaveda-gupto muni/:t kr"{Wyato 'ham idam adhyagamhitva sva-syan pailadinbhagavan badarayar:w/:tmahyam putraya santayaparam guhyam idam jagauvicitraviryo 'thovahakasiraja-sute balatsvayamvarad upaniteambikambalike ubhetayor asakta-hrdayogrhito yak:;ma mrtal;vicitravirya/:t-Vicitravirya, the son of Santanu; ca-and; avaraja/:tthe younger brother; namna-by a Gandharva named Citrailgada;citrarigada/;-Citrailgada; hatal;-was killed; yasyam-in the womb ofSatyavatl previous to her marriage to Santanu; parasarat-by the semenof Parasara Muni; sdat-directly; avatirr:w/;-incarnated; harel;-ofthe Supreme Personality of Godhead; kala-expansion; veda-guptal;the protector of the Vedas; muni/:t-the great sage; krr:w/:t-Kr1.1aDvaipayana; yata/:t-from whom; aham-I (Sukadeva Gosvami);idam-this (Srimad-Bhagavatam); adhyagam-studied thoroughly;hitva-rejecting; sva-syan-his disciples; paila-adin-headed byPaila; bhagavan-the incarnation of the Lord; badarayar:w/;Vyasadeva; mahyam-unto me; putraya-a son; santaya-who wastruly controlled from sense gratification; param-the supreme;

162 Srimad-Bhagavatam (Canto 9, Ch. 22guhyam-the most confidential; idam-this Vedic literature (SrimadBhagavatam); jagau-instructed; vicitravirya/:1,-Vicitravirya; athathereafter;umha-married; kasiraja-sute-two daughters of Kiisiriija;balat-by force; svayariwarat-from the arena of the svayamvara;upanite-being brought; ambika-ambalike-Ambikii and Ambiilikii;ubhe-both of them; tayo/:1,-unto them; asakta-being too attached;hrdaya/:1,-his heart; grhita/:1,-being contaminated; yama-bytuberculosis; mrta/:1,-he died.TRANSLATIONCitrili.gada, of whom Vicitravirya was the younger brother, waskilled by a Gandharva who was also named Citrangada. Satyavati,before her marriage to Santanu, gave birth to the master authorityof the Vedas, Vyasadeva, known as :KrJ.la Dvaipayana, who wasbegotten by Parii.Sara Muni. From Vyasadeva, I [SukadevaGosvami] was born, and from him I studied this great work ofliterature, Srimad-Bhagavatam. The incarnation of GodheadVedavyasa, rejecting his disciples, headed by Paila, instructedSrimad-Bhagavatam to me because I was free from all materialdesires. After Ambika and Amhiilika, the two daughters ofKii.Siraja, were taken away by force, Vicitravirya married them, butbecause he was too attached to these two wives, he had a heart attackand died of tuberculosis.TEXT 25Ssti:it ·l:ijll 6tl(((ltJUt: Im1j :q :q 'i.ll41'5ili:it'16\ II IIetre 'prajasya vai bhraturmatrokto badarayaTJa/:tdhrtaratram ca par.u)um caviduram capy ajijanatetre-in the wives and maidservant; aprajasya-of Vicitravirya,who had no progeny; vai-indeed; bhratu/:1,-of the brother; matraukta/:1,-being ordered by the mother; badarayalJ(L/:1,-Vedavyiisa;

Text 26] The Descendants of Ajami4ha 163dhrtard$tram-a son named Dtarii!ra; ca-and; pa:t;u;Ium -a sonnamed Piil,lQU; ca-also; viduram-a son named Vidura; ca-also;a pi-indeed; ajijanat-begot.TRANSLATIONBadariyaJ.la, Sri Vyasadeva, following the order of his mother,Satyavati, begot three sons, two by the womb of Amhikii andAmhiilika, the two wives of his brother Vicitravirya, and the thirdby Vicitravirya's maidservant. These sons were Dh:rtaratra, Pii1;14uand Vidura.PURPORTVicitravirya died of tuberculosis, and his wives, Ambikii andAmbalikii., had no issue. Therefore, after Vicitravirya's death, hismother, Satyavati, who was also the mother of Vyiisadeva, askedVyiisadeva to beget children through the wives of Vicitravirya. In thosedays, the brother of the husband could beget children through the wombof his sister-in-law. This was known as devarer;ta sutotpatti. If the husbandwas somehow unable to beget children, his brother could do sothrough the womb of his sister-in-law. This devarer;ta sutotpatti and thesacrifices of a.Svamedha and gomedha are forbidden in the age of Kali.a.Svamedham gavalambhamsannyasam pala-paitrkamdevarer;ta sutotpattimkalau pafica vivarjayet"In this age of Kali, five acts are forbidden: the offering of a horse insacrifice, the offering of a cow in sacrifice, the acceptance of the order ofsannyiisa, the offering of oblations of flesh to the forefathers, and aman's begetting children in his brother's wife." (Brahma-vaivartaPuriir;ta).TEXT 26 "".411.-i?.W'Il 6(1 I6':{ sAfii41 : "'

164 Srimad-Bhagavatam[Canto 9, Ch. 22gandharyam dhrtarii§frasyajajfie putra-satam nrpatatra duryodhano jye$!hodufr,Salii capi kanyakagandharyam-in the womb of Gandhari; dhrtarii§trasya-ofDhrtaratra; jajfie-were born; putra-satam-one hundred sons;nrpa-0 King Parikit; tatra-among the sons; duryodhana-the sonnamed Duryodhana; jye$tha-the eldest; dufr,Salii-Dul).sala ; ca apialso;kanyaka-one daughter.TRANSLATIONDhrtarlra's wife, Gandhiiri, gave birth to one hundred sonsand one daughter, 0 King. The oldest of the sons was Duryodhana,and the daughter's name was Du.b.salii.qTEXTS 27-28"' .nq1.o : : 1\1ffifT ,...+ttfil -CIIijtt: 11\911: '11eE'liC::(il: I q q: ftRRtsiipdn maithuna-ruddhasyapar:uJ,o kuntyam maha-rath4jatii dharmiinilendrebhyoyudhi$thira-mukhiis trayallllnakula sahadevaS camiidryiim ndsatya-dasrayodraupadyarh pafica paficabhyaputriis te pitaro 'bhavansiipiit-due to being cursed; maithuna-ruddhasya-who had torestrain sexual life; pii-of Pau;lu; kuntyiim-in the womb ofKunti; maha-ratha-great heroes; jatii-took birth; dharma-by

Text 29] The Descendants of Ajamic;lha 165Maharaja Dharma, or Dharmaraja; anila-by the demigod controllingthe wind; indrebhyab,-and by the demigod lndra, the controller of rain;yudhthira-Yudhi!?thira; mukhab,-headed by; trayab,-three sons(Yudhi!?thira, Bhirna and Arjuna); nakulab,-Nakula; sahadevab,Sahadeva; ca-als,o; madryam-in the womb of Madri; nasatyadasrayob,-byNasatya and Dasra, the ASvini-kurnaras; draupadyaminthe womb of Draupadi; panca-fi.ve; pancabhyab,-from the fivebrothers (Yudhi!?thira, Bhima, Arjuna, Nakula and Sahadeva); putrab,sons;te-they; pitarab,-uncles; abhavan-became.TRANSLATIONPfu;lc;lu was restrained from sexual life because of having beencursed by a sage, and therefore his three sons Yudhi!iithira, Bhimaand Arjuna were begotten through the womb of his wife, Kunti,by Dharmaraja, by the demigod controlling the wind, and by thedemigod controlling the rain. PaJ.lc;lu's second wife, Madri, gavebirth to Nakula and Sahadeva, who were begotten by the twoASvini-kumiiras. The five brothers, headed by Yudhi!iithira, begotfive sons through the womb of Draupadi. These five sons wereyour uncles.TEXT 29fg(ld: stffiN .. 'olf: 13116EfitRt ldlwft'i -: IIyudhthirat prativindhyab,srutaseno vrlwdaratarjunac chrutakirtis tusatanikas tu nakulib,yudhthirat-from Maharaja Yudhi!?thira; prativindhyab,-a sonnamed Prativindhya; srutasenab,-Srutasena; vrlwdarat-be_gotten byBhima; arjunat-from Arjuna; srutakirtib,-a son named Srutakirti;tu-indeed; satanikab,-a son named Satanika; tu-indeed ; nakulib,ofNakula.

166 Srimad-Bhagavatam [Canto 9, Ch. 22TRANSLATIONFrom Yudh!thira came a son named Prativindhy, from Bhimaa son named Srutasena, from Arjuna a son named Srutakirti, andfrom Nakula a son named Satiinika.TEXTS 30-31ij(ijJl Ustdilh+i\ If"g(ld\ ij 5\1 ilM: II o II+fi¥1;jlf.lf ri•ld€:16: Iij(ld\ ij iSIIi. qrefffi" II IIsahadeva-suto rajafichrutakarmii tathapareyudhi$thirat tu pauravyamdevako 'tha ghatotkoca/:tbhimaseniid dhU;limbayamkiilyam saroagatas tata/:tsahadevat suhotram tuvijayasata parvatisahadeva-suta/:t-the son of Sahadeva; rajan-0 King; srutakarmiiSrutakarmii.; tatha-as well as; apare-others; yudhi$thirat-fromYudhi!?thira; tu-indeed; pauravyam-in the womb of Pauravi;devaka/:t-a son named Devaka; atha-as well as; ghatotkaca/:tGhatotkaca; bhimasenat-from Bhimasena; hU;limbayam-in the wombof Hi

Text 32] The Descendants of Ajami

168 Srimad-Bhagavatam (Canto 9, Ch. 22Five thousand years ago, therefore, when the Pa1.1avas ruled, Ma1.1ipuraexisted, as did its king. Therefore this kingdom is a very old, aristocraticVai1.1ava kingdom. If this kingdom is organized as a Vai1.1ava state, thisrevitalization will be a great success because for five thousand years thisstate has maintained its identity. If the Vai1.1ava spirit is revived there, itwill be a wonderful place, renowned throughout the entire world.Ma1.1ipuri Vai1.1avas are very famous in Vail_lava society. In Vrndavanaand Navadvipa there are many temples constructed by the king ofMa1.1ipura. Some of our devotees belong to the Ma1.1ipura state. The Kr1.1aconsciousness movement, therefore, can be well spread in the state ofMa1.1ipura by the cooperative efforts of the Kr1.1a conscious devotees.TEXT 33 mr: ijfiS(Itll+4+4;:g;N11tta Iem \i'ij(ltti mn Fltava tiita/:1. subhadrayamabhimanyur ajayatasarviitirathajid virauttarayiirh tato bhaviintava -your; tiita/:1.-father; subhadrayiim-in the womb ofSubhadra; abhimanyu/:1. -Abhimanyu; ajiiyata-was born; sarvaatiratha-jit-agreat fighter who could defeat the atirathas; vira/:1.-agreat hero; uttariiyiim-in the womb of Uttara; tata/:1.-fromAbhimanyu; bhaviin-your good self.TRANSLATIONMy dear King Parikit, your father, Ahhimanyu, was born fromthe womb of Suhhadrii as the son of Arjuna. He was the conquerorof all atirathas (those who could fight with one thousandcharioteers]. From him, by the womb of Uttarii, the daughter ofVirii4raja, you were horn.

Text 35]The Descendants of Ajamia169pariiTJRU kurudrau7Jer brahmastra-tejasatvarh ca kmwnubhavenasajivo mocito 'ntakatpariiTJRu-because of being annihilated in the Kuruketra war;kuru-the members of the Kuru dynasty, such as Duryodhana;drau7J-e-Asvatthiimii, the son of Drol).iiciirya; brahmastra-tejasa-becauseof the heat of the brahmastra nuclear weapon; tvam ca-your goodself also; km:w-anubhavena-because of the mercy of Lord l(rI).a; sajioo-withyour life; mocita-released; antakat-from death.TRANSLATIONAfter the Kuru dynasty was annihilated in the Battle of Kuruketra,you also were about to be destroyed by the brahmastraatomic weapon released by the son of Drol).iicarya, but by themercy of the Supreme Personality of Godhead, Krl).a, you weresaved from death.TEXT 35m ijWiif••ij ;jf: , ')tf'411. IItaveme tanayiis tatajanamejaya-purookasrutaseno bhimasenaugrasena§ ca viryavantava-your; ime-all these; tanaya-sons; tata-my dearKing Parikit; janamejaya-Janamejaya; purooka-headed by;

170 Srimad-Bhagavatam [Canto 9, Ch. 22srutasena/t-Srutasena; bhimasenaft-Bhimasena; ugrasena/t-Ugrasena;ca-also; viryavan-all very powerful.TRANSLATIONMy dear King, your four sons-Janamejaya, Srutasena,Bhimasena and Ugrasena-are very powerful. Janamejaya is theeldest.TEXT 36\l1\l14i Ff fffl" I (1q41•11«l i!fij q{';:ctn IIjanamejayas tvarh viditvatalcyakiin nidhanarh gatamsarpan vai sarpa-yagagnausa hyati rU$dnvitaftjanamejaya/t-the eldest son; tvam-about you; viditva-knowing;talcyakiit-by the Takaka serpent; nidhanam-death; gatam-undergone;sarpan-the snakes; vai-indeed; sarpa-yaga-agnau-in the fireof the sacrifice for killing all the snakes; sa/t-he (Janamejaya);hyati-will offer as a sacrifice; rU$d-anvitaft-because of being veryangry.TRANSLATIONBecause of your death by the Takaka snake, your son Janamejayawill be very angry and will perform a sacrifice to kill all thesnakes in the worid.kiieyarh purodhiiyaturarh turaga-medha§d!

Text 38]The Descendants of Ajamiha171samantat prthivirit sarvaritjitva yak§yati cadhvaraikala§eyam-the son of Kala; purodhaya-accepting as the priest;turam-Tura; turaga-medat-he will be known as Turaga-medhaat(a performer of many horse sacrifices); samantat-including all parts;prthivim-the world; sarviim-everywhere; jitva-conquering; yalcyyati-willexecute sacrifices; ca-and; adhvarai-by performinga§vamedha-yajfias.TRANSLATIONMter conquering throughout the world and after acceptingTura, the son of Kala, as his priest, Janamejaya will performa8vamedha-yajiias, for which he will be known as Turagamedhiil.TEXT 38m : R1141Chl tt lij@ftt 1a: :;NT I3l'ij 14 f4itt 1114 "'flhla: q4ttt Rt II IItasya putra satanikoyajfiavalkyat trayim pathanastra-jnanarit kriya-jnanaritsaunakat param e$yatitasya-of Janamejaya; putra-the son; satdnika-Satanika;yajiiavalkyat-from the great sage known as Yajftavalkya; trayim-thethree Vedas (Sarna, Yajur and g); pathan-studying thoroughly;astra-jnanam-the art of military administration; kriya-jnanam-theart of performing ritualistic ceremonies; saunakat-from Saunaka i;param-transcendental knowledge; e$yati-wi11 achieve.TRANSLATIONThe son of Janamejaya known as Satanika will learn fromYajiiavalkya the three Vedas and the art of performing ritualisticceremonies. He will also learn the military art from .Krpacilrya andthe transcendental science from the sage Saunaka.

172 Srimad-Bhagavatam [Canto 9, Ch. 22TEXT 39Q(('t14\4i

Text 42] The Descendants of Ajami

174 Srimad-Bhagavatam [Canto 9, Ch. 22pariplava-Pariplava; suta-the son; tasmat-from him(Pariplava); medhavi-Medhavi; sunaya-atmaja-the son of Sunaya;nrpanjaya-N:rpaiijaya; tata-from him; durva-Durva; timiTimi; tasmat-from him; jani§yati-will take birth.TRANSLATIONThe son of Sukhinala will be Pariplava, and his son will heSunaya. From Sunaya will come a son named Medhiivi; fromMedhiivi, N:rpaiijaya; from Nrpaiijaya, Diirva; and from Diirva,Timi.timer brhadrathas tasmacchatiinika sudasajasatanikiid durdamanastasyapatyarit mahinaraijd\lijiiit: I: 11\111time-of Timi; brhadratha-B:rhadratha; tasmat-from him(B:rhadratha); satiinika-Satanika; sudasa-ja-the son of Sudasa;satiinikiit-from Satanika; durdamana-a son named Durdamana;tasya apatyam-his son; mahinara-Mahinara.TRANSLATIONFrom Timi will come Brhadratha; from Brhadratha, Sudiisa;and from Sudiisa, Satiinika • . From Satiinika will. come Durdamana,and from him will come a son named Mahinara.TEXTS 44-45

Text 48)The Descendants of Ajamic;lha175dar:uJapar:tir nimis tasyalcyemako bhavitii yatabrahma-lcyatrasya vai yonirvamso devar$i-satkrtak:;emakam priipya rajiinarhsarhsthiirh priipsyati vai kalauatha magadha-rajiinobhiivino ye vadiimi tedar:u}apar:ti-Dar.u;lapal}i; nimi-Nimi; tasya-from him (Mahinara);k:;emaka-a son named Kemaka; bhavitii-will take birth;yata-from whom (Nimi); brahma-k:;atrasya-of briihmar:tas andk:;atriyas; vai-indeed; yoni-the source; vamsa-the dynasty;deva-r$i-satkrta-respected by great saintly persons and demigods;/cyemakam-King Kemaka; priipya-up to this point; riijiinam-themonarch; sarhstham-an end to them; prapsyati-there will be; vaiindeed;kalau-in this Kali-yuga; atka-thereafter; magadha-rajiina-the kings in the Magadha dynasty; bhiivina-the future; ye-allthose who; vadiimi-1 shall explain; te-unto you.TRANSLATIONThe son of Mahinara will be Dc;lapir;ti, and his son will beNimi, from whom King Kemaka will be born. I have now describedto you the moon-god's dynasty, which is the source ofbriihmas and katriyas and is worshiped by demigods and greatsaints. In this Kali-yuga, emaka will be the last monarch. Now Ishall describe to you the future of the Magadha dynasty. Pleaselisten.TEXTS 46-48 e«i4w ¥41\ilt: 1m 9:

176 Srimad-Bhagavatam[Canto 9, Ch. 22bhavita sahadevasyamiirjarir yac chruta.Sravatato yutayus tasyapiniramitro 'tha tat-sutasunaatra suna/cyatradbrhatseno 'tha karmajittata sutanjayad viprasucis tasya bhavi$yati/cyemo 'tha suvratas tasmaddharmasutra samas tatadyumatseno 'tha sumatisubalo }anita tatabhavita-will take birth; sahadevasya-the son of Sahadeva;miiry'ari-Marjari; yat-his son; sruta.Sraoo-Sruta8rava; tatafromhim; yutayu-Yutayu; tasya-his son; api-also; niramitraNiramitra; atha-thereafter; tat-suta-his son; suna/cyatraSunakatra; suna/cyatrat-from Sunakatra; brhatsena-B:rhatsena;atha-from him; karmajit-Karmajit; tata-from him; sutanjayatfromSutaiijaya; viprab,-Vipra; sucib,-a son named Suci; tasya-fromhim; bhavi$yati-will take birth; /cyema-a son named Kema; athathereafter;suvrata-a son named Suvrata; tasmiit-from him; dharmaslltra-Dharmasiitra;sama-Sama; tata-from him; dyumatsena-Dyumatsena;atka-thereafter; sumati-Sumati; subalaSubala; }anita-will take birth; tata-thereafter.TRANSLATIONSahadeva, the son of Jariisandha, will have a son named Mii.rjari.From Miirjiiri will come Sruta.Sravii; from Sruta.Sravii, Yutiiyu; andfrom Yutiiyu, Niramitra. The son of Niramitra will be Sunakatra,from Sunakatra will come Brhatsena, and from Brhatsena,

Text 49) The Descendants of Ajarni«;lha 177Karmajit. The son of Karmajit will be S l! taiijaya, the so n_ ofSutaftjaya will be Vipra, and his son will be Suci. The son of Suciwill be ema, the son of ema will be Suvrata, and the son ofSuvrata will be Dharmasiitra. From Dharmasiitra will come Sarna;from Sarna, Dyumatsena; from Dyumatsena, Sumati; and fromSumati, Subala.TEXT 49:ft:1.*1 m-olfr: ftlqffi(i( 11\lllsunithaft satyajid athaviSvajid yad ripuiijayaftbarhadrathiiS ca bhupaliibhavyaft sahasra-vatsaramsunithaft-from Subala will come Sunitha; satyajit-Satyajit; atkafromhim; viSvajit-from Visvajit; yat-from whom; ripuiijayaftRipuiijaya; barhadrathaft-all in the line of B:rhadratha; ca-also; bhupaliift-allthose kings; bhavyaft-will take birth; sahasra-vatsaramcontinuouslyfor one thousand years.TRANSLATIONFrom Subala will come Sunitha; from Sunitha, Satyajit; fromSatyajit, Visvajit; and from Visvajit, Ripuiijaya. All of these personalitieswill belong to the dynasty of B:rhadratha, which will rulethe world for one thousand years.PURPORTThis is the history of a monarchy that began with Jarasandha and continuesfor one thousand years as the above-mentioned kings appear onthe surface of the globe.Thus end the Bhaktivedanta purports of the Ninth Canto, TwentysecondChapter, of the Srimad-Bhagavatam, entitled "The Descendantsof Ajamil)ha. "

CHAPTER TWENTY-THREEThe Dynasties of the Sons of YayiitiIn this Twenty-third Chapter the dynasties of Anu, Druhyu, Turvasuand Yadu, as well as the story of Jyarnagha, are described.The sons of Yayati's fourth son, Anu, were Sabhanara, Caku andPare1,1u. Of these three, the sons and grandsons of Sabhanara were, insuccession, Kalanara, Sriijaya, Janarnejaya, Mahasala and Maharnana.The sons of Maharnana were Usinara and Titiku. USinara had four sons,namely Sibi, Vara, Krrni and Daka. Sibi also had four sonsVradarbha, Sudhira, Madra and Kekaya. The son of Titiku wasRuadratha, who begot a son named Horna. From Horna carne Sutapa andfrom Sutapa, Bali. In this way the dynasty continued. Begotten byDirghatarna in the womb of the wife of Bali were Ailga, Vanga, Kaliilga,Suhrna, Pu1,1QI-a and OQI-a, all of whom became kings.From Ailga carne Khalapana, whose dynasty included Diviratha,Dharrnaratha and Citraratha, also called Rornapada, one after another.Maharaja Da8aratha gave in charity one of his daughters, by the nameSanta, to his friend Rornapada because Rornapada had no sons. Rornapadaaccepted Santa as his daughter, and the great sage &yasrilga marriedher. By the mercy of &yasrnga, Rornapada had a son named Caturanga.The son of Caturaiiga was Prthulaka, who had three sons-Brhadratha,Brhatkarrna and Brhadbhanu. From Brhadratha carne a son namedBrhadrnana, whose sons and grandsons in succession were Jayadratha,Vijaya, Dh:rti, Dh:rtavrata, Satkarrna and Adhiratha. Adhiratha acceptedthe son rejected by Kunti, namely Kar1,1a, and Kar1,1a's son was Vrasena.The son of Yayati's third son, Druhyu, was Babhru, whose son andgrandsons were Setu, Arabdha, Gandhara, Dharma, Dh:rta, Durrnada andPraceta.The son of Yayati's second son, Turvasu, was Vahni, whose seminaldynasty included Bharga, Bhanurnan, Tribhanu, Karandharna andMaruta. The childless Maruta accepted Durnanta, who belonged to thePiiru dynasty, as his adopted son. Maharaja Durnanta was anxious to179

180 Srimad-Bhagavatam (Canto 9, Ch. 23have his kingdom returned, and so he went back to the Pt1ru-varilsa.Of the four sons of Yadu, Sahasrajit was the eldest. The son ofSahasrajit was named Satajit. He had three sons, of whom one wasHaihaya. The sons and grandsons in the dynasty of Haihaya wereDharma, Netra, Kunti, Sohaiiji, Mahiman, Bhadrasenaka, Dhanaka,Krtavirya, Arjuna, Jayadhvaja, Talajailgha and Vitihotra.The son of Vnihotra was Madhu, whose eldest son was Vr.r.ti. Becauseof Yadu, Madhu and Vr.r.ti, their dynasties are known as Yadava,Madhava and V:rQi. Another son of Yadu was Krta, and from himcame Vrjinavan, Svahita, Viadgu, Citraratha, Sasabindu, Prthusrava,Dharma, Usana and Rucaka. Rucaka had five sons, one of whom wasknown as Jyamagha. Jyamagha was sonless, but by the mercy of thedemigods his childless wife gave birth to a son named Vidarbha.TEXT 1Pi{t erT"iif: : ;pt: ijijt: I .:fileU SPH

Text 4] The Dynasties of the Sons of Yayati 181Sabhanara came a son named Kiilanara, and from Kiilanara came ason named Spijaya.TEXT2i:ti:t\kl\'ll +t6:tle1 +t(t+tt: 1 +t6:t+ttm T II IIjanamejayas tasya putromahiiSiilo mahiimanii/:tu§inaras titiu§ camahiimanasa iitm,ajaujanamejaya/:t-Janamejaya; tasya-of him (Janamejaya); putra/:t-ason; mahasala/:t-Mahasala; mahamanii/:t-(from Mahasala) a sonnamed Mahamana; u5inara/:t-VSinara; titiu/:t-Titiku; ca-and;mahiimanasa/:t-from Mahamana; iitmajau-two sons.TRANSLATIONFrom S:riijaya came a son named Janamejaya. From Janamejayacame Mahasala; from Mahasiila, Mahamana; and from Mahamanatwo sons, named Usinara and Titik?u.TEXTS 3-4{: (lft(lc:+ti:tt: I•: ijm : t 3lt€+tiifl'{ll "ftN uJF{ijfij\it : 1mit Wrtn' : ijijqijl II \l IIsibir vara/:t krmir daa§catviirosinaratmaja/:tvriidarbha/:t sudhira§ camadra/:t kekaya iitmaviinsibes catvara evasarhstitio.S ca radratha/:t

182 Srimad-Bhagavatam[Canto 9, Ch. 23tato homo 'tha sutapabalib, sutapaso 'bhavatsibib,-Sibi; varab,-Vara; krmib,-mi; dalcyab,-Daka; catvarab,-four; U.Sinara-atmajab,-the sons of Usinara; vr$ddarbhab,-V:radarbha;sudhirab, ca-as well as Sudhira; madrap-Madra; kekayab,Kekaya; atmavan-self-realized; sibeb,-of Sibi; catvarab,-four;eva-indeed; dsan-there were; titilcyob,-of Titiku; ca-also;rn$adrathab,-a son named Ruadratha; tatab,-from him (Ruadratha);homab,-Homa; atha-from him (Homa); sutapab,-Sutapa; balib,Bali; sutapasab,-of Sutapa; abhavat-there was.TRANSLATIONThe four sons of Usinara were Sihi, Vara, mi and Daka, andfrom Sibi again came four sons, named V:radarbha, Sudhira,Madra and atma-tattva-vit Kekaya. The son of Titiku wasRuadratha. From Ruadratha came Homa; from Homa, Sutapii;and from Sutapii, Bali.TEXTS31tM"fetl'liU WAijt: I (}.fu+t41 : sr +t(\: II'-\ IIariga-variga-kalirigadyab,suhma-pw:u)razu;lra-sarhjiiitdb,jajiiire dirghatamasobaleb, lcyetre mahilcyitab,ariga-Ailga; variga-Vanga; kaliriga-Kaliriga; adyab,-headed by;suhma-Suhma; pura-PuQ.Qra; O(ira-

Text 10]The Dynasties of the Sons of Yayati183TEXT6: (CI"'IWI 'tl10 't¥4110 Sll'6lliifif I(Cf8ql;i)Sfij) : II Itcakru sva-namnii viayana4 iman pracyakams ca tekhalaparw 'ngato jajfietasmad divirathas tatacakru-they created; sva-niimnii-by their own names; viayandifferentstates; at-six; iman-all these; pracyakan ca-on theeastern side (of India); te-those (six kings); khalapana-Khalapana;angata-from King Anga; jajfie-took birth; tasmat-from him(Khalapana); diviratha-Diviratha; tata -thereafter.TRANSLATIONThese six sons, headed by Anga, later became kings of six statesin the eastern side of India. These states were known according tothe names of their respective kings. From Anga came a son namedKhalapana, and from Khalapana came Diviratha.TEXTS 7-10wn-mnl(l44q1 - : II II (Ciiifiw:lff Sll'i&0t"ISI!W IetRf n4\T 311fOI.,f(ufiWif( II II"'I&I('(Wlij€4Jl4ilfe1\·"'i: I s"'q Pcft II IIif;: n 1t!«fl 'l : llollsuto dharmaratho yasyajajfie citraratho 'praja

184 Srimad-Bhagavatam[Canto 9, Ch. 23romapada iti khyatastdsmai daSaratha/:1, sakhasantarh sva-kanyarh prayacchadrya5piga uvaha yamdeve 'varati yam ramaaninyur harii-sutamnatya-sailgita-vaditrairvibhramalinganarhai/:1,sa tu rajfio 'napatyasyanirilpyetirh marutvateprajam adad daSarathoyena lebhe 'praja/:1, praja/:1,caturango romapadiitprthuliias tu tat-suta/:1,suta/:1,-a son; dharmaratha/:1,-Dharmaratha; yasya-of whom(Diviratha); jajiie-was born; citraratha/:1,-Citraratha; apraja/:1,-withoutany sons; romapada/:1,-Romapada; iti-thus; khyata/:1,-celebrated;tasmai-unto him; daSaratha/:1,-Dasaratha; sakha-friend; santamSanta; sva-kanyam-Da8aratha's own daughter; prayacchat-delivered;rya§piga/:1,-l,lyas:pi.ga; uooha-married; yam-unto her(Santa); deve-the demigod in charge of rainfall; avar,mti-did notshower any rain; yam-unto whom (yas:piga); rama/:1,-prostitutes;aninyu/:1,-brought; harii-sutam-that yas.piga, who was the son of adoe; natya-sailgita-vaditrai/:1,-by dancing, by singing and by a musicaldisplay; vibhrama-bewildering; alingana-by embracing; arhai/:1,by worshiping; sa/:1,-he (yas:piga); tu-indeed; rajiia/:1,-fromMaharaja Da8aratha; anapatyasya-who was without issue; nirilpyaafterestablishing; tim-a sacrifice; marutvate-of the demigod namedMarutvan; prajam-issue; adat-delivered; daSaratha/:1,-Dasaratha;yena-by which (as a result of the yajiia); lebhe-achieved; apraja/:1,although he had no sons; praja/:1,-sons; caturailga/:1,-Caturanga;romapadiit-from Citraratha; prthuliia/:1,-P:rthulaka; tu-indeed;tat-suta/:1,-the son of Caturaiiga.

