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TEXT 1
TEXT
sri-suka uvaca
vitathasya sutan manyor
brhatksatro jayas tatah
mahaviryo naro gargah
sankrtis tu naratmajah

Sukadeva Gosvami said: Because Bharadvaja was delivered by the Marut
demigods, he was known as Vitatha. The son of Vitatha was Manyu, and from
Manyu came five sons–Brhatksatra, Jaya, Mahavirya, Nara and Garga. Of
these five, the one known as Nara had a son named Sankrti.
TEXT 2
TEXT
gurus ca rantidevas ca
sankrteh pandu-nandana
rantidevasya mahima
ihamutra ca giyate

O Maharaja Pariksit, descendant of Pandu, Sankrti had two sons, named
Guru and Rantideva. Rantideva is famous in both this world and the next,
for he is glorified not only in human society but also in the society of
the demigods.
TEXTS 3-5
TEXT
viyad-vittasya dadato
labdham labdham bubhuksatah
niskincanasya dhirasya
sakutumbasya sidatah
vyatiyur asta-catvarimsad
ahany apibatah kila
ghrta-payasa-samyavam
toyam pratar upasthitam
krcchra-prapta-kutumbasya
ksut-trdbhyam jata-vepathoh
atithir brahmanah kale
bhoktu-kamasya cagamat

Rantideva never endeavored to earn anything. He would enjoy whatever
he got by the arrangement of providence, but when guests came he would
give them everything. Thus he underwent considerable suffering, along
with the members of his family. Indeed, he and his family members
shivered for want of food and water, yet Rantideva always remained sober.
Once, after fasting for forty-eight days, in the morning Rantideva
received some water and some foodstuffs made with milk and ghee, but when
he and his family were about to eat, a brahmana guest arrived.
TEXT 6
TEXT
tasmai samvyabhajat so ‘nnam
adrtya sraddhayanvitah
harim sarvatra sampasyan
sa bhuktva prayayau dvijah

Because Rantideva perceived the presence of the Supreme Godhead
everywhere, and in every living entity, he received the guest with faith
and respect and gave him a share of the food. The brahmana guest ate his
share and then went away.

TEXT 7
TEXT
athanyo bhoksyamanasya
vibhaktasya mahipateh
vibhaktam vyabhajat tasmai
vrsalaya harim smaran

Thereafter, having divided the remaining food with his relatives,
Rantideva was just about to eat his own share when a sudra guest arrived.
Seeing the sudra in relationship with the Supreme Personality of Godhead,
King Rantideva gave him also a share of the food.

TEXT 8
TEXT
yate sudre tam anyo ‘gad
atithih svabhir avrtah
rajan me diyatam annam
saganaya bubhuksate

When the sudra went away, another guest arrived, surrounded by dogs,
and said, “O King, I and my company of dogs are very hungry. Please give
us something to eat.”
TEXT 9
TEXT
sa adrtyavasistam yad
bahu-mana-puraskrtam
tac ca dattva namascakre
svabhyah sva-pataye vibhuh

With great respect, King Rantideva offered the balance of the food to
the dogs and the master of the dogs, who had come as guests. The King
offered them all respects and obeisances.
TEXT 10
TEXT
paniya-matram ucchesam
tac caika-paritarpanam
pasyatah pulkaso ‘bhyagad
apo dehy asubhaya me

Thereafter, only the drinking water remained, and there was only
enough to satisfy one person, but when the King was just about to drink
it, a candala appeared and said, “O King, although I am lowborn, kindly
give me some drinking water.”
TEXT 11
TEXT
tasya tam karunam vacam
nisamya vipula-sramam
krpaya bhrsa-santapta
idam ahamrtam vacah

Aggrieved at hearing the pitiable words of the poor fatigued candala,
Maharaja Rantideva spoke the following nectarean words.

TEXT 12
TEXT
na kamaye ‘ham gatim isvarat param
astarddhi-yuktam apunar-bhavam va
artim prapadye ‘khila-deha-bhajam
antah-sthito yena bhavanty aduhkhah

I do not pray to the Supreme Personality of Godhead for the eight
perfections of mystic yoga, nor for salvation from repeated birth and
death. I want only to stay among all the living entities and suffer all
distresses on their behalf, so that they may be freed from suffering.

