ராதே கிருஷ்ணா 17-04-2015
ஸ்ரீ மத் பாகவதம்
Of the four sons of Yadu, Sahasrajit was the eldest. The son of Sahasrajit was named Śatajit. He had three sons, of whom one was Haihaya. The sons and grandsons in the dynasty of Haihaya were Dharma,Netra, Kunti, Sohañji, Mahiṣmān, Bhadrasenaka, Dhanaka, Kṛtavīrya, Arjuna, Jayadhvaja, Tālajaṅgha andVītihotra.
The son of Vītihotra was Madhu, whose eldest son was Vṛṣṇi. Because of Yadu, Madhu and Vṛṣṇi, their dynasties are known as Yādava, Mādhava and Vṛṣṇi. Another son of Yadu was Kroṣṭā, and from him cameVṛjinavān, Svāhita, Viṣadgu, Citraratha, Śaśabindu, Pṛthuśravā, Dharma, Uśanā and Rucaka. Rucaka had five sons, one of whom was known as Jyāmagha. Jyāmagha was sonless, but by the mercy of the demigods his childless wife gave birth to a son named Vidarbha.
ஸ்ரீ மத் பாகவதம்
Srimadh
Bhagavatam (SB - 9 & SB – 10 )
SB - 9.1 Chapter One
This chapter describes how Sudyumna became a woman and how
the dynasty of Vaivasvata Manu was amalgamated with the Soma-vaṁśa, the dynasty coming
from the moon.
By the desire of Mahārāja Parīkṣit, Śukadeva Gosvāmī told
about the dynasty of Vaivasvata Manu, who was formerly King Satyavrata, the ruler of Draviḍa. While describing this
dynasty, he also described how the Supreme Personality of Godhead, while lying
down in the waters of devastation, gave birth to LordBrahmā from a lotus generated from His navel. From the
mind of Lord Brahmā, Marīci was generated, and his
son was Kaśyapa.
From Kaśyapa, through Aditi, Vivasvān was generated, and from Vivasvān came Śrāddhadeva Manu, who was born from the womb of Saṁjñā. Śrāddhadeva’s wife,
Śraddhā, gave birth to ten sons, such as Ikṣvāku and Nṛga.
Śrāddhadeva, or Vaivasvata Manu, the father of Mahārāja Ikṣvāku, was sonless before
Ikṣvāku’s birth, but
by the grace of the great sage Vasiṣṭha he performed a yajña to satisfy Mitra and Varuṇa. Then, although Vaivasvata Manu wanted a son, by the
desire of his wife he got a daughter named Ilā. Manu, however,
was not satisfied with the daughter. Consequently, for Manu’s satisfaction, the
great sageVasiṣṭha prayed for Ilā to be transformed into a
boy, and his prayer was fulfilled by the Supreme Personality of Godhead. Thus Ilā became a beautiful young
man named Sudyumna.
Once upon a time, Sudyumna went on tour with his ministers. At the foot of
the mountain Sumeruthere
is a forest named Sukumāra,
and as soon as they entered that forest, they were all transformed into women.
When Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī about the reason
for this transformation, Śukadeva Gosvāmī described how Sudyumna, being transformed into a woman, acceptedBudha,
the son of the moon, as her husband and had a son named Purūravā. By the grace
of Lord Śiva,Sudyumna received the benediction
that he would live one month as a woman and one month as a man. Thus he
regained his kingdom and had three sons, named Utkala, Gaya and Vimala, who were all very religious. Thereafter, he entrusted
his kingdom to Purūravā and took the order of vānaprastha life.
SB - 9.2 Chapter Two
After Sudyumna accepted the order of vānaprastha and departed for the forest, Vaivasvata Manu, being desirous of sons, worshiped the Supreme
Personality of Godhead and consequently begot ten sons like Mahārāja Ikṣvāku, all of whom were
like their father. One of these sons, Pṛṣadhra, was engaged in the duty of protecting cows at night with a
sword in his hand. Following the order of his spiritual master, he would stand in this way for the entire night.
Once, in the darkness of night, a tiger seized a cow from the cowshed, and when
Pṛṣadhra came to know
this, he took a sword in his hand and followed the tiger. Unfortunately, when
he finally approached the tiger, he could not distinguish between the cow and the tiger in the
dark, and thus he killed the cow. Because of this, his spiritual master cursed
him to take birth in a śūdra family, but Pṛṣadhra practiced mystic yoga, and in bhakti-yoga he worshiped the Supreme Personality of Godhead.
Then he voluntarily entered a blazing forest fire, thus relinquishing his
material body and going back home, back to Godhead.
Kavi, the youngest son of Manu, was a great devotee of the Supreme Personality of
Godhead from his very childhood. From Manu’s son known as Karūṣa, a sect of kṣatriyas known as Kārūṣas was generated.Manu also had a son known as Dhṛṣṭa, from whom another sect
of kṣatriyas was generated, but
although they were born of one who had the qualities of a kṣatriya, they became brāhmaṇas. From Nṛga, another son of Manu, came the sons and grandsons known as Sumati, Bhūtajyoti
and Vasu. From Vasu, in
succession, came Pratīka, and from him came Oghavān. Descending in order from the seminal dynasty ofNariṣyanta, another son of Manu, were Citrasena,
Ṛkṣa, Mīḍhvān, Pūrṇa, Indrasena, Vītihotra,
Satyaśravā, Uruśravā, Devadatta and Agniveśya. From the kṣatriya known as Agniveśya came the celebratedbrāhmaṇa dynasty known as Āgniveśyāyana. From the seminal dynasty of Diṣṭa, another son of Manu, came Nābhāga,
and from him in succession came Bhalandana, Vatsaprīti, Prāṁśu, Pramati, Khanitra,Cākṣuṣa,
Viviṁśati, Rambha, Khanīnetra, Karandhama, Avīkṣit, Marutta, Dama, Rājyavardhana, Sudhṛti,Nara, Kevala, Dhundhumān, Vegavān, Budha and Tṛṇabindu. In this way, many sons and grandsons were born in this dynasty. From Tṛṇabindu came a daughter named Ilavilā, from whom Kuvera took birth. Tṛṇabindu also had three sons, named Viśāla, Śūnyabandhu and Dhūmraketu. The son of Viśāla was Hemacandra, his son
was Dhūmrākṣa, and his son was Saṁyama. The sons of Saṁyama were Devaja and Kṛśāśva. Kṛśāśva’s son,
Somadatta, performed an Aśvamedha sacrifice, and by worshiping the Supreme
Personality of Godhead, Viṣṇu, he achieved the supreme
perfection of going back home, back to Godhead.
SB - 9.3 Chapter Three
This chapter describes the dynasty of Śaryāti, another son of Manu, and also tells about Sukanyā andRevatī.
Devajña Śaryāti gave instructions about what to do in the
ritualistic ceremony observed on the second day of the yajña of the Aṅgirasas. One day, Śaryāti, along with his daughter, known as Sukanyā, went to the āśrama of Cyavana Muni. There Sukanyā saw two glowing
substances within a hole of earthworms, and by chance she pierced those two
glowing substances. As soon as she did this, blood began to ooze from that
hole. Consequently, King Śaryāti and his companions suffered from constipation
and inability to pass urine. When the King asked why circumstances had suddenly
changed, he found that Sukanyā was the cause of this misfortune. Then they all
offered prayers to Cyavana Muni just to satisfy him according
to his own desire, and Devajña Śaryāti offered his daughter to Cyavana Muni, who was
a very old man.
When the heavenly physicians the Aśvinī-kumāra brothers once visited Cyavana Muni, the munirequested them to give him back his youth. These two physicians
took Cyavana Muni to a particular lake, in which they bathed and
regained full youth. After this, Sukanyā could not distinguish
her husband. She then surrendered unto the Aśvinī-kumāras, who were very
satisfied with her chastity and who therefore introduced her again to her
husband. Cyavana Muni then engaged King
Śaryāti in performing the soma-yajña and gave the Aśvinī-kumāras the privilege to
drink soma-rasa. The King of heaven, Lord Indra, became very angry at this, but he could do no harm to
Śaryāti. Henceforward, the Aśvinī-kumāraphysicians were able to share in the soma-rasa.
Śaryāti later had three sons, named Uttānabarhi, Ānarta and Bhūriṣeṇa.
Ānarta had one son, whose name was Revata. Revata had one hundred sons, of whom
the eldest was Kakudmī. Kakudmī was advised by Lord Brahmā to offer his beautiful
daughter, Revatī,
to Baladeva, who belongs to the viṣṇu-tattvacategory. After doing this, Kakudmī retired from family life
and entered the forest of Badarikāśrama to execute austerities and penances.
SB - 9.4 Chapter Four
This chapter describes the history of Mahārāja Nabhaga,
of his son Nābhāga,
and of MahārājaAmbarīṣa.
The son of Manu was Nabhaga, and his son Nābhāga lived for many years in
the gurukula. In Nābhāga’s absence, his brothers did not
consider his share of the kingdom, but instead divided the property among
themselves. When Nābhāga returned home, his brothers bestowed upon him
their father as his share, but when Nābhāga went to his father and
told him about the dealings of the brothers, his father informed him that this
was cheating and advised him that for his livelihood he should go to the
sacrificial arena and describe two mantras to be chanted there. Nābhāga executed the order of
his father, and thus Aṅgirā and other
great saintly persons gave him all the money collected in that sacrifice. To
testNābhāga,
Lord Śiva challenged his claim to the wealth, but when Lord Śiva was satisfied
by Nābhāga’s behavior, Lord Śiva offered him all the riches.
From Nābhāga was born Ambarīṣa, the most powerful and
celebrated devotee. Mahārāja Ambarīṣa was the emperor of the entire world, but he
considered his opulence temporary. Indeed, knowing that such material opulence
is the cause of downfall into conditional life, he was unattached to this
opulence. He engaged his senses and mind in the service of the Lord. This
process is called yukta-vairāgya, or feasible renunciation, which is quite
suitable for worship of the Supreme Personality of Godhead. BecauseMahārāja Ambarīṣa, as the emperor, was
immensely opulent, he performed devotional service with great opulence, and
therefore, despite his wealth, he had no attachment to his wife, children or
kingdom. He constantly engaged his senses and mind in the service of the Lord.
Therefore, to say nothing of enjoying material opulence, he never desired even
liberation.
Once Mahārāja Ambarīṣa was worshiping the Supreme Personality of
Godhead in Vṛndāvana, observing the vow
of Dvādaśī. On Dvādaśī,
the day after Ekādaśī,
when he was about to break his Ekādaśī fast, the great mystic yogī Durvāsā appeared in his house and became his
guest. King Ambarīṣa respectfully received Durvāsā Muni, and Durvāsā Muni, after accepting his invitation to eat there, went to
bathe in theYamunā River at noontime.
Because he was absorbed in samādhi, he did not come back very soon.Mahārāja Ambarīṣa, however, upon seeing
that the time to break the fast was passing, drank a little water, in
accordance with the advice of learned brāhmaṇas, just to observe the
formality of breaking the fast. By mystic power, Durvāsā Muni could understand that
this had happened, and he was very angry. When he returned he began to chastise Mahārāja Ambarīṣa, but he was not
satisfied, and finally he created from his hair a demon appearing like the fire
of death. The Supreme Personality of Godhead, however, is always the protector
of His devotee, and to protect Mahārāja Ambarīṣa, He sent His disc, the Sudarśana cakra, which immediately vanquished the fiery demon and
then pursued Durvāsā, who was so envious of MahārājaAmbarīṣa. Durvāsā fled to
Brahmaloka, Śivaloka and all the other higher planets, but he could not protect
himself from the wrath of the Sudarśana cakra. Finally he went to the spiritual world and
surrendered to Lord Nārāyaṇa, but Lord Nārāyaṇa could not excuse a person who had offended a Vaiṣṇava. To be excused from
such an offense, one must submit to the Vaiṣṇava whom he has offended. There is no other way to
be excused. Thus Lord Nārāyaṇa advised Durvāsā to return to Mahārāja Ambarīṣa and beg his pardon.