Text 11] The Dynasties of the Sons of Yayati 185TRANSLATIONFrom Diviratha came a son named Dharmaratha, and his son wasCitraratha, who was celebrated as Romapada. Romapada, however,was without issue, and therefore his friend Maharaja Da5arathagave him his own daughter, named Santa. Romapada accepted heras his daughter, and thereafter she married ya5:rnga. When thedemigods from the heavenly planets failed to shower rain,I,tya5:rnga was appointed the priest for performing a sacrifice,after being brought from the forest by the allurement ofprostitutes, who danced, staged theatrical performances accompaniedby music, and embraced and worshiped him. AfterI,tya5:rnga came, the rain fell. Thereafter, I,tya5:rnga performed ason-giving sacrifice on behalf of Maharaja Da5aratha, who had noissue, and then Maharaja Da5aratha had sons. From Romapada, bythe mercy of I,tya5:rDga, Caturailga was born, and from Caturailgacame P:rthulaka.TEXT llmif «€1i¥4l «'AI€! : I i("'t"ll(ij441401S($.{ : 1111brhadratlw brhatkarmabrhadbhanu§ ca tat-suta/:tadyad brhanmanas tasmajjayadratha udahrta/:tbrhadratha/:t-B:rhadratha; brhatkarma-B:rhatkarma; brhadbhanu/:t-B:rhadbhanu; ca-also; tat-suta/:t-the sons of P:rthulaka; adyatfromthe eldest (B:rhadratha); brhanmana/:t-B:rhanmana was born;tasmdt-from him (B:rhanmana); jayadratha/:t-a son namedJayadratha; uddhrta/:t-celebrated as his son.TRANSLATIONThe sons of P:rthulaka were B:rhadratha, B:rhatkarma andB:rhadbhanu. From the eldest, B:rhadratha, came a son namedB:rhanmana, and from B:rhanmana came a son named Jayadratha.

186 Srimad-Bhagavatam [Canto 9, Ch. 23TEXT 12 m R)(':tttt6 1m t46(ij : vijayas tasya sambhutyarhtato dhrtir ajayatatato dhrtavratas tasyasatkarmadhirathas tatavijaya-Vijaya; tasya-of him (Jayadratha); sambhutyam-in thewomb of the wife; tata-thereafter (from Vijaya); dhrti-Dhrti;ajayata-took birth; tata-from him (Dh.rti); dhrtavrata-a sonnamed Dltrtavrata; tasya-of him (Dltrtavrata); satkamui-Satkarma;adhiratha-Adhiratha; tata-from him (Satkarma).TRANSLATIONThe son of Jayadratha, by the womb of his wife Samhhuti, wasVijaya, and from Vijaya, Dh.rti was horn. From Dh.rti cameDhrtavrata;Adhiratha.from Dh.rtavrata, Satkarmii; and from Satkarmii,TEXT 13itsm·•··6 'i·Rt•td 1tRiflq'i{ +i;{q "yo 'sau ganga-ta!e krir;/anmafijil$antargatarh siSumkuntyapaviddham kaninamanapatyo 'karot sutamya asau-one who (Adhiratha); ganga-ta!e-on the bank of theGanges; krir;/an-while playing; mafijil$a-antabgatam-packed in abasket; siSum-a baby was found; kuntya apaviddham-this baby hadbeen abandoned by Kunti; kaninam-because the baby was born duringher maiden state, before her marriage; anapatya-this Adhiratha,being sonless; akarot-accepted the baby; sutam-as his son.

Text 15] The Dynasties of the Sons of Yayiiti 187TRANSLATIONWhile playing on the bank of the Ganges, Adhiratha found ababy wrapped up in a basket. The baby had been left by Kunti becausehe was born before she was married. Because Adhiratha hadno sons, he raised this baby as his own. (This son was later knownas Kara.]TEXT 14: Wl{ijW ::iltldlq I : d(d l'=+t::it{ij6: II \lllvrasena sutas tasyakarTJ,aSya jagatipatedruhyos ca tanayo babhru/:tsetus tasyatmajas tata/:tvrasena-Vrasena; suta-a son; tasya karTJ,aSya-of that sameKar1,1a; jagati pate-0 Maharaja Pariit; druyo/:t ca-of Druhyu, thethird son of Yayati; tanaya-a son; babhru-Babhru; setu/:t-Setu;tasya-of him (Babhru); atmaja/:t tata-a son thereafter.TRANSLATION0 King, the only son of Kara was V:rasena. Druhyu, the thirdson of Yayiiti, had a son named Babhru, and the son of Babhru wasknown as Setu.TEXT 15 :1i({ijl€( : Sfl6('t: arabdhas tasya gandharastasya dharmas tato dhrtadhrtasya durmadas tasmiitpracetii pracetasa satamdrabdha/:t-Arabdha (was the son of Setu); tasya-of him (Arabdha);gandhara-a son named Gandhara; tasya-of him (Gandhiira);

188 Srimad-Bhagavatam (Canto 9, Ch. 23dharmab,-a son known as Dharma;tatab,-from him (Dharma);dhrtab,-a son named Dhtta; dhrtasya-of Dhtta; durmadab,-a sonnamed Durmada; tasmdt-from him (Durmada); pracetab,-a sonnamed Praceta; pracetasab,-of Praceta; satam-there were onehundred sons.TRANSLATIONThe son of Setu was Arabdha, Arabdha's son was Gandhara, andGandhara's son was Dharma. Dharma's son was Dh:rta, Dh:rta's sonwas Durmada, and Durmada's son was Praceta, who had onehundred sons.TEXT 16'4a_1=ii : I T 41110 II q_umlecchadhipatayo 'bhuvannudicirh diSam asritab,turvasos ca suto vahnirvahner bhargo 'tha bhanumdnmleccha-of the lands known as Mlecchadesa (where Vedic civilizationwas not present); adhipatayab,-the kings; abhuvan-became;udicim-on the northern side of India; diSam-the direction; asritab,acceptingas the jurisdiction; turvasob, ca -of Turvasu, the second son ofMaharaja Yayati; sutab,-the son; vahni/:t-Vahni; vahne/:t-of Vahni;bhargab,-the son named Bharga; atka-thereafter, his son;bhanumdn-Bhanuman.TRANSLATIONThe Pracetas (the sons of Praceta] occupied the northern side ofIndia, which was devoid of Vedic civilization, and became kingsthere. Yayati's second son was Turvasu. The son of Turvasu wasVahni; the son of Vahni, Bharga; the son of Bharga, Bhanumin.TEXT 17ffl:l'1««1: II

Text 19]The Dynasties of the Sons of Yayati189tribhanus tat-suto 'syapikarandhama udara-dhimarutas tat-suto 'putraputram pauravam anvabhuttribhanu-Tribhanu; tat-suta-the son of Bhanuman; asya-ofhim (Tribhanu); api-also; karandhama-Karandhama; udaradh*-whowas very magnanimous; maruta-Maruta; tat-suta-theson of Karandhama; aputra-being without issue; putram-as his son;pauravam-a son of the Puru dynasty, Maharaja Dumanta; anvabhut-adopted.TRANSLATIONThe son of Bhanuman was Trihhanu, and his son was the magnanimousKarandhama. Karandhama's son was Maruta, who hadno sons and who therefore adopted a son of the Puru dynasty[Maharaja Dumanta] as his own.dmanta sa punar bhejesva-vamsam rajya-kamukayayater jye$!ha-putrasyayador vamsam narar$abhavaryami maha-purJyamsarva-papa-haram nnzamyador vamsam nara srutvasarva-papai pramucyatedmanta-Maharaja Dumanta; sa-he; puna bheje-againaccepted; sva-vamsam-his original dynasty (the Pu.ru dynasty);

190 Srimad-Bhagavatam [Canto 9, Ch. 23rajya-kamukaft.-b ecause of desiring the royal throne; yayateft.-ofMaharaja Yayati; jye!ha-putrasya-of the first son, Yadu; yadoft. vamsam-thedynasty of Yadu; nara-rabha-0 best of human beings,Maharaja Parikit; vayami-I shall describe; maha-pur:tyamsupremelypious; sarva-papa-haram-vanquishes the reactions of sinfulactivities; nrTJlim-of human society; yadoft. vamsam-the descriptionof the dynasty of Yadu; naraft.-any person; srutva-simply by hearing;sarva-papaift.-from all reactions of sinful activities; pramucyate-isfreed.TRANSLATIONMaharaja Dumanta, desiring to occupy the throne, returned tohis original dynasty [the Puru dynasty], even though he had acceptedMaruta as his father. 0 Maharaja Parikit, let me now describethe dynasty of Yadu, the eldest son of Maharaja Yayati. Thisdescription is supremely pious, and it vanquishes the reactions ofsinful activities in human society. Simply by hearing this description,one is freed from all sinful reactions.TEXTS 20-21erffluif l'l it(lltifd: 1: eiiitil!T ft : II o II: +f(ij'51 '41€¥M: I · Rr : yatravatin:w bhagavanparamatma narakrtift.yadoft. sahasrajit kr!analo ripur iti srutaft.catvaraft. sunavas tatrasatajit prathamatmajaft.mahahayo rer:tuhayohaihaya§ ceti tat-sutaft.yatra -wherein,in which dynasty; avatirr:taft.-descended; bhagavan-theSupreme Personality of Godhead, KrQ.a; paramatma-who is

Text 21] The Dynasties of the Sons of Yayati 191the Supersoul of all living entities; nara-akrtib,-a person, exactlyresembling a human being; yadob,-of Yadu; sahasrajit-Sahasrajit;kr0$ta-Kroa; nalab,-Nala; ripub,-Ripu; iti srutab,-thus they arecelebrated; catoorab,-four; sunavab,-sons; tatra-therein; satajitSatajit; prathama-atmajab,-of the first sons; mahahayab,-Mahahaya;reuhayab,-Rel}.uhaya; haihayab,-Haihaya; ca-and; iti-thus; tatsutab,-hissons (the sons of Satajit).TRANSLATIONThe Supreme Personality of Godhead, K.rJ.la, the Supersoul inthe hearts of all living entities, descended in His original form as ahuman being in the dynasty or family of Yadu. Yadu had four sons,named Sahasrajit, Krota, Nala and Ripu. Of these four, the eldest,Sahasrajit, had a son named Satajit, who had three sons, namedMahahaya, Re1.1uhaya and Haihaya.PURPORTAs confirmed in Srimad-Bhagavatam (1.2.11):vadanti tat tattva-vidastattvam yaj jfianam advayambrahmeti paramatmetibhagavan iti sabdyate"Learned transcendentalists who know the Absolute Truth call this nondualsubstance Brahman, Paramatma or Bhagavan." The majority oftranscendentalists understand only the impersonal Brahman or localizedParamatma, for the Personality of Godhead is very difficult to understand.As the Lord says in Bhagavad-gita (7.3):manU$yam sahasreukascid yatati siddhayeyatatam api siddhanamkascin mam vetti tattvatab,"Out of many thousands among men, one may endeavor for perfection,and of those who have achieved perfection, hardly one knows Me in

192 Srimad-Bhagavatam [Canto 9, Ch. 23truth." The yogis and j1Wnis-that is, the mystic yogis and the impersonalists-canunderstand the Absolute Truth as impersonal or localized,but although such realized souls are above ordinary human beings, theycannot understand how the Supreme Absolute Truth can be -a person.Therefore it is said that out of many siddhas, the souls who have alreadyrealized the Absolute Truth, one may understand KrI).a, who exactlyresembles a human being (narakrti). This human form was explained byKrQa Himself after He manifested the virti!-nlpa. The virti!-nlpa is notthe original form of the Lord; the Lord's original form is Dvibhujasyamasundara,Muralidhara, the Lord with two hands, playing a flute(yam syamasundaram acintya-gu1J(l-Svarupam). The Lord's forms areproof of His inconceivable qualities. Although the Lord maintains innumerableuniverses within the period of His breath, He is dressed witha form exactly like that of a human being. That does not mean, however,that He is a human being. This is His original form, but because He lookslike a human being, those with a poor fund of knowledge consider Himan ordinary man. The Lord says:avajananti mdm ma(ihamdnU$irh tanum asritamparam bhavam ajanantomama bhata-mahesvaram"Fools deride Me when I descend in the human form. They do not knowMy transcendental nature and My supreme dominion over all that be."(Bg. 9.11) By the Lord's param bhavam, or transcendental nature, He isthe all-pervading Paramatma living in the core of the hearts of all livingentities, yet He looks like a human being. Mayavada philosophy says thatthe Lord is originally impersonal but assumes a human form and manyother forms when He descends. Actually, however, He is originally like ahuman being, and the impersonal Brahman consists of the rays of Hisbody (yasya prabha prabhavato jagad-ar,uj,a-ko!i).TEXT 22• ffl : i;:ijo: mn mr: I Rt441'l ll: 110{0{11

Text 23]The Dynasties of the Sons of Yayiiti193dharmas tu haihaya-sutonetra/:t kunte/:t pita tata/:tsohanjir abhavat kuntermahmiin bhadrasenaka/:tdharma/:£ tu-Dharma, however; haihaya-suta/:t-became the son ofHaihaya; netra/:t-Netra; kunte/:t-of Kunti; pita-the father;tata/:t-from him (Dharma); sohanji/:t-Sohafiji; abhavat-became;kunte/:t-the son of Kunti; mahmiin-Mahiman; bhadrasenaka/:tBhadrasenaka.TRANSLATIONThe son of Haihaya was Dharma, and the son of Dharma wasNetra, the father of Kunti. From Kunti came a son named Sohaiiji,from Sohaiiji came Mahimiin, and from Mahimiin, Bhadrasenaka.TEXT 23 ;c+q : fl: Iwmfif: fi(f¥tt :q w : durmado bhadrasenasyadhanaka/:t krtaviryasu/:tkrtagni/:t krtavarmii cakrtaujii dhanakiitmajii/:tdurmada/:t-Durmada; bhadrasenasya-of Bhadrasena; dhanaka/:tDhanaka; krtavirya-su/:t-giving birth to Krtavirya; krtiigni/:t-by thename Krtagni; krtavarmii-Krtavarma; ca-also; krtaujii/:t-Krtauja;dhanaka-iitmajii/:t-sons of Dhanaka.TRANSLATIONThe sons of Bhadrasena were known as Durmada and Dhanaka.Dhanaka was the father of K_rtavirya and also of K_rtagni,Krtavarmii and K_rtaujii.

194 Srimad-Bhagavatam [Canto 9, Ch. 23TEXT 24: i" fHffftqSll IG>:a«ml rntl•l¥46:1gu: ll'dllarjuna/:1- krtaviryasyasapta-dvipesvaro 'bhavatdattatreyiid dharer amsatprapta-yoga-mahaigur:w/:1arjuna/:1--Arjuna;krtaviryasya-of _Krtavirya; sapta-dvipa-of theseven islands (the whole world); iSvara/:1- abhavat-became the emperor;dattatreyat-from Dattatreya; hare) amsat -from he who was the incarnationof the Supreme Personality of Godhead; prapta-obtained;yoga-mahagur:w/:1--the quality of mystic power.TRANSLATIONThe son of tavirya was Arjuna. He [Kiirtaviryiirjuna] becamethe emperor of the entire world, consisting of seven islands, andreceived mystic power from Dattitreya, the incarnation of theSupreme Personality of Godhead. Thus he obtained the mysticperfections known as -siddhi.TEXT 25WT;@ iifiiJ41ttw qft\' tt I : I-G>q)tl: ij4hiG>: na nunam kartaviryasyagatim yasyanti parthival)yajna-dana-tapo-yogai/:1sruta-virya-dayadibhil)na-not; nunam-indeed; kartaviryasya-of Emperor Kartavirya;gatim-the actlvttles; yasyanti-could understand or achieve;parthival)-everyone on the earth; yajfia-sacrifices; dana-charity;

Text 27) The Dynasties of the Sons of Yayiiti 195tapab,-austerities; yogaib,-mystic powers; sruta-education; viryastrength;daya-mercy; adibhib, -by all these qualities.TRANSLATIONNo other king in this world could equal Kiirtaviryiirjuna insacrifices, charity, austerity, mystic power, education, strength ormercy.TEXT 26q9illORt('t«'flfUI Ol4l(ijite: ('tlf(: I3lwt!fi141(Uilpaficasiti sahasrarr.iut't'Sii4ij II II"hy avyahata-balab. samab.ata-vitta-smararr-obubhuje 'ayya-$w;i-vasupaficasiti-eighty-five; sahasrtirti-thousands; hi-indeed; avyahata-inexhaustible;balab,-the strength of whom; samab,-years;ata-without deterioration; vitta-material opulences; smararr-ab.andmemory; bubhuje-enjoyed; aayya-without deterioration; $atvasu-sixkinds of enjoyable material opulence.TRANSLATIONFor eighty-five thousand years, Kiirtaviryiirjuna continuouslyenjoyed material opulences with full bodily strength and unimpairedmemory. In other words, he enjoyed inexhaustible materialopulences with his six senses.TEXT 27 st('t«l, q-cnR(fl 1'Jf'Jf: Wi%wtl (1: 11\911tasya putra-sahasre$Upaficaivorvarita mrdhe

196 Srimad-Bhagavatam[Canto 9, Ch. 23jayadhvaja/:1. surasenovr$abho madhur urjita/:1.tasya-of him (Kartaviryarjuna); putra-sahasre$u-among the onethousand sons; panca-five; eva-only; urvarita/:1.-remained alive;mrdhe-in a fight (with Parasurama); jayadhvaja/:1.-Jayadhvaja;surasenai;.-Su.rasena; vr$abhal;.-V:rahha; madhu/:1.-Madhu; urjita/:1.-and Urjita.TRANSLATIONOf the one thousand sons of Kartaviryarjuna, only five remainedalive after the fight with Para8urima. Their names were Jayadhvaja,Surasena, Vrahha, Madhu and Urjita.jayadhvajat tiilajanghastasya putra-satam tv abhutlcyatram yat tiilajanghakhyamaurva-tejopasamhrtamjayadhvajiit-of Jayadhvaja; tiilajangha/:1.-a son named Talajangha;tasya-of him (Talajangha); putra-satam-one hundred sons; tu-indeed;abhut-were born; /cyatram-a dynasty of lcyatriyas; yat-which;talajangha-akhyam-were known as the Talajanghas; aurva-teja/:1.being very powerful; upasamhrtam-were killed by Maharaja Sagara.TRANSLATIONJayadhvaja had a son named Talajailgha, who had one hundredsons. All the katriyas in that dynasty, known as Tiilajatigha, wereannihilated by the great power received by Maharaja Sagara fromAurvai.

Text 31]The Dynasties of the Sons of Yayati197team jyetho vitihotrovmti putro madho smrtatasya putra-satam tv asidvrT:ti-jyetham yata la.Llamteam-of all of them; jyetha-the eldest son; vitihotra-a sonnamed Vitihotra; vrT:ti-V:r:Q.i; putra-the son; madho-of Madhu;smrta-was well known; tasya-of him (V:r:Q.i); putra-satam-onehundred sons; asit-there were; vrT:ti-V:r:Q.i; jyetham-the eldest;yata-from him; kulam-the dynasty.TRANSLATIONOf the sons of Tiilajaii.gha, Vitihotra was the eldest. The son ofVitihotra named Madhu had a celebrated son named Vrr;ti. Madhuhad one hundred sons, of whom Vrr:ti was the eldest. Thedynasties known as Yadava, Madhava and Vrr;ti had their originfrom Yadu, Madhu and Vr;ti.madhava vrl)UJO rajanyadavas ceti samjnitayadu-putrasya ca krtoputro vrjinavams tata

198 Srimad-Bhagavatam[Canto 9, Ch. 23svahito 'to vadgur vaitasya citrarathas tata/:tsa.Sabindur mahii-yogimaha-bhago mahan abhutcaturdaSa-mahiiratnaScakravarty aparajita/:tmadhava}:t-the dynasty beginning from Madhu; vmzaya/:t-thedynasty beginning from V:r1,1i; rajan-0 King (Maharaja Parikit);yiidava}:t-the dynasty beginning from Yadu; ca-and; iti-thus;samjfiita}:t-are so-called because of those different persons; yaduputrasya-ofthe son of Yadu; ca-also; kroto/:t-of Krota; putra/:tthe son; vrjinavan-his name was V:rjinavan; tata}:t-from him(V:rjinavan); svahita/:t-Svahita; ata/:t-thereafter; vadgu/:t-a sonnamed Viadgu; vai-indeed; tasya-of him; citraratha/:t-Citraratha;tata/:t-from him; sa.Sabindu/:t-Sasabindu; mahii-yogi-a great mystic;maha-bhaga}:t-most fortunate; mahan-a great personality; abhuthebecame; caturda.Sa-mahiiratna}:t-fourteen kinds of great opulences;cakravarti-he possessed as the emperor; aparajita/:t-not defeated byanyone else.TRANSLATION0 Maharaja Parikit, because Yadu, Madhu and VrI.J.i each inaugurateda dynasty, their dynasties are known as Yiidava, Miidhavaand VI.J.i. The son of Yadu named Kro11!8 had a son namedVrjinaviin. The son of Vrjinaviin was Sviihita; the son of Sviihita,Yiadgu; the son of Viadgu, Citrarat)ta; and the son of Citraratha,Sa4abindu. The greatly fortunate Sa4abindu, who was a greatmystic, possessed fourteen opulences and was the owner of fourteengreat jewels. Thus he became the emperor of the world.PURPORTIn the Markar:uf,eya Purar:ta the fourteen kinds of great jewels are describedas follows: (1) an elephant, (2) a horse, (3) a chariot, (4) awife, (5) arrows, (6) a reservoir of wealth, (7) a garland, (8) valuablecostumes, (9) trees, (10) a spear, (11) a noose, (12) jewels, (13) an

Text 33] The Dynasties of the Sons of Yayati 199umbrella, and (14) regulative principles. To be the emperor, one mustpossess all fourteen of these opulences. Sasabindu possessed them all.TEXT 32m qijftea (1\IU I 61(CtJNtwt 1111tasya patni-sahasriir:uJ,rhdaSaniirh sumaha-ya§ab,daSa-lak$a-sahasriir:tiputriir:uJ,rh tiisv ajijanattasya-of Sasabindu; patni-wives; sahasrii1Jiim-of thousands;dasiiniim-ten; su-maha-ya§ab,-greatly famous; daSa-ten; lak$alakhs(one lakh equals one hundred thousand); sahasriir:ti-thousands;putriir:uJ,m-of sons; tiisu-in them; ajijanat-he begot.TRANSLATIONThe famous Sa8ahindu had ten thousand wives, and by each hebegot a lakh of sons. Therefore the number of his sons was tenthousand lakhs.TEXT 33«:I"' 9tl¥it\19tl m a'4\t6 11teiirh tu at pradhiiniiniirhprthU.Sravasa atmajab,dharmo niimosanii tasyahayamedha-satasya yii!teiim-out of so many sons; tu -but; a! pradhiiniiniim-of whomthere were six foremost sons; prthU.Sravasab,-of P:rthusrava; iitmajab,theson; dharmab,-Dharma; nama-by the name; U.Sanii-USana;tasya-his; hayamedha-satasya-of one hundred a§vamedha sacrifices;yii!-he was the performer.

200 Srimad-Bhagavatam [Canto 9, Ch. 23TRANSLATIONAmong these many sons, six were the foremost, such asPrthusrava and Prthukirti. The son of Prthusrava was known asDharma, and his son was known as Usana. Usana was the performerof one hundred horse sacrifices.TEXT 34tat-suto rucakas tasyapaficiisann atrnaja/:t smupurujid-rukma-rukmeuprthu-jyamagha-samjiiita/:ttat-suta/:t-the son of USana; rucalra/:t-Rucaka; tasya-of him;pafica-fi.ve; asan-there were;atrnaja/:t-sons; sru-please hear(their names); purujit-Purujit; rukma-Rukma; rukmeu-Rukmeu;prthu-P:rthu; jyamagha-Jyamagha; samjiiita/:t-these five sons werenamed.TRANSLATIONThe son of Usana was Rucaka, who had five sons-Purujit,Rukma, Rukmeu, P:rthu and Jyamagha. Please hear of these sonsfrom me.TEXTS 35-36iiltl'iqsNf ij1q Mtt 1&_ I;wlfi"ttl'i(l(qlij__ I m qffi'i+tMa• "' 11 ¥4 (tl'ilfqijRf 4tt;:ffi qRf¥4jyamaghas tv aprajo 'py anyambhiiryam saibyii-patir bhayatIII

Text 37]The Dynasties of the Sons of Yayati201navindac chatru-bhavanadbhojyam kanyam ahiiritratha-stham tam niri/cyyahasaibya patim amar$itakeyam kuhaka mat-sthiinamratham aropiteti vaisnU$a tavety abhihitesmayanti patim abravitjyamagha-King Jyamagha; tu-indeed; apraja api-althoughissueless; anyam-another; bharyam-wife; saibya-pati-because hewas the husband of Saibya; bhayat-out of fear; na avindat-did not accept;satru-bhavanat-from the enemy's camp; bhojyam-a prostituteused for sense gratification; kanyam-girl; aluirit-brought; rathastham-whowas seated on the chariot; tam-her; nirilcyya-seeing;aha-said; saibya-Saibya, the wife of Jyamagha; patim-unto herhusband; amar$ita-being very angry; kd iyam-who is this; kuhakayoucheater; mat-sthiinam-my place; ratham-on the chariot;aropita-has been allowed to sit; iti-thus; vai-indeed; snU$adaughter-in-law;tava-your; iti-thus; abhihite-being informed;smayanti-smilingly; patim-unto her husband; abravit-said.TRANSLATIONJyamagha had no sons, hut because he was fearful of his wife,Saihya, he could not accept another wife. Jyamagha once tookfrom the house of some royal enemy a girl who was a prostitute,hut upon seeing her Saihya was very angry and said to her husband,"My husband, you cheater, who is this girl sitting upon myseat on the chariot?" Jyamagha then replied, "This girl will heyour daughter-in-law." Upon hearing these joking words, Saihyiismilingly replied.TEXT 37it q ,qij 11\911

202 Sri mad-Bhagavatam[Canto 9, Ch. 23aham bandhyiisapatni casna me yujyate kathamjanayyasi yam rajfiitasyeyam upayujyateaham-1 am; bandhya-sterile; asa-patni-1 have no co-wife; caalso;snd-daughter-in-law; me-my; yujyate-could be; kathamhow;janayasi-you will give birth to; yam-which son; rajni-0 mydear Queen; tasya-for him; iyam-this girl; upayujyate-will be verysuitable.TRANSLATIONSaibyii said, "I am sterile and have no co-wife. How can this girlbe my daughter-in-law? Please tell me." Jyamagha replied, "Mydear Queen, I shall see that you indeed have a son and that this girlwill be your daughter-in-law."TEXT 38 001: N ttcl Im'itanvamodanta tad viSvedevaftpitara eva casaibya garbham adhat kalekumaram suve subhamsa vidarbha iti proktaupayeme snam satimanvamodanta-accepted; tat-that statement predicting the birth of ason; viSvedevaf!,-the Visvedeva demigods; pitaraf!,-the Pitas orforefathers; eva-indeed; ca-also; saibya-the wife of Jyamagha;garbham-pregnancy; adhdt-conceived; kale-in due course of time;kumaram-a son; suve-gave birth to; subham-very auspicious;safl,-that son; vidarbhab,-Vidarbha; iti-thus; proktab,-was well

Text 38) The Dynasties of the Sons of Yayati 203known; upayeme-later married; snU§dm-who was accepted asdaughter-in-law; satim-very chaste girl.TRANSLATIONLong, long ago, Jyiimagha had satisfied the demigods and Pitasby worshiping them. Now, by their mercy, Jyamagha's words cametrue. Although Saibya was barren, by the grace of the demigodsshe became pregnant and in due course of time gave birth to achild named Vidarbha. Before the child's birth, the girl had beenaccepted as a daughter-in-law, and therefore Vidarbha actuallymarried her when he grew up.Thus end the Bhaktivedanta purports of the Ninth Canto, TwentythirdChapter, of the Srimad-Bhagavatam, entitled "The Dynasties of theSons of Yaydti. "