TEXT 13
TEXT
ksut-trt-sramo gatra-paribhramas ca
dainyam klamah soka-visada-mohah
sarve nivrttah krpanasya jantor
jijivisor jiva-jalarpanan me

By offering my water to maintain the life of this poor candala, who is
struggling to live, I have been freed from all hunger, thirst, fatigue,
trembling of the body, moroseness, distress, lamentation and illusion.
TEXT 14
TEXT
iti prabhasya paniyam
mriyamanah pipasaya
pulkasayadadad dhiro
nisarga-karuno nrpah

Having spoken thus, King Rantideva, although on the verge of death
because of thirst, gave his own portion of water to the candala without
hesitation, for the King was naturally very kind and sober.
TEXT 15
TEXT
tasya tribhuvanadhisah
phaladah phalam icchatam
atmanam darsayam cakrur
maya visnu-vinirmitah

Demigods like Lord Brahma and Lord Siva, who can satisfy all
materially ambitious men by giving them the rewards they desire, then
manifested their own identities before King Rantideva, for it was they
who had presented themselves as the brahmana, sudra, candala and so on.
TEXT 16
TEXT
sa vai tebhyo namaskrtya
nihsango vigata-sprhah
vasudeve bhagavati
bhaktya cakre manah param

King Rantideva had no ambition to enjoy material benefits from the
demigods. He offered them obeisances, but because he was factually
attached to Lord Visnu, Vasudeva, the Supreme Personality of Godhead, he
fixed his mind at Lord Visnu’s lotus feet.

TEXT 17
TEXT
isvaralambanam cittam
kurvato ‘nanya-radhasah
maya guna-mayi rajan
svapnavat pratyaliyata

O Maharaja Pariksit, because King Rantideva was a pure devotee, always
Krsna conscious and free from all material desires, the Lord’s illusory
energy, maya, could not exhibit herself before him. On the contrary, for
him maya entirely vanished, exactly like a dream.

TEXT 18
TEXT
tat-prasanganubhavena
rantidevanuvartinah
abhavan yoginah sarve
narayana-parayanah

All those who followed the principles of King Rantideva were totally
favored by his mercy and became pure devotees, attached to the Supreme
Personality of Godhead, Narayana. Thus they all became the best of yogis.

TEXTS 19-20
TEXT
gargac chinis tato gargyah
ksatrad brahma hy avartata
duritaksayo mahaviryat
tasya trayyarunih kavih
puskararunir ity atra
ye brahmana-gatim gatah
brhatksatrasya putro ‘bhud
dhasti yad-dhastinapuram

From Garga came a son named Sini, and his son was Gargya. Although
Gargya was a ksatriya, there came from him a generation of brahmanas.
From Mahavirya came a son named Duritaksaya, whose sons were Trayyaruni,
Kavi and Puskararuni. Although these sons of Duritaksaya took birth in a
dynasty of ksatriyas, they too attained the position of brahmanas.
Brhatksatra had a son named Hasti, who established the city of
Hastinapura [now New Delhi].
TEXT 21
TEXT
ajamidho dvimidhas ca
purumidhas ca hastinah
ajamidhasya vamsyah syuh
priyamedhadayo dvijah

From King Hasti came three sons, named Ajamidha, Dvimidha and
Purumidha. The descendants of Ajamidha, headed by Priyamedha, all
achieved the position of brahmanas.

TEXT 22
TEXT
ajamidhad brhadisus
tasya putro brhaddhanuh
brhatkayas tatas tasya
putra asij jayadrathah

From Ajamidha came a son named Brhadisu, from Brhadisu came a son
named Brhaddhanu, from Brhaddhanu a son named Brhatkaya, and from
Brhatkaya a son named Jayadratha.
TEXT 23
TEXT
tat-suto visadas tasya
syenajit samajayata
rucirasvo drdhahanuh
kasyo vatsas ca tat-sutah

The son of Jayadratha was Visada, and his son was Syenajit. The sons
of Syenajit were Rucirasva, Drdhahanu, Kasya and Vatsa.
TEXT 24
TEXT
rucirasva-sutah parah
prthusenas tad-atmajah
parasya tanayo nipas
tasya putra-satam tv abhut

The son of Rucirasva was Para, and the sons of Para were Prthusena and
Nipa. Nipa had one hundred sons.
TEXT 25
TEXT
sa krtvyam suka-kanyayam
brahmadattam ajijanat
yogi sa gavi bharyayam
visvaksenam adhat sutam

King Nipa begot a son named Brahmadatta through the womb of his wife,
Krtvi, who was the daughter of Suka. And Brahmadatta, who was a great
yogi, begot a son named Visvaksena through the womb of his wife,
Sarasvati.