SB - 9.5 Chapter Five
In this chapter we find Mahārāja Ambarīṣa offering prayers to the Sudarśana cakra and we find how the Sudarśana cakra became merciful to Durvāsā Muni.
By the order of the Supreme Personality of Godhead, Viṣṇu, Durvāsā Muni immediately went toMahārāja Ambarīṣa and fell at his lotus feet. Mahārāja Ambarīṣa, being naturally very
humble and meek, felt shy and ashamed because Durvāsā Muni had fallen at his feet,
and thus he began to offer prayers to theSudarśana cakra just to save Durvāsā. What is this Sudarśana cakra? The Sudarśana cakra is the glance of the Supreme Personality of
Godhead by which He creates the entire material world. Sa aikṣata, sa asṛjata.This is the Vedic
version. The Sudarśana cakra, which is the origin of creation and is most dear
to the Lord, has thousands of spokes. This Sudarśana cakra is the killer of the prowess of all other
weapons, the killer of darkness, and the manifester of the prowess of devotional
service; it is the means of establishing religious principles, and it is the
killer of all irreligious activities. Without his mercy, the universe cannot be
maintained, and therefore the Sudarśana cakra is employed by the Supreme Personality of
Godhead. When Mahārāja Ambarīṣa thus prayed that the Sudarśana cakra be merciful, the Sudarśana cakra, being appeased, refrained from killing Durvāsā Muni, who thus achieved the Sudarśana cakra’s mercy. DurvāsāMuni thus learned to give up
the nasty idea of considering a Vaiṣṇava an ordinary person (vaiṣṇave jāti-buddhi). Mahārāja Ambarīṣa belonged to the kṣatriya group, and therefore Durvāsā Muni considered him lower
than the brāhmaṇas and wanted to exercise brahminical power against
him. By this incident, everyone should learn how to stop mischievous ideas of
neglecting Vaiṣṇavas. After this
incident, MahārājaAmbarīṣa gave Durvāsā Muni sumptuous food to eat,
and then the King, who had been standing in the same place for one year without
eating anything, also took prasāda. Mahārāja Ambarīṣa later divided his property among his sons and
went to the bank of the Mānasa-sarovara to execute devotional meditation.
SB - 9.6 Chapter Six
After describing the descendants of Mahārāja Ambarīṣa, Śukadeva Gosvāmī
described all the kings from Śaśāda to Māndhātā, and in this connection he also described how the
great sage Saubhari married the daughters of Māndhātā.
Mahārāja Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. The son of Virūpa was Pṛṣadaśva, and his son was Rathītara.
Rathītara had no sons, but when he requested the favor of the great sage Aṅgirā, the sage begot several sons in
the womb of Rathītara’s wife. When the sons were born, they became the dynasty
of Aṅgirā Ṛṣi and of Rathītara.
The son of Manu was Ikṣvāku, who had one hundred
sons, of whom Vikukṣi, Nimi and Daṇḍakā were the eldest. The sons of Mahārāja Ikṣvāku became kings of different parts of the world.
Because of violating sacrificial rules and regulations, one of these sons, Vikukṣi, was banished from the
kingdom. By the mercy of Vasiṣṭha and the power of mystic yoga, Mahārāja Ikṣvāku attained liberation after giving up his material
body. When Mahārāja Ikṣvāku expired, his son Vikukṣi returned and took charge of the kingdom. He
performed various types of sacrifices, and thus he pleased the Supreme
Personality of Godhead. ThisVikukṣi later became celebrated as Saśāda.
Vikukṣi’s son fought with the demons for the sake of
the demigods, and because of his valuable service he became famous as Purañjaya, Indravāha and Kakutstha. The son of Purañjaya was Anenā, the son ofAnenā was Pṛthu, and
the son of Pṛthu was Viśvagandhi. The son of Viśvagandhi was Candra, the son ofCandra was Yuvanāśva, and his son was Śrāvasta, who constructed
Śrāvastī Purī. The son
of Śrāvasta was Bṛhadaśva. Bṛhadaśva’s son Kuvalayāśva killed a demon named Dhundhu, and thus he became celebrated as Dhundhumāra, “the
killer of Dhundhu.”
The sons of the killer of Dhundhu were Dṛḍhāśva, Kapilāśva and Bhadrāśva. He also had thousands of other sons, but they
burned to ashes in the fire emanating fromDhundhu.
The son of Dṛḍhāśva was Haryaśva, the son of Haryaśva was Nikumbha, the son of Nikumbhawas Bahulāśva, and the son of Bahulāśva was Kṛśāśva. The son of Kṛśāśva was Senajit, and his son was Yuvanāśva.
Yuvanāśva married one hundred wives, but he had no sons, and
therefore he entered the forest. In the forest, the sages performed a sacrifice
known as Indra-yajña on his behalf. Once, however, the King became so
thirsty in the forest that he drank the water kept for performing yajña. Consequently, after some time, a son came forth
from the right side of his abdomen. The son, who was very beautiful, was crying
to drink breast milk, and Indra gave the child his index finger to suck. Thus
the son became known as Māndhātā.
In due course of time, Yuvanāśva achieved perfection by performing austerities.
Thereafter, Māndhātā became the emperor and ruled the earth, which
consists of seven islands. Thieves and rogues were very much afraid of this
powerful king, and therefore the king was known as Trasaddasyu, meaning “one
who is very fearful to rogues and thieves.” Māndhātā begot sons in the womb
of his wife, Bindumatī. These sons were Purukutsa, Ambarīṣa and Mucukunda. These three sons had fifty sisters, all of whom
became wives of the great sage known as Saubhari.
In this connection, Śukadeva Gosvāmī described the history of Saubhari Muni, who,
because of sensual agitation caused by fish, fell from his yoga and wanted to marry all the daughters of Māndhātā for sexual pleasure.
Later, Saubhari Muni became very regretful.
Thus he accepted the order of vānaprastha,performed very severe austerities, and thus attained perfection.
In this regard, Śukadeva Gosvāmī described how Saubhari Muni’s wives also became
perfect.
SB - 9.7 Chapter Seven
In this chapter the descendants of King Māndhātā are described, and in
this connection the histories of Purukutsa and Hariścandra are also given.
The most prominent son of Māndhātā was Ambarīṣa, his son was Yauvanāśva,
and Yauvanāśva’s son was Hārīta.
These three personalities were the best in the dynasty of Māndhātā. Purukutsa, another son ofMāndhātā,
married the sister of the snakes (sarpa-gaṇa) named Narmadā.
The son of Purukutsa was Trasaddasyu, whose son was Anaraṇya. Anaraṇya’s son was Haryaśva, Haryaśva’s son was Prāruṇa, Prāruṇa’s son was Tribandhana, and
Tribandhana’s son was Satyavrata, also known as Triśaṅku. When Triśaṅku kidnapped the daughter of a brāhmaṇa, his father cursed him for this sinful act, and Triśaṅku became a caṇḍāla, worse than a śūdra. Later, by the influence of Viśvāmitra,
he was brought to the heavenly planets, but by the influence of the demigods he
fell back downward. He was stopped in his fall, however, by the influence of Viśvāmitra.
The son of Triśaṅku was Hariścandra. Hariścandra once performed a Rājasūya-yajña, but Viśvāmitra cunningly took all of Hariścandra’s possessions as
a dakṣiṇacontribution and chastised Hariścandra in various ways. Because
of this, a quarrel arose betweenViśvāmitra and Vasiṣṭha. Hariścandra had no sons, but on the advice of Nārada he worshiped Varuṇa and in this way got a son named Rohita. Hariścandra promised that Rohita would be used to perform
aVaruṇa-yajña. Varuṇa reminded Hariścandra repeatedly about this yajña, but the King, because of affection for his son,
gave various arguments to avoid sacrificing him. Thus time passed, and
gradually the son grew up. To safeguard his life, the boy then took bow and
arrows in hand and went to the forest. Meanwhile, at home, Hariścandra suffered from dropsy because of an attack from Varuṇa. When Rohitareceived the news that his father was suffering, he
wanted to return to the capital, but King Indraprevented him from doing so. Following the instructions
of Indra, Rohita lived in the forest for six years and then
returned home. Rohita purchased Śunaḥśepha, the second son of Ajīgarta, and gave him to his father, Hariścandra,
as the sacrificial animal. In this way, the sacrifice was performed, Varuṇa and the other demigods were pacified, and Hariścandra was freed from disease. In this sacrifice, Viśvāmitra was the hotā priest, Jamadagni was the adhvaryu, Vasiṣṭha was the brahmā, and Ayāsya was the udgātā. KingIndra, being very satisfied by the sacrifice, gave Hariścandra a golden chariot, and Viśvāmitra gave him transcendental knowledge. Thus Śukadeva
Gosvāmī describes how Hariścandra achieved perfection.
SB - 9.8 Chapter Eight
In this Eighth Chapter the descendants of Rohita are described. In the
dynasty of Rohita there was a king named Sagara, whose history is described in relation to Kapiladeva
and the destruction of the sons ofSagara.
The son of Rohita was known as Harita, and the son of Harita was Campa, who constructed a township known as Campāpurī. The son
of Campa was Sudeva, the son of
Sudeva was Vijaya,
the son of Vijaya was Bharuka, and the son of Bharuka was Vṛka. Bāhuka, the son of Vṛka, was greatly disturbed
by his enemies, and therefore he left home with his wife and went to the forest.
When he died there, his wife wanted to accept the principles of satī, dying with her husband, but when she was about
to die a sage named Aurvafound
that she was pregnant and forbade her to do so. The co-wives of this wife of
Bāhuka gave her poison with her food, but still her son was born with the
poison. The son was therefore named Sagara (sa means “with,” and gara means “poison”). Following the instructions of
the great sage Aurva,
King Sagarareformed many clans, including the Yavanas, Śakas,
Haihayas and Barbaras. The king did not kill them, but reformed them. Then,
again following the instructions of Aurva, King Sagara performed aśvamedhasacrifices, but the horse needed for such a
sacrifice was stolen by Indra,
the King of heaven. King Sagarahad
two wives, named Sumati and Keśinī. While searching for the horse, the sons of
Sumati extensively dug up the surface of the earth and in this way dug a
trench, which later became known as the SāgaraOcean. In the course of this search, they came upon the
great personality Kapiladeva and thought Him to have stolen the horse. With
this offensive understanding, they attacked Him and were all burned to ashes.
Keśinī, the second wife of King Sagara,
had a son named Asamañjasa, whose son Aṁśumān later searched for the horse and delivered his
uncles. Upon approaching Kapiladeva, Aṁśumān saw both the horse meant for sacrifice and a pile of ashes. Aṁśumān offered prayers to Kapiladeva, who was very
pleased by his prayers and who returned the horse. After getting back the
horse, however, Aṁśumān still stood before Kapiladeva, and Kapiladeva could
understand that Aṁśumān was praying for the deliverance of his
forefathers. Thus Kapiladeva offered the instruction that they could be
delivered by water from the Ganges. Aṁśumān then offered respectful obeisances to
Kapiladeva, circumambulated Him, and left that place with the horse for
sacrifice. When King Sagara finished his yajña, he handed over the kingdom toAṁśumān and, following the advice of Aurva, attained salvation.
SB - 9.9 Chapter Nine
This chapter describes the history of the dynasty of Aṁśumān, up to Khaṭvāṅga,
and it also describes how Bhagīratha brought the water of the Ganges to this
earth.
The son of Mahārāja Aṁśumān was Dilīpa, who tried to bring the Ganges to
this world but who died without success. Bhagīratha, the son of Dilīpa, was
determined to bring the Ganges to the material world, and for this purpose he
underwent severe austerities. Mother Ganges, being fully satisfied by his austerities,
made herself visible to him, wanting to give him a benediction. Bhagīratha then
asked her to deliver his forefathers. Although mother Ganges agreed to come
down to earth, she made two conditions: first, she wanted some suitable male to
be able to control her waves; second, although all sinful men would be freed
from sinful reactions by bathing in the Ganges, mother Ganges did not want to
keep all these sinful reactions. These two conditions were subject matters for
consideration. Bhagīratha replied to mother Ganges, “The Personality of Godhead
Lord Śiva will be completely able to control the waves of your water, and when
pure devotees bathe in your water, the sinful reactions left by sinful men will
be counteracted.” Bhagīratha then performed austerities to satisfy Lord Śiva,
who is called Āśutoṣa because he is
naturally satisfied very easily. Lord Śiva agreed to Bhagīratha’s proposal to
check the force of the Ganges. In this way, simply by the touch of the Ganges,
Bhagīratha’s forefathers were delivered and allowed to go to the heavenly planets.