CHAPTER TWENTY -FOURIpl, the Supreme Personality of GodheadVidarbha had three sons, named Kusa, Kratha and Romapiida. Of thesethree, Romapiida expanded his dynasty by the sons and grandsons namedBabhru, l(rti, USika, Cedi and Caidya, all of whom later became kings.From the son of Vidarbha named Kratha came a son named Kunti, fromwhose dynasty came the descendants named V:rI).i. Nirv::rti, Dasiirha,Vyoma, Jimiita, Vik:rti, Bhimaratha, Navaratha, Dasaratha, Sakuni,Karambhi, Devariita, Devakatra, Madhu, Kuruvasa, Anu, Puruhotra,A yu and Satvata. Satvata had seven sons. One of them was Devav:rdha,whose son was Babhru. Another son of Satvata was Mahabhoja, by whomthe Bhoja dynasty was inaugurated. Another was V:rQi, who had a sonnamed Yudhajit. From Yudhajit came Anamitra and Sini, and fromAnamitra came Nighna and another Sini. The descendants in successionfrom Sini were Satyaka, Yuyudhana, Jaya, KuJ)i and Yugandhara.Another son of Anamitra was V:rQi. From V:rJ)i came Svaphalka, bywhom Akriira and twelve other sons were generated. From Akriira cametwo sons, named Devaviin and Upadeva. The son of Andhaka namedKukura was the origin of the descendants known as Vahni, Vilomii,Kapotaromii, Anu, Andhaka, Dundubhi, Avidyota, Punarvasu andA.huka. A.huka had two sons, named Devaka and Ugrasena. The foursons of Devaka were known as Devaviin, Upadeva, Sudeva andDevavardhana, and his seven daughters were Dhrtadeva, Santideva,Upadevii, Sridevii, Devarakitii, Sahadevii and Devaki. Vasudeva marriedall seven daughters of Devaka. Ugrasena had nine sons named Karnsa,Suniimii, Nyagrodha, Kanka, Sanku, Suhii, Rarapiila, Db_ri andTutiman, and he had five daughters named Karilsa, Karhsavati, Kanka,Surabhii and Rarapalika. The younger brothers of Vasudeva marriedall the daughters of Ugrasena.Vidiiratha, the son of Citraratha, had a son named Sura, who had tenother sons, of whom Vasudeva was the chief. Siira gave one of his fivedaughters, Prthii, to his friend Kunti, and therefore she was also named205

206 Srimad-Bhagavatam [Canto 9, Ch. 24Kunti. In her maiden state she gave birth to a child named Kan_1a, andlater she married Maharaja Pau.V:rddha8arma married the daughter of Sura named Srutadeva, fromwhose womb Dantavakra was born. Dh:rtaketu married Sura's daughternamed Srutakirti, who had five sons. Jayasena married Sfua's daughternamed Rajadhidevi. The king of Cedi-desa, Damaghoa, married thedaughter of Sfua named Srutasravli, from whom Sisupala was born.Devabhaga, through the womb of Ka:rhsa, begot Citraketu andB:rhadbala; and Devasravli, through the womb of Ka:rhsavati, begotSuvira and Iuman. From Kanka, through the womb of Kailka, cameBaka, Satyajit and Purujit, and from S:riijaya, through the womb ofRatrapalika, came V:ra and Durmaraa. Syamaka, through the wombof Surabhumi, begot Harikesa and Hirayaka. Vatsaka, through thewomb of Misrakesi, begot V:rka, who begot the sons named Taka,Pukara and Sala. From Samika came Sumitra and Arjunapala, and fromAnaka came tadhama and J aya.Vasudeva had many wives, of whom Devaki and Rohii were the mostimportant. From the womb of Rohii, Baladeva was born, along withGada, Saraa, Durmada, Vipula, Dhruva, K:rta and others. Vasudeva hadmany other sons by his other wives, and the eighth son to appear fromthe womb of Devaki was the Supreme Personality of Godhead, whodelivered the entire world from the burden of demons. This chapter endsby glorifying the Supreme Personality of Godhead Vasudeva.TEXT II;llrJ:fi J

Text 4) .KfJ;Ia, the Supreme Personality of Godhead 207sri-suka/:t uvaca-Sri Sukadeva Gosvami said; tasyam-in that girl;vidarbha/:t-the son born of Saibya named Vidarbha; ajanayat-gavebirth; putrau-to two sons; namna-by the name; ku5a-krathau-Kusaand Kratha; trtiyam-and a third son; romapadam ca-Romapada also;vidarbha-kula-nandanam-the favorite in the dynasty of Vidarbha.TRANSLATIONSukadeva Gosviimi said: By the womb of the girl brought by hisfather, Vidarbha begot three sons, named Kusa, Kratha andRomapiida. Romapiida was the favorite in the dynasty of Vidarbha.TEXT2(i+tql((ijal : m 1i3EWM€Wf4WiR:\'41((ttl : II IIromapada-suto babhrurbabhro/:t krtir ajayatau§ikas tat-sutas tasmaccediS caidyadayo nrpa/:tromapada-suta/:t-the son of Romapada; babhru/:t-Babhru; babhro/:t-fromBabhru; krti/:t-Krti; ajayata-was born; u§ika/:t-Usika;tat-suta/:t-the son of Krti; tasmat-from him (USika); cedi/:t-Cedi;caidya-Caidya (DamaghO?a); adaya/:t-and others; nrpu/:t-kings.TRANSLATIONThe son of Romapiida was Babhru, from whom there came a sonnamed .Kfti. The son of .Kfti was Usika, and the son of Usika wasCedi. From Cedi was born the king known as Caidya and others.TEXTS 3-4%Ji(':Sl'{! :1m m: ij6(at: II It

208 Srimad-Bhagavatam [Canto 9, Ch. 24 fcit;fij : wr: 1m : : II IIkrathasya kunti/:£ putro 'bhadvrr:tis tasyatha nirvrti/:ttato daSarho niimniibhilttasya vyoma/:t sutas tatal;jimilto vikrtis tasyayasya bhimarathal; sutal;tato navarathal; putrojato dasarathas tatal;krathasya-of Kratha; kuntii;-Kunti; putral;-a son; abhut-wasborn; vm,ti/;-V:rQi; tasya-his; atha-then; nirvrtii;-Nirv:rti;tatal;-from him; daSarhai;-Dasarha; niimnii-by name; abhut-wasborn; tasya-of him; vyomal;-Vyoma; sutal;-a son; tatal;-fromhim; jimilta/;-Jimuta; vikrtil;-Vik:rti; tasya-his (Jimuta's son);yasya-of whom (Vik:rti); bhimarathai;-Bhimaratha; sutal;-a son;tatal;-from him (Bhimaratha); navarathai;-Navaratha; putral;-ason; jatal;-was born; daSarathai;-Dasaratha; tatal;-from him.TRANSLATIONThe son of Kratha was Kunti; the son of Kunti, VrI:ti; the sonof V:rI:ti, Nirv:rti; and the son of Nirv:rti, Da8arha. From Da8arhacame Vyoma; from Vyoma came Jimiita; from Jimiita, Vikrti;from Vik:rti, Bhimaratha; from Bhimaratha, Navaratha; and fromNavaratha, Da8aratha.TEXTScro': : (ija:l+ii51: I : !1111karambhil; sakunel; putrodevariitas tad-atmajal;

Text 8) Kr!ii the Supreme Personality of Godhead 209devak:;atras tatas tasyamadhu}:t kuruvasad anu/:tkarambhi}:t-Karambhi; sakune}:t-from Sakuni; putra}:t-a son;devarata}:t-Devarata; tat-atmaja}:t-the son of him (Karambhi);deva/cyatra/:t-Devakt;;atra; tata/:t-thereafter; tasya-from him (Devakt;;atra);madhu}:t-Madhu; kuruoo5at-from Kuruvasa, the son ofMadhu; anu}:t-Anu.TRANSLATIONFrom Da8aratha came a son named Sakuni and from Sakuni ason named Karamhhi. The son of Karamhhi was Devariita, and hisson was Devakatra. The son of Devakatra was Madhu, and his sonwas Kuruva8a, from whom there came a son named Anu.TEXTS 6-8"'"'(1'34Wfl: (ij:U9: :III IIt;fi Oi4l tf'4lfifSqi:m n ffi{ • :fqqft :q II \911: ql¥ii4f\"Qf:q;r;r: at: 1 IM(\fij wit II IIpuruhotras tv ano/:t putrastasyayu/:t satvatas tata/:tbhajamano bhajir divyovr$IJ-ir devavrdho 'ndhaka}:tsatvatasya suta/:t saptamahabhoja§ ca mari$abhajamanasya nimloci/:tkinkalJ-0 dhmir eva caekasyam atmaja/:t patnyamanyasyarit ca traya/:t suta}:t

210 Srimad-Bhigavatam[Canto 9, Ch. 24satajic ca sahasrajidayutiijid iti prabhopuruhotra-Puruhotra; tu-indeed; ano-of Anu; putra-theson; tasya-of him (Puruhotra); ayu-Ayu; satvata-Satvata;tata-from him (Ayu); bhajamana-Bhajamana; bhaji-Bhaji;dirya-Divya; vmti-V:rI.li; devavrdha-Devav:rdha; andhaka-Andhaka;satmtasya-of Satvata; sutii-sons; sapta-seven;mahabhoja ca-as well as Mahabhoja; mara-0 great King;bhajamanasya-of Bhajamana; nimloci-Nimloci; kirikaTJ11KiilkaJ.la; dhrti-Dh:r!i; em-indeed; ca-also; ekasyam-bornfrom one wife; atmaja-sons; patnyam-by a wife; anyasyamanother;ca-also; traya-three; sutii-sons; satajit-Satajit; caalso;sahasrajit-Sahasrajit; ayutajit-Ayutajit; iti-thus; prabho-0King.TRANSLATIONThe son of Anu was Puruhotra, the son of Puruhotra was Ayu,and the son of Ayu was Satvata. 0 great Aryan King, Satvata hadseven sons, named Bhajamiina, Bhaji, Divya, VtJ.li, Deviivtdha,Andhaka and Mahiibhoja. From Bhajamiina by one wife came threesons-Nimloci, KinkaJ.la and Dhrli. And from his other wife camethree other sons-Satajit, Sahasriijit and Ayutiijit.TEXT9: if q6 I tf;:ijlq_ll IIbabhrur devavrdha-sutastayo slokau pathanty amllyathaim smumo duratsampa§yamas tathantikatbabhru-Babhru; devavrdha-of Devav:rdha; suta-the son;tayo-of them; slokau-two verses; pathanti-all the membersof the old generation recite; amu-those; yatha-as; em-indeed;

Text 11] .Kfl}a, the Supreme Personality of Godhead 211sro,uma-we have heard; durat-from a distance; sampa§yama-areactually seeing; tatha-similarly; antikat-presently also.TRANSLATIONThe son of Devavrdha was Babhru. Concerning Devavrdha andBahhru there are two famous songs of prayer, which were sung byour predecessors and which we have heard from a distance. Evennow I hear the same prayers about their qualities [because thatwhich was heard before is still sung continuously].TEXTS 10-11: +iattt•o•i : ij+{: 1qy: q "' ett('llfill :r.fl! II oil--.+iWII81 '"';r_ifm l'ti:HI'1 I+in mm 11babhru sretho manyaritdevair devavrdha samapura pafica-!iS caat-sahasrar:ti c!a caye 'mrtatvam anupraptababhror devavrdhad apimahabhojo 'tidharrnatmabhoja asarits tad-anvayebabhru-King Babhru; sretha-the best of all kings;manyam-of all human beings; devai-with the demigods;devavrdha-King Devavrdha; sama-equally situated; purapersons;pafica-#-sixty-five; ca-also; at-sahasrar:ti-six thousand;ca-also; !a-eight thousand; ca-also; ye-all of them who;amrtatvam-liberation from material bondage; anuprapta-achieved;babhro-because of association with Babhru; devavrdhat-and becauseof association with Devavrdha; api-indeed; mahabhoja-KingMahabhoja; ati-dharma-atma-exceedingly religious; bhoja-the

212 Srimad-Bhagavatam (Canto 9, Ch. 24kings known as Bhoja; dsan-existed; tat-anvaye-in the dynasty ofhim (Mahiibhoja).TRANSLATION"It has been decided that among human beings Babhru is thebest and that Devav:rdha is equal to the demigods. Because of theassociation of Babhru and DevaVfdha, all of their descendants,numbering 14,065, achieved liberation." In the dynasty of KingMahabhoja, who was exceedingly religious, there appeared theBhoja kings.TEXT 12: : i!Q IM(ijf4 f;ijr)s+(SRT: 1111vrr:te sumitra putro 'bhadyudhiijic ca parantapasinis tasyanamitra§ canighno 'bhad anamitratavrr:te-of VrJ.Ii, the son of Satvata; sumitra-Sumitra; putra-ason; abhat-appeared; yudhajit-Yudhajit; ca-also; param-tapa-0king who can suppress enemies; sini-Sini; tasya-his; anamitraft-Anamitra;ca-and; nighnaft-Nighna; abh zlt-appeared;anamitrata-from Anamitra.TRANSLATION0 King, Maharaja Parikit, who can suppress your enemies, ,thesons of V:r:t;ti were Sumitra and Yudhajit. From Yudhajit came Siniand Anamitra, and from Anamitra came a son named Nighna.TEXT 136'3fla: fw:t: 131ortilt'3fija( s;:q: PI =T.1 :II II

Text 14) .Kf'lla, the Supreme Personality of Godhead 213satrajita prasena5 canighnasyathasatu sutauanamitra-suto yo 'nyasinis tasya ca satyakasatrajita-Satrajita; prasena ca-Prasena also; nighnasya-thesons of Nighna; atha-thus; asatu-existed; sutau-two sons;anamitra-suta-the son of Anamitra; ya-one who; anyaanother;sini-Sini; tasya-his; ca-also; satyaka-the son namedSatyaka.TRANSLATIONThe two sons of Nighna were Satrajita and Prasena. Another sonof Anamitra was another Sini, and his son was Satyaka.TEXT 14: Utt f?hij 'JP:I""' 1ifU16: I : s: 1111yuyudhana satyakir vaijayas tasya kuTJis tatayugandharo 'namitrasyavrTJi putro 'paras tatayuyudhana-Yuyudhana; satyaki-the son of Satyaka; va£-mdeed;jaya-Jaya; tasya-of him (Yuyudhana); kuTJib.-Kul).i; tata?z,from him (Jaya); yugandhara-Yugandhara; anamitrasya-a son ofAnamitra; vrTJi-VrI).i; putra-a son; apara-other; tata-fromhim.TRANSLATIONThe son of Satyaka was Yuyudhana, whose son was Jaya. FromJaya came a son named Kui and from Kui a son namedYugandhara. Another son of Anamitra was V:r11i.

214 Srimad-Bhagavatam [Canto 9, Ch. 24TEXT 15 mf :q 'fl6: I310HJ(CII 3lR1-f. NH 1111svaphalkas citraratha§ cagandin yam ca svaphalkataakrura-pramukhii iisanputrii dviida§a viSrutiisvaphalka-Svaphalka; citraratha ca-and Citraratha; gandinyiim-throughthe wife named Gandini; ca-and; svaphalkatafromSvaphalka; akrura-Ak.rftra; pramukhii-headed by; iisantherewere; putrii-sons; dviidaSa-twelve; viSrutii-most celebrated.TRANSLATIONFrol!l vi came the sons named Svaphalka and Citraratha.From Svaphalka by his wife Gandini came Akriira. Akrftra was theeldest, but there were twelve other sons, all of whom were mostcelebrated.TEXTS 16-183tmW: ) ttrft: I.: Sf(¥Cif: IIm MiU 1 §"itHR6ill tJ61tlN 11\911\i141a'filtt : I 'ltulifift: II IIiisariga siirameya§ camrduro mrduvid giridharmavrddha sukarmii caetropeo 'rimardana

Text 19] 14'a, the Supreme Personality of Godhead 215satrughno gandhamiido.S capratibahu.S ca dvadaSateam svasa sucarakhyadvav akrilra-sutav apidevavan upadevas catatha citrarathatmaja/:tprthur vidurathadyas cabahavo vmti-nandana/:tasariga/:t-Asanga; sarameya/:t-Sarameya; ca-also; mrdura/:tM_rdura; mrduvit-M_rduvit; giri/:t-Giri; dharmavrddha/:t-Dharmavrddha;sukarma-Sukarma; ca-also; etropea/:t-etropeka;arimardana/:t-Arimardana; satrughna/:t -Satrughna; gandhamiida/:tGandhamada; ca-and; pratibahu/:t-Pratibahu; ca-and; dvada.Satwelve;team-of them; svasa-sister; sucara-Sucara; akhya-wellknown; dvau-two; akrilra-of Almira; sutau-sons; api-also;devavan-Devavan; upadeva/:t ca-and Upadeva; tatha-thereafter;citraratha-atmaja/:t-the sons of Citraratha; prthu/:t vidilratha-P:rthuand Vidiiratha; adya/:t-beginning with; ca-also; bahava/:t-many;vmti-nandana-the sons of V:rJ;li.TRANSLATIONThe names of these twelve were Asmiga, Sarameya, Mrdura,Mr

216 Srimad-Bhagavatam(Canto 9, Ch. 24kukuro bhajamiina.S casuci& kambalabarhi§a&kukurasya suto vahnirvilomii tanayas tata&kukura&-Kukura; bhajamiina&-Bhajamana; ca-also; suci&Suci; kambalabarhi§a&-Kambalaharhia; kukurasya-of Kukura;suta&-a son; vahni&-Vahni; viloma-Viloma; tanaya&-son;tatah-from him (Vahni).TRANSLATIONKukura, Bhajamiina, Suci and Kamhalabarhia were the foursons of Andhaka. The son of Kukura was V ahni, and his son wasViloma.TEXT 20¥wilij{l¥n : men :qo : 1 :em: ''oil"'kapotaromii tasyanu&sakha yasya ca tumburu&andhakad dundubhis tasmiidavidyota& punarvasu&kapotaromii-Kapotaroma; tasya-his (son); anu&-Anu; sakhafriend;yasya-whose; ca-also; tumburu&-Tumburu; andhakat-o£Andhaka, the son of Anu; dundubhi&-a son named Dundubhi;tasmiit-from him (Dundubhi); avidyota&-a son named Avidyota;punarvasu&-a son named Punarvasu.TRANSLATIONThe son of Vilomii was Kapotaromii, and his son was Anu, whosefriend was Tumhuru. From Anu came Andhaka; from Andhaka,Dunduhhi; and from Dunduhhi, Avidyota. From Avidyota came ason named Punarvasu.

Text 23] !ja, the Supreme Personality of Godhead 217TEXTS 21-236Wl\Cfi. ICfik+t:stl I )'4'414a.iii iii: ICfii'S'IH II : (tftl(tet 6a.iiili:\ttl «:4a.'41 :q ma.qt I :q m: tasyahukaS cahuki cakanya caivahukatmajaudevakas cograsena§ cacatviiro devakiitmajaftdevaviin upadeva§ casudevo devavardhanafttearh svasaraft saptasandhrtadevadayo nrpasantidevopadeva casrideva devaraitasahadevii devaki cavasudeva uvaha tafttasya-from him (Punarvasu); ahukaft-Ahuka; ca-and; ahukiAhuki; ca-also; kanya-a daughter; ca-also; eva-indeed; ahukaofAhuka; atmajau-two sons; devakaft-Devaka; ca-and; ugrasenaft-Ugrasena;ca-also; catviiraft-four; devaka-atmajaft-sonsof Devaka; devavan-Devavan; upadevaft-Upadeva; ca-and; sudevaft-Sudeva;devavardhanaft-Devavardhana; team-of all ofthem; svasaraft-sisters; sapta-seven; asan-existed; dhrtadevaadayaft-headedby Dh:rtadeva; nrpa-0 King (Maharaja Parikr;;it);santideva-Santideva; upadeva-Upadeva; ca-also; srideva-Srideva;devaraita-Devarakr;;ita; sahadeva-Sabadeva; devaki-Devaki; caand;vasudevaft-Sri Vasudeva, the father of K:rr;;t;ta; uviiha-married;taft-them.

218 Srimad-Bhiigavatam [Canto 9, Ch. 24TRANSLATIONPunarvasu had a son and a daughter, named Ahuka and Ahukirespectively, and Ahuka had two sons, named Devaka andUgrasena. Devaka had four sons, named Devaviin, Upadeva,Sudeva and Devavardhana, and he also had seven daughters,named Siintideva, Upadevii, Sridevii, Devarakitii, Sahadeva,Devaki and Dhtadevii. Dhtadevii was the eldest. Vasudeva, thefather of 1,1a, married all these sisters.TEXT 24:wmn:q:: 1(llqli\S ijf!ftl;fl'1: karilsa suniimd nyagrodhakanka sanku suhiis tatharii§prapalo 'tha dhmi.S cat!iman augrasenayakarilsa-Kamsa; suniimd -Sunarna; nyagrodha-Nyagrodha; kalika-Kailka;sanku-Sanku; suha-Suhu; tatha-as well as; rii§prapa/a-Ratrapala;atka-thereafter; dhmi-Dhrti; ca-also; t#mdn-Tutirnan; augrasenaya-the sons of Ugrasena.TRANSLATIONKarilsa, Suniimii, Nyagrodha, KaiJ.ka, Smiku, Suhu, Rtrapiila,Dh?!i and Tu?timiin were the sons of Ugrasena.TEXT 25qt (llql Iqijq·f(;j: karilsa karilsavati kankasurabha rii§prapalikaugrasena-duhitarovasudevanuja-striya/:t

Text 27) 11a, the Supreme Personality of Godhead 219karil.sa-Karhsa; karil.savati-Karhsavati; kanka-Kailka; sarabhaSurabhu; rd§/rapalika-Ratrapalika; ugrasena-duhitara-the daughtersof Ugrasena; vasudeva-anuja-of the younger brothers ofVasudeva; striya-the wives.TRANSLATIONKarnsa, Karitsavati, Kalika, Siirabhii and Rii!1trapalika were thedaughters of Ugrasena. They became the wives of Vasudeva'syounger brothers.TEXT 26uit iiit+ui\' n 1PI(ij4t 1€( Rifi(ijeijffl +«1:11 IIsaro vidarathad asidbhajamiinas tu tat-suta/:tsinis tasmiit svayam bhojohrdikas tat-suto matasara-Su.ra; vidarathat-from Vidu.ratha, the son of Citraratha;tisit-was born; bhajamana-Bhajamana; tu-and; tat-suta/:t-the sonof him (Sura); sini-Sini; tasmiit-from him; svayam-personally;bhoja-the famous King Bhoja; hrdika-Hrdika; tat-suta-the sonof him (Bhoja); mata-is celebrated.TRANSLATIONThe son of Citraratha was Vidiiratha, the son of Vidiiratha wasSura, and his son was Bhajamiina. The son of Bhajamiina was Sini,the son of Sini was Bhoja, and the son of Bhoja was H:rdika.TEXT 27: : lffir mwn: 1«.'441 +nfm ;nq 11\911devami{lha satadhanukrtavarmeti tat-suta

220 Srimad-Bhigavatam[Canto 9, Ch. 24devamilj,hasya silrasyamilri$a nama patny abhutdevamitJ,ha-DevamiQ.ha; satadhanu-Satadhanu; krtavarmil.Krtavarma; iti-thus; tat-suta-the sons of him (Iqdika); devamU;lhasya-ofDevamiQ.ha; silrasya-of Sura; milr4ci-Maria; namanamed;patni-wife; abhut-there was.TRANSLATIONThe three sons of Hrdika were Devami«:lha, Satadhanu andKrtavarmii. The son of Devami«:lha was Sura, whose wife wasnamed Miirlii.TEXTS 28-31 iit-.l+U sn-.€fi(!+i'H'{ I m 1111 11

Text 31) a, the Supreme Personality of Godhead 221vasudevam hare/:t sthanamvadanty anakadundubhimprtha ca srutadeva casrutakirti/:t srutaSravd/:trajddhidev'i caite§drhbhaginya/:t panca kanyaka/:tkunte/:t sakhyu/:t pita surohy aputrasya prtham adiittasyam-in her (Maria); sa/:t-he (Sura); janayam dsa-begot;da.Sa-ten; putran-sons; akalma§dn-spotless; vasudevam-V asudeva;devabhiigam-Devabhaga; devasravasam-Deva8rava; dnakam-Anaka;srnjayam-S:rnjaya; syamakam-Syamaka; kankamKanka; sam'ihnm-Samika; vatsakam-Vatsaka; vrkam-V:rka; devadundubhaya/:t-kettledrumssounded by the demigods; nedu/:t-werebeaten; anaka/:t-a kind of kettledrum; yasya-whose; janmani-at thetime of birth; vasudevam-unto Vasudeva; hare/:t-of the Supreme Personalityof Godhead; sthdnam-that place; vadanti-they call; anakadundubhim-Anakadundubhi;prthd-P:rtha; ca-and; srutadevaSrutadeva; ca-also; srutakirti/:t-Srutakirti; sruta.srava/:t-Srutasrava;rajadhidevi-Rajadhidevi; ca-also; ete§dm-of all these; bhaginya/:tsisters; pafica-:five; kanyaka/:t-daughters (of Siira); kunte/:t-ofKunti; sakhyu/:t-a friend; pita-father; sura/:t-Siira; hi-indeed;aputrasya-(of Kunti) who was sonless; prthdm-P:rtha; addtdelivered.TRANSLATIONThrough Miiriii, King , Sura begot V as _ p. deva, Devabhaga,Deva5ravii, Anaka, S:riijaya, Syiimaka, Kaitka, Samika, Vatsaka andV:rka. These ten sons were spotlessly pious personalities. WhenVasudeva was born, the demigods from the heavenly kingdomsounded kettledrums. Therefore Vasudeva, who provided theproper place for the appearance of the Supreme Personality ofGodhead, Krsna, was also known as Anakadundubhi. The fivedaughters of .. King Sura, named P:rthii, Srutadevii, Srutakirti,

222 Srimad-Bhagavatam [Canto 9, Ch. 24SrutaSravA and Rajadhidevi, were Vasudeva's sisters. Siira gavePrtha to his friend Kunti, who had no issue, and therefore anothername of Prtha was Kunti.TEXT 32m Fff $fJl,a•( 1 cihtqf4'41'#!iil : II IIsapa durvasaso vidyarhdeva-hutirh prato$ittittasya virya-pariarthamajuhava ravirh sucib,sa-she (Kunti, or P:rtha); apa-achieved; durvasasab,-from thegreat sage Durvasa; vidyam-mystic power; deva-hutim-calling anydemigod; pratOI}itat-who was satisfied; tasyab,-with that (particularmystic power); virya-potency; parilcya-artham-just to examine;ajuhava-called for; ravim-the sun-god; sucib,-the pious (P:rtha).TRANSLATIONOnce when Durviisa was a guest at the house of Prtha's father,Kunti, Prtha satisfied Durvasii by rendering service. Therefore shereceived a mystic power by which she could call any demigod. Toexamine the potency of this mystic power, the pious Kunti immediatelycalled for the sun-god.TEXT 33dcfNI•Id Ftmd+tl('ll ISl€tiWl it ittadaivopagatam devamvilcyya vismita-manasapratyayartham prayukta meyahi deva /cyamasva metada-at that time; eva-indeed; upagatam-appeared (before her);devam-the sun-god; v'i/cyya-seeing;vismita-manasa-very much

Text 34) 1\fJ,la, the Supreme Personality of Godhead 223surprised; pratyaya-artham-just to see the potency of the mysticpower; prayukta-I have used it; me-me; yahi-please return;deva-0 demigod; amasva-forgive; me-me.TRANSLATIONAs soon as Kunti called for the demigod of the sun, he immediatelyappeared before her, and she was very much surprised.She told the sun-god, "I was simply examining the effectiveness ofthis mystic power. I am sorry I have called you unnecessarily.Please return and excuse me."TEXT 34 ,4

224 Srimad-Bhagavatam [Canto 9, Ch. 24because she was still unmarried. To keep her virginity undisturbed, thesun-god arranged to give her a child that came from her ear, andtherefore the child was known as Kan_1a. The custom is that a girl shouldbe married alcyata-yoni, that is, with her virginity undisturbed. A girlshould never bear a child before her marriage.TEXT 35 3lN1lf tnt ;r{f: I: : ' fufN:IIiti tasyarit sa adhiiyagarbham suryo divam gatasadya kumiira saiijajfiedvitiya iva bhiiskaraiti-in this way; tasyam-unto her (Prtha); sa-he (the sun-god);adhiiya-discharging semen; garbham-pregnancy; surya-the sungod;divam-in the celestial planets; gata-returned; sadya-immediately;kumara-a child; saiijajiie-was born; dvitiya-second;iva-like; bhaskara-the sun-god.TRANSLATIONMter saying this, the sun-god discharged his semen into thewomb of P:rthii and then returned to the celestial kingdom. Immediatelythereafter, from Kunti a child was born, who was like asecond sun-god.TEXT 36

Text 37] Krlila, the Supreme Personality of Godhead 225tam-that child; sa-she (Kunti); atyajat-gave up; nadi-toye-inthe water of the river; krcchrat-with great repentance; lokasya-of thepeople in general; bibhyati-fearing; prapitamaha/:t-(your) greatgrandfather;tam-her (Kunti); uooha-married; pau/:t-the kingknown as PaQ.Q.u; vai-indeed; satya-vikrama/:t-very pious andchivalrous.TRANSLATIONBecause Kunti feared people's criticisms, with great difficultyshe had to give up her affection for her child. Unwillingly, shepacked the child in a basket and let it float down the waters of theriver. 0 Maharaja Parik!jiit, your great-grandfather the pious andchivalrous King Pu later married Kunti.TEXT 37 f! ror'fi (i'IU(' I ilORISfi SllmniJ : wr: I I \91 Isrutadevarh tu karaovrddhaSarma samagrahityasyam abhad dantavakrari-sapto dite/:t suta/:tsrutadevam-unto Srutadeva, a sister of Kunti's; tu-but; kara/:tthe King of Karii!;Ja; vrddha§arma-Vrddhasarma; samagrahit-married;yasyam-through whom; abhat-was born; dantavakra/:t-Dantavakra;r$i-sapta/:t-was formerly cursed by the sages Sanaka andSanatana; dite/:t-of Diti; suta/:t-son.TRANSLATION, Vrddha8armii, the King of Karii!jia, married Kunti's sisterSrutadevii, and from her womb Dantavakra was born. Having beencursed by the sages headed by Sanaka, Dantavakra had formerlybeen born as the son of Diti named Hiryiik!jia.