The son of Bhagīratha was Śruta, the son of Śruta was Nābha, and Nābha’s son was Sindhudvīpa. The son of Sindhudvīpa
was Ayutāyu, and the son of Ayutāyu was Ṛtūparṇa, who was a friend of Nala. Ṛtūparṇa gave Nala the art of gambling and
learned from him the art of aśva-vidyā. The son of Ṛtūparṇa was known as
Sarvakāma, the son of Sarvakāma was Sudāsa, and his son was Saudāsa. The wife of Saudāsa was named Damayantī or Madayantī, and
Saudāsa was also known as Kalmāṣapāda. Because of
some defect in his fruitive activities, Saudāsa was cursed by Vasiṣṭha to become a Rākṣasa. While walking through
the forest, he saw a brāhmaṇa engaged in sex with his wife, and because he had
become a Rākṣasahe wanted to devour the brāhmaṇa. Although the brāhmaṇa’s wife pleaded with him in many ways, Saudāsa
devoured the brāhmaṇa, and the wife therefore cursed him, saying, “As
soon as you engage in sex you will die.” After twelve years, therefore, even
though Saudāsa was released from the curse of VasiṣṭhaMuni, he
remained sonless. At that time, with Saudāsa’s permission, Vasiṣṭha impregnated Saudāsa’s wife, Madayantī. Because
Madayantī bore the child for many years but still could not give birth, Vasiṣṭha struck her abdomen with a stone, and thus a son
was born. The son was named Aśmaka.
The son of Aśmaka was known as Bālika. He was protected from the
curse of Paraśurāma because of being surrounded by many women, and
therefore he is also known as Nārīkavaca. When the entire world was devoid of kṣatriyas, he became the original
father of more kṣatriyas. He is therefore sometimes called Mūlaka. From
Bālika, Daśaratha was born, from Daśaratha came Aiḍaviḍi, and from Aiḍaviḍi came Viśvasaha. The son of
Viśvasaha was Mahārāja Khaṭvāṅga. Mahārāja Khaṭvāṅga joined the demigods in fighting the demons and
was victorious, and the demigods therefore wanted to give him a benediction.
But when the King inquired how long he would live and understood that his life
would last only a few seconds more, he immediately left the heavenly planets
and returned to his own abode by airplane. He could understand that everything
in this material world is insignificant, and thus he fully engaged in
worshiping the Supreme Personality of Godhead, Hari.
SB - 9.10 Chapter Ten
This Tenth Chapter describes how Lord Rāmacandra appeared in the dynasty of Mahārāja Khaṭvāṅga. It
also describes the Lord’s activities, telling how He killed Rāvaṇa and returned to Ayodhyā, the capital of His kingdom.
The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was Raghu. The son of Raghu was Aja, the son of Aja was Daśaratha, and the
son of Daśaratha was Lord Rāmacandra,
the Supreme Personality of Godhead. When the Lord descended into this world in
His full quadruple expansion—as LordRāmacandra, Lakṣmaṇa, Bharata and Śatrughna—great
sages like Vālmīki who were actually in knowledge of the Absolute Truth
described His transcendental pastimes. Śrīla Śukadeva Gosvāmī describes these
pastimes in brief.
Lord Rāmacandra went with Viśvāmitra and killed Rākṣasas like Mārīca. After breaking the stout and strong bow known as
Haradhanu, the Lord married mother Sītā and cut down the
prestige of Paraśurāma.
To obey the order of His father, He entered the forest, accompanied by Lakṣmaṇa and Sītā. There He cut off the nose of Śūrpaṇakhā and killed the associates of Rāvaṇa, headed by Khara and Dūṣaṇa.
Rāvaṇa’s kidnapping of
Sītādevī was the beginning of this demon’s misfortune. When Mārīca assumed the form of a
golden deer, Lord Rāmacandra went to bring the deer to please Sītādevī, but
in the meantime Rāvaṇa took advantage of the Lord’s absence to kidnap
her. When Sītādevī was kidnapped, Lord Rāmacandra, accompanied by Lakṣmaṇa,
searched for her throughout the forest. In the course of this search, They met
Jaṭāyu. Then the Lord
killed the demon Kabandha and the commander Vāli and established a
friendly relationship with Sugrīva.
After organizing the military strength of the monkeys and going with them to
the shore of the sea, the Lord awaited the arrival of Samudra, the ocean personified, but when Samudradid not come, the Lord, the master of Samudra, became angry. Then Samudra came to the Lord with
greathaste and surrendered to Him, wanting to help Him in
every way. The Lord then attempted to bridge the ocean, and, with the help of
advice from Vibhīṣaṇa, He
attacked Rāvaṇa’s capital, Laṅkā. Previously,Hanumān,
the eternal servant of the Lord, had set fire to Laṅkā, and now, with the help
of Lakṣmaṇa, the
forces of Lord Rāmacandra killed all the Rākṣasa soldiers. Then Lord Rāmacandra personally killedRāvaṇa. Mandodarī and other
wives lamented for Rāvaṇa, and in accordance with
Lord Rāmacandra’s order, Vibhīṣaṇa performed the funeral ceremonies for all the
dead in the family. Lord Rāmacandra then gave Vibhīṣaṇa the right to rule Laṅkā and also granted him a long duration of life.
The Lord delivered Sītādevī from the Aśoka forest and carried her
in a flower airplane to His capital Ayodhyā, where He was received by His brother Bharata. When Lord Rāmacandra entered Ayodhyā, Bharata brought His wooden shoes, Vibhīṣaṇa and Sugrīva held a whisk and fan, Hanumān carried an umbrella,
Śatrughna carried the Lord’s bow and two quivers, and Sītādevī carried a
waterpot containing water from holy places. Aṅgadacarried a sword, and Jāmbavān (Ṛkṣarāja) carried a shield. After Lord Rāmacandra, accompanied by LordLakṣmaṇa and mother Sītādevī, met all His relatives, the
great sage Vasiṣṭha enthroned Him as King. The chapter ends with a
short description of Lord Rāmacandra’s rule in Ayodhyā.
SB - 9.11 Chapter Eleven
This chapter describes how Lord Rāmacandra resided in Ayodhyā with His younger
brothers and performed various sacrifices.
Lord Rāmacandra,
the Supreme Personality of Godhead, performed various sacrifices by which to
worship Himself, and at the end of these sacrifices He gave land to the hotā, adhvaryu, udgātā andbrahmā priests. He gave them the eastern, western,
northern and southern directions respectively, and the balance He gave to the ācārya. Lord Rāmacandra’s faith in the brāhmaṇas and affection for His
servants was observed by all the brāhmaṇas, who then offered their
prayers to the Lord and returned whatever they had taken from Him. They
regarded the enlightenment given to them by the Lord within the core of their hearts as a
sufficient contribution. Lord Rāmacandra subsequently dressed Himself like an ordinary
person and began wandering within the capital to understand what impression the
citizens had of Him. By chance, one night He heard a man talking to his wife,
who had gone to another man’s house. In the course of rebuking his wife, the
man spoke suspiciously of the character of Sītādevī. The Lord immediately
returned home, and, fearing such rumors, He superficially decided to give up
Sītādevī’s company. Thus He banished Sītādevī, who was pregnant, to the shelter
of Vālmīki Muni, where
she gave birth to twin sons, named Lava and Kuśa. In Ayodhyā, Lakṣmaṇa begot two sons named Aṅgada and Citraketu, Bharata begot two sons named Takṣa and Puṣkala, and Śatrughna begot
two sons named Subāhu and Śrutasena. WhenBharata went out to conquer various lands on behalf of
the emperor, Lord Rāmacandra,
He fought many millions of Gandharvas. By killing them in the fight, He
acquired immense wealth, which He then brought home. Śatrughna killed a demon
named Lavaṇa at Madhuvana and thus established the capital ofMathurā.
Meanwhile, Sītādevī placed her two sons in the care of Vālmīki Muni and then entered into
the earth. Upon hearing of this, Lord Rāmacandra was very much aggrieved,
and thus He performed sacrifices for thirteen thousand years. After describing
the pastimes of Lord Rāmacandra’s disappearance and establishing that the Lord
appears for His pastimes only, Śukadeva Gosvāmī ends this chapter by describing
the results of hearing about the activities of Lord Rāmacandra and by describing how the Lord protected His
citizens and displayed affection for His brothers.
SB 9.12 Chapter Twelve
This chapter describes the dynasty of Kuśa, the son of Lord Rāmacandra. The members of this dynasty are descendants of
Saśāda, the son of Mahārāja Ikṣvāku.
Following in the genealogical table of Lord Rāmacandra’s dynasty, Kuśa, the Lord’s son, was followed consecutively by Atithi, Niṣadha, Nabha, Puṇḍarīka, Kṣemadhanvā, Devānīka, Anīha, Pāriyātra, Balasthala, Vajranābha, Sagaṇa and Vidhṛti. These personalities ruled the
world. From Vidhṛti came Hiraṇyanābha, who later became the disciple of Jaimini and propounded the
system of mystic yoga in which Yājñavalkya was initiated. Following in
this dynasty were Puṣpa, Dhruvasandhi, Sudarśana, Agnivarṇa, Śīghra and Maru. Maru attained full perfection
in the practice of yoga, and he still lives in the village of Kalāpa. At the end of this age of Kali, he will revive the dynasty of the sun-god. Next in the
dynasty were Prasuśruta, Sandhi, Amarṣaṇa, Mahasvān, Viśvabāhu, Prasenajit, Takṣaka and Bṛhadbala, who was later killed by Abhimanyu. Śukadeva Gosvāmī said that these were all kings who
had passed away. The future descendants of Bṛhadbala will be Bṛhadraṇa, Ūrukriya, Vatsavṛddha, Prativyoma, Bhānu, Divāka, Sahadeva, Bṛhadaśva, Bhānumān, Pratīkāśva, Supratīka, Marudeva, Sunakṣatra, Puṣkara, Antarikṣa, Sutapā, Amitrajit,
Bṛhadrāja, Barhi, Kṛtañjaya, Raṇañjaya, Sañjaya, Śākya, Śuddhoda, Lāṅgala,Prasenajit,
Kṣudraka, Raṇaka, Suratha and Sumitra. All of them will become kings one after another.Sumitra,
coming in this age of Kali, will be
the last king in the Ikṣvāku dynasty; after him, the dynasty will be
extinguished.
SB - 9.13 Chapter Thirteen
This chapter describes the dynasty in which the great and learned
scholar Janaka was born. This is the dynasty of Mahārāja Nimi, who is
said to have been the son of Ikṣvāku.
When Mahārāja Nimi began performing great
sacrifices, he appointed Vasiṣṭha to be chief priest, butVasiṣṭha refused, for he had already agreed to be priest
in performing a yajña for Lord Indra. Vasiṣṭhatherefore requested Mahārāja Nimi to wait until Lord Indra’s sacrifice was
finished, but Mahārāja Nimidid not wait. He thought, “Life is very short, so there is
no need to wait.” He therefore appointed another priest to perform the yajña. Vasiṣṭha was very angry at King Nimi and cursed him, saying,
“May your body fall down.” Cursed in that way, Mahārāja Nimi also became very angry, and he retaliated by
saying, “May your body also fall down.” As a result of this cursing and
countercursing, both of them died. After this incident, Vasiṣṭha took birth again, begotten by Mitra and Varuṇa, who were agitated by Urvaśī.
The priests who were engaged in the sacrifice for King Nimi preserved Nimi’s body in
fragrant chemicals. When the sacrifice was over, the priests prayed for Nimi’s
life to all the demigods who had come to the arena of yajña, but Mahārāja Nimi refused to take birth again in a material body
because he considered the material body obnoxious. The great sages then churned
Nimi’s body, and as a result of this churning, Janaka was born.
The son of Janaka was Udāvasu, and the son of Udāvasu was
Nandivardhana. The son of Nandivardhana was Suketu, and his descendants
continued as follows: Devarāta, Bṛhadratha, Mahāvīrya, Sudhṛti, Dhṛṣṭaketu, Haryaśva, Maru, Pratīpaka, Kṛtaratha, Devamīḍha, Viśruta, Mahādhṛti, Kṛtirāta,Mahāromā, Svarṇaromā, Hrasvaromā and Śīradhvaja. All these sons appeared in the
dynasty one after another. From Śīradhvaja, mother Sītādevī was born.
Śīradhvaja’s son was Kuśadhvaja, and the son of Kuśadhvaja was Dharmadhvaja.
The sons of Dharmadhvaja were Kṛtadhvaja and Mitadhvaja. The son ofKṛtadhvaja was Keśidhvaja, and the son of Mitadhvaja was
Khāṇḍikya. Keśidhvaja
was a self-realized soul, and his son was Bhānumān, whose descendants were as follows: Śatadyumna, Śuci,
Sanadvāja, Ūrjaketu,Aja, Purujit,
Ariṣṭanemi, Śrutāyu, Supārśvaka, Citraratha, Kṣemādhi, Samaratha,
Satyaratha, Upaguru,Upagupta,
Vasvananta, Yuyudha, Subhāṣaṇa, Śruta, Jaya, Vijaya,
Ṛta, Śunaka,
Vītahavya, Dhṛti, Bahulāśva, Kṛti and Mahāvaśī. All of these sons were great self-controlled
personalities. This completes the list of the entire dynasty.
SB - 9.14 Chapter Fourteen
The summary of this Fourteenth Chapter is given as follows. This
chapter describes Soma and how he kidnapped the wife of Bṛhaspati and begot in her womb a son named Budha. Budha begot Purūravā, who begot six sons, headed by
Āyu, in the womb of Urvaśī.
Lord Brahmā was born from the lotus that sprouted from the
navel of Garbhodakaśāyī Viṣṇu. Brahmāhad a son named Atri, and Atri’s son was Soma, the king of all drugs and stars. Soma became the conqueror of
the entire universe, and, being inflated with pride, he kidnapped Tārā, who was the wife ofBṛhaspati, the spiritual
master of the demigods. A great fight ensued between the demigods and theasuras, but Brahmā rescued Bṛhaspati’s wife from the clutches of Soma and returned her to her
husband, thus stopping the fighting. In the womb of Tārā, Soma begot a son named Budha, who later begot in the womb of Ilā a son named Aila, or Purūravā. Urvaśī was captivated by
Purūravā’s beauty, and therefore she lived with him for some time, but when she
left his company he became almost like a madman. While traveling all over the
world, he met Urvaśī again at Kurukṣetra, but she agreed to
join with him for only one night in a year.
One year later, Purūravā saw Urvaśī at Kurukṣetra and was glad to be with her for one night, but
when he thought of her leaving him again, he was overwhelmed by grief. Urvaśī then advised Purūravā to
worship the Gandharvas. Being satisfied with Purūravā, the Gandharvas gave him
a woman known as Agnisthālī. Purūravā mistook Agnisthālī for Urvaśī, but while he was wandering in the forest his
misunderstanding was cleared, and he immediately gave up her company. After
returning home and meditating upon Urvaśī all night, he wanted to
perform a Vedic ritualistic ceremony to satisfy his desire. Thereafter he went
to the same place where he had left Agnisthālī, and there he saw that from the
womb of a śamī tree had come an aśvattha tree. Purūravā made two sticks from this tree
and thus produced a fire. By such a fire one can satisfy all lusty desires. The
fire was considered the son of Purūravā. In Satya-yugathere was only one social division, called haṁsa; there were no divisions of varṇa like brāhmaṇa,kṣatriya, vaiśya and śūdra. The Veda was the oṁkāra. The various demigods were not worshiped, for only the Supreme
Personality of Godhead was the worshipable Deity.
SB - 9.15 Chapter Fifteen
Paraśurāma, the Lord’s Warrior Incarnation
From the womb of Urvaśī came six sons, named Āyu, Śrutāyu, Satyāyu, Raya, Jaya and Vijaya. The son of Śrutāyu was Vasumān, the son of Satyāyu was Śrutañjaya, the son of Raya was Eka, the son of Jaya wasAmita,
and the son of Vijaya was Bhīma. Bhīma’s son was named Kāñcana, the son of Kāñcana wasHotraka,
and the son of Hotraka was Jahnu, who was celebrated for having drunk
all the water of the Ganges in one sip. The descendants of Jahnu, one after
another, were Puru, Balāka, Ajaka and Kuśa. The sons of Kuśa were Kuśāmbu, Tanaya, Vasu and Kuśanābha. From Kuśāmbu came Gādhi, who had a daughter named Satyavatī. Satyavatī married Ṛcīka Muni after the muni contributed a substantial dowry, and from the
womb of Satyavatī by Ṛcīka Muni,
Jamadagni was born. The son of Jamadagni was Rāma, orParaśurāma. When a king named Kārtavīryārjuna stole
Jamadagni’s desire cow, Paraśurāma,
who is ascertained by learned experts to be a saktyāveśa incarnation of the Supreme Personality of
Godhead, killed Kārtavīryārjuna. Later, he annihilated the kṣatriya dynasty twenty-one times. After Paraśurāmakilled Kārtavīryārjuna, Jamadagni told him that
killing a king is sinful and that as a brāhmaṇa he should have tolerated the offense. Therefore Jamadagni advised Paraśurāma to atone for his sin by traveling to various
holy places.
SB - 9.16 Chapter Sixteen
When Jamadagni was killed by the sons of Kārtavīryārjuna, as
described in this chapter, Paraśurāmarid
the entire world of kṣatriyas twenty-one times. This chapter also describes
the descendants ofViśvāmitra.
When Jamadagni’s wife, Reṇukā, went to bring water
from the Ganges and saw the King of the Gandharvas enjoying the company of
Apsarās, she was captivated, and she slightly desired to associate with him.
Because of this sinful desire, she was punished by her husband. Paraśurāma killed his mother and brothers, but later, by
dint of the austerities of Jamadagni, they were revived. The sons of
Kārtavīryārjuna, however, remembering the death of their father, wanted to take
revenge against LordParaśurāma, and therefore when Paraśurāma was absent from the āśrama, they killed Jamadagni, who was meditating on the
Supreme Personality of Godhead. When Paraśurāma returned to the āśrama and saw his father killed, he was very sorry,
and after asking his brothers to take care of the dead body, he went out with
determination to kill all the kṣatriyas on the surface of the world. Taking up his axe,
he went toMāhiṣmatī-pura, the
capital of Kārtavīryārjuna, and killed all of Kārtavīryārjuna’s sons, whose
blood became a great river. Paraśurāma,
however, was not satisfied with killing only the sons of Kārtavīryārjuna;
later, when the kṣatriyas became disturbing, he killed them twenty-one
times, so that there were nokṣatriyas on the surface of the earth. Thereafter, Paraśurāma joined the head of his father to the dead body
and performed various sacrifices to please the Supreme Lord. Thus Jamadagni got
life again in his body, and later he was promoted to the higher planetary system
known as Saptarṣi-maṇḍala. Paraśurāma,
the son of Jamadagni, still lives in Mahendra-parvata. In the next manvantara, he will become a preacher of Vedic knowledge.
In the dynasty of Gādhi,
the most powerful Viśvāmitra took birth. By dint of his austerity and
penance, he became a brāhmaṇa. He had 101 sons, who were celebrated as the
Madhucchandās. In the sacrificial arena of Hariścandra, the son of Ajīgarta named Śunaḥśepha was meant to be sacrificed, but
by the mercy of the Prajāpatis he was released. Thereafter, he became Devarāta in the dynasty of Gādhi. The fifty elder sons of Viśvāmitra, however, did not accept Śunaḥśepha as their elder brother, and
therefore Viśvāmitracursed
them to become mlecchas, unfaithful to the Vedic civilization. Viśvāmitra’s fifty-first
son, along with his younger brothers, then accepted Śunaḥśepha as their eldest brother, and their
father, Viśvāmitra,
being satisfied, blessed them. Thus Devarāta was accepted in the dynasty of Kauśika, and consequently there are different divisions of
that dynasty.
SB - 9.17 Chapter Seventeen
Āyu, the eldest son of Purūravā, had five sons. This chapter
describes the dynasties of four of them, beginning with Kṣatravṛddha.
Āyu, the son of Purūravā, had five sons— Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. The son ofKṣatravṛddha was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. The son of Gṛtsamada was Śunaka, and
his son was Śaunaka. The son of Kāśya was Kāśi. From Kāśi came the sons and grandsons known as Rāṣṭra, Dīrghatama and then
Dhanvantari, who was the inaugurator of medical science and was a śaktyāveśa incarnation of the Supreme Personality of
Godhead, Vāsudeva.
The descendants of Dhanvantari were Ketumān, Bhīmaratha, Divodāsa and Dyumān, who was also known as Pratardana, Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva.
The son of Dyumān was Alarka, who reigned over the kingdom for many, many years.
Following in the dynasty of Alarka were Santati, Sunītha, Niketana,
Dharmaketu, Satyaketu, Dhṛṣṭaketu, Sukumāra, Vītihotra,
Bharga and Bhārgabhūmi. All of them belonged to the dynasty of Kāśi, the descendant of Kṣatravṛddha.
The son of Rābha was Rabhasa, and his son was Gambhīra. Gambhīra’s son was Akriya, and from Akriya came Brahmavit. The son of Anenā was Śuddha, and his son
was Śuci. The son of Śuci was Citrakṛt, whose son was
Śāntaraja. Rajī had five hundred sons, all of extraordinary
strength. Rajī was personally very powerful and was given the
kingdom of heaven by Lord Indra.
Later, after Rajī’s death, when the sons of Rajī refused to return the
kingdom to Indra,
by Bṛhaspati’s
arrangement they became unintelligent, and Lord Indra conquered them.
The grandson of Kṣatravṛddha named Kuśa gave birth to a son
named Prati. From Prati came Sañjaya; from Sañjaya, Jaya; from Jaya, Kṛta; and from Kṛta, Haryabala. The son of
Haryabala was Sahadeva;
the son of Sahadeva, Hīna; the son of Hīna, Jayasena; the son of Jayasena, Saṅkṛti; and the son of Saṅkṛti,Jaya.
SB - 9.18 Chapter Eighteen
This chapter gives the history of King Yayāti, the son of Nahuṣa. Among Yayāti’s five
sons, the youngest son, Pūru, accepted
Yayāti’s invalidity.
When Nahuṣa, who had six sons, was
cursed to become a python, his eldest son, Yati, took sannyāsa,and therefore the next son, Yayāti, was
enthroned as king. By providence, Yayāti married the daughter of Śukrācārya.
Śukrācārya was a brāhmaṇa and Yayāti a kṣatriya, but Yayāti married her nonetheless. Śukrācārya’s daughter, named Devayānī, had a girl friend named Śarmiṣṭhā, who was the daughter ofVṛṣaparvā. King Yayāti
married Śarmiṣṭhā also. The
history of this marriage is as follows. Once Śarmiṣṭhā was sporting in the water with
thousands of her girl friends, and Devayānī was also there. When the
young girls saw Lord Śiva, seated on his bull with Umā, they immediately dressed themselves, but Śarmiṣṭhā mistakenly put on Devayānī’s
clothes. Devayānī,
being very angry, rebuked Śarmiṣṭhā, who also became
very angry and responded by rebuking Devayānī and throwing her into a
well. By chance, King Yayāti came to that well to drink water, and he found Devayānī and rescued her. Thus Devayānī accepted MahārājaYayāti as her husband. Thereafter, Devayānī, crying loudly, told her father about Śarmiṣṭhā’s behavior. Upon hearing of this
incident, Śukrācārya was very
angry and wanted to chastise Vṛṣaparvā, Śarmiṣṭhā’s father. Vṛṣaparvā, however, satisfied
Śukrācārya by offering Śarmiṣṭhā as Devayānī’s maidservant. Thus Śarmiṣṭhā, as the maidservant of Devayānī, also went to the house of Devayānī’s husband. When
Śarmiṣṭhā found her friend Devayānī with a son she also
desired to have a son. Therefore, at the proper time for conception, she also
requested Mahārāja Yayāti for sex. When Śarmiṣṭhā became pregnant also,Devayānī was very envious. In
great anger, she immediately left for her father’s house and told her father
everything. Śukrācārya again became angry and cursed Mahārāja Yayāti to become old,
but when Yayāti begged Śukrācārya to be merciful to him, Śukrācārya gave him
the benediction that he could transfer his old age and invalidity to some young
man. Yayāti exchanged his old age for the youth of his youngest son,Pūru, and thus
he was able to enjoy with young girls.