226 Srimad-Bhagavatam[Canto 9, Ch. 24kaikeyo dhmaketu5 casrutakirtim avindatasantardanadayas tasyarhpaficasan kaikaya sutakaikeya-the King of Kekaya; dhmaketu-Dh.rtaketu; ca-also;srutakirtim-a sister of Kunti's named Srutakirti; avindata-married;santardana-adaya-headed by Santardana; tasyam-through her(Srutakirti); pafica-five; asan-there were; kaikaya-the sons of theKing of Kekaya; sutd-sons.TRANSLATIONKing Dh:rtaketu, the King of Kekaya, married Srutakirti,another sister of Kunti's. Srutakirti had five sons, headed bySantardana.TEXT 39IIU :stewtl Il'ffd:Uit: IIrajadhidevyam avantyaujayaseno 'jan!a hadamaga§ cedi-rajasruta§ravasam agrahitrajadhidevyam-through Riijiidhidevi, another sister of Kunti's;avantyau-the sons (named Vinda and Anuvinda); jayasena-KingJayasena; ajan!a-gave birth to; ha-in the past; damagh0$aJ?amaghoa; cedi-raja-the king of the state of Cedi; sruta§ravasamSrutasravii, another sister; agrahit-married.

Text 41] Kra, the Supreme Personality of Godhead 227TRANSLATIONThrough the womb of Riijiidhidevi, another sister of Kunti's,Jayasena begot two sons, named Vinda and Anuvinda. Similarly,the king of the Cedi state married Sruta.Sravii. This king's namewas Damaghoa.TEXT 40w;: ijij(ijl: : I441¥1 'SI4idi(O: llijollsiSupalab, sutas tasyab,kathitas tasya sambhavab,devabhagasya karitsayamcitraketu-brhadbalausiSupalab,-Sisupala; sutab,-the son; tasyab,-of her (Srutasrava);kathitab,-already described (in the Seventh Canto); tasya-his;sambhavab,-birth; devabhagasya-from Devabhaga, a brother ofVasudeva's; karitsayam-in the womb of Kamsa, his wife; citraketuCitraketu; brhadbalau-and B:rhadbala.TRANSLATIONThe son of Sruta8ravii was Sisupiila, whose birth has alreadybeen described (in the Seventh Canto of Srimad-Bhiigavatam].Vasudeva's brother named Devahhiiga had two sons born of hiswife, Karhsii. These two sons were Citraketu and Brhadbala.TEXT 41;:hl:c!!4i : m 1:ijqlllieij''karitsavatyaril deva§ravasab,suvira umarits tathabakab, kankat tu kankayamsatyajit purujit tatha

228 Srimad-Bhagavatam [Canto 9, Ch. 24karilsavatyam-in the womb of Kamsavati; deva.Sravasaft-fromDevasrava, a brother of Vasudeva's; suviraft-Suvira; i§umanlumiin;tatha-as well as; bakafl-Baka; kankat-from Karika; tuindeed;kankayam-in his wife, named Kailka; satyajit-Satyajit;purujit-Purujit; tatha-as well as.TRANSLATIONVasudeva's brother named Dev&Srava married Kamsavati, bywhom he begot two sons, named Suvira and lumiin. Kruika, by hiswife Kruika, begot three sons, named Baka, Satyajit and Purujit.srfijayo rtrapalyarh cavr$a-durmar$aruidikiinharikesa-hirar:tyak$ausllrabhamyarh ca syamakaftspijayafl-S:riijaya; rtrapalyam-through his wife, Ratrapalika;ca-and; vr$a-durmar$ar:ta-adikiin-begot sons headed by V:ra andDurmarru;ta; harikesa-Harikesa; hirar:tyaau-and Hirru;tyaka;sarabhamyam-in the womb of Surabhtimi; ca-and; syamakaft-KingSyamaka.TRANSLATIONKing Spijaya, by his wife, Rtrapalikii, begot sons headed byVf!iia and DurmaJ}.a. King Syiimaka, by his wife, Siirabhiimi,begot two sons, named Harikesa and HiraJ}.yiika.TEXT 43f'Nt;qt+tCQ(fe Wta.'fwt '4ffl$.fl I«tRIi{lwt ll'dll

Text 44] 1\r'J;Ul, the Supreme Personality of Godhead 229miSrakesyam apsarasivrkiidin vatsakas tathatalcya-pU§kara-saladindurva/cyyam vrka adadhemiSrakesyam-in the womb of Misrakesi; apsarasi-who belonged tothe Apsara group; vrka-adin-Vrka and other sons; vatsakaVatsaka; tatha-as well; ta/cya-pU§kara-sala-adin-sons headed byTaka, Pukara and Sala; durvalcyyam-in the womb of his wife, Durvaki;vrka-V:rka; adadhe-begot.TRANSLATIONThereafter, King Vatsaka, by the womb of his wife, Misrakesi,who was an Apsarii, begot sons headed by V:rka. V:rka, by his wife,Durviik,i, begot Takja, Pujkara, Siila and so on.TEXT 44ijfflsui-tq•• « ijG\I+Mt 1: fft€filtd \!114lldlli!4fq ll'd'dllsumitrarjunapaladinsamikat tu sudamanianaka karr:tikayam vairtadhama-jayav apisumitra-Sumitra; arjunapala-Arjunapala; adin-headed by; samikat-fromKing Samika; tu-indeed; sudamani"-in the womb ofSudamani, his wife; anaka-King Anaka; karr:tikayam-in the wombof his wife Karika; vai-indeed; rtadhama-B.tadhama; jayau-andJaya; api-indeed.TRANSLATIONFrom Samika, by the womb of his wife, Sudamani, cameSumitra, Arjunapiila and other sons. King Anaka, by his wife,Kar1.1ika, begot two sons, namely tadhama and Jaya.

230 Srimad-Bhagavatam (Canto 9, Ch. 24TEXT 45 itftuft iR;n It44ihlfl(llij9{ 31lwt'iK: ll'dllpauravi rohirti bhadramadira rocand iladevaki-pramukhaS cdsanpatnya anakadundubhepauravi-Pauravi; rohirti-Rohii; bhadra-Bhadra; madiraMadira; rocana-Rocana; ila-Ila; devaki-Devaki; pramukhaheadedby; ca-and; dsan-existed; patnya-wives; anakadundubhe-ofVasudeva, who was known as Anakadundubhi.TRANSLATIONDevaki, Pauravi, Rohil).i, Bhadrii, Madirii, Rocanii, Ilii and otherswere all wives of Anakadundubhi (Vasudeva]. Among them all,Devaki was the chief.TEXT 46R'flqija:i!f (lf(w{f ijll41401€( ll'dllbalarh gadarh sararh cadurmadam vipulam dhruvamvasudevas tu rohirtyamkrtadin udapadayatbalam-Bala; gadam-Gada; saram-Sli.ra.Qa; ca-also; durmadam-Durrnada;vipulam-Vipula; dhruvam-Dhruva; vasudeva-Vasudeva(the father of .Kra); tu-indeed; rohirtyam-in thewife named Rohi¢; krta-adin-the sons headed by ,Krta; udapadayatbegot.TRANSLATIONVasudeva, by the womb of his wife Rohil).i, begot sons such asBala, Gada, Siir&l).a, Durmada, Vipula, Dhruva, Krta and others.

Text 49) Krt:la, the Supreme Personality of Godhead 231'"'TEXTS 47-48{''"'rcffotll(ijWfttl W §IIG\1 11\911wt;:(lqWf;:((tl1tMIl : Iifil1••

232 Srimad-Bhagavatam[Canto 9, Ch. 24rocanayam ato jatahasta-hemangadadayailiiyam uruvalkadinyadu-mukhyan ajijanatrocanayam-in another wife, whose name was Rocana; atathereafter;jata-were born; hasta-Hasta; hemailgada-Hemailgada;adaya-and others; iliiyam-in another wife, named Ila; uruvalkaadin-sonsheaded by Uruvalka; yadu-mukhyan-principal personalitiesin the Yadu dynasty; ajijanat-he begot.TRANSLATIONVasudeva, by another of his wives, whose name was Rocana,begot Hasta, Hemangada and other sons. And by his wife named Ilahe begot sons headed by Uruvalka, all of whom were chief personalitiesin the dynasty of Yadu.TEXT 50mm 'i•tt•Ch 3\l€hf"{it: 1mf';etei1¥N1T U MItt: 11'-\ollvipmho dhrtadevayameka anakadundubhesantidevatmaja rdjanpra5ama-prasitadayaviprtha-Vip:rtha; dhrtadevayam-in the womb of the wife namedDh:rtadeva; eka-one son; anakadundubhe-of Anakadundubhi,yasudeva; santideva-atmaja-the sons of another wife, namedSantideva; rajan-0 Maharaja Parikit; pra5ama-prasita-adayaPrasama, Prasita and other sons.TRANSLATIONFrom the womb of Dhrtadeva, one of the wives of Anakadunduhhi(Vasudeva], came a son named Viprha. The sons of

Text 52) K.r1,1a, the Supreme Personality of Godhead 233Siintidevii, another wife of Vasudeva, were Pra8ama, Prasita andothers.TEXT 51m'41T'4ij(ewiw.m '41ttl '34'41ij(fl Iraj an ya-kalpa-varadyaupadeva-suta daSavasu-harhsa-suvamsadyal;sridevayas tu a! sutal;.. JIn: 11"' 11rajanya-Rajanya; kalpa-Kalpa; vara-adyal;-Vara and others;upadeva-sutal;-sons of Upadeva, another wife of Vasudeva's; daSaten;vasu-Vasu; harhsa-Harhsa; suvamsa-Suvarhsa; adyal;-andothers; sridevayal;-born of another wife, named Srideva; tu-but;a!-six; sutal;-sons.TRANSLATIONVasudeva also had a wife named Upadevii, from whom came tensons, headed by Riijanya, Kalpa and Vara. From Sridevii, anotherwife, came six sons, such as V asu, Hamsa and Suvamsa.TEXT 52CI(fttl WI •IG:IG:tt: Ifi: ®1'1!1 ttl 11"'11devaralcyitaya labdhanava catra gadiidayal)vasudeval; sutan !tivadadhe sahadevayadevaralcyitaya-by the wife named Devarakita; labdhal;-achieved;naoo-nine; ca-alo; atra-here; gada-adayal;-sons headed byGada; vasudevai;-Srila Vasudeva; sutan-sons; !au-eight; adadhe-begot; sahadevaya-in the wife named Sahadeva.

234 Srimad-Bhagavatam (Canto 9, Ch. 24TRANSLATIONBy the semen of Vasudeva in the womb of Devarakitii, nine sonswere born, headed by Gada. Vasudeva, who was religion personified,also had a wife named Sahadevii, by whose womb he begoteight sons, headed by Sruta and Pravara.TEXTS 53-55 CflilijC.il C.il+41+tt! '5111111 II IIMtt"('f :tt lll1fll(l:ft: I totifi.wt QWfUitrlflH¥( 11\111. . (' "'3Ct!+« tf\(•«1 Cf uh titi 1 :tt U'{ (fl+ti' IIpravara-sruta-mukhyarhs casalcyad dharmo vasun ivavasudevas tu devakyam!a putran ajijanatkirtimantarh se"{Ulrh cabhadrasenam udara-dhi/:1.r}urh sammardanarh bhadrarhsankara"{Ulm ahiSvaramatamas tu tayor asitsvayam eva hari/:1. kilasubhadra ca mahabhagatava rajan pitamahiprarora-Pravara (in some readings, Pauvara); sruta-Sruta; mukhyan-headedby; ca-and; sa/cyat-directly; dharma/:1.-religionpersonified; rosun iva-exactly like the chief Vasus in the heavenlyplanets; vasudeva/:1.-Srila Vasudeva, the father of KrQ.a; tu-indeed;devaam-in the womb of Devaki; a!a-eight; putran-sons;

Text 56] :KfJ.la, the Supreme Personality of G«Jdhead 235ajljanat-begot; kirtimantam-Kirtiman; S!J.$em ca-and SueQ.a;bhadrasenam-Bhadrasena; udara-dhift,-all fully qualified; rjumju; sammardanam-Sammardana; bhadram-Bhadra; sankaram-SankaraQ.a; ahi-i.Svaram-the supreme controller and serpent incarnation;!amaft,-the eighth one; tu-but; tayoft,-of both (Devaki andVasudeva); asit-appeared; svayam eva-directly, personally; harift,theSupreme Personality of Godhead; kila-what to speak of;subhadra-a sister, Subhadra; ca-and; mahabhaga-highly fortunate;tam-your; rajan-0 Maharaja Parikit; pitamahi-grandmother.TRANSLATIONThe eight sons born of Sahadevii such as Pravara and Sruta, wereexact incarnations of the eight Vas us in the heavenly planets.Vasudeva also begot eight highly qualified sons through the wombof Devaki. These included Kirtimiin, SueJ.la, Bhadrasena, I;tju,Sammardana, Bhadra and SailkarSJ.la, the controller and serpentincarnation. The eighth son was the Supreme Personality of GodheadHimself -:KfJ.la. The highly fortunate Subhadri, the onedaughter, was your grandmother.PURPORTThe fifty-fifth verse says, sooyam eva harift, kila, indicating thatl(rQ.a, the eighth son of Devaki, is the Supreme Personality of Godhead.l(rQ.a is not an incarnation. Although there is no difference between theSupreme Personality of Godhead Hari and His incarnation, l(rQ.a is theoriginal Supreme Person, the complete Godhead. Incarnations exhibitonly a certain percentage of the potencies of Godhead; the complete Godheadis l(rQ.a Himself, who appeared as the eighth son of Devaki.TEXT 56 ft• m q: 1 Q ¥441€4141 311

236 Srimad-Bhagavatam[Canto 9, Ch. 24tadd tu bhagavan iSaatmanam srjate hariyadd-whenever; yadd-whenever; hi-indeed; dharmasya-of theprinciples of religion; /r§aya-deterioration; vrddhi-increasing;ca-and; papmana-of sinful activities; tadd-at that time; tu-indeed;bhagavan-the Supreme Personality of Godhead; iSa-thesupreme controller; atmdnam-personally; srjate-descends; haritheSupreme Personality of Godhead.TRANSLATIONWhenever the principles of religion deteriorate and the principlesof irreligion increase, the supreme controller, the Personalityof Godhead Sri Hari, appears by His own will.PURPORTThe principles by which an incarnation of the Supreme Personality ofGodhead descends upon earth are explained in this verse. The same principlesare also explained in Bhagavad-gita (4.7) by the Lord Himself:yadd yadd hi dharmasyaglanir bhavati bharataabhyutthanam adharmasyataddtmanam srjamy aham"Whenever and wherever there is a decline in religious practice, 0 descendantof Bharata, and a predominant rise of irreligion-at that time Idescend Myself."I,n the present age, the Supreme Personality of Godhead has appearedas Sri Caitanya Mahaprabhu to inaugurate the Hare .KrQ.a movement. Atthe present time, in Kali-yuga, people are extremely sinful and bad(manda). They have no idea of spiritual life and are misusing thebenefits of the human form to live like cats and dogs. Under thesecircumstances Sri Caitanya Mahaprabhu has inaugurated the Hare _KrQ.amovement, which is not different from .KrJ.la, the Supreme Personalityof Godhead. If one associates with this movement, he directly associates

Text 57] "r!J;l8, the Supreme Personality of Godhead 237with the Supreme Personality of Godhead. People should take advantageof the chanting of the Hare K{1,1a mantra and thus gain relief from allthe problems created in this age of Kali.na hy asya janmano hetukarmar:w va mahipateatma-maya:m vinesasyaparasya dr!ur atmanana-not; hi-indeed; asya-of Him (the Supreme Personality ofGodhead); janmana-of the appearance, or taking birth; hetu-thereis any cause; karmatta-or for acting; va-either; mahipate-0 King(Maharaja Parikit); atma-mayam-His supreme compassion for thefallen souls; vina-without; iSasya-of the supreme controller;parasya-of the Personality of Godhead, who is beyond the materialworld; dr!u-of the Supersoul, who witnesses everyone's activities;atmana-of the Supersoul of everyone.TRANSLATION0 King, Maharaja Parikit, 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 nocause that affects Him, not even the results of fruitive activities.PURPORTThis verse points out the difference between the Supreme Personalityof Godhead and an ordinary living being. An ordinary living beingreceives a particular type of body according to his past activities(karma daiva-netrerJa jantur dehopapattaye). A living being is neverindependent and can never appear independently. Rather, one is forcedto accept a body imposed upon him by maya according to his past karma.

238 Srimad-Bhagavatam [Canto 9, Ch. 24As explained in Bhagavad-gita (18.61), yantrariU;lhani mayaya. Thebody is a kind of machine created and offered to the living entity by thematerial energy under the direction of the Supreme Personality of Godhead.Therefore the living entity must accept a particular type of bodyawarded to him by maya, the material energy, according to his karma.One cannot independently say, "Give me a body like this" or "Give me abody like that." One must accept whatever body is offered by the materialenergy. This is the position of the ordinary living being.When Kr?IJ.a descends, however, He does so out of His merciful compassionfor the fallen souls. As the Lord says in Bhagavad-gita (4.8):paritraya sadhunarhvinasaya ca dkrtamdharma-sarhsthapanarthayasambhavami yuge yuge"To deliver the pious and to annihilate the miscreants, as well as to reestablishthe principles of religion, I advent Myself millennium aftermillennium." The Supreme Lord is not forced to appear. Indeed, no onecan 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 anyoneelse. Foolish people who because of a poor fund of knowledge think thatone can equal Krf?IJ.a or become Krf?IJ.a are condemned in every way. Noone can equal or surpass Kr?IJ.a, who is therefore described asasamaurdhva. According to the ViSva-lrosa dictionary, the word maya isused 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-gita (7.14), daivi hy e$a guamayimama maya duratyaya: "This divine energy of Mine, consisting of thethree modes of material nature, is difficult to overcome." But whenKrf?IJ.a comes the word maya refers to His compassion or mercy upon thedevotees and fallen souls. By His potency, the Lord can deliver everyone,whether sinful or pious.TEXT 58q"tl41f!d : €9>€'4Qtq1t1 I31tRlt-ao€4\el'f'P.I "'"'"

Text 58).Krt;ta, the Supreme Personality of Godhead239yan maya-ce#tam purilsasthity-utpatty-apyayaya hianugrahas tan-nivrtteratma-liibhaya ceyateyat-whatever; maya-ce#tam-the laws of material nature enactedby the Supreme Personality of Godhead; purilsa-of the living entities;sthiti-duration of life; utpatti-birth; apyayaya-annihilation; hi-indeed; anugraha-compassion; tat-nivrtte-the creation andmanifestation of cosmic energy to stop the repetition of birth and death;atma-liibhaya-thus going home, back to Godhead; ca-indeed;yate-for this purpose the creation is there.TRANSLATIONThe Supreme Personality of Godhead acts through His materialenergy in the creation, maintenance and annihilation of thiscosmic manifestation just to deliver the living entity by His compassionand stop the living entity's birth, death and duration ofmaterialistic life. Thus He enables the living being to return home,back to Godhead.PURPORTMaterialistic men sometimes ask why God has created the materialworld for the suffering of the living entities. The material creation is certainlymeant for the suffering of the conditioned souls, who are part ofthe Supreme Personality of Godhead, as confirmed by the Lord Himselfin Bhagavad-gita (15.7):mamaivamso jioo-lokejiva-bhuta sarnitanamana !hanindriyaJJ.iprakrti-sthani karati"The living entities in this conditioned world are My eternal, fragmentalparts. Due to conditioned life, they are struggling very hard with the sixsenses, which include the mind." All the living entities are part andparcel of the Supreme Personality of Godhead and are as good as the

240 Srimad-Bhiigavatam (Canto 9, Ch. 24Lord qualitatively, but quantitatively there is a great difference betweenthem, for the Lord is unlimited whereas the living entities are limited.Thus the Lord possesses unlimited potency for pleasure, an the livingentities have a limited pleasure potency. Anandamayo 'bhyiisat(Vedanta-sutra 1.1.12). Both the Lord and the living entity, beingqualitatively spirit soul, have the tendency for peaceful enjoyment, butwhen the part of the Supreme Personality of Godhead unfortunatelywants to enjoy independently, without KrJ;la, he is put into the materialworld, where he begins his life as Brahma and is gradually degradedto the status of an ant or a worm in stool. This is called mana$!luinindriya;t:ti prakrti-stluini kar$ati. There is a great struggle for existencebecause the living entity conditioned by material nature is undernature's full control (prakrte kriyamanat:ti guTJ.ai karmat:ti sarva.SaM.Because of his limited knowledge, however, the living entity thinks he isenjoying in this material world. Mana $!luinindriyat:ti prakrti-stluinikar$ati. He is actually under the full control of material nature, but stillhe thinks himself independent (ahankara-vimuc;lluitma kartaham itimanyate). Even when he is elevated by speculative knowledge and triesto merge into the existence of Brahman, the same disease continues.Aruhya krcchre7J-a param padam tata patanty adha (Bhiig. 10.2.32).Even having attained that param padam, having merged into the impersonalBrahman, he falls again to the material world.In this way, the conditioned soul undergoes a great struggle for existencein this mate:r:ial world, and therefore the Lord, out of compassionfor him, appears in this world and instructs him. Thus the Lord says inBhagavad-gitii (4. 7):yada yada hi dharmasyagliinir bhavati bluirataabhyutthanam adharmasyatadatmanam srjamy aham"Whenever and wherever there is a decline in religious practice, 0 descendantof Bharata, and a predominant rise of irreligion -at that time Idescend Myself." The real dharma is to surrender unto KrJ;la, but therebellious living entity, instead of surrendering to Kr:J;!a, engages in

Text 58) 1\.r"':Qa, the Supreme Personality of Godhead 241adharma, in a struggle for existence to become like KrJ;la. Therefore outof compassion Kr.t;la creates this material world to give the living entity achance to understand his real position. Bhagavad-gita and similar Vedicliteratures are presented so that the living being may understand hisrelationship with Kr.t;la. VedaiS ca sarvair aham eva vedya{t (Bg. 15.15).All these Vedic literatures are meant to enable the human being tounderstand what he is, what his actual position is, and what his relationshipis with the Supreme Personality of Godhead. This is called brahmajijiiii.sa.Every conditioned soul is struggling, but human life provides thebest chance for him to understand his position. Therefore this verse says,anugrahas tan-nivrtte{t, indicating that the false life of repeated birthand 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 aprat4tham tejagad ahur aniSvaramaparaspara-sambhutamkim anyat kama-haitukam"They say that this world is unreal, that there is no foundation and thatthere is no God in control. It is produced of sex desire and has no causeother than lust." (Bg. 16.8) Atheistic rascals think that there is no Godand that the creation has taken place by chance, just as a man and womanmeet by chance and the woman becomes pregnant and gives birth to achild. Actually, however, this is not the fact. The fact is that there is apurpose for this creation: to give the conditioned soul a chance to returnto his original consciousness, .t;la consciousness, and then returnhome, back to Godhead, and be completely happy in the spiritual world.In the material world the conditioned soul is given a chance to satisfy hissenses, but at the same time he is informed by Vedic knowledge that thismaterial world is not his actual place for happiness. ]anma-mrtyu-jaravyiidhi-du{tkha-do!}anudarsanam(Bg. 13.9). One must stop the repetitionof birth and death. Every human being, therefore, should takeadvantage of this creation by understanding Kr.t;la and his relationshipwith Kr.t;la and in this way return home, back to Godhead.

242 Srnnad-BhigavaUun [Canto 9, Ch. 24TEXT 591f(uihd : I 31TSfiR4441UIItll aNmtr iffl: ak$auhir:tiniirit patibhirasurair nrpa-liiiichanaibhuoo akramyama1}dyaabharaya krtodyamaak$auhir:tiniim-of kings possessing great military power; patibhibysuch kings or government; asurai-actually demons (because theydo not need such military power but create it unnecessarily); nrpalafichanai-whoare actually unfit to be kings (although they havesomehow taken possession of the government); bhuoo-on the surfaceof the earth; akramyama1}dya-aiming at attacking one another;abharaya-paving the way for diminishing the number of demons onthe surface of the earth; krta-udyama-enthusiastic (they spend all therevenue of the state to increase military power).TRANSLATIONAlthough the demons who take possession of the governmentare dressed like men of government, they do not know the duty ofthe government. Consequently, by the arrangement of God, suchdemons, who possess great military strength, fight with oneanother, and thus the great burden of demons on the surface ofthe earth is reduced. The demons increase their military power bythe will of the Supreme, so that their numbers will be diminishedand the devotees will have a chance to advance in 1,1aconsciousness.PURPORTAs stated in Bhagavad-gita (4.8), paritra1}dya sadhunarit vinii.Saya cadkrtam The sadhus, the devotees of the Lord, are always eager to advancethe cause of Kr.Q.a consciousness so that the conditioned souls maybe released from the bondage of birth and death. But the asuras, the

Text 59] Kr:t;ta, the Supreme Personality of Godhead 243demons, impede the advancement of the :Kr:t;la consciousness movement,and therefore :Kr:t;la arranges occasional fights between different asuraswho are very much interested in increasing their military power. Theduty 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 thestate advance in :Kr:t;la consciousness. For this purpose, :Kr:t;la says inBhagavad-gita (4.13), catur-var-r:tyam maya sf$!am gu-r:ta-karmavibhiiga.Sa:"According to the three modes of material nature and thework ascribed to them, the four divisions of human society were createdby Me." There should be an ideal class of men who are bona fidebriihmalJ-as, and they should be given all protection. Namo brahma-r:tyadevayago-briihma-r:ta-hitaya ca. Kr:t;la is very fond of briihmalJ-asand cows. The brahma-r:tas promulgate the cause of advancement in:Kr:t;la consciousness, and the cows give enough milk to maintain thebody in the mode of goodness. The lcyatriyas and the government shouldbe advised by the briihma7J-as. Next, the vaiSyas should produce enoughfoodstuffs, and the sudras, who cannot do anything beneficial on theirown, should serve the three higher classes (the brahmalJ-US, lcyatriyas andvaiSyas). This is the arrangement of the Supreme Personality of Godheadso that the conditioned souls will be released from the material conditionand return home, back to Godhead. This is the purpose of :Kr:t;1a's descenton the surface of the earth (paritriilJ-iiya siidhuniirh vinasaya cadU$krtam).Everyone must understand :Kr1;1a's activities (janma karma ca medivyam). If one understands the purpose of Kr:t;1a's coming to this earthand performing His activities, one is immediately liberated. This liberationis the purpose of the creation and :Kr:t;1a's descent upon the surfaceof the earth. Demons are very much interested in advancing a plan bywhich people will labor hard like cats, dogs and hogs, but :Kr:t;1a's devoteeswant to teach :Kr:t;la consciousness so that people will be satisfiedwith plain living and :Kr1;1a conscious advancement. Although demonshave created many plans for industry and hard labor so that people willwork day and night like animals, this is not the purpose of civilization.Such endeavors are jagato 'hita; that is, they are meant for the misfortuneof the people in general. Kayaya: such activities lead to annihilation.One who understands the purpose of :KrI;la, the Supreme

244 Srimad-Bhigavatam [Canto 9, Ch. 24Personality of Godhead, should seriously understand the importance ofthe .Kr!?f.la consciousness movement and seriously take part in it. Oneshould not endeavor for ugra-karma, or unnecessary work for sensegratification. Nanarh pramatta/:1- kurute vikarma jad indriya-pritayaapnwti (Bhag. 5.5.4). Simply for sense gratification, people make plansfor material happiness. Maya-sukhaya bharam udvahato vimill;lhan(Bhag. 7.9.43). They do this because they are all vima{lhas, rascals. Forflickering happiness, people waste their human energy, not understandingthe importance of the .Kr!?J.la consciousness movement but instead accusingthe simple devotees of brainwashing. Demons may falsely accusethe preachers of the .Kr!?f.la consciousness movement, but Kr!?Qa will arrangea fight between the demons in which all their military power willbe engaged and both parties of demons will be annihilated.karmar:ty aparimeyar:timanasapi suresvarai/:lsaha-sarikar$ar:taS cakrebhagavan madhusudana/:1karmtir:ti-activities;aparimeyar:ti-immeasurable, unlimited; maTt{lSti api-even by such plans perceived within the mnd; suraiSvarai/:1--bythe controllers of the universe like Brahma and Siva; sahasarikar$ar:ta/:l--alongwith Sailkar?aJ.la (Baladeva); cakre-performed;bhagavan-the Supreme Personality of Godhead; madhu-sudana/:1--thekiller of the Madhu demon.TRANSLATIONThe Supreme Personality of Godhead, K.ra, with the cooperationof Smikara, Balarama, performed activities beyond themental comprehension of even such personalities as Lord Brahma

Text 61] Kr!1J;Ul, the Supreme Personality of 'Godhead 245and Lord Siva. [For instance, Krl).a arranged the Battle of Kuruk11etrato kill many demons for the relief f the entire world.]TEXT 61if IUllwti :d.{t'{_ I31'1«144 . Olf : 1111kalau janyama'(ldnamdu}:tkha-soka-tamo-nudamanugrahiiya bhaktiinarhsupur:tyarh vyatanod ya5a}:tkalau-in this age of Kali; janyama'(ldnam-of the conditionedsouls who will take birth in the future; du}:tkha-soka-tama}:t-nudam-tominimize their unlimited unhappiness and lamentation, which arecaused by ignorance; anugrahaya-just to show mercy; bhaktanam-tothe devotees; su-pur:tyam-very pious, transcendental activities;vyatanot-expanded; ya5a}:t-His glories or reputation.TRANSLATIONTo show causeless mercy to the devotees who would take birthin the future in this age of Kali, the Supreme Personality of Godhead,Kr!11).a, acted in such a way that simply by remembering Himone will be freed from all the lamentation and unhappiness of materialexistence. [In other words, He acted so that all future devotees,by accepting the instructions of Krl).a consciousness stated inBhagavad-gita, could be relieved from the pangs of materialexistence.]PURPORTThe Lord's activities of saving the devotees and killing the demons(paritra'(ldya sadhunam vinasaya ca dkrtam) take place side by side.K.r1,1a actually appears for the deliverance of the sadhus, or bhaktas, butby killing the demons He shows them mercy also, for anyone killed byK.r1,1a is liberated. Whether the Lord kills or gives protection, He is kindto both the demons and the devotees.

246 Srimad-Bhiigavatam [Canto 9, Ch. 24TEXT 62• 6€ifioitft{1 Iit'Sitfe'l\ll CJique'1ti( II IIyasmin sat-kan:ra-piyu$eya5as-tirtha-vare sakrtsrotrafijalir upasprsyadhunute karma-vdsaniimyasmin-in the history of the transcendental activities of .KrJ;la uponthe surface of the earth; sat-kar-piyu$e-who pleases the demands ofthe transcendental, purified ears; ya§a-tirtha-vare-keeping oneself inthe best of holy places by hearing the transcendental activities of theLord; sakrt-once only, immediately; srotra-afijali-in the form ofhearing the transcendental message;· upasprsya-touching (exactly likethe water of the Ganges); dhunute-destroys; karma-vasanam-thestrong desire for fruitive activities.TRANSLATIONSimply by receiving the glories of the Lord through purifiedtranscendental ears, the devotees of the Lord are immediatelyfreed from strong material desires and engagement in fruitiveactivities.PURPORTWhen the devotees aurally receive the act1v1t1es of the SupremePersonality of Godhead as enacted in Bhagavad-gitii and SrimadBhiigavatam, they immediately achieve a transcendental vision in whichthey are no longer interested in materialistic activities. Thus they achievefreedom from the material world. For sense gratification practicallyeveryone is engaged in materialistic activities, which prolong the processof janma-mrtyu-jara-vyadhi-birth, death, old age and disease-but thedevotee, simply by hearing the message of Bhagavad-gitii and furtherrelishing the narrations of Srimad-Bhagavatam, becomes so pure that heno longer takes interest in materialistic activities. At the moment, devoteesin the Western countries are being attracted by .KrJ;Ia consciousness

Text 64] KrI;}a, the Supreme Personality of Godhead 247and becoming uninterested in materialistic activities, and thereforepeople are trying to oppose this movement. But they cannot possiblycheck this movement or stop the activities of the devotees in Europe andAmerica by their artificial impositions. Here the words srotrafijalirupasprsya indicate that simply by hearing the transcendental activities ofthe Lord the devotees become so pure that they are immediately immuneto the contamination of materialistic fruitive activities. Anyabhila$itasilnyamMaterialistic activities are unnecessary for the soul, andtherefore the devotees are freed from such activities. The devotees aresituated in liberation (brahma-bhayaya kalpate), and therefore theycannot be called back to their material homes and materialistic activities.TEXTS 63-64wtG\1ti:Illif;f): ': 1111nria:1?ffiit4fct¥¥4'Mtu 1 qm t R4«U ll'dllbhoja-vr$TJJ-andhaka-madhusilrasena-da5arhakaislaghaniyehita sa§vatkuru-srfijaya-par.u;lubhisnigdha-smite itodarairvahyair vikrama-lilayanrlokam ramayam asamilrtya sarvanga-ramyayabhoja-assisted by the Bhoja dynasty; vr$r:ti-and by the V:rI:tis;andhaka-and by the Andhakas; madhu-and by the Madhus;silrasena-and by the Siirasenas; da§arhaka*-and by the Dasarhakas;slaghaniya-by the praiseworthy; ihita-endeavoring; sa§vat-always;kuru-srnjaya-paTJiJ,ubhi-assisted by the Pai:tcJavas, Kurusand S:riijayas; snigdha-affectionate; smita-smiling; ik$ita-beingregarded as; udarai-magnanimous; vakyai-the instructions;

•248 Srimad-Bhagavatam [Canto 9, Ch. 24vikrama-lilaya-the pastimes of heroism; nr-lokam-human society;ramayam asa-pleased; murtya-by His personal form; sarva-arigaramyaya-theform that pleases everyone by all parts of the body.TRANSLATIONAssisted by the descendants of Bhoja, Vrp, Andhaka, Madhu,Siirasena, D&Sarha, Kuru, Srftjaya and P4u, Lord J.la performedvarious activities. By His pleasing smiles, His affectionatebehavior, His instructions and His uncommon pastimes like raisingGovardhana Hill, the Lord, appearing in His transcendentalbody, pleased all of human society.PURPORTThe words nrlokam ramayam asa murtya sarvariga-ramyaya are significant.Kra is the original form. Bhagavan, the Supreme Personalityof Godhead, is therefore described here by the word murtya. The wordmarti means "form." l(ra, or God, is never impersonal; the impersonalfeature is but a manifestation of His transcendental body (yasyaprabha prabhavato jagad-ar:uJ,a-ko#). The Lord is narakrti, exactlyresembling the form of a human being, but His form is different fromours. Therefore the word sarvanga-ramyaya informs us that every partof 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 tothe devotees, who cannot at any time stop seeing the beautiful form ofthe Lord.'tfr-.-iTEXT 65'4(fo::ge-miilq'1eu R1t:RU(Pt14 WI :uqiffr: rq .. ..m;m:·f;rit 11'-\11yasyananam makara-kur:uJ,ala-caru-karr:wbhrajat-kapola-subhagamsavilasa-hasam

Text 65) Krflr;ut, the Supreme .Personality of Godhead 249nityotsavam na tatrpur drsibhi pibantyoniiryo naras ca mudita kupita nimes cayasya-whose; ananam-face; makara-kur:t{lala-caru-kan:w-decoratedby earrings resembling sharks and by beautiful ears; bhrajatbrilliantlydecorated; kapola-forehead; subhagam-declaring all opulences;sa-vilasa-hasam-with smiles of enjoyment; nitya-utsavamwheneverone sees Him, one feels festive; na tatrpu-they could not besatisfied; drsibhi-by seeing the form of the Lord; pibantya-as if• drinking through the eyes; narya-all the women of V:rndavana;nard-all the male devotees; ca-also; mudita-fully satisfied;kupita-angry; nime-the moment they are disturbed by the blinkingof the eyes; ca-also.TRANSLATIONKrI].a's face is decorated with ornaments, such as earringsresembling sharks. His ears are beautiful, His cheeks brilliant, andHis smiling attractive to everyone. Whoever sees Lord KrJ].a sees afestival. His face and body are fully satisfying for everyone to see,but the devotees are angry at the creator for the disturbancecaused by the momentary blinking of their eyes.PURPORTAs stated by the Lord Himself in the Bhagavad-gita (7.3):manya1Jiirh. sahasreukcicid yatati siddhayeyatatam api siddhanamkcicin mam vetti tattvata"Out of many thousands among men, one may endeavor for perfection,and of those who have achieved perfection, hardly one knows Me intruth." Unless one is qualified to understand K:rJ.la, one cannot appreciatethe presence of K:r1.1a on earth. Among the Bhojas, V:rJ.lis,Andhakas, Pa1.1d.avas and many other kings intimately related withK:rJ.la, the intimate relationship between K:rJ.la and the inhabitants of

250 Srimad-Bhiigavatam [Canto 9, Ch. 24Vrndiivana is especially to be noted. That relationship is described in thisverse by the words nityotsavarh na tatrpur drsibhi pibantya. The inhabitantsof Vrndiivana especially, such as the cowherd boys, the cows,the calves, the gopis and .K.rrgta's father and mother, were never fullysatisfied, although they saw .K.r!?IJ.a's beautiful features constantly. Seeingl

Text 66] :Krn;ta, the Supreme Persmi.ality of Godhead 251jato gata pitr-grhiid vrajam edhitiirthohatvd ripun suta-satdni krtorudiirautpiidya teu pua kratubhi samijeiitmdnam dtma-nigamarh prathayafi janeuJiita-after taking birth as the son of Vasudeva; gata-went away;pitr-grhiit-from the houses of His father; vrajam-to V:rndavana;edhita-artha-to exalt the position (of V:rndavana); hatvd-killingthere; ripun-many demons; suta-satdni-hundreds of sons; krta-uruddra-acceptingmany thousands of wives, the best of women;utpiidya-begot; teu-in them; purua-the Supreme Person, whoexactly resembles a human being; kratubhi-by many sacrifices;samije-worshiped; iitmdnam-Himself (because He is the personworshiped by all sacrifices); dtma-nigamam-exactly according to theritualistic ceremonies of the Vedas; prathayan-expanding the Vedicprinciples; janeu-among the people in general.TRANSLATIONThe Supreme Personality of Godhead, Sri Kra, known as lilapuruottama,appeared as the son of Vasudeva but immediately leftHis father's home and went to V:rndavana to expand His lovingrelationship with His confidential devotees. In V:rndavana the Lordkilled many demons, and afterwards He returned to Dvaraka,where according to Vedic principles He married many wives whowere the best of women, begot through them hundreds of sons,and performed sacrifices for His own worship to establish theprinciples of householder life.PURPORTAs stated in Bhagavad-gitd (15.15), vedaiS ca saroair aham evavedya: by all the Vedas, it is K:rr;m who is to be known. Lord Sri l(:rJ}.a,setting an example by His own behavior, performed many ritualisticceremonies described in the Vedas and established the principles ofgrhastha life by marrying many wives and begetting many children justto show people in general how to be happy by living according to Vedicprinciples. The center of Vedic sacrifice is K:rr;m (vedaiS ca saroair aham

252 Srimad-Bhigavatam [Canto 9, Ch. 24eva vedyab). To advance in human life, human society must follow theVedic principles personally demonstrated by Lord .KrQ.a in His householderlife. The real purpose of .KrQ.a's appearance, however, was tomanifest how one can take part in loving affairs with the Supreme Personalityof Godhead. Reciprocations of loving affairs in ecstasy are possibleonly in V:rndavana. Therefore just after His appearance as the son ofVasudeva, the Lord immediately left for V:rndavana. In V:rndavana, theLord not only took part in loving affairs with His father and mother, thegopis and the cowherd boys, but also gave liberation to many demons bykilling them. As stated in Bhagavad-gita (4.8), paritrar:Wya sadhunamviruiSaya ca d'L§krtam: the Lord appears in order to protect the devoteesand kill the demons. This was fully exhibited by His personal behavior.In Bhagavad-gitii the Lord is understood by Arjuna to be puramsasvatam dityam-the eternal, transcendental Supreme Person. Herealso we find the words utpadya te$U pur!l.§a/;. Therefore it is to be concludedthat the Absolute Truth is pur!l.§a, a person. The impersonalfeature is but one of the features of His personality. Ultimately, He is aperson; He is not impersonal. And not only is He pur!l.§a, a person, butHe is the lilii-pur!l.§ottama, the best of all persons.TEXT 67::1 UflEIsnill(t:actt :lfftR('I+t•na: 11\911prthvyal; sa vai guru-bharam k$apayan kurilr:Wmantal;-samuttha-kalina yudhi bhupa-camval;dmya vidhuya vijaye jayam udvigh0$yaprocyoddhavaya ca param samagat sva-dhamaprthtyal;-on the earth; sa/;-He (Lord .KrQ.a); vai-indeed; gurubharam-agreat burden; k$apayan-completely finishing; kurilr:Wmofthe personalities born in the Kuru dynasty; antal;-samuttha-kalinabycreating enmity between the brothers by disagreement; yudhi-in theBattle of Kuruketra; bhupa-camval; -all the demoniac kings; dr$tya-

Text 67] _Kra, the Supreme Personality of Godhead 253by His glance; vidhuya-cleansing their sinful activities; vijaye-in victory;jayam-victory; udvigJw.sya-declaring (the victory for Arjuna);procya-giving instructions; uddhavaya-unto Uddhava; ca-also;param-transcendental; samagtit-returned; sva-dhama-to His ownplace.TRANSLATIONThereafter, Lord Sri _Kra created a misunderstanding betweenfamily members just to diminish the burden of the world. Simplyby His glance, He annihilated all the demoniac kings on the Battlefieldof Kuruketra and declared victory for Arjuna. Finally, Heinstructed Uddhava about transcendental life and devotion andthen returned to His abode in His original form.PURPORTParitraya sadhunt'irh viniiSaya ca dkrtam. The mission of LordK.r1,1a was performed on the Battlefield of Kuruketra, for by the Lord'smercy Arjuna was victorious due to being a great devotee whereas theothers were killed simply by the Lord's glance, which cleansed them ofall sinful activities and enabled them to attain st'irupya. Finally, LordK.r1,1a instructed Uddhava about the transcendental life of devotionalservice, and then, in due course of time, He returned to His abode. TheLord's instructions in the form of Bhagavad-gita are full of jnana andvairagya, knowledge and renunciation. In the human form of life, onemust learn these two things-how to become detached from the materialworld and how to acquire full knowledge in spiritual life. This is theLord's mission (paritraya sadhunarh viniiSaya ca dkrtam). Mterexecuting His complete mission, the Lord returned to His home, GolokaV:rndavana.Thus end the Bhaktivedanta purports of the Ninth Canto, TwentyfourthChapter, of the Srimad-Bhagavatam, entitled "Kmw, the SupremePersonality of Godhead. "-Completed in Bhuvanesvara, India, on the occasion of establishing aK.r1,1a-Balarama temple.END OF THE NINTH CANTO

Appendixes

The AuthorHis Divine Grace A. C. Bhaktivedanta Swami Prabhupada appeared inthis world in 1896 in Calcutta, India. He first met his spiritual master,Srila Bhaktisiddhanta Sarasvatl Gosvami, in Calcutta in 1922. BhaktisiddhantaSarasvatl, a prominent devotional scholar and the founder ofsixty-four Gauiya Mathas (Vedic institutes), liked this educated youngman and convinced him to dedicate his life to teaching Vedic knowledge.Srila Prabhupada became his student, and eleven years later (1933) atAllahabad he became his formally initiated disciple.At their :first meeting, in 1922, Srila Bhaktisiddhanta SarasvatlThakura requested Srlla Prabhupada to broadcast Vedic knowledgethrough the English language. In the years that followed, Srila Prabhupadawrote a commentary on the Bhagavad-gita, assisted the GauiyaMatha in its work and, in 1944, without assistance, started an Englishfortnightly magazine, edited it, typed the manuscripts and checked thegalley proofs. He even distributed the individual copies freely and struggledto maintain the publication. Once begun, the magazine neverstopped; it is now being continued by his disciples in the West.Recognizing Srila Prabhupada's philosophical learning and devotion,the Gauiya Vail)ava Society honored him in 194 7 with the title"Bhaktivedanta." In 1950, at the age of :fifty-four, Srila Prabhupadaretired from married life, and four years later he adopted thevanaprastha (retired) order to devote more time to his studies and writing.Srila Prabhupada traveled to the holy city of Vrndavana, where helived in very humble circumstances in the historic medieval temple ofRadha-Damodara. There he engaged for several years in deep study andwriting. He accepted the renounced order of life (sannyasa) in 1959. AtRadha-Damodara, Srila Prabhupada began work on his life's masterpiece:a multivolume translation and commentary on the eighteen thousandverse Srimad-Bhiigavatam (Bhiigaoota Purar;ta). He also wroteEasy Journey to Other Planets.Mter publishing three volumes of Bhiigaootam, Srila Prabhupadacame to the United States, in 1965, to fulfill the mission of his spiritualmaster. Since that time, His Divine Grace has written over forty volumesof authoritative translations, commentaries and summary studies of thephilosophical and religious classics of India.257

258 Srimad -BhagavatamIn 1965, when he first arrived by freighter in New York City, SrilaPrabhupada was practically penniless. It was after almost a year of greatdifficulty that he established the International Society for Krishna Consciousnessin July of 1966. Under his careful guidance, the Society hasgrown within a decade to a worldwide confederation of almost onehundred asramas, schools, temples, institutes and farm communities.In 1968, Srila Prabhupada created New V:rndavana, an experimentalVedic community in the hills of West Virginia. Inspired by the success ofNew V:rndavana, now a thriving farm community of more than one thousandacres, his students have since founded several similar communitiesin the United States and abroad.In 1972, His Divine Grace introduced the Vedic system of primary andsecondary education in the West by founding the Gurukula school inDallas, Texas. The school began with 3 children in 1972, and by thebe g inning of 1975 the enrollment had grown to 150.Srila Prabhupada has also inspired the construction of a large internationalcenter at Sridhama Mayapur in West Bengal, India, which is alsothe site for a planned Institute of Vedic Studies. A similar project is themagnificent I).a-Balarama Temple and International Guest House inV:rndavana, India. These are enters where Westerners can live to gainfirsthand experience of Vedic culture.Srila Prabhupada's most significant contribution, however, is hisbooks. Highly respected by the academic community for their authoritativeness,depth and clarity, they are used as standard textbooks innumerous college courses. His writings have been translated into elevenlanguages. The Bhaktivedanta Book Trust, established in 1972 exclusivelyto publish the works of His Divine Grace, has thus become theworld's largest publisher of books in the field of Indian religion and philosophy.Its latest project is the publishing of Srila Prabhupada's mostrecent work: a seventeen-volume translation and commentary-completedby Srila rabhupada in only eighteen months-on the Bengalireligious classic Sri Caitanya-caritamrta.In the past ten years, in spite of his advanced age, Srila Prabhupadahas circled the globe twelve times on lecture tours that have taken him tosix continents. In spite of such a vigorous schedule, Srila Prabhupadacontinues to write prolifically. His writings constitute a veritable libraryof Vedic philosophy, religion, literature and culture.

ReferencesThe purports of Srimad-Bhagavatam are all confirmed by standardVedic authorities. The following authentic scriptures are specificallycited in this volume:Bhagavad-gita, 36, 41, 42-43, 50-51, 65, 74, 76, 88, 102, 103, 105, 107,124,132, 13 134-135,137,191,192,236,238,239,240,241,242,243, 249, 251, 252Brahma-vaivarta Purar.za,, 107, 163Markm:u}eya Purar.za,, 198-199Srimad-Bhagavatam, 15, 29, 68, 79, 81, 82, 85, 108, 191, 240, 244Vedanta-sutra, 240259

GENEALOGICAL TABLEThe Descendants of PuriiraviiThis genealogical chart delineates theYadu and Puru dynasties, as well as otherdescendants of King Pururava. Kr!?Q.a,the Supreme Personality of Godhead, appearedin the Yadu dynasty as the eighthson of Vasudeva and Devaki.Note: a vertical arrow summarizes a lineof descendants.IYatiIYayatiI(4 other sons)PuriiravilIAyuNahu atravrddha RajiIISuhotraIIKasyaKu5a .(3 generations) (lO generatiOns)IDhanvantari(15 generations)IRabhaI 1(500 sons)IGrtsamada. ISunakaISaunaka l_{iAnena(4 generations) (4 generations)1YaduSahasrajit(I 0 generations)IKartavirya ArjunaIIJayadhvajaITiilajailghaI(999 other sons)1-----(other sons)VitihotraIMadhuKu5aIVrQiKrostii1 ..(4 generations), ISa5ahindu(one billion sons)!(4 generations)IVidarbhaIIIKrathaNalaRipuRomapada( 19 gen!rations) (3 gentations)I ITurvasu1(6 generations)Druhyu1AnuI(9 generations) Sahhanara CakuSibiI(4 sons)!(4 generations)IMahamanaIIUsinara(3 other sons)IIParel)uTitiksuf(21 generations)PiiruI(See pages following)

IBhajamanI(6 sons)ISatvataIIVrsniDevaVTdha'jI , .Sumitra Yudhajit BabhruNighnaI,----J----, 1SatrajitaSiniIICediIDamaghoa, ISisupalaIBhajiPrasena Satyaka SvaphalkaIDivyaIIIY·r·· Akr .l'..'•:::::.----'(3 generations) (2 sons)1'-------,CitrarathaIIVidiiratha1(4 generations)I(4 sons)IHrdikaII I IDevamiha Satadhanu, ISiirasenaI(other sons) DevakaKrtavarmaI I_ IDevakiIIAndhakaIIIMahiibhojaKukura (3 other sons) (Bhoja dynasty)1(7 generations)IPunarvasu_AhukaIIAhukiI(6 other daughters)IIUgrasenaIIKamsa (8 other sons)I(5 daughters)Vasudeva(9 other sons)BALARAMA Subhadra !Qt?l':/A (other sons)IKar11aKunti (4 other daughters)II(the Pii!!avas)

Piiru!(II generations)IRantinavaThe Descendants of Puniravi (cont.)(The Dynasty of Puru)ISumatiIReb hiIDumantaIBharataIBharadvajaIManyuIIDhruvaIApratirathaIKanvaIMedhatithiPriyamedha(other sons) Brhadiu Nila! !(12 generations) (4 generations)IDivodiisa-bMOOM)IMitrayuIIPrtaIDrupadaII(other sons)B harmyasva I ,IAjamihaIBrhatkatraIHastikaISarhvaranaIKuruMudgala (4 other sons) Pariki SudhanuIIAhalyii, ISatiinandaISatyadhfti.1(3 generations)IUparicara VasuIIBrhadrathaIIIJayaDvimidha1(14 generations)I(other sons)(99 other sons) SaradviinKusagra JarasandhaII 1 IKrpa (4 generations) SahadevaI1Draupadi ASvatthiimil. (21 generations)Mahavirya Nara GargaISankrti! .(2 generatiOns)Purumidha(sonles)Devapi(will reestablishSoma dynastyin next Satya-yuga)RantidevaIJahnu1(l 0 generations)IPratipaDhrtarli\ra!(brahmai,UJ.S)NiadhaSantanuDuryodhana (99 other sons) (one daughter) Yudhi\hiraI(2 sons)BahlikaIIIIBhima Citrangada Vicitravirya SomadattaBhimaI(3 sons)ViduraIArjunaAbhinianyuIParikitIIBhiiriI(3 other sons)Janamejaya (3 other sons)(26 generations)(end of Soma dynasty)IBhiirisravaNakulaI(2 sons)ISal aSahadevaI(2 sns)

GlossaryAcarya-a spiritual master who teaches by example.AAgnihotra-yajiia-a sacrificial ceremony in which a sacred fire iskindled.Apsara-beautiful female demigoddesses residing on the heavenlyplanet Apsaroloka.Arati-a ceremony for greeting the Lord with offerings of food, lamps,fans, flowers and incense.Arcana-the devotional process of Deity worship.Asrama-the four spiritual orders of life: celibate student, householder,retired life and renounced life.Ala-siddhi-the powers attainable by mystic yogis.Asuras-atheistic demons.Avatara-a descent of the Supreme Lord.BBhagavad-gita-the basic directions for spiritual life spoken by theLord Himself.Bhakta-a devotee.Bhakti-yoga-linking with the Supreme Lord by devotional service.Brahmacarya-celibate student life; the first order of Vedic spirituallife.Brahman-the Absolute Truth; especially the impersonal aspect of theAbsolute.Brahma-one wise in the Vedas who can guide society; the first Vedicsocial order.Brahmiistra-a nuclear weapon produced by chanting mantras.cC«;lala-a lowborn person accustomed to filthy habits such as dogeating.Deva-ga-a type of demigod.Dharma-eternal occupational duty; religious principles.D265

266 Srimad-BhagavatamEEkada8i-a special fast day for increased remembrance of ,Kr.Q.a, whichcomes on the eleventh day of both the waxing and waning moon.GGoloka (Kr!il-:taloka) -the highest spiritual planet, containing ,Kr.Q.a'spersonal abodes, Dvaraka, Mathura and V:rndavana.Gopis-,Kr.Q.a's cowherd girl friends, His most confidential servitors.Grhastha-regulated householder life;spiritual life.Guru-a spiritual master.Hare i{n;J;Ia mantra-See: Maha-mantraHJthe second order of Vediclata-karma-a purificatory ceremony performed at the birth of a child.Jiva-tattva-the living entities, atomic parts of the Lord.KKali-yuga (Age of Kali)-the present age, characterized by quarrel; itis last in the cycle of four and began five thousand years ago.Karatiilas-hand cymbals used in kirtana.Karma-fruitive action, for which there is always reaction, good or bad.Karmi-a person satisfied with working hard for flickering sensegratification.Kirtana-chanting the glories of the Supreme Lord.Kn;-:taloka-See : Golokaatriyas-a warrior or administrator; the second Vedic social order.Maha-mantra-the great chanting for deliverance:Hare ,Kr.Q.a, Hare ,Kr.Q.a, ,Kr.Q.a ,Kr.Q.a, Hare HareHare Rama, Hare Rama, Rama Rama, Hare Hare.Mahatmas-self -realized souls.Mantra-a sound vibration that can deliver the mind from illusion.M

Glossary 267Manuya-ga-mankind.Mathura-Lord KtI)a's abode, surrounding V:rndavana, where He tookbirth and later returned to after performing His V:rndiivanapastimes.Maya-illusion; forgetfulness of one's relationship with KtI)a.Mayiivadis-impersonal philosophers who say that the Lord cannot havea transcendental body.Mrdailga-a clay drum used for congregational chanting.Parampara-the chain of spiritual masters in disciplic succession.pParivriijakiicarya-the third stage of the sannyasa order; the parivrajakacaryaconstantly travels throughout the world, preaching theglories of the Lord.Prasiida-food spiritualized by being offered to the Lord.RRakasa-ga-man-eating demons.sSac-cid-iinanda-vigraha-the Lord's transcendental form, which iseternal, full of knowledge and bliss.Sailkirtana-public chanting of the names of God, the approved yogaprocess for this age.Sannyiisa-renounced life; the fourth order of Vedic spiritual life.Sara grass- a whitish reed.Sii.riipya-the liberation of having a form similar to the Lord's.Siistras-revealed scriptures.Sravam kirtanam vi1,10-the devotional processes of hearing andchanting about Lord ViJ)u.Siidra-a laborer; the fourth of the Vedic social orders.Sviimi-one who controls his mind and senses; title of one m therenounced order of life.TTapasy a-austerity; accepting some voluntary inconvenience for ahigher purpose.

268 Srimad-BhagavatamTilaka-auspicious clay marks that sanctify a devotee's body as a templeof the Lord.vVaiku1,1tha-the spiritual world.V ai1,1ava-a devotee of Lord Vi.Q.U, Kr.Q.a.Vaisyas-farmers and merchants; the third Vedic social order.Viinaprastha-one who has retired from family life; the third order ofVedic spiritual life.Var1,1a-the four occupational divisions of society: the intellectual class,the administrative class, the mercantile class, and the laborer class.Var1,1a.Srama-the Vedic social system of four social and four spiritualorders.Vedas-the original revealed scriptures, first spoken by the LordHimself.Viriit-rupa-the conception likening the physical form of the universeto the Lord's bodily form.Vi!;JJ,lU, Lord-Kr.Q.a's expansion for the creation and maintenance ofthe material universes.V:rndavana-Kr.Q.a's personal abode, where He fully manifests Hisquality of sweetness.Vyiisadeva-Kr.Q.a's incarnation, at the end of Dvapara-yuga, forcompiling the Vedas.yYajfta-an activity performed to satisfy either Lord Vi.Q.U or the demigods.Yogi-a transcendentalist who, in one way or another, is striving forunion with the Supreme.Yugas-ages in the life of a universe, occurring in a repeated cycle offour.

Sanskrit Pronunciation GuideVowelsal a atfa i il 3'u ::alurfl q: e ai an 0 all au.:. rh (anusvara) : }:1 (visarga)ConsonantsGutturals: Cfi ka \Cf kha iJga 'Ef gha ilaPalatals: o:;:Jfca cha ja jha 5{iiaCerebrals: eta tha a G ha OT l).aDentals: a ta tha da dha ;:rnaLabials: q'pa pha if ba ll bha rnaSemi vowels: ya ra la qvaSibilants: sa q a saAspirate: ha S ' (avagraha) -the apostropheThe numerals are: 0-0 -1 -2 -3 -4 '-\-5 -6 \S-7 -8 -9The vowels above should be pronounced as follows:a - like the a in organ or the u in but.a - like the a in far but held twice as long as short a.- like the i in pin.- like the i in pique but held twice as long as short i.269

...270 Srimad-Bhagavatamu -like the u in push.u - like the u in rule but held twice as long as short u.:r - like the ri in rim.r - like ree in reed.l -like l followed by r (lr).e -like the e in they.ai -like the ai in aisle.o -like the o in go.au -like the ow in how.Ih (anusvara) - a resonant nasal like the n in the French word bon.l;l (visarga) - a final h-sound: a is pronounced like aha; i like ihi.The vowels are written as follows after a consonant:f af i 'T i ai ) o u u '-:r E f --...e T auFor example: ka T ka ki tti'f ki ku kui"k:r l\ kr. ke CJi kai tJi ko T kauThe vowel "a" is implied after a consonant with no vowel symbol.The symbol viriima ("\) indicates that there is no final vowel: tfi.._The consonants are pronounced as follows:k - as in kitekh- as in Eckhartg - as in givegh- as in dig-hardjh - as in hedgehogii - as in canyont - as in tubth - as in light-heartiJ. - as in sing - as in dovec - as in chairha- as in red-hotch- as in staunch-heartI) - as rna (prepare to sayJ -as lDJOY the rand say na).Cerebrals are pronounced with tongue to roof of mouth, but thefollowing dentals are pronounced with tongue against teeth:t - as in tub but with tongue against teeth.th -as in light-heart but with tongue against teeth.

Sanskrit Pronunciation Guide271d - as in dove but with tongue against teeth.dh- as in red-hot but with tongue against teeth.n - as in nut but with tongue between teeth.p -as m pme l -as in lightph- as in uphill (not f) v - as m vmeb - as in bird s (palatal) - as in the s in the Germanbh- as in rub-hardword sprechenm - as in mother (cerebral) - as the shin shiney -asmyess - as m sunr -as m runh -as in homeGenerally two or more consonants in conjunction aretogether in a special form, as for example: ka ;r trawrittenThere is no strong accentuation of syllables in Sanskrit, or pausingbetween words in a line, only a flowing of short and long (twice aslong as the short) syllables. A long syllable is one whose vowel islong (a, i, ii, e, ai, o, au), or whose short vowel is followed by morethan one consonant (including anusviira and visarga). Aspiratedconsonants (such as kha and gha) count as only single consonants.