SB - 9.19 Chapter Nineteen
This Nineteenth Chapter describes how Mahārāja Yayāti achieved
liberation after he recounted the figurative story of the he-goat and she-goat.
After many, many years of sexual relationships and enjoyment in
the material world, King Yayāti finally became disgusted with such
materialistic happiness. When satiated with material enjoyment, he devised a
story of a he-goat and she-goat, corresponding to his own life, and narrated
the story before his belovedDevayānī. The story is as follows. Once upon a time, while a
goat was searching in a forest for different types of vegetables to eat, by
chance he came to a well, in which he saw a she-goat. He became attracted to
this she-goat and somehow or other delivered her from the well, and thus they
were united. One day thereafter, when the she-goat saw the he-goat enjoying sex
with another she-goat, she became angry, abandoned the he-goat, and returned to
her brāhmaṇa owner, to whom she described her husband’s behavior. The brāhmaṇa became very angry and cursed the he-goat to lose his sexual power.
Thereupon, the he-goat begged the brāhmaṇa’s pardon and was given
back the power for sex. Then the he-goat enjoyed sex with the she-goat for many
years, but still he was not satisfied. If one is lusty and greedy, even the
total stock of gold in this world cannot satisfy one’s lusty desires. These
desires are like a fire. One may pour clarified butter on a blazing fire, but
one cannot expect the fire to be extinguished. To extinguish such a fire, one
must adopt a different process. The śāstra therefore advises that by intelligence one
renounce the life of enjoyment. Without great endeavor, those with a poor fund
of knowledge cannot give up sense enjoyment, especially in relation to sex,
because a beautiful woman bewilders even the most learned man. King Yayāti,
however, renounced worldly life and divided his property among his sons. He
personally adopted the life of a mendicant, or sannyāsī, giving up all attraction to material enjoyment,
and engaged himself fully in devotional service to the Lord. Thus he attained
perfection. Later, when his beloved wife,Devayānī,
was freed from her mistaken way of life, she also engaged herself in the
devotional service of the Lord.
SB - 9.20 Chapter Twenty
This chapter describes the history of Pūru and his descendant Duṣmanta. The son of Pūru wasJanamejaya,
and his son was Pracinvān.
The sons and grandsons in the line of Pracinvān, one after another, were Pravīra, Manusyu, Cārupada, Sudyu, Bahugava, Saṁyāti, Ahaṁyāti and Raudrāśva. Raudrāśva had ten
sons—Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, Sannateyu, Dharmeyu,
Satyeyu, Vrateyu and Vaneyu. The son of Ṛteyu was Rantināva, who had three sons—Sumati, Dhruva andApratiratha.
The son of Apratiratha was Kaṇva, and Kaṇva’s son was Medhātithi.
The sons of Medhātithi,
headed by Praskanna,
were all brāhmaṇas. The son of Rantināva named Sumati had a son
named Rebhi, and his son was Duṣmanta.
While hunting in the forest, Duṣmanta once approached the āśrama of Mahāṛṣi Kaṇva, where he saw an
extremely beautiful woman and became attracted to her. That woman was the
daughter of Viśvāmitra,
and her name was Śakuntalā. Her mother was Menakā, who had left her in the
forest, where Kaṇva Munifound her. Kaṇva Muni brought her to his āśrama, where he raised and maintained her. When
Śakuntalā accepted Mahārāja Duṣmanta as her husband, he married her according to the gāndharva-vidhi.Śakuntalā later became pregnant by her husband, who left her in
the āśrama of Kaṇva Muni and returned to his
kingdom.
In due course of time, Śakuntalā gave birth to a Vaiṣṇava son, but Duṣmanta, having returned to
the capital, forgot what had taken place. Therefore, when Śakuntalā approached
him with her newly born child, Mahārāja Duṣmanta refused to accept them as his wife and son.
Later, however, after a mysterious omen, the King accepted them. After Mahārāja Duṣmanta’s death, Bharata, the son of Śakuntalā, was enthroned. He performed
many great sacrifices, in which he gave great riches in charity to the brāhmaṇas.This chapter ends by
describing the birth of Bharadvāja and how Mahārāja Bharata accepted Bharadvāja as his son.
SB - 9.21 Chapter Twenty-one
This Twenty-first Chapter describes the dynasty born from Mahārāja Bharata,
the son of MahārājaDuṣmanta, and it also
describes the glories of Rantideva, Ajamīḍha and others.
The son of Bharadvāja was Manyu, and Manyu’s sons were Bṛhatkṣatra, Jaya, Mahāvīrya, Nara andGarga.
Of these five, Nara had a son named Saṅkṛti, who had two
sons, named Guru and Rantideva. As an exalted devotee, Rantideva saw every living entity
in relationship with the Supreme Personality of Godhead, and therefore he
completely engaged his mind, his words and his very self in the service of the
Supreme Lord and His devotees. Rantideva was so exalted that he would sometimes give away
his own food in charity, and he and his family would fast. Once, after Rantideva spent forty-eight days
fasting, not even drinking water, excellent food made with ghee was brought to
him, but when he was about to eat it abrāhmaṇa guest appeared. Rantideva, therefore, did not eat the food, but instead
immediately offered a portion of it to the brāhmaṇa. When the brāhmaṇa left and Rantideva was just about to eat
the remnants of the food, a śūdra appeared. Rantideva therefore divided the
remnants between the śūdra and himself. Again, when he was just about to
eat the remnants of the food, another guest appeared. Rantidevatherefore gave the rest of the food to the new guest
and was about to content himself with drinking the water to quench his thirst,
but this also was precluded, for a thirsty guest came and Rantideva gave him the water. This
was all ordained by the Supreme Personality of Godhead just to glorify His
devotee and show how tolerant a devotee is in rendering service to the Lord.
The Supreme Personality of Godhead, being extremely pleased with Rantideva, entrusted him with very confidential service. The
special power to render the most confidential service is entrusted by the Supreme
Personality of Godhead to a pure devotee, not to ordinary devotees.
Garga, the son of Bharadvāja, had a son named Śini, and Śini’s
son was Gārgya. Although Gārgya was akṣatriya by birth, his sons became brāhmaṇas. The son of Mahāvīrya was Duritakṣaya, whose sons were of a kṣatriya king, they also achieved the position of brāhmaṇas. The son of Bṛhatkṣatra constructed the city of Hastināpura and was known as Hastī. His sons were Ajamīḍha, Dvimīḍha and Purumīḍha.
From Ajamīḍha came Priyamedha and other brāhmaṇas and also a son named Bṛhadiṣu. The sons, grandsons and further descendants of Bṛhadiṣu were Bṛhaddhanu, Bṛhatkāya, Jayadratha, Viśada andSyenajit.
From Syenajit came four sons—Rucirāśva,
Dṛḍhahanu, Kāśya and Vatsa. From Rucirāśva came a son named Pāra, whose sons were Pṛthusena and Nīpa, and from Nīpa came one hundred sons.
Another son of Nīpa was Brahmadatta. From Brahmadatta came Viṣvaksena; from Viṣvaksena, Udaksena; and
from Udaksena, Bhallāṭa.
The son of Dvimīḍha was Yavīnara,
and from Yavīnara came many sons and grandsons, such asKṛtimān, Satyadhṛti, Dṛḍhanemi, Supārśva,
Sumati, Sannatimān, Kṛtī, Nīpa, Udgrāyudha, Kṣemya, Suvīra, Ripuñjaya and Bahuratha. Purumīḍha had no sons, but Ajamīḍha, in addition to his
other sons, had a son named Nīla, whose
son was Śānti. The descendants of Śānti were Suśānti, Puruja, Arka and Bharmyāśva.
Bharmyāśva had five sons, one of whom, Mudgala, begot a dynasty of brāhmaṇas. Mudgala had twins—a son, Divodāsa, and a daughter, Ahalyā. From Ahalyā,
by her husband, Gautama,
Śatānanda was born. The son of Śatānanda was Satyadhṛti, and his son was Śaradvān.
Śaradvān’s son was known as Kṛpa, and Śaradvān’s
daughter, known as Kṛpī, became the wife of Droṇācārya.
SB - 9.22 Chapter Twenty-two
This chapter describes the descendants of Divodāsa. It also
describes Jarāsandha,
who belonged to the Ṛkṣa dynasty, as well as Duryodhana, Arjuna and others.
The son of Divodāsa was Mitrāyu, who had four sons, one after
another—Cyavana, Sudāsa, Sahadevaand
Somaka. Somaka had one hundred sons, of whom the youngest was Pṛṣata, from whom Drupada was born. Drupada’s
daughter was Draupadī,
and his sons were headed by Dhṛṣṭadyumna. Dhṛṣṭadyumna’s son was Dhṛṣṭaketu.
Another son of Ajamīḍha was named Ṛkṣa. From Ṛkṣa came a son named Saṁvaraṇa, and
fromSaṁvaraṇa came Kuru, the king of Kurukṣetra. Kuru had four sons—Parīkṣi, Sudhanu, Jahnu andNiṣadha. Among the
descendants in the dynasty from Sudhanu were Suhotra, Cyavana, Kṛtī and UparicaraVasu. The sons
of Uparicara Vasu,
including Bṛhadratha, Kuśāmba, Matsya, Pratyagra and Cedipa, became kings of the Cedi state. In the dynasty
from Bṛhadratha came Kuśāgra, Ṛṣabha, Satyahita, Puṣpavān and Jahu, and from Bṛhadratha through the womb of another wife came Jarāsandha,
who was followed bySahadeva, Somāpi and Śrutaśravā. Parīkṣi, the son of Kuru, had no sons. Among the descendants of Jahnu were
Suratha, Vidūratha, Sārvabhauma,
Jayasena, Rādhika,
Ayutāyu, Akrodhana, Devātithi, Ṛkṣa, Dilīpa and Pratīpa.
The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. When Devāpi retired to the forest, his younger
brother Śāntanu became the king. Although Śāntanu, being younger, was not
eligible to occupy the throne, he disregarded his elder brother. Consequently,
there was no rainfall for twelve years. Following the advice of the brāhmaṇas, Śāntanu was ready to
return the kingdom to Devāpi, but by the intrigue of Śāntanu’s minister, Devāpi
became unfit to be king. Therefore Śāntanu resumed charge of the kingdom, and
rain fell properly during his regime. By mystic power, Devāpi still lives in
the village known as Kalāpa-grāma.
In this Kali-yuga, when the
descendants of Soma known as the candra-vaṁśa (the lunar dynasty) die out, Devāpi, at the beginning of Satya-yuga, will reestablish the dynasty of the moon. The wife of
Śāntanu named Gaṅgā gave birth to Bhīṣma, one of the twelve authorities.
Two sons named Citrāṅgada and
Vicitravīrya were also born from the womb of Satyavatī by the semen of Śāntanu,
and Vyāsadeva was born from Satyavatī by the semen of Parāśara, Vyāsadeva instructed the history of the Bhāgavatam to his son Śukadeva. Through the womb of the two
wives and the maidservant of Vicitravīrya, Vyāsadeva begotDhṛtarāṣṭra, Pāṇḍu and Vidura.
Dhṛtarāṣṭra had one hundred sons,
headed by Duryodhana, and one daughter named Duḥśalā. Pāṇḍuhad five sons, headed by Yudhiṣṭhira, and each of these
five sons had one son from Draupadī.
The names of these sons of Draupadī were Prativindhya, Śrutasena, Śrutakīrti,
Śatānīka and Śrutakarmā. Besides these five sons, by other wives the Pāṇḍavas had many other sons, such as Devaka, Ghaṭotkaca, Sarvagata,
Suhotra, Naramitra, Irāvān, Babhruvāhana and Abhimanyu. From Abhimanyu, Mahārāja Parīkṣit was born, and Mahārāja Parīkṣit had four sons—Janamejaya,
Śrutasena, Bhīmasena and Ugrasena.
Next Śukadeva Gosvāmī described the future sons of the Pāṇḍu family. From Janamejaya, he said, would come a son named Śatānīka, and
following in the dynasty would be Sahasrānīka, Aśvamedhaja, Asīmakṛṣṇa, Nemicakra, Citraratha,
Śuciratha, Vṛṣṭimān, Suṣeṇa, Sunītha, Nṛcakṣu, Sukhīnala, Pariplava,Sunaya, Medhāvī,
Nṛpañjaya, Dūrva, Timi, Bṛhadratha, Sudāsa, Śatānīka, Durdamana, Mahīnara, Daṇḍapāṇi, Nimi and Kṣemaka.
Śukadeva Gosvāmī then predicted the kings of the māgadha-vaṁśa, or Māgadha dynasty. Sahadeva, the son of Jarāsandha, would beget Mārjāri, and from him would come Śrutaśravā.
Subsequently taking birth in the dynasty will be Yutāyu, Niramitra, Sunakṣatra, Bṛhatsena, Karmajit,
Sutañjaya, Vipra,
Śuci,Kṣema, Suvrata, Dharmasūtra, Sama, Dyumatsena, Sumati, Subala, Sunītha, Satyajit, Viśvajit and Ripuñjaya.
SB - 9.23 Chapter Twenty-three
The Dynasties of the Sons of Yayāti
The sons of Yayāti’s fourth son, Anu, were Sabhānara, Cakṣu and Pareṣṇu. Of these three, the sons and grandsons of Sabhānara were, in succession, Kālanara, Sṛñjaya, Janamejaya, Mahāśāla and Mahāmanā. The sons of Mahāmanā were Uśīnara and Titikṣu. Uśīnara had four sons, namely Śibi, Vara, Kṛmi andDakṣa. Śibi also had four sons—Vṛṣādarbha, Sudhīra, Madra and Kekaya. The son of Titikṣu was Ruṣadratha, who begot a son named Homa. From Homa came Sutapā and from Sutapā, Bali. In this way the dynasty continued. Begotten by Dīrghatamā in the womb of the wife of Bali were Aṅga, Vaṅga, Kaliṅga,Suhma, Puṇḍra and Oḍra, all of whom became kings.
From Aṅga came Khalapāna, whose dynasty included Diviratha, Dharmaratha and Citraratha, also called Romapāda, one after another. Mahārāja Daśaratha gave in charity one of his daughters, by the name Śāntā, to his friend Romapāda because Romapāda had no sons. Romapāda accepted Śāntā as his daughter, and the great sage Ṛṣyaśṛṅga married her. By the mercy of Ṛṣyaśṛṅga, Romapāda had a son named Caturaṅga. The son of Caturaṅga was Pṛthulākṣa, who had three sons—Bṛhadratha, Bṛhatkarmā andBṛhadbhānu. From Bṛhadratha came a son named Bṛhadmanā, whose sons and grandsons in succession were Jayadratha, Vijaya, Dhṛti, Dhṛtavrata, Satkarmā and Adhiratha. Adhiratha accepted the son rejected by Kuntī, namely Karṇa, and Karṇa’s son was Vṛṣasena.
The son of Yayāti’s second son, Turvasu, was Vahni, whose seminal dynasty included Bharga,Bhānumān, Tribhānu, Karandhama and Maruta. The childless Maruta accepted Duṣmanta, who belonged to the Pūru dynasty, as his adopted son. Mahārāja Duṣmanta was anxious to have his kingdom returned, and so he went back to the Pūru-vaṁśa.
SB - 9.24 Chapter Twenty-four
Kṛṣṇa the Supreme Personality of Godhead
Vidarbha had three sons, named Kuśa, Kratha and Romapāda. Of these three, Romapāda expanded his dynasty by the sons and grandsons named Babhru, Kṛti, Uśika, Cedi and Caidya, all of whom later became kings. From the son of Vidarbha named Kratha came a son named Kunti, from whose dynasty came the descendants named Vṛṣṇi, Nirvṛti, Daśārha, Vyoma, Jīmūta, Vikṛti, Bhīmaratha, Navaratha, Daśaratha, Śakuni, Karambhi, Devarāta, Devakṣatra, Madhu, Kuruvaśa, Anu, Puruhotra, Ayu and Sātvata. Sātvatahad seven sons. One of them was Devāvṛdha, whose son was Babhru. Another son of Sātvata was Mahābhoja, by whom the Bhoja dynasty was inaugurated. Another was Vṛṣṇi, who had a son namedYudhājit. From Yudhājit came Anamitra and Śini, and from Anamitra came Nighna and another Śini. The descendants in succession from Śini were Satyaka, Yuyudhāna, Jaya, Kuṇi and Yugandhara. Another son of Anamitra was Vṛṣṇi. From Vṛṣṇi came Śvaphalka, by whom Akrūra and twelve other sons were generated. From Akrūra came two sons, named Devavān and Upadeva. The son of Andhaka named Kukurawas the origin of the descendants known as Vahni, Vilomā, Kapotaromā, Anu, Andhaka, Dundubhi, Avidyota, Punarvasu and Āhuka. Āhuka had two sons, named Devaka and Ugrasena. The four sons ofDevaka were known as Devavān, Upadeva, Sudeva and Devavardhana, and his seven daughters wereDhṛtadevā, Śāntidevā, Upadevā, Śrīdevā, Devarakṣitā, Sahadevā and Devakī. Vasudeva married all seven daughters of Devaka. Ugrasena had nine sons named Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān, and he had five daughters named Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā. The younger brothers of Vasudeva married all the daughters of Ugrasena.
Vidūratha, the son of Citraratha, had a son named Śūra, who had ten other sons, of whom Vasudevawas the chief. Śūra gave one of his five daughters, Pṛthā, to his friend Kunti, and therefore she was also named Kuntī. In her maiden state she gave birth to a child named Karṇa, and later she married MahārājaPāṇḍu.
Vṛddhaśarmā married the daughter of Śūra named Śrutadevā, from whose womb Dantavakra was born. Dhṛṣṭaketu married Śūra’s daughter named Śrutakīrti, who had five sons. Jayasena married Śūra’s daughter named Rājādhidevī. The king of Cedi-deśa, Damaghoṣa, married the daughter of Śūra named Śrutaśravā, from whom Śiśupāla was born.
Devabhāga, through the womb of Kaṁsā, begot Citraketu and Bṛhadbala; and Devaśravā, through the womb of Kaṁsavatī, begot Suvīra and Iṣumān. From Kaṅka, through the womb of Kaṅkā, came Baka,Satyajit and Purujit, and from Sṛñjaya, through the womb of Rāṣṭrapālikā, came Vṛṣa and Durmarṣaṇa. Śyāmaka, through the womb of Śūrabhūmi, begot Harikeśa and Hiraṇyākṣa. Vatsaka, through the womb of Miśrakeśī, begot Vṛka, who begot the sons named Takṣa, Puṣkara and Śāla. From Samīka came Sumitraand Arjunapāla, and from Ānaka came Ṛtadhāmā and Jaya.
Vasudeva had many wives, of whom Devakī and Rohiṇī were the most important. From the womb ofRohiṇī, Baladeva was born, along with Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others. Vasudevahad many other sons by his other wives, and the eighth son to appear from the womb of Devakī was the Supreme Personality of Godhead, who delivered the entire world from the burden of demons. This chapter ends by glorifying the Supreme Personality of Godhead Vāsudeva.
SUMMARY OF THE TENTH CANTO
A short description of each chapter of this Tenth Canto is as follows. The First Chapter, which has sixty-nine verses, describes Mahārāja Parīkṣit’s eagerness to learn about the incarnation of Lord Kṛṣṇa, and it also tells how Kaṁsa killed the six sons of Devakī because of his fear of being killed by her eighth child. The Second Chapter contains forty-two verses, describing the entrance of the Supreme Personality of Godhead, Kṛṣṇa, into the womb of Devakī to fulfill His mission of killing Kaṁsa. When Lord Kṛṣṇa was within Devakī’s womb, all the demigods, headed by Brahmā, offered prayers to the Lord. The Third Chapter contains fifty-three verses. This chapter describes the appearance of Lord Kṛṣṇa as He is. The Lord’s father and mother, understanding the Lord’s appearance, offered prayers. Fearing Kaṁsa, the Lord’s father brought the child from Mathurā to Gokula Vṛndāvana. The Fourth Chapter contains forty-six verses, which tell of a prophecy by the goddess Caṇḍikā. After consulting demoniac friends, Kaṁsa began killing all the children born at that time, since he thought this would be to his benefit.
The Fifth Chapter contains thirty-two verses, describing how Nanda Mahārāja performed the birth ceremony of Kṛṣṇa and then went to Mathurā, where he met Vasudeva. The Sixth Chapter contains forty-four verses. In this chapter, Nanda Mahārāja, following the advice of his friend Vasudeva, returns toGokula and on the way sees the dead body of the Pūtanā demoness and is astonished at her having been killed by Kṛṣṇa. The Seventh Chapter, which contains thirty-seven verses, describes Mahārāja Parīkṣit’s enthusiasm to hear about the boyhood pastimes of Lord Kṛṣṇa, who killed Śakaṭāsura and Tṛṇāvartāsura and showed within His mouth the entire cosmic manifestation. In the Eighth Chapter there are fifty-two verses, which describe Gargamuni’s performing the name-giving ceremony of Kṛṣṇa and Balarāma and how Kṛṣṇa and Balarāma performed playful childish activities, crawling on the ground, trying to walk with Their small legs, and stealing butter and breaking the pots. This chapter also describes the vision of the universal form.
The Ninth Chapter, which has twenty-three verses, describes how Kṛṣṇa disturbed His mother while she was churning butter. Because she left Kṛṣṇa to see to the stove, where the milk was boiling, and did not allow Him to suck her breast, Kṛṣṇa was very angry and broke a pot of yogurt. To chastise her naughty child, mother Yaśodā wanted to bind Him with rope, but every time she tried she failed because of a shortage of rope when the time came to knot it. In the Tenth Chapter there are forty-three verses. This chapter describes how Kṛṣṇa, as Dāmodara, caused the twin Yamalārjuna trees to fall and how the two demigods within the trees were delivered by the mercy of Kṛṣṇa. In the Eleventh Chapter there are fifty-nine verses. This chapter describes how Nanda Mahārāja released Kṛṣṇa from the ropes, how Kṛṣṇashowed His mercy to a fruit seller while exchanging grains for fruit, and how Nanda Mahārāja and others decided to leave Gokula for Vṛndāvana, where Kṛṣṇa killed Vatsāsura and Bakāsura.
Chapter Twelve contains forty-four verses, describing Kṛṣṇa’s pastimes with the cowherd boys in the forest and the killing of the demon named Aghāsura. Chapter Thirteen contains sixty-four verses, describing how Brahmā stole Kṛṣṇa’s calves and His friends, the cowherd boys. Kṛṣṇa expanded His pastimes for one year, representing Himself as the calves and boys in forms exactly like their own. In this way He bewildered Brahmā, who at last surrendered when his illusion was over. The Fourteenth Chapter contains sixty-one verses. In this chapter, Brahmā offers prayers to Kṛṣṇa after fully understanding Him to be the Supreme Personality of Godhead. The Fifteenth Chapter contains fifty-two verses. This chapter describes how Kṛṣṇa entered Tālavana Forest with Balarāma, how Balarāma killed Dhenukāsura, and howKṛṣṇa protected the cowherd boys and cows from the poisonous effects of Kāliya.