Index of Sanskrit VersesThis index constitutes a complete listing 9f the first and third lines of each of theSanskrit poetry verses of this volume of Srimad-Bhagavatam, arranged in Englishalphabetical order. The first column gives the Sanskrit transliteration, and the second andthird columns, respectively, list the chapter-verse reference and page number for eachverse.A aprcchat tanayam prlrwh 18.42 45iirabdhas tasya giindharas 23.15 187abhavac charttanrl riijii 22.13 155 arjuniic chrutakirtis tu 22.29 165abhavan yogina?l saroe 21.18 134 arjuna?l krtaviryasya 23.24 194abh4icyagrajams tasya 19.23 78 iirtim prapadye 'khi/a-deha-bhajiim 21.12 128abrahma{tya-nrpams ciihan 20.30 111addt karma(li !Jlire 20.28 109 iisatiga?l sarameya.S ca 24.16 214asimakf$Jas tasyiipi 22.39 172adhamo 'sraddhaya kuryiid 18.44 47 asmad-dharyam dhrtavati 18.14 22iidyiid brlwnmaniis tasmaj 23.11 185 asmad-dharyam dhrtavati 18.11 21ahalya kanyakii yasyiim 21.34 144 iisevitam vaa-piigiin 19.24 78aham bandhyiisapatni ca 23.37 202alw niriyatiim asyii 18.11 20 fo.-saptati-medhyii.Svdn 20.26 106fo.mas tu tayor iisU 24.55 234ajamu;lhiid brhad4us 21.22 137 astra-j iinam kriya-j iinam 22.38 171ajamic,lhasya vamsya?l syu?l 21.21 136 iisyatdm hy aravindiia 20.14 96ajamu;llw dvimu;lhaS ca 21.21 136 atha miigadha-rajiino 22.45 175akrrlra-pramukha iisan 24.15 214aauhiJiniim patibhir 24.59 242 athanyo blwyamaJasya 21.7 125atithir briihmaJa?l kale 21.5 122a/arkiit sarttatis tasmdt 17.8 5 iitma-mayam vinesasya 24.57 237amogham deva-sandar5am 24.34 223 iitmdnam arpayiim lisa 17.13 8amogha-viryo riijair 20.17 99 iitmdnam dar5ayam cakrur 21.15 130anaka?l karJikiiyam vai 24.44 229anamitra-suto yo 'nyaft 24.13 213 t'itmdnam niibhijt'indmi 19.12 66dtma-vrttam avij iiya 18.16 23a{a-vitta-smara!JO 23.26 195 atrpto 'smy adya kiimaniim 18.37 39andhakt'id dundubhis tasmiid 24.20 216 avadhid bhramsitdn margan 17.15 10anend iti riijendra 17.2 2 aviditvd sukham griimyam 18.40 42atiga-valiga-kalitigt'idya?J. 23.5 182 ayajad yajna-puam 18.48ano?J. sabhanara.S cau?J. 23.1 180antarvatnyiim bhriitr-patnyt'im 20.36 115anugrahas tan-nivrtter 24.58 239 babe tam variiroham 20.9 92anugrahaya bhaktiindm 24.61 245 babhru?l srellw manyii!Jlim 24.10 211anvamodartta tad viSve- 23.38 202 babhrur deviivrdha-sutas 24.9 210anyasyt'im api bharyiiyt'im 22.8 153 baddhvii mrgendram tarast'i 20.18 100B49273

274 Srimad-Bhagavatambahlikat somadatto 'bhiid 22.18 158 da(ll;iapdr.tir nimis tasya 22.44 175baka kankat tu kankayam 24.41 227 da.iaite 'psarasa putrii 20.5 90balaril gadaril siirar.taril ca 24.46 230 da.ia-la-sahasrii(1i 23.32 199balavan indriya-griimo 19.17 71 dattiitreyiid dharer amsiil 23.24 194barhadrathiiS ca bhilpdlii 22.49 177 dattvii sva-jarasariltasmiid 19.2177basta eko vane ka.Scid 19.3 58 dattva svam uttararil v6.sas 18.19 25bhagaviin api viSviitmii 18.13 21 damantir atyagiin miiyaril 20.27 109bhajamanasya nimloci 24.7 209 devabhagasya karilsiiyiiril 24.40 227bhajamiino bhajir divyo 24.6 209 deva-dundubhayo nedur 24.29 220bharasva putraril dmanta 20.21 102 devair abhyarthito daityan 17.13 8bharatasya hi damanter 20.26 106 devaka.S cograseiUlS ca 24.21 217bharatasya mahat karma 20.29 110 devaki-pramukhiiS ciisan 24.45 230bhannyasva priiha putrii me 21.32 143 devatras tatas tasya 24.5 209bhannyasvas tanayas tasya 21.31 143 devami{iha satadhanu ·24.27 219bhavitii sahadevasya 22.46 176 devami{ihasya sii.rasya 24.27 220bhimaseniid dhi{limbayiiril 22.31 166 deviipi siintanus tasya 22.12 155bhoja-vr.ty-andhaka-madhu- 24.63 247 devapir yogam iisthiiya 22.17 157bhujyatdril santi niviirii 20.14 96 devarak$itayii labdhii 24.52 233bhii.-ma(ll;ialasya sarvasya 19.23 78 deva-striyo rasiiril nita 20.31 111bhuva iikramyamii¢yii 24.59 242 devaviin upadeva§ ca 24.22 217brahma-k$atrasya vai yonir 22.44 175 devaviin upadeva§ ca 24.18 215brahmaT$ir bhagavan kiivya 18.5 17 devayiiniril paryacarat 18.29 33brhadrathiit ku5agro 'bhiid 22.7 152 devayiini pitur geharil 18.34brhadratho brhatkarmii 23.11 185 devayiinyii purodyiine 18.7 18brhatkiiyas tatas tasya 21.22 137 devayiiny apy anudinaril 18.47 49buddhvii priyayai nirvi7.t'.IQ 19.1 56 deve 'val'$ati yam riimii 23.8 18437c dhanvantarir dirghatamasa 17.4 3dharmaketu sutas tasmiil 17.8 5cakraril caskhalitaril pra¢n 20.33 113 dhannas tu haihaya-suto 23.22 193cakraril dak$ir.ta-haste 'sya 20.24 105 dharmavrrUfha sukarmii cd 24.16 214cakru sva-ndmnd visayiin 23.6 183 dharma niimo5anii tasya 23.33 199catasv iidiSad dik$u 18.4 16dhiiryate yair iha jyoti 18.12 21caturarigo romapddiit 23.10 184 dhirii yasyiinu5ocanti 19.2 56caturda.ia-mahiiratooS 23.31 198 dhmadyumniid dhfa,ketur 22.3 150catviira sii.navas tatra 23.21 190 dhT$fa,ketus tatas tasmiit 17.9 6codyamiind surair evaril 20.39 117 dhrtariistraril ca pa!l(iuril ca 22.25 162D dhrtasya dunnadas tasmiit 23.15 187diSi dak$ir.ta-pii.rvasyaril 19.22dadaria kii.pe patitdril 19.3 58 divodiiso dyumiirils tasmiit 17.5 4damag cedi-riija 24.39 226 draupadyam panca pancabhya 22.28 16477

Index of Sanskrit Verses 275d!aril srutam Cl$ad buddhoo 19.20 75dmya vidhuya vijaye jayam 24.67 252druhyos ca tanayo babhru 23.14 187 ije mahiibhis11ke 20.24 105druhyuril canuril ca pururil ca 18.33 37 ilayam uruvalkiidin 24.49 232drupadiid draupadi IU$ya 22.3 150 indras IU$mai punar dattoo 17.13 8indriyaramam utsrjya 19.8 62duritaayo mahiiviryat 21.19 135 iriivantam ulupyaril vai 22.32 167durmado bhadrU$enel$ya 23.23 193durmanii bhagaoon kiivya 18.25 30 iSvaralambanaril cittaril 21.17 132dmanta sa punar bheje 23.18 189 iti labdha-vyaVU$Ihiina 18.38 40dmanto mrgayarn yata 20.8 92 itime kiiSayo bhupii 17.10 6dyumatseno 'tha sumat* 22.48 176 iti prabhii$ya piiniyaril 21.14 131iti pramudita puru 18.45 47E iti IU$yaril sa iidhiiya 24.35 224ity uktvii niiho jayaril 19.21 77ekadii diinavendrasya 18.6 18ekel$yam atmaja patnyam 24.8 209Je$a iSa-krto vira 18.21 26evaril ipantiril sarmi$!hii 18.15 23 jaghnus tyaga-bhayat putran 20.34 113evam ukto dvijair jye$!haril 22.16 157 jaigi$avyopadesena 21.26 140evaril vaa-sariir;U 18.51 52 jajiie satyahito 'patyaril 22.7 152evaril-vidhai supaai 18.17 24 jajnire dirghalamU$0 23.5 182jaleyu sannateyu§ ca 20.4 90GjanamejayU$ IU$ya putro 23.2 181gajahvaye hrte nadya 22.40 172 janamejayas tvaril viditvii 22.36 170gandharva-vidhinii raja 20.16 98 janamejayo hy abhat puro 20.2 89gandhiiryaril dhrtarii$!rasya 22.26 164 janayi$y(l$i yam rajni 23.37 202garbha-sambhavam iisurya 18.34 37 jata dharmiinilendrebhyo 22.27 164gargiic c hinis tato gargya 21.19 135jato gata pitr-grhiid vrajam edhitiirtho 24.66 251gate rajani sa dhire 18.24 29 jayadhvaja silrU$eno 23.27 196ghrtiicyam indriyar:&iva 20.5 90 jayadhvajiit tiilajang 23.28 196ghrta-piiyasa-sarilyavaril 21.4 122 jayU$enel$ tat-tanayo 22.10 154grhitva piir:&inii piir:&im 18.19 25 jimato vikrtis IU$ya 24.4 208gururil prasiidayan murdhnii 18.26 31 jitvii puriisurii deviin 20.31 lllguru(lii huyamane 'gnau 17.15 10 jiva jiveti kril)antya 22.8 153guru§ ca rantideva§ ca 21.2 121 jyamag tv aprajo 'py anyaril 23.35 200IHKharer arilSarilSa-sambhataril 20.19 100 kacU$ya biirpalyU$ya 18.22harike5a-hirar:&yaau 24.42 228 kaikeyo dh!aketu§ ca 24.38 226hariril sarvatra sarilpa§yan 21.6 123 kiilaril bahu-titharil bhadre 19.11 65ta-graho 'paro mel bhad 18.21 26 kiila$eyaril purodhiiya 22.37 170havi$a k-vartmeva 19.14 68 kalau jani$yama(liiniiril 24.61 245hitva sva-si!;yan pai/adin 22.22 161 kiimo 'sya kriyataril rajan 18.27 3227

276 Srimad-Bhagavatamkarilsa sundmd nyagrodho. 24.24 218 kr.Wmba-matsya-pratyagra- 22.6 151karilsa karilsavati kalika 24.25 218 ki.ISat prati atravrddhiit 17.16 10karilsavatyam deva.Sravasa 24.41 227kanva kumarasya vane 20.18 100 Lkapotaromd tasyanu 24.20 216karambhi sakune putro 24.5 208lambantam vranam bhuya 19.10 64karenumatyam nakulo 22.32 167Mkarmany aparimeyani 24.60 244kdSya ki.ISo grtsamada 17.3 2 madho.va vnayo rajan 23.30 197kdSyasya kdSis tat-putro 17.4 3 mahabhojo 'tidho.rmdtmd 24.11 211mahaho.yo renuho.yo 23.21 190ka tvam kamala-patrai 20.11 94 mahaviryo naro garga 21.1 120kai.ISalya kesinam tv ekam 24.48 231 mahima giyate tasya 20.23 104keyam kuho.ka mat-sthanam 23.36 201kho.lapano 'rigato jajne 23.6 183 mahyam putraya santdya 22.23 161kim na pratiase 'smakam 18.16 23 mamateyam purodhaya 20.25 105manas tu tad-gatam buddhva 18.23 28kim svic cikiitam tatra 20.11 94 ma(tipura-pate so 'pi 22.32 167kirata-hrlndn yavandn 20.30 111 marutas tat-suto 'putra 23.17 189kirimantam senam ca 24.54 234ko nu Joke manyendra 18.43 45 marut-stomena maruto 20.35 114krathasya kunti putro 'bhud 24.3 208 mdld bhastra pitu putro 20.21 101mdtamaho.-krtam vatsa 18.39 40krcchra-prdpta-ku!umbasya 21.5 122 matra svasra duhitra vd 19.17 71krpa kumara kanya ca 21.36 146 maya gunamayi rajan 21.17 132krpaya bhr§a-santapta 21.11 127kne mana samdvesya 19.28 83 mi.Srakesyam apsarasi 24.43 229krta-daro jugoporvim 18.4 16 mithunam mudgalad bharmyad 21.34 144mitrayi.IS ca divodasac 22.1 149krtagni krtavarmd ca 23.23 193 mlecchadhipatayo 'bhuvann 23.16 188krti hiranyanabhad yo 21.28 142 mman chukla-data kr$nan 20.28 109anurdho.-manyur bhagavan 18.27 32 mudgalad brahma-nirvrttam 21.33 143anena mumuce nii;lam 19.24 78 mrU,Ihe bho.ra dvajam imam 20.34 117atram yat talajarighakhyam 23.28 196Natravrddhanvaya bhupa 17.17 11atravrddho.-sutasyasan 17.2 2 na brahmano me bho.vita 18.22 27emakam prapya rajanam 22.45 175 na duhyanti mana-pritim 19.13 67emo 'tho. suvratas tasmad 22.48 176 na hi ceta paurava(tdm 20.12 94etre 'prajasya vai bhratur 22.25 162 naha avrddhaS ca 17.1 2n.ahaya sutam dattva 18.30 34ut-fr1-sramo gatra-paribhrama5 ca 21.13 129kukurasya suto vahnir 24.19 216 na hy asya janmano hetu 24.57 237kukuro bho.jamana§ ca 24.19 216 naivapur naiva prapsyanti 20.29 110kunte sakhyu pita srlro 24.31 221 na jatu kama kdmanam 19.14 68kuntyapaviddho.m kdninam 23.13 186 na kdmaye 'ham gatim iSvarat param 21.12 128kurvann Ujavi(la-karam 19.9 63 nakula saho.deva5ca 22.28 164

Index of Sanskrit Verses 277nalarkad aparo rdjan 17.7 5 pitTti datta devayanyai 18.29nalinydm ajamU;lhasya 21.30 142 pitrd dattli yato yasye 18.28 32nama-nirodcanam tasya 20.37 116 pitr-rajyam parityajya 22.12 155namas tubhyam bhagavate 19.29 84 pivdnam smcirulam pre!ham 19.6 60namna satyadhrtis tasya 21.27 141 prajdm adad daSaratlw 23.10 18433nandopananda-krtaka- 24.48 231 prapitlimahas tlim uvdha 24.36 224naneva bhtiti nabhtiti 18.49 so prdpite )agaratvam vai 18.3 16na nanam ktirtaviryasya 23.25 194 prapto yadrcchaya kupe 18.18 25na prasadayitum seke 18.35 38 praticyam turvasum cakra 19.22 77naraya(Ulm ar;tiyamsam 18.50 51 pratikartum amo yasya 18.43 45na tvam agrajavad vatsa 18.42 45 pratyacakhyur adharmajliii 18.41 44nat.ra-sarigita-vtiditrair 23.9 184 pratyayartham prayuktli me 24.33 222navindac chatru-bhavantid 23.35 121 pravara-sruta-mukhyams ca 24.53 234nirdvandvo nirahali.kdra5 19.19 73 praviro 'tha manusyur vai 20.2 89ni§kiiicanasya dhirasya 21.3 122 pravrtto vdrito garb ham 20.36 115nityotsavam na tatrpur dr§ibhifl 24.65 249 preyasafl paramdm pritim 18.47notsahe jarasd sthtitum 18.40 42 priyam anugatafl ktimi 18.35 38nrlokam ramayam lisa 24.64 prthti ca srutadevd ca 24.30 221nrpanjayas tato durvas 22.42 173 prthur vidurathtidyas ca 24.18 215nyavedayat tatafl sarvam 18.24 prthvyafl sa vai guru-bharam apayan 24.67 25224729490 pulkasayadadtid dhiro 21.14 130prl.r(Ulm ·var;;a-sahasram me 19.18 72om ity ukte yathti-dharmam 20.16 98 puror vamsam pravayami 20.1 88purulwtras tv anofl putras 24.6 209p purujid-rukma-rukme$U- 23.34 200puafl paiica-$a$#5 ca 24.10 211paiica-paiicasatli medhyair 20.25 lOS putro 'bhu.t sumate rebhir 20.7 92paiicasiti sahasrar;ti 23.26 195paniya-mdtram uccheam 21.10 127 Rpapraccha ktima-santaptafl 20.10pdrasya tanayo nipas 21.24 139 rtibhasya rabhasafl putro 17.10 7rajtidhidevi caite$dril 24.31 221pare 'male brahma(li vtisudeve 19.25 80 rajadhidevyam dvantyau 24.39 226pari if sudhanur jahnur 22.5 151 rajams tvaya grhito me 18.20 26pariir;teu kuu 22.34 169pariir anapatyo 'bhu.t 22.9 153 rdjan me diyatlim annam 21.8 126pariplavafl sutas tasman 22.42 173 rajanya-kalpa-var;;tidya 24.51 233rajanya-viprayofl kasmtid 18.5 1793pdsyatafl pulkaso 'bhyagtid 21.10 127 raja-putryarthito 'patye 18.32 36pauravi rohir;ti bhadrti 24.45 230pauravyds tanayd hy ete 24.47 231 rajefl paiica-satdny asan 17.12 8pitari bhramsite sthtintid 18.3 16 rajyam dehy agrajayasu 22.15 156pitary uparate putrd 17.14 9 rajyam naicchad yatifl pitrd 18.2 14pitary uparate so 'pi 20.23 104 rantidevasya mahima 21.2 121

278 Srimad-Bhiigavatam1'!'4trapdlo 'tha dhr#S ca 24.24 218 sarilsrtiril catma-nii.Saril ca 19.20ratha-stharil taril niriyaha 23.35 201 sarilyatis tasyaharilyati 20.3reme kama-graha-grasta 19.6 60 sari.krtis tasya ca jaya?! 17.17 11reto-dha?! putro nayati 20.22 103 santaril sva-kanyaril prayacchad 23.8 184rjuril sammardanaril bhadraril 24.54 234 santonor dasa-kanyayaril 22.20 1597589ras tasya dilipo 'bhat 22.11 154 santonur brahma!Jllir ukta?! 22.15 156rocanayam ato jata 24.49 232 santardanadayas tasyaril 24.38 226romapada iti khyatas 23.7 184 sante?! su5antis tat-putra?! 21.31 143romapada-suto babhrur 24.2 207 santidevatmaja rajan 24.50 232rteyo rantinavo 'bhat 20.6 91 santidevopadeva ca 24.23 217rteyus tasya kaeyu?! 20.4 90 santim apnoti caivagryaril 22.14 156rucirasva-suta?! para?! 21.24 138 sapa durviisaso vidyaril 24.32 222rucirasvo drr;ihahanu?! 21.23 138 sapan maithuna-ruddhasya 22.27 164a 5vasanty uraligiva 18.15 23 sapta-dvipa-pati?! sarilyak 18.46 48saradvarils tat-suto yasmo.d 21.35 145ssara-stambe 'patad reto 21.35 145sa adrtyava5faril yad 21.9 126 sarm!hajanati vdso 18.10 20sabhanarat kalanara?! 23.1 180 sarm!ha pniipat kupe 18.17 24a4 ime nahasyasann 18.1 14 sarpan vai sarpa-yagagnau 22.36 170sadya?! kumara?! saiijajiie 24.35 224 sarva-bhatadhivasaya 19.29 84sa eko ]av tdsaril 19.6 60sarva-devamayaril devaril 18.48sa eva satrujid vatsa 17.6 4 sarva-dharma-vidaril sre!ho 22.19 159sahadeva devaki ca 24.23 217 sarvan kaman duduhatu?! 20.32 112sahadevas tato hino 17.17 11 sarvatirathajid vira 22.33 168sahadeva-suto rajan 22.30 166 sarvatra sarigam utsrjya 19.28 83sahadeviit suhotraril tu 22.31 166sarve nivrtta?! krpa!JllSya jantor 21.13 129saha-sarikaa!Jll$ cakre 24.60 244 sa5abindur maha-yogi 23.31 198sahasottirya vasarilsi 18.9 19 sa sarilra4 lokapaliikhyam 20.33 113sahasraril badva§o yasmin 20.26 106 sa sannivasaril suhrr/iiril 19.27 83sahasranikas tat-putras 22.39 172 #ril vaa-sahasrar,ti 17.7 5saibya garb ham adhiit kale 23.38 202satajic ca sahasrajid 24.8 210sa ittham acaran kaman 19.1 56 satanikad durdamanas 22.43 174sakhi-sahasra-sarilyukta 18.6 18 sa tasmo.d drupado jajiie 22.2 149sa krtvyaril suka-kanyayaril 21.25 139 sa tatra nirmukta-samasta-sariga 19.25 80sa laS ca santo nor as id 22.19 159 satrajita?! prasena5 ca 24.13 213sama-dmes tada purilsa?! 19.15 69satrughno gandhamadaS ca 24.17 215sama dvadaSa tad-rajye 22.14 156 sa tu rajno 'napatyasya 23.9 184samantat prthiviril sarvaril 22.37 171 satvatasya suta?! sapta 24.7 209samds tri-!Jllva-sahasrir 20.32 ll2 sa vai tebhyo namaskrtya 21.16 131sambaddha-vf$a!Jl1?! so 'pi 19.11 65 sa vidarbha iti prokta 23.38 202sarilhita?! pnicyasamnaril vai 21.29 142 sibir vara?! krmir daa5 23.3 18149

Index of Sanskrit Verses279sibes catvdra evdsams 23.4 181 svayam hi vroute rajMm 20.15 96sinis tasmdt svayam bhojo 24.26 219 svayamvardd upanite 22.24 161sinis tasyanamitra§ ca 24.12 212 sviyam matvci prakupitci 18.10 20siSupala sutas tasya 24.40 227 svo-bhilte sva-puram yata 20.17 99sldghaniyehita sa§vat 24.63 247Tsmaraii chukra-vaca kale 18.32 36snigdha-smiteitodarair 24.64 247 tac ca dattvci nama§cakre 21.9 126snU$a tavety abhihite 23.36 201 tadaivopagatam devam 24.33 222sohaiijir abhavat kunter 23.22 193 tada tu bhagavcin iSa 24.56 236soma-vamse kalau te 22.18 158 tad-dar5ana-pramudita 20.10 93tad dfvci krpayagrhl,ldc 21.36 146so 'pi canugata strai"(la 19.9 63so 'pi tad-vayasa kaman 18.45 tad-gotram brahmavij jajiie 17.11 7sottirya kupat su§ro!U 19.5 60 lei jaldSayam ciscidya 18.8 19srfi,jayam syamakam kankam 24.29 220 ta-pU$kara-saladin 24.43 229srfi,jayo rtrapcilyam ca 24.42 228 tam aha rajaii charmthcim 18.30 34tam duratyaya-vikrantam 20.19 10047srou bhcirgavy a mum gathcim 19.2 56srovatcim sarva-bhiitcincim 20.20 101 tam durhrdam suhrd-riipam 19.8 62srotraiijalir upaspr§ya 24.62 246 tam eva hrdi vinyasya 18.50 49srutadevam tu kao 24.37 225 tam eva prethatamaya 19.7 61srutaseno bhimasena 22.35 169 tam eva vavre rahasi 18.31 35tam scilyajan nadi-toye 24.36 224srutvd gat ham devaycini 19.26 81stri-purilso sneha-vaiklavyat 19.26 81 tcim tmw.m dukha-nivahcim 19.16 70stuvan vrttim ca kapotim 18.25 32 tam tyaktu-kamam mamatcim 20.37 116subhadra ca mahcibhciga 24.55 234 tam viram ahau5anasi 18.20 26subhadro bhadrabcihu§ ca 24.47 231 tan-mantri-prahitair viprair 22.16 157tapatyam siirya-kanyayam 22.4 150sudcisa sahadevo 'tha 22.1 149suddhas tala sucis tasmcic 17.11 7 tasmcic ca vtimdrils tasya 22.41 173suhotro 'bhilt sudhanU$aS 22.5 151 tasmcid etcim aham tyaktvci 19.19 73sukras tam aha kupita 18.36 38 tasmai samvyabhajat so 'nnam 21.6 123sumatir dhruvo 'pratiratha 20.6 91 tasmdt putra iti prokta!i 20.22 104tasyahukaS cahuki ca 24.21 217sumitrarjunapalcidin 24.44 229sunaka saunako yasya 17.3 2 tasyaivam vitathe vamse 20.35 114sunaatra sunaatrdd 22.47 176 tasya emya!i suviro 'tha 21.29 142sunitha!i satyajid atha 22.49 177 tasya medhcitithis tasmdt 20.7 91sunithas tasya bhavita 22.41 173 tasyam gatciyam sva-grham 18.18 25tasyam sa janajam cisa 24.28 220suparsvat sumatis tasya 21.28 141saro vidarathcid asid 24.26 219 tasyam vidarbho 'janayat 24.1 206suto dharmaratho yasya 23.7 183 tasya patni-sahasrli!liim 23.32 199svahito ' to vur vai 23.31 198 tasya putra!i sataniko 22.38 171svcincim tat sal'ikatam viya 18.29 33 tasya putra-sahasreu 23.27 195svaphalkaS citrarathaS ca 24.15 214 tasya putra-satam team 22.2 149

280Srimad-Bhagavatamtasya putra-sataril tv asrd 23.29 197 trayas-trimsac-chataril hy a§vdn 20.27 109tasyasan nrpa vaidarbhya 20.34 113 tribhanus tat-suto 'syiipi 23.17 189tasya satyadhrti putro 21.35 145 trivfaparil mahendriiya 17.14 9tasya sudyur abhat putras 20.3 89 trtiyaril romapiidaril ca 24.1 206tas.ya tiiril karu(Uiril viicaril 21.11 127 turvasos ca suto vahnir 23.16 188tasya tatra dvija kaScid 19.10 64 turvasu§ codita pitrii 18.41 44tasya tribhuvaniidhii 21.15 130 tvaril ca k(Uinubhavena 22.34 169tasyii uddhara(Wpiiyaril 19.4 59 tvaril casya dhatii garbhasya 20.22 103tasyii virya-pariiirtham 24.32 222 tvdril jarii viSatiiril manda 18.36 38tata krta krtasyiipi 17.16 10tala siintaro.jo jajfle 17.12 8tata sutafljayiid vipra 22.47 176 udaksenas tatas tasmiid 21.26 140tata§ ciikrodhanas tasmiid 22.11 154 ugrasena-

Index of Sanskrit Verses 281viya vrojanlam giriSam 18.9 19 yair idam tapasli smam 18.12 21vilokya kapa-samvignii 19.7 61 yajiia-bhug vasudevdmsa/1. 17.4 3vilokya sadyo mumuhe 20.9 92 yajiia-daM-tapo-yogai/1. 23.25 194vilokyau.!aTUlS im rajali 18.31 35 yam yam karabhyam sp,.Sati 22.13 155vipmho dhrtadevayam 24.50 232 yan rniiya-ce!itam purilsa/1. 24.58 239vira-yiiihagro(lir yeM 22.20 159 yan vandanly upat!hante 18.13 21v4aya(ldm alam ime 21.33 143 yasminn idam viracitam 18.49 50viSvamitratmajaivaham 20.13 95 yasmin sat-kar(la-pie 24.62 246vitathasya sutdn manyor 21.1 120 yasyam abhrld danlavakro 24.37 225vitihotro 'sya bhargo ' to 17.9 6 yasyam parO.Sarat sa 22.21 161viyad-vittasya dadato 21.3 122 yasyaMnam makaro-kw;u;lala-caru- 24.65 248vadarbha/1. sudhiroS ca 23.3 181 yatau yad uktva pitarou 20.38 117vparva tam ajnaya 18.26 31 yale srldre tam anyo 'gad 21.8 125vasena/1. sutas tasya 23.14 187 yathaiva smumo dural 24.9 210v(le/1. sumitro/1. pulro 'bhrld 24.12 212 yathopajam v4ayan 18.46 48vyacarat kala-gitali- 18.7 18 yatir yayati/1. samyatir 18.1 14vyadhatta tirtham uddhrtya 19.4 59 yat prthivyam vrihi-yavam 19.13 67vyaktam rajanya-taMyam 20.12 94 yatra prov4.ta/J. pua 18.2 14vyasrjan maruto 'bibhron 20.39 117 yatra rajaayo vamsya 20.1 88vyatiyur !a-catvdrimsad 21.4 122 yatravatir(lO bhagavdn 23.20vyatyasyatam yatha-kamam 18.37 yaviMro brhadviSva/1. 21.32 14339y yaviMro dvimit;lhasya 21.27 141yayater jye!ha-putrosya 23.18 189yada M jagrhe raja 20.20 101 yayatir aMbhipretam 18.23 28yada 1Ul kurute bhavam 19.15 69 ye rndtra bahir uts!e 22.8 153yada yada hi dharmasya 24.56 235 ye 'mrtatvam anuprllpta 24.11 211yad idam kapa-magniiya 18.22 27yada/1. sahasrojit kro!d 23.20 190 yogi sa gavi bharyayam 21.25 139190yo 'jamU;lha-suto hy anya 22.4 150yadar variJSam Mra/J, Srutvd 23.19 189 yonir yatha 1ll.l dyeta 24.34 223yada tala praticcherniim 18.38 40 yo 'sau gmiga-ta!e krU;lan 23.13 186yadum ca turvasum caiva 18.33 yudh4!hirat prativindhya/1. 22.29 165yadu-pwrosya ca k!0/1. 23.30 197 yudh4!hirllt tu paurovyam 22.30 166ya dustyaja durmatibhir 19.16 70 yugandharo 'Mmitrosya 24.14 213ya/1. purilravasa/1. pulra 17.1 2 yuyudhaM/1. satyakir vai 24.14 21337

General IndexNumerals in boldface type indicate references to translations of the verses of Srinuu:lBhagavatam.AAbhimanyu, 168Abhyuttluinam adharmasyaverse quoted, 236, 240Abrahma-bhuvaruil lokaquoted, 76Absolute Truthaspects of, three listed, 191-192Lord as, 51as person, 252as rarely realized, 191-192See also: Supreme LordAcarya defined, 64Activitiesof Lord, 243, 244-245, 246, 247, 248,250,251, 252,253of Lord & living entity contrasted,237-238material, devotees free of, 246, 247sinful, 108See also: KarmaAdharma defined, 240-241Adharma-jna defined, 44Adhiratha, 186, 187Administrators. See: King; Katriya(s);Leaders, governmentAffection. See: Attachment; Love; LustAgastya, 16Age (time of life)of retirement from family life, 57, 67, 74See also: Old ageAge of Kali. See: Kali-yugaAgnihotra-yajna, 157Ahalya, 145A ham bija-prada}J pitaquoted, 102A ham tvam sarva-papebhyoquoted, 79Aharhyati, 90A hankara-vimut;lluitrruiquoted, 82, 240Aho grha-k$etra-sutapta-vittairquoted, 59Ahuka, 218Ahuki, 218Ajami!,lha, 137, 138, 143, 151Akriya, 7Akrodhana, 155Akriira, 214, 215Ak$ata-yoni defined, 224Alarka, 5, 6Arnba, 160Arnbalika, 160, 162, 163Arnbika, 160, 162, 163Amrta defined, 128Anaka, 221, 229Analogiesbird and surrendered soul, 79butter fire and lusty desire, 68-69dark well and family life, 57, 66goats and materialists, 61, 64ghost and lust, 61heart disease and lust, 68Anamitra, 212, 213Anandamayo 'bhyasatquoted, 240Andhaka, son of Anu, 216Andhaka, son of Satvata, 210, 216Anena, 3, 7Anga,182, 183Anger of Devayani & Sarrnitha, 20-24, 37Animalshumans contrasted to, 46283

284 Srimad-BhagavatamAnimals (continued)Kali-yuga people compared to, 236people work like, in demoniac civilization,243See also: Cows; names of other specificanimalsAnnad bhavanti bhataniquoted, 108Anu, son of Kapotaromli, 216Anu, son of Kuruvasa, 209, 210Anu, son of Yayati, 37, 44, 77, 180Anukulyena kmliinuversequoted, 132Anuloma marriage, 18Anuvinda, 227Anxiety. See: SufferingAnyabhiita-sunyamquoted, 247verse quoted, 132Anya devasraya nai, tomare kahinu bhaiquoted, 132Aparaspara-sambhutarilverse quoted, 241Appearance of the Lord. See: Supreme Lord,appearance (descent) ofApratiratha, 91Arabdha,188Aradhyo bhagavan vrajesa-tanayas taddhamavrndavanamquoted, 74Arcanaril vandanaril dasyarilverse quoted, 85Arimardana, 215ArjunaDraupadi married, 97a and,252,253parents of, 165quoted on Parabrahman, 74sons of, 166-168Arjuna (Kartavirylirjuna), 194-196Arjunapala, 229Arka,144Aruhya krcchre pararil padaril tataquoted, 240Aryan civilizationmarriage competitions in, 97Aryan civilizationSee also: Civilization, human; Society,human; Vedic cultureAsailga,215Asatyam aprati$!haril teverse quoted, 241Asimalqa, 172Asramas (spiritual orders). See: Brahmacan;Householder {grhastha); Sannyasa;VanaprasthaAssociationwith devotees, 66, 135of men & women, 71-72, 99Astrologyat birth ceremony, 116marriage by, 29Asurasdefined, 242-243See also: Atheists; DemonsASvamedhaja, 172Asvamedharil gavalambharilverse quoted, 107, 163Asvamedha-yajiins (horse sacrifices)by Bharata, 106-107by Janamejaya, 171in Kali-yuga forbidden, 107, 163ASvavlira, 158ASvini-kumliras, 165Atheistsworld misunderstood by, 241See also: Demons; Mayavada philosophyAtirathas defined, 168Atmti vai putra-ndmdsiquoted, 102Attachmentto family life, 57, 65-67of father to children, 32to sense gratification, 41, 70-71, 73See also: Bodily concept of life; Desires,materialA-u-m, 98Aurva i, 196Austerity, human life for, 66Avajananti maril miil)haverse quoted, 192

General Index 285Avatiira. See: Incarnation of the SupremeLord; Supreme Lord, appearance (descent)ofAvidyota, 216Ayati, 14Ayu,210Ayu,3Ayutajit, 210Ayutli.yu, 154, 155BBabhru, son of Devli.dha, 211, 212Babhru, son of Druhyu, 187Babhru, son of Romapli.da, 207Babhruvli.hana,167Badva defined, 107Bli.hlika, 159Bahugava,90&huniiril janmaniim antequoted, 85Bahuratha, 143Baka, 228BaJa, 230Balarli.ma (SankaraQ.a), Lord, 235, 244Bali, 182Beautyof Lord KrQ.a, 248, 249, 250of Sakuntalli., 93Begging profession, 31Being, living. See: Living entityBenedictionfrom demigods, 132for devotee, 46of Sukracarya to Yayli.ti, 39Bhadrli., 230, 231Bhadra, son of Vasudeva & Devaki, 235Bhadra, son of Vasudeva & Pauravi, 231Bhadrabli.hu, 231Bhadrasena, 235Bhadrasenaka, 193Bhagavad-gitiicited on sex life, 98-99hearing from, 246as Lord's instructions, 253Bhagavad-gitiipurpose of, 241Bhagavad-gitii, quotations fromon attachment to sense gratification, 41on birth & death, repeated, 241on body as machine, 238on conditioned soul's struggle, 239on demigod worshipers, 132on devotees, demons and the Lord, 242,252on devotional service on Brahman platform,42-43on embodied soul, 76on father of all, 102, 103on fools deriding the Lord, 192on Lord's descent to earth, 236, 238, 240on maya (material energy), 133, 238on opulence from the Lord, 1 OSon Parabrahman, 74on rare soul realizing the Lord, 191-192,249on sacrifice for ViQ.u, 107on sage's equal vision, 124on sex, 36on society's natural divisions, 88, 137,243on Supreme Person, 252on thinking of KrQ.a always, 133on Vasudeva as everything, 50-51on Vedas & KrQ.a, 241, 251on yogiS in devotional service, 65, 134-135Bhagavli.n. See: Kr9a, Lord; Supreme LordBhagavatam. See: Srimad-BhagavatamBhagavata Purii. See: Srimad-BhagavatamBhajamli.na, son of Andhaka, 216Bhajamli.na, son of 8atvata, 210Bhajamli.na, son of Siira, 219Bhaji, 210Bhaktas. See: DevoteesBhaktidefined, 52See also: Devotional service; KrI).a consciousnessBhaktiril pariiril bhagavati pratilabhya kiimamquoted, 68Bhaktivinoda 'fhakura, cited on devotee makingmore devotees, 135

286 Srimad-BhagavatamBhakti-yoga. See: Devotional service; KrQ.aconsciousnessBhallaa, 141Bhanurnan, 188, 189Bharadvaja (Vitatha), 114, 116-118, 121Bharata Maharaja, 106-107, 109-114, 118Bharga, son of Vahni, 188Bharga, son of Vitihotra, 6Bhargabhiirni, 6Bharrnyasva, 144, 145, 150Bhirna, 165-167Bhirnaratha, son of Keturnan, 4Bhirnaratha, son of Vikrti, 208Bhirnasena,' son of Pariit, 170BhirnadevaParasurarna defeated by, 160parents of, 159Bhoja, son of Sini, 219Bhoja kings, 212Bhrgu Muni, 22, 106, 107Bhiiri, 159Bhiirisrava, 159Bhiita, 231Bhatva bhatva praliyatequoted, 76Bijarii11U'iril sarva-bhatanamquoted, 103Bird and surrendered soul, analogy of, 79Birthof higher planets' rejects on earth, 118of Jarlisandha, 153ritualistic ceremonies at, 116social status not determined by, 88-89,137of Sukadeva, 140types of, three listed, 29Birth and death, repeateddevotee surpasses, 46freedom from, 74stopping, 239, 241See also: TransmigrationBliss, transcendentalgopis in, 250See also: Happiness; PleasureBodily concept of liferna terialis ts in, 61Bodily concept of lifeSee also: Attachment; Desires, materialBody, materialcompared to machine, 238dead, revived, 27-28in goodness, 243gross and subtle, 84human, 46karma determines, 237-238via mother & father, 103soul in, 61, 75-76, 83-84See also: Birth and death, repeated; Bodilyconcept of life; Senses; TransmigrationBondage, materialfreedom from, 73-74, 76, 79-80, 84material happiness causes, 59, 75, 76See also: Life, material; Maya; Modes ofBrahrna, Lordmaterial nature; Sufferinggopis condemned, 250Kurnaras disobeyed, 44as living entity's first material life, 240Rantideva saw, 131, 132Brahma-bhuta defined, 69Brahma-bhilyaya kalpatequoted, 247Brahmacari (celibate)Bhirna as, 160Kurnaras as, 44syiritual master's wife and, 72Sukadeva as, 140Brahrnadatta, 139Brahma-jijnasa defined, 241Brahmajyoti. See: Brahman (impersonal Absolute)Brahmaloka, 76Brahman (impersonal Absolute)as Absolute Truth feature, 191-192falling from, 240See also: Mayavada philosophyBrahman, Supreme. See: Supreme LordBrahma"(l.as (saintly intellectuals)Bharata's charity to, 107birth ceremonies by, 116in goat story, 64

General Index 287Brahmar:tas (saintly intellectuals)/cyatriyas born from, 88livelihood of, 30-31Rantideva fed, 123-124self-realization for, 15social value of, 243Sukracarya among, 17, 18vaiSya from, 137worship toward, 22Brahmal).d vaiSyatiim gatiiquoted, 137Brahman effulgence. See: Brahman (impersonalAbsolute)Brahman platform, devotional service on,42-43BrahmaJ:.y upa.Samasrayamquoted, 42Brahmiistra weapon attacked Parikit, 169Brahma-vaivarta Puriinacited on Sukadeva Gosvami, 139-140quoted on Kali-yuga, five acts forbidden in,107, 163Brahmavit, 7Brahmeti paramiitmetiverse quoted, 191Brahmins. See: BriihmaJ:.USBrhadbala, 227Brhadbanu, 185Brhaddhanu, 138Brhadiu. 138, 141Brhadisva, 144Brhadratha, son of Prthulaa, 185Brhadratha, son of Timi, 174Brhadratha, son of Uparicara Vasu, 152,153Brhanmana, 185Brhaspatias Kaca's father, 25, 26Mamata impregnated by, ll5, 116Raji's sons doomed by, 10Brhatkarma, 185Brhatkaya, 138Brhatatra, 121, 136Brhatsena, 176-177Butter fire and lusty desire, analogy of,68-69cCaidya, 207Caitanya MahaprabhuHare Kra movement started by, 236mercy of, 74sari.kirtana started by, 107in sannyiisa, 74as Supreme Lord, 236Vasudeva Datta's request to, 129women avoided by, 72Caitanya Mahaprabhu, quotations fromon cleansing the heart, 81on hearing Srimad-Bhiigavatam, 15on Kra & Vrndavana, 74on renunciation, 42u,l80Cm:u;lala, Rantideva gave water to, 127-130Carupada, 89, 90Caste system. See: Society, human, natural ordersin; Varrrnsrama-dharmaCatuana (four Kumaras), 44Caturanga, 185Ciitur-VarJ:.yariJ. maya Sf$lariJ.quoted, 88, 243Cause and effectatheistic concept of, 241Lord as beyond, 237, 238See also: KarmaCedi, son of USika, 207Cedipa, 152Cedi state, 152, 227Celibate. See: Brahmaciiri; Sannyasa; Sannyas;:Ceremonies. See: Ritualistic ceremonies;SacrificesCeto-darpa-miirjanamquoted, 81Ch.iuJ.iya va4va-sevd nistdra payee he kebdquoted, 135Chaitanya. See: Caitanya MahaprabhuChance concept of the Creation, 241Chanting Hare Kra, 108, 237Child (Children)birth rituals for, 116born before marriage, 223-224

288 Srimad-BhagavatamChild (Children) (continued)of aJriya king, 34parents and, 32, 46by proxy progenitor, 163See also: Son(s)Citraketu, 227Citrakrt (Dharmasarathi), 7, 8Citrangada, son of Santa.nu, 160, 162Citraii.gada the Gandharva, 162Citraratha, son of Dharmaratha, 185Citraratha, son of Nemicakra, 173Citraratha, son of Viadgu, 198Citraratha, son of Vri, 214, 215, 219Civilization, humandemons ruin, 243for self-realization, 15See also: Aryan civilization; Society,human; Vedic cultureComparisons. See: AnalogiesConcentration. See: Meditation; YogaConditioned souls. See: Souls, conditionedConsciousnesshuman, 46See also: Kra consciousnessCosmic manifestation. See: Material world;Universe(s)Cowherd boys of Vrndavana, 250, 252CowsBharata distributed, 107sacrifice of, 107social value of, 243Creation, the. See: Material world; Universe(s)Creator, the. See: Brahma, Lord, gop is condemned;Supreme Lord, as creator andannihilatorCrows, Devayani's family compared to, 24Curseof brahmar,ws on Nahua, 16of Devayani and Kaca on each other, 25, 26of Sukracarya on Yayati, 38, 64Cyavana, son of Mitrayu, 149Cyavana, son of Suhotra, 151Cycle of birth and death. See: Birth and death,repeated; TransmigrationDDaivi hy ea guJamayiquoted, 238verse quoted, 133Da, 182Damaghoa, 227Daqapai, 175Dantavakra, 225Daridra-ruirayaJa concept, 124Dasaratha, son of Navaratha, 208, 209Dasaratha Maharaja, 185Dasarha, 208Dasi-putra defined, 34Datta, Vasudeva, 129Dattatreya, 194Deathbody revived from, 27-28of Pariit, 170Dehino 'smin yatha de hequoted, 61verse quoted, 76Deity forms of the Supreme Lord, 74DemigodsBharadvaja named by, 116, 117Bharata excelled, 109demons vs., 112as Pqavas' fathers, 165Rantideva saw, 131, 132worshipers of, 132See also: names of specific demigodsDemonsdemigods vs., 112devotees vs., 242, 243, 244in government, 242, 243Lord arranges fights among, 242, 243, 244Lord kills, 245, 251, 252,253Lord merciful to, 245, 252, 253Raji killed, 9See also: Atheists; MaterialistsDesires, materialsannyasis as overcome by, 43See also: Attachment; Bodily concept oflife; Lust; Sense gratification; Sexlife

General Index 289Destiny. See: Karma; ProvidenceDetachment. See: RenunciationDevabhaga, 221, 227Devaka, son of Ahuka, 218Devaka, son of YudhiHhira, 166-167Devaki, 218, 230, 235Devakl)atra, 209Devamic;lha, 220Devapi, 156, 158, 159Devarakl)ita, 218, 234Devarata, 209Devare sutotpattimverse quoted, 107, 163Devas. See: DemigodsDevasrava, 221, 228Devatithi, 155Devavan, son of Almira, 215Devavan, son of Devaka, 218Devavardhana,218Devavrdha, 210-212Devayanicompared to she-goat, 58-64, 82Kaca and, 27, 28liberation of, 83, 84, 85Sarmiha and, 19-25, 30, 32, 33, 34, 37sons of, 37as Sukracarya's daughter, 17, 28, 30, 31,32Yayati and, 17,25-28,38,39, 49, 58,82, 84,85Devotees of the Supreme Lord (VaiJ.lavas)association with, 66, 135birth and death surpassed by, 46demons vs., 242, 243, 244free of fruitive activities, 246, 247l

290 Srimad-BhagavatamDhrti, 186Dhruva, son of Rantinava, 91Dhruva, son of Vasudeva, 230Dilipa, 155Dirghatama, 3Dirghatama, 182Disciple. See: Brahmacari; DevoteesDiseaseof conditioned entity, 240freedom from, 3-4lust compared to, 68Distress. See: SufferingDiti, 225Diviratha, 183, 185Divodasa, son of Bhimaratha, 4Divodasa, son of Mudgala, 145, 149Divorceas low-class, 97nonexistent in Vedic literature, 104Divya,210Dogla defined, 116Dogs, Rantideva fed, 126Downfall. See: FalldownDraupadi, 97, 150, 165Drghahanu, 138Drghanemi, 141Dreams, 51, 134Dror,tacarya, 146, 169Druhyu,37,44,77,187Drupada Maharaja, 149, 150Dul_tsala, 164Dundubhi, 216Durdamana, 174Duritaaya, 136Durmada, son of Bhadrasena, 193Durrnada, son of Dhrta, 188Durmada, son of Vasudeva & Pauravi, 231Durmada, son of Vasudeva & Rohir,ti, 230Durmarar,ta, 228Du.rva, 174Durvaki, 229Durvasa empowered Kunti, 222Duryodhana, 164Dumanta Maharajaomen reproved, 101-103Dumanta Maharajain Puru dynasty, 189, 190as Rebhi's son, 92Sakuntala and, 93-103son of, 99-109Dutyof government, 243of lcyatriya, 36of social classes, 243Dvaja defined, 116Dvaraka, 251DvimiQha, 137, 141DynastyBhrgu, 22Brhadratha, 177atravrddha, 3, 11Kuru, 169Madhava, 197, 198Magadha, 175-177Mahabhoja, 212Maudgalya, 144moon-god, 159, 175Paftcala, 150Puru, 88, 189, 190Talajailgha, 196Vidarbha, 207Vrr,ti, 197, 198,215Yadu,190,191, 197,198Dyuman,4, 5Dyumatsena, 177EEarthAlarka ruled, 5Bharata ruled, 104-106, 111, 112compared to mother, 103higher planets' rejects born on, 118Kartaviryarjuna ruled, 194, 195Lord's descent to, 236, 243produces life's necessities, 108Yayati ruled, 17, 48, 52Eating. See: Food; Meat-eatingEconomic developmentmale-female impetus for, 59materialists pursue, 67

General Index 291Ecstasy. See: Bliss, transcendental; Happiness;PleasureEko bahanam yo vidadhati kdmanquoted, 102Elephants, Bharata distributed, 110Energy, materialas illusory, 132of the Lord, 238, 239See also: MayaEnjoyment, materialBharata gave up, 113renunciation of, 42Yayati uninterested in, 52See also: Bliss, transcendental; Happiness;PleasureEntity, individual. See: Living entityEnvy, Kr1.1a consciousness cures, 69-70Fall downFof living entity to material world, 240of Nahua, 16of sannyasis, 43See also: Offenses, in VndavanaFamily lifecompared to dark well, 57 66retirement from, 57, 58-59, 66, 67, 74Fastingas sex life, 64See also: Householder; Husband; Marriage;Wifenature forces, 102-103by Rantideva, 123Fatheraffectionate to his children, 32"born as son," 102Lord as, 102mother and, 46, 102, 104son saves, 103-104Females. See: Males and Females; Sex life;WomenFoodfor living entities supplied by Lord, 102Rantideva gave away, 123-126FoodSee also: Fasting; Meat-eatingForestretirement to, 57, 66, 67, 73, 74Vndavana, 74Fortune, goddess of, Sakuntala comparedFreedomto, 93from birth and death, 7 4of devotees from material activities, 246,247from disease, 3-4from lusty desire, 69-70from material bondage, 73-74, 76from maya, 133from modes of nature, 15from sin, 190See also: Kr1.1a consciousness; Liberation;SalvationFruitive activitier See: Activities, material;KarmaFruitive workers. See: MaterialistsFutureLord's mercy on, 245of Magadha dynasty, 175-177Gada, 230Gada, 234Gambhira, 7Gambling, 108Gandhamada, 215Gandhara, 188Gandhari, 164GGandharva marriage, 97, 98Gandini, 214Ganga,159Ganges River, Bharata's horse sacrifices at,106,107Garga, 121, 136Gargya, 136Gautama, 145Ghatotkaca, 167Ghost, lust compared to, 61

292 Srimad-BhagavatamGtaci, 91Giri, 215Goatsmaterialists compared to, 58, 61, 64Yayati and Devayani compared to, 58-66,82God. See: Godhead; Krf.la, Lord; NarayaQa,Lord; Suprem LordGoddess of fortune, Sakuntala compared to, 93Godheadas .Krf.la, 235via .KrI.la consciousness, 46via renunciation, 42returning to, 239, 241, 243See also: Krf.la, Lord; NarayaQ.a, Lord;Spiritual world; Supreme LordGod realizationyoga for, 65See also: _KrI).a consciousness; Selfrealization"Gods." See: DemigodsGoloka Vrndavana, 253Gomedha-yajna (cow sacrifice) forbidden inKali-yuga, 163Goodness, mode of, milk for, 243Gopis (cowherd girls) and .KrQa, 250, 252Govardhana Hill, 248Governmentdemons in,242,243duty of, 243See also: Civilization, human; King;K$atriya (s); Leaders, government;Society, humanGrama-nivasi defined, 57Grhastha. See: HouseholderGrtsamada, 3Gur;a-karma-vibhaga.Sa/.tquoted, 137Gury.as. See: Modes of material natureGuru, son of Saillqti, 121Guru (spiritual master), wife of, 72Haihaya, 191, 193Harhsa, 233HHappinessby _KrI;la consciousness, 69, 71, 108,241See also: Bliss, transcendental; Enjoyment,material; Happiness, material;PleasureHappiness, materialbondage to, 75, 76as mistake, 241renunciation follows, 43as temporary, 75, 76as wasteful, 244of Yayati, 48, 49, 52See also: Bliss, transcendental; Enjoyment,material; Happiness; PleasureHare _KrI).a mantrabenefits from chanting, 108for Kali-yuga, 237Hare _KrI).a movement. See: _KrI).a consciousnessmovementHarikesa, 228Hari-sambandhi-vastuna/.tquoted, 124Haryabala, King, 11Hasta, 232Hasti, 136, 137Hastinapura, 136, 173Hearingof Lord's activities, 81, 85, 246, 247of Srimad-Bhagavatam, 15, 246HeartLord in, 191, 192lust as disease of, 68Heavenly planetsearth receives rejects from, 118Indra regained, 9, 10See also: Spiritual world; Universe(s)Hemangada, 232Hi

General)ndex 293Holy men. See: Devotees; Sage; TranscendentalistsHoly names. See: Hare l).a mantra;Supreme Lord, specific na11U?sHoma,l82Horse sacrifices. See: Asvamedha-yajiiasHouseholder {grhastha)l).a as, 251, 252lusty, 61retirement for, 57See also: Family life; Marriagelfrdika, 219, 220Hrdy antab,stho h y abhadraiverse quoted, 81Hrike-hrikesaquoted,52Hrta-jnana/:r. defined, 41Human beingsanimals contrasted to, 46austerity for, 66body of, 46to learn two lessons, 253Lord resembles, 191, 192, 248self-realization for, 15, 61, 76Vedas enlighten, 241See also: Life; Living entity; Society,HW,as, IllHusbandhuman; Souls, conditionedcompared to goat, 64wife's relationship to, 29, 64, 66, 104, 116woman without, 58, 223-224See also: Family life; Householder; Marriage;WifeIla,230,232Illusionin material world, 41, 51, 132See also: Mayalmpersonalism. See: Brahman (impersonalAbsolute); Mayavada philosophylmpersonalists. See: ]fuinis; Mayavada philosophyIIncarnation of the Supreme LordDattatreya, 194Dhanvantari, 3-4l(rQ.a excels, 235principles prompting, 236serpent, 235See also: Su preme Lord, appearance (descent)ofIncarnations of Vasus, 235Independence. See: Freedom; Liberationlndra,KingRaji's sons vs., 9, 10Santanu pleased, 158wife of, 16Intelligent persons, sankirtana for, 1 07-108International Society for Krishna Consciousness(ISKCON). See: l(rQ.a consciousnessmovementIntoxication, 108lravlin, 167Irreligionlumlin, 228Lord dispels, 236, 238, 240See also: Atheists; Demons; Mayavada philosophyJJabali's daughter, 140]agato 'hita/:r. defined, 243Jahnu, 151, 154Jahu,l52Jaigiavya, 141Jaleyu, 91]ana11U? jana11U? sabe pitamata payaverse quoted, 46Janamejaya, son of Parikit, 170, 171Janamejaya, son of Piiru, 89Janamejaya, son of Sriijaya, 181]anmady asya yata/:r.quoted, 51]anma karma ca 1lU? divyamquoted, 243]anma-mrtyu-jara-vyadhiquoted, 241, 246

294 Srimad-BhagavatamJantu, 149Jara demoness, 153Jarasandha, 153, 154, 176, 177Jaya, son of Anaka, 229Jaya, son of Manyu, 121Jaya, son of Sanjaya, 11Jaya, son of Saillqti, 11Jaya, son of Yuyudhana, 213Jayadhvaja, 196Jayadratha, son of B:rhanmana, 185, 186Jayadratha, son of B:rhatkaya, 138Jayasena, father of Radhika, 154Jayasena, father of Saillqti, 11Jayasena, father of Vinda & Anuvinda, 227Jewels (opulences), fourteen kinds of,198-199Jimiita, 208]iva. See: Living entity; Soul; Souls, conditioned]Mna defined, 253]Mni.s (impersonalists), 192Jyamagha, 200-203KKaca, 27-28Kad-indriya defined, 52Kaeyu, 91Kalanara, 181Kalapa-grama, 158Kalaa, 171Kali, 167Kaliilga, 182Kali-yuga (age of Kali)five acts forbidden in, 107, 163Hare K:rQa mantra for, 237last king in, 175Lord's mercy on, 245people in, 236sarikirtana-yajiia for, 107-108Kalpa, 233Kamais tais tair hrta-jnarui/:1.quoted, 43, 132Kamam vavara parjanya/:1.quoted, 108Kambalabarhia, 216Kampilla, 144Kamsa,218Kamsa, 219, 227Karhsavati, 219, 228Kailka, 219, 228Kanka, son of Siira, 221, 228Kailka, son of Ugrasena, 218Kailkas, IllKaQva, 91, 92Ka.Q.va Muni, 95-%, 100Kapota defined, 30Kapotaroma, 216Karambhi, 209KararJ.am gurJ.a-saligo 'syaquoted, 80Karandhama, 189KareQumati, 167Karmabody according to, 237-238See also: Activities, material; Cause andeffect; ProvidenceKarmajit, 176-177KarmaT).d daiva-netreT).aquoted, 237Karmis (fruitive workers). See: MaterialistsKarQa,l87,224,225Kari;rika, 229Kartaviryarjuna, 194-196Kariia's king, 225Kasi, 3, 7Kasrraja, 160, 162Kasya, son of Suhotra, 3KaSya, son of Syenajit, 138Kasyas, IllKatuman,4Kau5ambi, 173Kavi, 136Kekaya, son of Sibi, 182Kekaya's king, 226Kesi, 231Khalapana, 183Khasas, IllKingKartaviryarjuna as, 194, 195wives and children of, 34

General Index 295KingYayati as, 16,17See also: Government; Katriyas; Leaders,government; Politicians; names ofother specific kingsKingdom of God. See: Goloka Vrndavana;Spiritual world; VrndavanaKiilkaa, 210Kiriita-h!ll.liindhra-pulinda-pulka.Saverse quoted, 79Kiratas, IllKirtana. See: Chanting Hare KraKirtiman, 235Knowledgedefined, 85See also: Absolute Truth; ]nanaKratha, 207, 208Krishna. See: Kra, LordKrmi, 182Kro!ii. 191, 198Krpa,l45,146,171Krpi, 145, 146Kri-gorakya-var_,ijyamquoted, 137Kra, Lordactivities of, 243-247, 248, 250, 251,252,253Arjuna and, 252, 253bodily beauty of, 248, 249, 250as Devaki's son, 235in Dvaraka, 251gopis and, 250, 252as householder, 251, 252in humanlike form, 191, 192liberation by knowing, 243lotus feet of, 250meditation on, 73, 74as Parabrahrnan, 74Pariit saved by, 169quoted on society's natural divisions, 243returned to Goloka, 253Srimad-Bhagavatam embodies, 250as Supreme Lord, 235, 248, 252Uddhava with, 253as Vasudeva's son, 218, 251, 252in Vrndavana, 249-250,251, 252KrI:Ja, Lordwives of, 34See also: Supreme LordKra-Balarama, 74Krr.ta-bhakta-nikama, ataeva 'santa'quoted, 76Kra consciousnesscompared to waking from dream, 134devotees promote, 242, 243Godhead via, 46happiness by, 69, 7las life's purpose, 84lust cured by, 41, 68, 71, 73-75maya dispelled by, 133as original consciousness, 241purifying power of, 52suffering relieved by, 76See also: Devotional serviceKrI:Ja r.onsciousness movementCaitanya started, 236as divine, 236-237in Mapura, 168opposition to, 243, 244, 246-247as sacrifice, 108sexual principles in, 99Kra Dvaipayana Vyasa. See: VyasadevaKr$r.ta guru nahi mile bhaja hari eiverse quoted, 46Krr_,a-surya-sama; maya haya andhakaraverse quoted, 133Krr_,a-varr_tam tvakrr.tamverse quoted, 108Krta, son of Jaya, 11Krta, son of Vasudeva, 230Krtagni, 193Krtaka, 231Krtauja, 193Krtavarrna, son of Dhanaka, 193Krtavarma, son of Hrdika, 220Krtavirya, 193, 194Krteyuka, 91Krti, son of Babhru, 207Krti, son of Nahua, 14'Krti, son of Cyavana, 151, 152'Krti, son of Sannatiman, 142Krtiman, 141