The Sixteenth Chapter contains sixty-seven verses. This chapter describes the chastisement of Kāliya byKṛṣṇa, and it also describes the prayers offered by Kāliya’s wives. In the Seventeenth Chapter there are twenty-five verses. This chapter describes why Kāliya entered the River Yamunā after leaving his home, Nāgālaya, one of the dvīpas, which according to some corresponds to the Fiji Islands. This chapter also describes how Garuḍa was cursed by Saubhari Ṛṣi, how the cowherd boys, Kṛṣṇa’s friends, were enlivened when Kṛṣṇa emerged from the Yamunā, and how Kṛṣṇa stopped the forest fire and saved the sleeping inhabitants of Vraja.
The Eighteenth Chapter contains thirty-two verses, giving a description of Kṛṣṇa and Balarāma, Their picnics within the forest, the climate of Vṛndāvana in the summer and the spring, and Lord Balarāma’s killing of Pralambāsura. Chapter Nineteen contains sixteen verses, describing Kṛṣṇa’s entering the forest known as Muñjāraṇya, saving the cowherd boys and cows from the forest fire, and bringing them toBhāṇḍīravana. Chapter Twenty contains forty-nine verses. This chapter describes the enjoyment ofBalarāma and Kṛṣṇa in the forest with the cowherd boys during the rainy season, and it gives various instructions through analogies concerning the rainy season and autumn.
Chapter Twenty-one contains twenty verses, describing how Kṛṣṇa entered the forest of Vṛndāvana in the autumn, playing His flute, and how He attracted the gopīs, who were singing His glories. The Twenty-second Chapter contains thirty-eight verses, describing how the gopīs prayed to the goddess Kātyāyanī to obtain Kṛṣṇa as their husband and how Kṛṣṇa later stole the garments of the gopīs while the gopīs were bathing in the Yamunā. The Twenty-third Chapter contains fifty-two verses, describing how the cowherd boys, being very hungry, followed Kṛṣṇa’s directions by begging some food for Him and themselves frombrāhmaṇas engaged in performing yajñas. The brāhmaṇas refused to give food to Kṛṣṇa and Balarāma, although the boys begged for it, but the wives of the brāhmaṇas agreed, and therefore Kṛṣṇa bestowed His mercy upon them.
The Twenty-fourth Chapter contains thirty-eight verses, describing how Kṛṣṇa defied King Indra, despite Indra’s position of prestige, by stopping the indra-yajña and instead worshiping Govardhana. The Twenty-fifth Chapter contains thirty-three verses. As described in this chapter, because the indra-yajñawas stopped, King Indra was very angry, and to kill the inhabitants of Vṛndāvana, Vraja, he flooded the entire area with rain. Kṛṣṇa, however, accepted King Indra’s challenge by lifting Govardhana Hill as an umbrella to protect Vṛndāvana and all the cows. The Twenty-sixth Chapter contains twenty-five verses, describing how Nanda Mahārāja, seeing the extraordinary activities of Kṛṣṇa, was struck with wonder and how he thus narrated for all the cowherd men the whole story of Kṛṣṇa’s opulence, as foretold by Gargamuni. Chapter Twenty-seven, which contains twenty-eight verses, describes how King Indra, upon seeing Kṛṣṇa’s unlimited power, worshiped Lord Kṛṣṇa, who was fully washed with milk supplied by thesurabhi and who thus became known as Govinda. The Twenty-eighth Chapter contains seventeen verses. In this chapter Kṛṣṇa saves His father, Nanda Mahārāja, from the custody of Varuṇa and shows the cowherd men how Vaikuṇṭhaloka is situated.
The Twenty-ninth Chapter contains forty-eight verses, describing how Kṛṣṇa talked to the gopīs before performing the rāsa-līlā and how, after the beginning of the rāsa-līlā, Kṛṣṇa disappeared from the scene. Chapter Thirty contains forty-four verses, describing how the gopīs, being separated from Kṛṣṇa, wentmad and began to wander in the forest in search of Him. The gopīs met Śrīmatī Rādhārāṇī, the daughter of King Vṛṣabhānu, and they all wandered on the bank of the Yamunā searching for Krishna. Chapter Thirty-one contains nineteen verses, describing how the bereaved gopīs waited in great anxiety to meet Kṛṣṇa. Chapter Thirty-two contains twenty-two verses. In this chapter, Kṛṣṇa appears among the gopīs, who are fully satisfied in ecstatic love for Him. Chapter Thirty-three contains thirty-nine verses. In this chapterKṛṣṇa appears in multiforms in the midst of the gopīs, with whom He dances in the rāsa dance. Then they all bathe in the River Yamunā. Also in this chapter, Śukadeva mitigates the doubts of Parīkṣit concerning the performance of the rāsa-līlā.
Chapter Thirty-four contains thirty-two verses. This chapter describes how Nanda Mahārāja, Kṛṣṇa’s father, was swallowed by a big python, who had been a demigod named Vidyādhara but was cursed by Aṅgirā Ṛṣi. Kṛṣṇa rescued His father and saved this demigod simultaneously. Chapter Thirty-five contains twenty-six verses. This chapter describes how Kṛṣṇa went to the pasturing grounds with the cows and how the gopīs sang in separation from Him.
Chapter Thirty-six contains forty verses. This chapter describes Kṛṣṇa’s killing of Ariṣṭāsura. It also describes Nārada’s disclosure to Kaṁsa that both Rāma and Kṛṣṇa were sons of Vasudeva. Because of this disclosure, Kaṁsa arranged to kill both Rāma and Kṛṣṇa. He sent his assistant Keśī to Vṛndāvana, and later he sent Akrūra to bring Rāma and Kṛṣṇa to Mathurā. Chapter Thirty-seven contains thirty-three verses. In this chapter Kṛṣṇa kills the Keśī demon, Nārada worships Kṛṣṇa by narrating His future activities, andKṛṣṇa kills the demon named Vyomāsura. Chapter Thirty-eight contains forty-three verses. This chapter describes how Akrūra went to Vṛndāvana and how he was received by Rāma-Kṛṣṇa and Nanda Mahārāja. Chapter Thirty-nine contains fifty-seven verses. This chapter describes how Rāma and Kṛṣṇa, having been invited by Kaṁsa started for Mathurā. While They were ready on the chariot, the gopīs began to cry, andKṛṣṇa sent His messenger to pacify them. Thus He was able to travel toward Mathurā. On the way, Akrūrawas shown the entire Viṣṇuloka within the water of the Yamunā.
Chapter Forty contains thirty verses, in which the prayers of Akrūra are described. Chapter Forty-one, which contains fifty-two verses, describes the entrance of Rāma and Kṛṣṇa into the city of Mathurā, where the ladies were very jubilant to see these two brothers. Kṛṣṇa killed a washerman, glorified Sudāmā and gave Sudāmā His benediction. Chapter Forty-two, which contains thirty-eight verses, describes how Kṛṣṇadelivered Kubjā and how He broke Kaṁsa’s gigantic bow and killed its caretakers. Thus Kaṁsa and Kṛṣṇamet. Chapter Forty-three contains forty verses. Outside the sporting arena of Kaṁsa, Kṛṣṇa killed an elephant named Kuvalayāpīḍa. Then He entered the arena and spoke with Cāṇūra. Chapter Forty-four, which contains fifty-one verses, describes how Kṛṣṇa and Balarāma killed the wrestlers named Cāṇūra andMuṣṭika and thereafter killed Kaṁsa and his eight brothers. Kṛṣṇa, however, pacified Kaṁsa’s wives and His own father and mother, Vasudeva and Devakī.
Chapter Forty-five contains fifty verses. This chapter describes how Kṛṣṇa pacified His father and mother and celebrated the enthronement of His grandfather Ugrasena. After promising the inhabitants ofVṛndāvana that He would return very soon, Kṛṣṇa underwent ritualistic ceremonies as a kṣatriya. He took the vow of brahmacarya and lived in the guru-kula, where He studied regularly. By killing the demon named Pañcajana, He received a conchshell named Pāñcajanya. Krishna rescued the son of His guru from the custody of Yamarāja and returned him. After thus offering guru-dakṣiṇā to repay His teacher, LordKṛṣṇa returned to Mathurā-purī. Chapter Forty-six contains forty-nine verses. As described in this chapter,Kṛṣṇa sent Uddhava to Vṛndāvana to pacify His father and mother, Nanda Mahārāja and Yaśodā. Chapter Forty-seven contains sixty-nine verses, describing how Uddhava, following Kṛṣṇa’s order, went to pacify the gopīs and then returned to Mathurā. Thus Uddhava appreciated the ecstatic love felt for Kṛṣṇa by the inhabitants of Vṛndāvana.
Chapter Forty-eight contains thirty-six verses. This chapter describes how Kṛṣṇa fulfilled the desire of Kubjā by going to her house and enjoying her. Kṛṣṇa then went to the home of Akrūra. Satisfied by Akrūra’s prayers, Kṛṣṇa praised him very much and sent him to Hastināpura to gather information about the Pāṇḍavas. Chapter Forty-nine contains thirty-one verses. As described in this chapter, Akrūra, following Kṛṣṇa’s orders, went to Hastināpura, where he met Vidura and Kuntī and heard from them about Dhṛtarāṣṭra’s mistreatment of the Pāṇḍavas. Informed of the Pāṇḍavas’ faith in Kṛṣṇa, Akrūra advisedDhṛtarāṣṭra, and after understanding Dhṛtarāṣṭra’s mind, he returned to Mathurā, where he described everything about the situation in Hastināpura.
Chapter Fifty contains fifty-seven verses. In this chapter, Jarāsandha, having heard that his son-in-lawKaṁsa was killed, attacked Mathurā to kill Rāma and Kṛṣṇa but was defeated seventeen times. WhenJarāsandha was about to attack for the eighteenth time, Kālayavana, having been advised by Nārada, also attacked Mathurā. Thus the Yādava dynasty entered a fort in the midst of the water and lived there by mystic power. After giving full protection to the Yādava dynasty and conferring with Lord Baladeva, LordKṛṣṇa emerged from Dvārakā. Chapter Fifty-one, which contains sixty-three verses, describes howMucukunda killed Kālayavana simply by glancing upon him.
Chapter Fifty-two contains forty-four verses. In this chapter, Mucukunda offers prayers to Kṛṣṇa, and then Kṛṣṇa kills all the soldiers of Kālayavana and returns to Dvārakā with their booty. When Jarāsandhaattacked Mathurā again, Rāma and Kṛṣṇa, as if afraid of him, fled to the top of a mountain, to whichJarāsandha then set fire. Unseen by Jarāsandha, Kṛṣṇa and Balarāma jumped from the mountain and entered Dvārakā, which was surrounded by the sea. Jarāsandha, thinking that Kṛṣṇa and Balarāma had been killed, returned with his soldiers to his own country, and Kṛṣṇa continued to live in Dvārakā.Rukmiṇī, the daughter of Vidarbha, was very much attracted to Kṛṣṇa, and she sent Kṛṣṇa a letter through a brāhmaṇa. Chapter Fifty-three contains fifty-seven verses. Following Rukmiṇī’s request, Kṛṣṇa went to the city of Vidarbha and kidnapped her in the presence of such enemies as Jarāsandha. Chapter Fifty-four contains sixty verses. As described in this chapter, Kṛṣṇa defeated all the opposing princes and disfigured Rukmiṇī’s brother Rukmī. Then Kṛṣṇa returned with Rukmiṇī to Dvārakā, where they were united in a regular marriage. Rukmī, however, remained in a place known as Bhojakaṭa, being angry at his brother-in-law, Kṛṣṇa. Chapter Fifty-five, containing forty verses, describes the birth of Pradyumna, how Pradyumnawas kidnapped by Śambarāsura, and how Pradyumna later killed Śambarāsura and returned to Dvārakāwith his wife, Ratidevī.