296 Srimad-BhagavatamKrtvi, 139atravrddha, 3, 7, IIK$atriya(s)brahma7J-as born from, 88qualities of, 15sexual duty of, 36in Talajailgha dynasty, 196turned vaiSya, 137Yayati as, 17See also: Government; King; Leaders,governmentK$ayaya defined, 243ema, 177emaka, King, 175Kemya, 142Ketropeklia, 215Kukura, 216K11I,1i,213Kumaras, the four, disobeyed Brahma for devotionalservice, 44Kunti, father of Kunti (Prtha), 222Kunti (Prtha)fathers of, 221-222as Kan;1a's mother, 187,224,225mystic power of, 222, 223quoted on Yadu, 44as Piil}.gu's wife, 225sons of, 165sun-god with, 223, 224Kunti, son of Kratha, 208Kunti, son of Netra, 193Kuru,King,151, 154Kuru dynasty, 169KuruketraBattle of, 169, 245, 253King of, 151Kuru vasa, 209Ku8a, son of Suhotra, 3, IIKusa, son of Vidarbha, 207,Kusagra, 152Ku8amba, 152Lamentationfreedom from, 69LLamentationof gopf.s, 250of retired householders, 57Leaders, governmentself-realization disinterests, 15See also : Government; King; K$atriya(s);LiberationLifedefined,82Politiciansof demons by the Lord, 245, 252, 253of Devavrdha's descendants, 212of Devayani, 83, 84, 85devotees in, 43, 247by knowing Kr1,1a, 243of living entities via Vai1,1ava, 129from material life, 79-80, 84via pure devotee, 135by surrender to the Lord, 79-80, 85See also: Freedom; Salvationfor dead body, 27-28goal of, 42Kali-yuga people waste, 236material, relief from, 66for purification, 76purpose of, 84stages of, in Vedic culture, 57success of, 58-59, 84, 109See also: Human being(s)Living entityfalling to material world, 240liberation of, via Vai1,1ava, 129Lord contrasted to, 237-238, 239-240Lord maintains, 102Lord within, 123, 124, 125,191, 192maya controls, 237-238pleasure potency of, 240See also: Animals; Human beings; Soul;Souls, conditionedLove of Kr1,1a for Vrndavana's residents, 252Lustcompared to ghost, 61Kr1,1a consciousness cures, 68, 71, 73-75satisfaction blocked by, 68, 69of Yayati for Devayani, 38, 39

General Index 297Lustin youth, 43See also: Desires, material; Sense gratification;Sex lifeMMadhava (Madhu), 197, I98Madhu, son of Devakatra, 209Madhu, son of Kartaviryarjuna, I96Madhu, son of Vitihotra, I97, I98Madira, 230, 231Madra, I82Madri, I65Magadha dynasty, I75-I77Maha-bhagavata defined, 135Mahabhia. I56Mahabhoja, King, 2IO, 2I2Mahahaya, I9IMahamana, I8IMaha-mantra. See: Hare Kr1.1a mantra;OmkaraMaharaja Pariit. See: Parikit MaharajaMahasala, I8IMahat-sevam dvaram ahur vimukte/:1.quoted, 135Mahavirya, I2I, I36Mahinara, I74, I75Mahiman, I93Males and females, 34, 59, 7I-72See also: Sex life; WomenMamaivamso jiva-lokeverse quoted, 239Mamata, liS, 116Mamateya (Bh.rgu Muni), 22, I06, 107Mam ca yo 'vyabhicareverse quoted, 42-43Mam eva ye prapadyanteverse quoted, 133Mana/:1. thanindriyaJ,iquoted, 67, 240verse quoted, 239Manda defined, 236Mal.lipura state, 167-168Mankind. See: Human beings; Society, humanMan-mana bhava mad-bhaktoquoted, 133Manoratha defined, 51Mantra. See: Hare Kr1.1a mantra; OmkaraManyanaril sahasreuverse quoted, 191-192, 249Manusyu, 89Manyu, I2IMaria. 220, 221Marjari, I76MarkaJ,r,ieya Pura. cited on jewelsMarriage(opulences), 198-199by agreement, 97anuloma, 18by astrology, 29Bhima refused, 160of Dmanta & Sakuntala, 97-98gandharva, 97, 98hands uniting, 27happy and unhappy, 29of k$atriya king, 34motherhood before, 223-224pratiloma, I7 -18, 28by select competition, 97in Vedic culture, 17-18,28,29of Yayati and Devayani, 26-28, 35See also: Family life; Householder; Husband;WifeMaruts, 114, 118, I21Marut-stoma sacrifice by Bharata, II4Maruta, I89, I90Ma1.1iira sacrifice by Bharata, II 0Material body. See: Body, materialMaterial energy. See: Energy, materialMaterialistslust consumes,61, 67See also: Atheists; Demons; Souls, conditionedMaterial nature. See: Maya; Modes of materialnature; Nature, materialMaterial worldatheists misunderstand, 241madness in, 41as male-female bondage, 59maya controls, 82

298 Srimad-BhagavatamMaterial world (continued)purpose of, 241suffering in, 239-241as temporary, 50, 51Matsya, 152See also: Earth; Heavenly planets; Universe(s)Maudgalya dynasty, 144Mayabody awarded by, 237-238conditioned souls in, 74defined,51,238KrQa consciousness dispels, 133living entity under, 237-238Rantideva free of, 133relationships due to, 83-84Sukadeva wary of, 140world under, 82See also: Illusion; Material world; Modes ofmaterial nature; Nature, materialMaya-mrgaril dayitayepsitam anvadhavadquoted, 74Maya-sukhaya bharam udvahato vimW;lhanquoted, 244Miiyiiviida philosophy (impersonalism), 124,192See also: Atheists; Brahman (impersonalAbsolute)Meat-eating, 108Medhiitithi, 92Medhiivi, 1 7 4Medical science, Dhanvantari started, 3-4Meditationon KrQa, 73, 74See also: KrQa consciousness; YogaMenakii, 95-96Mercy of the Lord. See: Supreme Lord, mercyofMerging with the Supreme. See: Brahman(impersonal Absolute); Liberation;Miiyiiviida philosophyMilitary strength of demons, 242, 243, 244Milk, 243Mind, asleep & awake, 134Misery. See: SufferingMisrakesi, 229Mitriiyu, 149Modes of material naturedevotional service surpasses, 43freedom from, 15as insurmountable, 238purification dispels, 81social divisions according to, 88, 243See also: Goodness, mode of; Nature, materialMolcya. See: LiberationMonism. See: Miiyiiviida philosophyMonkeys in Vrndiivana, 74Moon-god dynasty, 159, 175Mothercompared to storekeeper, 102, 104earth compared to, 103father and, 46, 102, 104unwed, 223-224See also: Marriage; Wife; WomenMrdura,215Mrduvit, 215Mrta-sanjivani defined, 27-28Mrtyu-sarilsara-vartmaniquoted, 76Mudgala, 144, 145Mukti. See: LiberationMuktir hitvanyatha rrlparilquoted, 82Marti defined, 248Mutra defined, 47Mysticism. See: KrQa consciousness; MeditationMystic powerof Kunti, 222, 223Sukriiciirya misused, 64Mystics. See: Devotees; Sage; Transcendentalists;YogisMyth, overpopulation as, 102Nagas, 167Nahua, 3, 14-16Nakula, 165-167N

General Index 299Nala, 191Nalini, 143Nama-karar:w defined, 116Names of the Lord. See: Hare K.rIJ.a mantra;Supreme Lord, specific namesNamo brahmar_ya-devayaquoted, 243Nanda, 231Nara, 121Narada Muni, quoted on social orders, 137Narakrti defined, 192Naramitra, 167NarayaiJ.a, Lord"poor," 124See also: Supreme LordNarottama dasa 'fhakuraquoted on Liberation via pure devotee,135quoted on pure devotee & demigod'sbenedictions, 132Na socati na karik$atiquoted, 69Nature, materialconditioned soul under, 240food from, 102See also: Body, material; Energy, material;Maya; Modes of material natureNavadvipa, 168Navaratha, 208Nemicakra, 172, 173Netra, 193New Delhi, 136, 173Nighnu, 212, 213Niketana, 6Nila, 143Nimi, 175Nimloci, 210Nipa, son of K_rti, 142Nipa, son of Para, 139Niramitra, 176Nirvar:w. See: LiberationNirvrti, 208Niadha, 151Ni$kiiicanasya bhagavad-bhajanonmukhasyaquoted, 42Nityam bluigavata-sevayaquoted, 15Nitya-utsava defined, 250Nondevotees. See: Atheists; Demons; MaterialistsNrcaku, 173Nrpaiijaya, 174Nunam pramatta/:l kurute vikarmaquoted, 41, 244Nyagrodha, 218OQI"a, 182Offensesin Vrndavana, 74See also: Falldown0Old agesense desire in, 70 -71, 73Yayati exchanged, 45-48, 77Omen, Dusmanta & Sakuntala and, 101-103Omkara v;rar_ava), 98Om namo bhagavate vasudevayaquoted, 85Oneness. See: Brahman (impersonal Absolute);Mayiivada philosophyOpulencesof Bharata, 109, 113of Kartaviryarjuna, 194, 195from Lord, 105of Sasabindu, 198, 199types of, fourteen listed, 198-199See also: Sense gratification; WealthOrders of Life. See: Society, human, naturalorders in; Van:ul.Srama-dharmaOverpopulation myth, 102Oversoul. See: SupersoulpPaila, 162Pain. See: SufferingPaiicalas, 144, 150Paiicasordhvam vanam vrajetquoted, 66, 74

300 Srimad-BhagavatamPaita defined, 124Paitab, sama-darsina?tquoted, 125P4u,King,163, 165,225Para, 139Para-dub,kha-dub,khidefined, 129Paramaharilsa defined, 69-70Paramatma (Supersoul)as Absolute Truth feature, 191-192l.

General Index 301Priests, Vedic. See: BrahmaryasPriyamedha, 137Protectionfor brahmar;tas, 243for woman, 58, 63ProvidenceYayati-Devayani marriage arranged by,26-28See also: KarmaPrata, 149Prtha. See: Kunti (Prtha)Prthu, son of Citraratha, 215Prthu, son of Rucaka, 200Prthukirti, 200Prthulaa, 185Prthusena, 139Prthusrava, 200Puna purw.S carvita-carvar;tandmquoted, 41Punarvasu, 216, 218PuJ.lqra, 182Punishment, father & mother saved from,103, 104Pun-namrw narakiid yasmatverse quoted, 103-104Pure devotee of the Supreme Lordassociation with, 135Rantideva as, 131, 132, 133, 134, 135See also: Devotees; Paramaharilsa; namesof specific pure devoteesPurificationby devotional service, 52by hearing the Lord, 81human life for, 76material modes dispelled by, 81of senses, 52-53of sinners by surrender, 79Piirudynasty of, 88, 189, 190quoted on father and son, 46, 4 7as Sarmitha's son, 37Yayati and, 47, 48, 77, 78Puruhotra, 210Puruja, 144Purujit, son of Kailka, 228Purujit, son of Rucaka, 200Pururni

302 Srimad-BhagavatamRebhi, 92Reincarnation. See: Birth and death, repeated;TransmigrationRejuvenation. See: YouthRelationship(s)of husband & wife, 64, 66of Kr1.1a & Vrndiivana's residents,249-250, 251, 252mayic (illusory), 83-84Religious principle(s)devotional service as, 43on atriya and woman, 36Lord reestablishes, 236, 238, 240sex according to, 36, 98-99Yadu followed, 43, 44Re1.1uhaya,191Renunciationas life's goal, 42material happiness precedes, 43of sex life, 66, 7lSee also: Retirement; SannydsaRetirementof Bharata, 113from family life, 57, 58-59, 66, 67, 74See also: Vanaprastha8g Veda,3Ripu, 191Ripuiijaya, son or Suvira, 142, 143Ripuiijaya, son of Visvajit, 177Ritualistic ceremoniesat birth, 116See also: Sacrificesju, 235l;lli?a, son of AjamiQha, 151a, son of Deviitithi, 155Rocana, 230, 232Rohil.li, 230Romapada, son of Dharmaratha, 185Romapada, son of Vidarbha, 207abha,152yastilga, 185tadhiimii, 229teyu, 91Rucaka,200Rucirasva, 138, 139Rukma,200Rukmef?u, 200RU?adratha, 182Sabhiinara, 180-181Saci, 16Sacrifice(s)sHare Kr1.1a movement as, 108by Kr?I.la as householder, 251by yastilga on Dasaratha's behalf, 185snake-killing, 170to Vif?I.IU, 107by Yayiiti, 50See also: Ritualistic ceremonies; names ofspecific sacrifices (yajfias)Sadhusdefined,242See also: Devotees; Pararnaharilsa; Puredevotee; Sage; TranscendentalistsSagara Maharaja, 196Sageequal vision of, 124See also: Devotees; Paramaharilsa; Puredevotee; TranscendentalistsSa guiJ.dn samatltyaitanverse quoted, 42-43Sahadevii, daughter of Devaka, 218, 234, 235Sahadeva, son of Haryahala, 11Sahadeva, son of Jarasandha, 154, 176Sahadeva, son of Mitriiyu, 149Sahadeva, son of Piii.IQU, 165-167Sahasriijit, son of Bhajamiina, 210Sahasrajit, son of Yadu, 191Sahasriinika, 172Saibyii, 201-203Sakas, 111Sakuni, 209Sakuntalii, 93-103Sala, 159Sala, 229Salvationof father & mother, 103, 104See also: Liberation

General Index 303Sarna, 177Sama-darsina/.t defined, 125Samiidhi (trance). See: MeditationSarna Veda, 142Sambhiiti, 186Samika, 221, 229Sammardana, 235Samsara. See: Birth and death, repeated;TransmigrationSarhvaraJ.la, 151Sarhyati, son of Bahugava, 90Sarhyati, son of Nahua, 14Sanaka, 225Sanakas (Kumaras), 44Saiijaya, son of BharmyiiSva, 144Saii.jaya, son of Prati, 11SankaraJ.la (Balarama), Lord, 235, 244Sankirtana-yajiiafor Kali-yuga, 107-108See also: Chanting Hare i(rQa; Preachers,KrJ.la consciousSaillqti, son of Jayasena, 11Sanlqti, son of Nara, 121Sailku,218Sannateyu, 91Sannatiman, 142Sannyasa (renounced life)Caitanya in, 74defined, 57in Kali-yuga forbidden, 107, 163as life's success, 58-59Sannyasfs (renunciants)falldown of, 43livelihood of, 31Santa, 185Santanu Maharaja, 146, 156-160Santaraja, 8Santardana, 226Santati, 6Santi, 143, 144Santideva, 218, 232-233Saradvan, 145Sarameya, 215Siirat:J.a, 230Sarasvati, 139SarmihaDevayani and, 19-25, 30, 32, 33, 34,37Yayati and, 17, 35,36Sarvabhauma, 154Sarvagata, 167Sarva-kama-dughii mahiquoted, 108Sarvasya caham hrdi sanniv4!oquoted, 51Sarvopadhi-vinirmuktamquoted, 52Sasabindu, 198, 199Sastras (Vedic scriptures). See: Vedas; Vedicliterature; names of specific VedicliteraturesSatadhanu, 220Satajit, 191Satajit, 210Satananda, 145Satanika, son of Janamejaya, 171, 172Satanika, son of Nakula, 166Satanika, son of Sudasa, 174Satisfactionlust blocks, 68-69See also: Happiness; PeaceSatkarma, 186Satrajita, 213Satrughna, 215Satvata, 210Satyadhrti, son of Krtiman, 141Satyadhrti, son of Satiinanda, 145Satyahita, 152Satyajit, son of Kailka, 228Satyajit, son of Sunitha, 177Satyaka, 213Satyaketu, 6Satyavati, 160, 162, 163Satyeyu, 91Saunaka, 3, 171Self. See: SoulSelf-realizationhuman life for, 15, 61,76politicians uninterested in, 15sense gratification vs., 15

304 Srimad-BhiigavatamSelf-realizationSee also: Devotional service; God realization;l

General Index 305Spiritual life. See: Devotional service; Godrealization; l

306 Srirnad-BhagavatamSukracarya (continued)as Devaylini's father, 17, 28, 30, 31,32as Kaca's spiritual master, 27, 28misused mystic power, 64priestly profession condemned by, 30, 31Vraparvli and, 31-34Yayliti and, 35, 36, 38, 39, 64Sukra defined, 64Sukumara, 6Sumati, son of Dyumatsena, 177Sumati, son of Rantinliva, 91, 92Sumati, son of Suparsva, 142Sumitra, son of Samika, 229Sumitra, son of Vrl).i, 212Sunaka, 3Sunaatra, 176Sunlima, 218Sunaya, 174Sun-goddaughter of, 151Kunti with, 223, 224Suni caiva svapake caverse quoted, 124Sunitha, son of Santati, 6Sunitha, son of Subala, 177Sunitha, son of Suel).a, 173Suparsva, 141, 142Supersoul (Paramlitmli)as Absolute Truth feature, 191-192Lord as, 191, 192, 237Supreme LordSee also: Supreme Lord, quotations fromas Absolute Truth, 51activities of, 243-247,248, 250, 251,252,253all-pervading, 84appearance (descent) ofas Caitanya, 236as causeless compassion, 237, 238purpose of,238,243,252time of, 236as transcendental, 192See also: Incarnation of the SupremeLordas asamaurdhva, 238Supreme Lordbodily beauty of, 248, 249, 250Bharata achieved shelter of, 109Brahman from, 192cited on sex life, 98-99compassion of, 238,239, 240, 241as controller of all, 238as creator and annihilator, 50, 51Deity forms of, 74demons' infighting arranged by, 242, 243,244demons killed by, 245, 151, 252, 253devotees of. See: Devoteesas everything, 50, 51as father of all, 102fools deride, 192as greater than all, 238, 252Hare Krl).a movement nondifferent from,236-237hearing about, 81, 85,246, 247in heart of all, 51, 191, 192in humanlike form, 191, 192,248impersonal feature of, 248, 252incarnation of. See: Incarnation of theSupreme Lordinconceivable, 192as known rarely, 191-192, 249Krl).a as, 235, 248, 252Kuruketra war arranged by, 245, 253as lila-purottama, 251, 252in living entities, 123, 124, 125living entities contrasted to, 237-238,239-240living entities maintained by, 102material energy of, 238, 239mercy ofas Caitanya, 74depending on, 30-31on devotees & demons, 245, 252, 253Lord's advent as, 238as nanikrti, 248om represents, 98opulence from, lOSas personal, 248, 252pleasure potency of, 240

General Index 307Supreme Lordpurifying power of, 79, 81Rantideva perceived, in everyone,123-125sacrifice to, 107Sukadeva assured by, 140as Supersoul, 191, 192, 237surrender todharma as, 240liberation by, 79-80, 85by Yayati, 79, 80as transcendental, 192, 248, 252as Vasudeva, 50, 51as Vedas' goal, 241,251worship of. See: Deity forms of theSupreme Lord; Sacrifice; Worship ofthe Supreme LordYadu devoted to, 43-44Yayati realized, 80, 81See also: Absolute Truth; Kn1,1a, Lord;Naraya1,1a, Lord; SupersoulSupreme Lord, quotations fromon conditioned souls, 239on devotees as topmost yogis, 134-135on father of all, 102, 103on Lord's descent to earth, 236, 238, 240on material energy as insurmountable, 238on maya, surrendered souls surpass, 133on rare soul realizing the Lord, 191-192,249on sage's equal vision, 124on thinking of Him always, 133on Vasudeva as everything, 50-51Supreme Personality of Godhead. See: KrJ:.Ia,Lord; Naraya1,1a, Lord; Supersoul;Supreme LordSiira, son of DevamiQ.ha, 220, 221Siira, son of Madira, 231Siira, son of Viduratha, 219Siirabhu, 219, 228Suras. See: Demigods; DevoteesSiirasena, 196Suratha, 154Surrender to the Lord. See: Supreme Lord,surrender toSu8anti, 144Sue,a, son of Vasudeva, 235Se1,1a, son of Vriman, 173Sutaiijaya, 177Sutapa, 182Suvam9a, 233Suvira, son of Devasrava, 228Suvira, son of emya, 142Suvrata, 177Svahita, 198Svami defined, 63Svaphalka, 214Svapna defined, 51Svarilpa-siddhi defined, 81Syamaka, 221, 228Syenajit, 138TTadavadhi bata nari-scuigame smaryamaneverse quoted, 41, 71Ta,229Taaka snake,170Talajangha, 196, 197Tapasyadefined,66See also: AusterityTapati,151Tapo divyaril putraka yena sattvarilquoted, 61Tasmat putra iti proktaJ.r,verse quoted, 103-104Tatha dehantara-praptirverse quoted, 76Tat tad evdvagaccha tvarilverse quoted, 105Teacher, spiritual. See: Acarya; Brahma;Spiritual masterTemples in Vrndavana, 74Timi, 174Titiu, 181, 182Trance. See: Meditation; YogaTranscendentaliststruth partially known to, 191-192See also: Devotees; ]nanis; Yogis

308 Srimad-BhagavatamTransmigration of the soulsex desire causes, 41See also: Birth and death, repeatedTrayyarlll)i, 136Tribhanu, 189Truth. See: Absolute TruthTumburu, 216Tura, 171Turvasu, 37, 44, 77, 188Tman,218uUdaksena, 141Uddhava and Kra, 253Udgrayudha, 142Ugra-karma defined, 244Ugrasena, son of Ahuka, 218, 219Ugrasena, son of Parrqit, 170Ulupi, 167Uncha-vrtti defined, 30-31Univers(s)Bharata ruled, ll2, ll3Lord maintains, 192See also: Earth; Heavenly planets; MaterialworldUpadeva, daughter of Devaka, 218, 233Upadeva, son of Almira, 215Upadeva, son of Devaka, 218Upananda, 231Uparicara Vasu, 152, 160Urine, bad son compared to, 47Orjita, 196Uruvalka, 232Urvasi, 145USana, 200Usika, 201USinara, 181, 182Uttara, 168vV adanti tat tattva-vida.sverse quoted, 191Vahni, son of Kukura, 216Vahni, son of Turvasu, 188Vaikutha. See: Spiritual wold; VrndavanaVairiigya defined, 253Vaiavas. See: DevoteesVaiSyabriihmar_ta from, 137duty of, 243Vanadefined, 57Vanam gato yad dharim asrayetaquoted, 57, 67Vanaprastha (retired life)defined, 57Vedic culture recommends, ll3See also: RetirementVana-vasi defined, 57Vaneyu, 91Vanga, 182Vara, 182Vamas (social orders). See: Brahmar;r.as;. K$atriya(s); VaiSya; Sadra; Society,human, natural orders in; Varrama-dharmaVarama-dharmaGodhead as goal of, 42spiritual progress in, 43See also: Society, human, natural ordersin; Vedic cultureVara, 233Vasu, 233Vasudevaas Anakadundubhi, 221, 230birth of, 221as Devaki's husband, 230, 235as Kra's father, 218, 251, 252sisters of, 221-222wives of, 218, 230-235Vasudeva Datta, 129Vasudeva/: sarvam itiverse quoted, 50-51Vasus, the eight, 235Vatsa, 138Vatsaka, 221, 229VedaiS ca sarvair aham eva vedya/;1.quoted, 241, 251-252Vediinta-siitra., quoted on pleasure potency ofLord & living beings, 240

General Index 309Vedasl(rl).a as goal of, 251See also: Vedic literature; names of specificVedic literaturesVedic culturefather & son in, 102life's stages in, 57marriage in, 17-18,28,29,99, 104, 116unwed mother in, 223-224viinaprastha in, 113woman protected in, 63See also: Aryan civilization; Va11UlSramadharmaVedic literaturedivorce nonexistent in, 104humans enlightened by, 241purpose of, 241See also: Vedas; names of specific VedicliteraturesVicitravirya, 160, 162, 163Vidarbha, 203, 207Vidarbha, King of, 114Vidhinii defined, 99Vidhuta defined, 80Vidura, 163Vidiiratha, son of Citraratha, 215, 219Vidiiratha, son of Suratha, 154Vidyii-vinaya-sampanneverse quoted, 124Vijaya, 186Vijaya, 167Vikara defined, 29Vilqti, 208Viloma, 216Vimwjha defined, 244Vinda, 227Vipra, 177Viprha. 232Vipula, 230Vira!}.raja, 168Visada, 138Viadgu, 198Vil).u, Lord. See: Narayal).a, Lord; Supersoul;Supreme LordVisvajit, 177ViSva-kosa dictionary, quoted on miiyii, 238Vivak.sena, 139, 141Visvamitra, 95-96Visvanatha Cakravarti Thakura, cited onparamahaa, 69-70Vitatha (Bharadvaja), 114, 116-118, 121Vitihotra, son of Sukurnara, 6Vitihotra, son of Talajailgha, 197Viyati, 14Voice from sky, quoted on Dumanta, fatherhood& Sakuntala, 102, 103Vrateyu, 91Vrddhasarma, 225Vrjinavan, 198Vrka, son of Sura, 221Vrka, son of Vatsaka, 229Vrodavanal(rl).a in,249-250,251,252Q.a meditation in, 74MaQ.ipuri temples in, 168offenses in, 7 4See also: Goloka Vrndavana; SpiritualworldVra. 228Vrabha, 196Vradarbha, 182Vaparva, King, 17, 31-34Vasena, 187Vl).i, son of Anamitra, 213, 214VQ.i, son of Kunti, 208V1,1i, son of Madhu, 197, 198, 215VrQ.i, son of Satvata, 210, 212viman, 173Vyasadevaparents of, 162sons of, 163Sukadeva and, 139-140, 162Vyoma,208wWaterRantideva gave away, 129-130See also: Rain

310 Srimad-BhagavatamWealthmaterial vs. spiritual, 109See also: OpulencesWeapon, brahmiistra, 169Welldark, family life compared to, 57, 66in goat story, 58-62Yayati saved Devayani from, 58Western countriesdevotees in, 246-247old men in, 70Wife (Wives)husband's relationship to, 29, 64, 66, 104,116ofKr1.1a, 34of k$atriya king, 34of spiritual master, 72See also: Marriage; Mother; Women; wivesWomenof specific personsCaitanya avoided, 72k$atriya and, 34, 36men associating with, 71-72men outnumbered by, 34nature of, 24protection for, 58, 63unmarried, 58, 223-224See also: Family life; Marriage; Sex life;WifeWork. See: Activities; Duty; KarmaWorld. See: Earth; Heavenly planets; Materialworld; Universe(s)Worshipto brahmar.ws, 22to demigods, 132See also: Ritualistic ceremonies;Sacrifice(s)Worship of the Supreme Lordby Yayati, 51See also: Deity forms of the Supreme Lord;Sacrifice(s)yYadava. See: Yadu, dynasty ofYadavadhi mam ceta/:1 kra-padaravindeverse quoted, 41, 71·Y ada yada hi dharmasyaquoted, 76verse quoted, 236, 240Y ado /:I priyasyanvavayequoted, 44Y ados ca dharma-silasyaquoted, 43Yadu Maharajadynasty of, 43-44,190, 191, 197, 198as Lord Kr1.1a's devotee, 43-44quoted on renunciation, 42as Yayati's son, 37, 40, 43,77sons of,l91Y ad yad vibhutimat sattvamverse quoted, 105Yahan kr. tahan nahi mayara adhikaraverse quoted, 133Yajiia. See: Sacrifice(s); names of specificyajiiasYajiiai/:1 sankirtana-prayairquoted, 108verse quoted, 108Yajfiiirthat karma 'nyatraquoted, 107Yajiiavalkya, 171Yamaraja (Dharmaraja), 103, 104, 165Yam labdhva caparam labhamquoted, 109yam syamasundaram acintya-guasvarupamquoted, 192Yamunacarya, quoted on Kr1.1a consciousnesscuring sex desire, 71Yamuna River, Bharata's horse sacrifices at,106-107Yan maithunadi-grhamedhi-sukham hi tucchamquoted, 61, 64Yantrarll{lhani mayayaquoted, 238Y asoda, Mother, 250Yasya prabha prabhavato jagad-aJ,cf,a-ko#quoted, 192, 248Y asya yallak$anam proktamquoted, 137Y atatam api siddhanamverse quoted, 191-192, 249

General Index 311Yati, 14, 15Yavanas, 111Yavinara, son of Bharmyasva, 144Yavinara, son of Dvimiha, 141Yayati, Kingbrothers of, 17compared to bird, 79compared to goat, 58-66, 82Devayani and, 17, 25-28, 38, 39, 49, 58,82,84,85exchanged age & youth, 45-48, 77happiness of, 48, 49, 52kingdom of, 16, 17, 77Lord's association achieved by, 80,81as Nahua's son, 14Piiru and, 47, 48, 77, 78sacrifices by, 50Sarmiha with, 35, 36sex life renounced by, 56, 73sons of, 42, 43, 44, 77, 78, 180, 187,188,190Sukracarya and,35,36,38,39,64surrendered to the Lord, 79, 80wives of, 17Yayati, Kingas world ruler, 48, 52worshiped the Lord, 51as Yadu's father, 40,43Ye 'nye ca pdpd yad-apd.Srayasrayal;r.verse quoted, 79Yogafor God realization, 65See also: Devotional service; }(rl)a consciousness;MeditationY oginam api sarveamverse quoted, 65, 134-135YogiShighest, 65, 134-135as impersonalists, 192See also: DevoteesYouth (time of life)lusty desires in, 43by Santanu's touch, 156, 157Yayati exchanged, 45-48, 77Yudhajit, 213Yudhihira, 165, 166Yugandhara, 213Yutayu, 176Yuyudhana, 213

Founder-Acarya of the International Society for ... - Prabhupada

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