Chapter Fifty-six contains forty-five verses. As described in this chapter, King Satrājit, by the mercy of the sun-god, received a jewel called Syamantaka. Later, when this jewel was stolen, Satrājit unnecessarily became doubtful of Kṛṣṇa, but Kṛṣṇa, to vindicate His position, retrieved the jewel, along with the daughter of Jāmbavān. Kṛṣṇa later married Satrājit’s daughter and received a full dowry. As described in Chapter Fifty-seven, which contains forty-two verses, both Balarāma and Kṛṣṇa went to Hastināpura, having heard about the fire in the shellac house of the Pāṇḍavas. After Satrājit was killed by Śatadhanvā at the instigation of Akrūra and Kṛtavarmā, Balarāma and Kṛṣṇa returned to Dvārakā. Śatadhanvā left the Syamantaka jewel with Akrūra and fled to the forest. Thus although Kṛṣṇa killed Śatadhanvā, He was unable to retrieve the jewel. Finally the jewel was discovered and awarded to Akrūra. Chapter Fifty-eight contains fifty-eight verses. After the Pāṇḍavas finished living incognito in the forest, Kṛṣṇa went to Indraprastha to see them. He then married five wives, headed by Kālindī. After Kṛṣṇa and Arjuna set fire to the Khāṇḍava Forest, Arjuna received the Gāṇḍīva bow. The demon Maya Dānava constructed an assembly house for the Pāṇḍavas, and Duryodhana was very much aggrieved.
Chapter Fifty-nine contains forty-five verses. In this chapter, Kṛṣṇa, at the request of Indra, kills the demon Narakāsura, the son of the earth personified, along with the demon’s associates, headed by Mura. The earth personified offers prayers to Kṛṣṇa and returns to Him all the paraphernalia that Narakāsura has stolen. Kṛṣṇa then bestows fearlessness upon the son of Narakāsura and marries the sixteen thousand princesses whom the demon kidnapped. Also in this chapter, Kṛṣṇa takes away the pārijāta plant from the heavenly planets, and the foolishness of Indra and others is described.
Chapter Sixty contains fifty-nine verses. In this chapter, Kṛṣṇa makes Rukmiṇī angry with His joking words. Kṛṣṇa pacifies Rukmiṇī, and there is a lover’s quarrel between them. Chapter Sixty-one contains forty verses. This chapter contains a description of the sons and grandsons of Kṛṣṇa. At the time of Aniruddha’s marriage, Balarāma kills Rukmī and breaks the teeth of the King of Kaliṅga.
Chapter Sixty-two contains thirty-three verses. This chapter begins the discourse concerning the abduction of Ūṣā, the daughter of Bāṇāsura, and the amorous pastimes between Ūṣā and Aniruddha. It also describes a fight between Aniruddha and Bāṇāsura and how Bāṇāsura seized Aniruddha with a snake-noose. Chapter Sixty-three, which contains fifty-three verses, describes how the strength of Lord Śiva was defeated in a battle between Bāṇāsura and the Yādavas. The Raudra-jvara, having been defeated by theVaiṣṇava-jvara, offered prayers to Krishna. Kṛṣṇa severed all but four of Bāṇa’s one thousand arms and thus showed him mercy. Kṛṣṇa then returned to Dvārakā with Ūṣā and Aniruddha.
Chapter Sixty-four contains forty-four verses. In this chapter, Kṛṣṇa liberates King Nṛga, the son ofIkṣvāku, from a curse and instructs all kings by explaining the fault in misappropriating the property of abrāhmaṇa. In connection with the deliverance of King Nṛga, there are instructions for the Yādavas, who were puffed up with pride due to wealth, opulence, enjoyment and so on.
Chapter Sixty-five contains thirty-four verses. As described in this chapter, Lord Baladeva, desiring to see His friends and relatives, went to Gokula. In the months of Caitra and Vaiśākha, in the groves by theYamunā, Lord Balarāma performed the rāsa-rasotsava and yamunā-karṣaṇa līlās in the association of His gopīs.
As described in Chapter Sixty-six, which contains forty-three verses, Krishna went to Kāśī and then killed Pauṇḍraka, as well as his friend the King of Kāśī, Sudakṣiṇa and others. Chapter Sixty-seven, which contains twenty-eight verses, describes how Lord Baladeva, while enjoying with many young girls on Raivataka Mountain, vanquished the extremely mischievous ape Dvivida, who was the brother of Mainda and a friend of Narakāsura’s.
Chapter Sixty-eight has fifty-four verses. As described in this chapter, when Sāmba, the son ofJāmbavatī, kidnapped Lakṣmaṇā, the daughter of Duryodhana, he was captured in a fight with the Kauravas. In order to free him and establish peace, Lord Baladeva went to Hastināpura as a well-wisher. The Kauravas, however, were uncooperative, and upon seeing their arrogance, Lord Baladeva began pulling their city of Hastināpura with His plow. The Kauravas, headed by Duryodhana, offered prayers to Lord Baladeva, who then returned to Dvārakā with Sāmba and Lakṣmaṇā.
Chapter Sixty-nine contains forty-five verses. As described in this chapter, Kṛṣṇa exhibited His householder life with His sixteen thousand wives. Even the great sage Nārada was astonished at howKṛṣṇa, having expanded Himself into sixteen thousand forms, was conducting His householder life. ThusNārada offered prayers to Lord Kṛṣṇa, and Kṛṣṇa was very much pleased with him.
Chapter Seventy, which contains forty-seven verses, describes how Kṛṣṇa exhibited His daily ritualistic ceremonies and how He released the kings arrested by Jarāsandha. While Lord Kṛṣṇa was receiving a messenger sent by these kings, Nārada came to see Kṛṣṇa and told Him news of the Pāṇḍavas. Nāradainformed Kṛṣṇa that the Pāṇḍavas desired to perform a rājasūya sacrifice, and Kṛṣṇa agreed to attend it, but He first asked for Uddhava’s decision about whether to give preference to killing King Jarāsandha or performing the rājasūya-yajña. Chapter Seventy-one contains forty-five verses, describing the happiness of the Pāṇḍavas when Kṛṣṇa went to Indraprastha. By the inconceivable desire of Kṛṣṇa, Jarāsandha would be killed, and the rājasūya-yajña would be performed by Mahārāja Yudhiṣṭhira.
Chapter Seventy-two contains forty-six verses. By agreeing to perform the rājasūya-yajña, Krishna gave Mahārāja Yudhiṣṭhira great pleasure. This chapter also describes the killing of Jarāsandha, the enthroning of his son, and the release of the kings whom Jarāsandha had arrested. Chapter Seventy-three contains thirty-five verses. After Lord Kṛṣṇa released the kings and restored their royal power, He was worshiped by Sahadeva, the son of Jarāsandha, and then He returned to Indraprastha with Bhīma andArjuna. Chapter Seventy-four contains fifty-four verses. Mahārāja Yudhiṣṭhira offered prayers to Kṛṣṇaand offered Him the first worship in the rājasūya-yajña. To honor the Lord in this way is the foremost duty of every man, but this was intolerable to Śiśupāla, the King of Cedi. Śiśupāla began to blasphemeKṛṣṇa, who thus severed the King’s head from his body and awarded him the salvation called sārūpya-mukti. After the conclusion of the rājasūya sacrifice, Kṛṣṇa returned to Dvārakā with His queens. Chapter Seventy-five contains forty verses. As described in this chapter, Mahārāja Yudhiṣṭhira, after the rājasūya-yajña, performed the final ritualistic bathing ceremonies. Duryodhana was bewildered in the palace constructed by Maya Dānava, and thus he felt insulted.
Chapter Seventy-six contains thirty-three verses, describing how Śālva, one of the kings Kṛṣṇa defeated when He kidnapped Rukmiṇī, decided to rid the entire world of the Yādavas. To defeat the Yādavas, Śālva worshiped Lord Śiva, who rewarded him with an aerial car named Saubha. When Śālva fought with the Vṛṣṇis, Pradyumna smashed the car designed by Maya Dānava, but he was attacked by Śālva’s brother, whose name was Dyumān. Beaten unconscious by Dyumān’s club, Pradyumna was carried some distance away from the warfield by his charioteer, but later he lamented having been removed from the battlefield. Chapter Seventy-seven contains thirty-seven verses. In this chapter, Pradyumna recovers from his injuries and begins fighting with Śālva. When Kṛṣṇa returned to Dvārakā from Indraprastha, He immediately went to the battlefield where Śālva and Pradyumna were fighting. There He killed Śālva, although Śālva was powerfully equipped with illusory weapons.
Chapter Seventy-eight contains forty verses. As described in this chapter, a friend of Śālva’s namedDantavakra and Dantavakra’s brother Vidūratha were killed by Śrī Kṛṣṇa. Instead of taking part in the fighting between the Kauravas and the Pāṇḍavas, Baladeva, who had been staying at Dvārakā-purī, went touring holy places. Because of the misbehavior of Romaharṣaṇa, Baladeva killed him at Naimiṣāraṇya and appointed his son Ugraśravā, Sūta Gosvāmī, the speaker of Śrīmad-Bhāgavatam, to continue the discourses on the Purāṇas. Chapter Seventy-nine contains thirty-four verses. This chapter describes how the brāhmaṇas of Naimiṣāraṇya advised Baladeva to atone for the death of Romaharṣaṇa. After killing a demon named Balvala, Baladeva traveled and bathed in holy places until He at last came to the Battlefield of Kurukṣetra, where Bhīma and Duryodhana were fighting. Then He returned to Dvārakā and went again to Naimiṣāraṇya, where He instructed the ṛṣis. Then He left with His wife Revatī.
Chapter Eighty, which contains forty-five verses, describes how Sudāmā Vipra, a friend of Kṛṣṇa’s, approached Kṛṣṇa for money and was worshiped by Kṛṣṇa, who reminisced with him about their boyhood at the guru-kula. Chapter Eighty-one contains forty-one verses. This chapter describes the friendly talks between Kṛṣṇa and His friend Sudāmā. Kṛṣṇa very gladly accepted a gift of flat rice from Sudāmā Vipra. When Sudāmā Vipra returned home, he saw that everything there was wonderfully opulent, and he praised the friendship of the Supreme Personality of Godhead. With the gifts of the Lord, he enjoyed material opulence, and later he was promoted back home, back to Godhead.
Chapter Eighty-two contains forty-eight verses. This chapter describes how the Yādavas went toKurukṣetra because of a solar eclipse and how other kings spoke to them of Kṛṣṇa. At this meeting, Kṛṣṇasatisfied Nanda Mahārāja and the residents of Vṛndāvana, who had also come there. Chapter Eighty-three contains forty-three verses, describing how the women assembled at Kurukṣetra engaged in topics of ŚrīKṛṣṇa and how Draupadī asked all Kṛṣṇa’s queens about how they had married Him. Chapter Eighty-four contains seventy-one verses. As described in this chapter, when great sages went to see Kṛṣṇa atKurukṣetra, Kṛṣṇa took this opportunity to praise them. Because Vasudeva desired to perform a great sacrifice on this occasion, the sages advised him regarding worship of Kṛṣṇa, the Supreme Personality of Godhead. After the yajña was performed, all who were present dispersed to their respective abodes. Chapter Eighty-five contains fifty-nine verses. At the request of His father and mother, Kṛṣṇa, by His mercy, returned their dead sons, all of whom were liberated. Chapter Eighty-six contains fifty-nine verses. This chapter describes how Arjuna kidnapped Subhadrā with a great fight. It also describes how Kṛṣṇawent to Mithilā to favor His devotee Bahulāśva and stay at the house of Śrutadeva and advise them about spiritual advancement.
Chapter Eighty-seven contains fifty verses, describing the prayers offered to Nārāyaṇa by the Vedas.Chapter Eighty-eight contains forty verses. This chapter describes how Vaiṣṇavas become transcendental by worshiping Lord Viṣṇu and then return home, back to Godhead. By worship of demigods, one may get material power, but this chapter describes how an ordinary living being in the material world can be favored by Lord Śrī Kṛṣṇa, and it establishes Lord Viṣṇu’s supremacy above Lord Brahmā and Lord Śiva. Chapter Eighty-nine contains sixty-five verses, disclosing who is the best among the material deities. Although Viṣṇu is among the three deities—Brahmā, Viṣṇu and Maheśvara—He is transcendental and supreme. In this chapter we also find a description of how Kṛṣṇa and Arjuna went to Mahākāla-pura to deliver the son of a Dvārakā brāhmaṇa and how Arjuna was astonished. Chapter Ninety contains fifty verses. This chapter summarizes Kṛṣṇa’s līlās and presents the logic of madhureṇa samāpayet,establishing that everything ends well in transcendental bliss.
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