TEXT 26
TEXT
jaigisavyopadesena
yoga-tantram cakara ha
udaksenas tatas tasmad
bhallato barhadisavah

Following the instructions of the great sage Jaigisavya, Visvaksena
compiled an elaborate description of the mystic yoga system. From
Visvaksena, Udaksena was born, and from Udaksena, Bhallata. All these
sons are known as descendants of Brhadisu.
TEXT 27
TEXT
yavinaro dvimidhasya
krtimams tat-sutah smrtah
namna satyadhrtis tasya
drdhanemih suparsvakrt

The son of Dvimidha was Yavinara, whose son was Krtiman. The son of
Krtiman was well known as Satyadhrti. From Satyadhrti came a son named
Drdhanemi, who became the father of Suparsva.
TEXTS 28-29
TEXT
suparsvat sumatis tasya
putrah sannatimams tatah
krti hiranyanabhad yo
yogam prapya jagau sma sat
samhitah pracyasamnam vai
nipo hy udgrayudhas tatah
tasya ksemyah suviro ‘tha
suvirasya ripunjayah

From Suparsva came a son named Sumati, from Sumati came Sannatiman,
and from Sannatiman came Krti, who achieved mystic power from Brahma and
taught six samhitas of the Pracyasama verses of the Sama Veda. The son of
Krti was Nipa; the son of Nipa, Udgrayudha; the son of Udgrayudha,
Ksemya; the son of Ksemya, Suvira; and the son of Suvira, Ripunjaya.
TEXT 30
TEXT
tato bahuratho nama
purumidho ‘prajo ‘bhavat
nalinyam ajamidhasya
nilah santis tu tat-sutah

From Ripunjaya came a son named Bahuratha. Purumidha was sonless.
Ajamidha had a son named Nila by his wife known as Nalini, and the son of
Nila was Santi.
TEXTS 31-33
TEXT
santeh susantis tat-putrah
purujo ‘rkas tato ‘bhavat
bharmyasvas tanayas tasya
pancasan mudgaladayah
yavinaro brhadvisvah
kampillah sanjayah sutah
bharmyasvah praha putra me
pancanam raksanaya hi
visayanam alam ime
iti pancala-samjnitah
mudgalad brahma-nirvrttam
gotram maudgalya-samjnitam

The son of Santi was Susanti, the son of Susanti was Puruja, and the
son of Puruja was Arka. From Arka came Bharmyasva, and from Bharmyasva
came five sons–Mudgala, Yavinara, Brhadvisva, Kampilla and Sanjaya.
Bharmyasva prayed to his sons, “O my sons, please take charge of my five
states, for you are quite competent to do so.” Thus his five sons were
known as the Pancalas. From Mudgala came a dynasty of brahmanas known as
Maudgalya.
TEXT 34
TEXT
mithunam mudgalad bharmyad
divodasah puman abhut
ahalya kanyaka yasyam
satanandas tu gautamat

Mudgala, the son of Bharmyasva, had twin children, one male and the
other female. The male child was named Divodasa, and the female child was
named Ahalya. From the womb of Ahalya by the semen of her husband,
Gautama, came a son named Satananda.
TEXT 35
TEXT
tasya satyadhrtih putro
dhanur-veda-visaradah
saradvams tat-suto yasmad
urvasi-darsanat kila
sara-stambe ‘patad reto
mithunam tad abhuc chubham

The son of Satananda was Satyadhrti, who was expert in archery, and
the son of Satyadhrti was Saradvan. When Saradvan met Urvasi, he
discharged semen, which fell on a clump of sara grass. From this semen
were born two all-auspicious babies, one male and the other female.
TEXT 36
TEXT
tad drstva krpayagrhnac
chantanur mrgayam caran
krpah kumarah kanya ca
drona-patny abhavat krpi

While Maharaja Santanu was on a hunting excursion, he saw the male and
female children lying in the forest, and out of compassion he took them
home. Consequently, the male child was known as Krpa, and the female
child was named Krpi. Krpi later became the wife of Dronacarya.

TEXT 1
TEXT
sri-badarayanir uvaca
puror vamsam pravaksyami
yatra jato ‘si bharata
yatra rajarsayo vamsyabrahma-vamsyas ca jajnire

Sukadeva Gosvami said: O Maharaja Pariksit, descendant of Maharaja
Bharata, I shall now describe the dynasty of Puru, in which you were
born, in which many saintly kings appeared, and from which many dynasties
of brahmanas began.

TEXT 2
TEXT
janamejayo hy abhut puroh
pracinvams tat-sutas tatah
praviro ‘tha manusyur vai
tasmac carupado ‘bhavat

King Janamejaya was born of this dynasty of Puru. Janamejaya’s son was
Pracinvan, and his son was Pravira. Thereafter, Pravira’s son was
Manusyu, and from Manusyu came the son named Carupada.
TEXT 3
TEXT
tasya sudyur abhut putras
tasmad bahugavas tatah
samyatis tasyahamyati
raudrasvas tat-sutah smrtah

The son of Carupada was Sudyu, and the son of Sudyu was Bahugava.
Bahugava’s son was Samyati. From Samyati came a son named Ahamyati, from
whom Raudrasva was born.
TEXTS 4-5
TEXT
rteyus tasya kakseyuh
sthandileyuh krteyukah
jaleyuh sannateyus ca
dharma-satya-vrateyavah
dasaite ‘psarasah putra
vaneyus cavamah smrtah
ghrtacyam indriyaniva
mukhyasya jagad-atmanah

Raudrasva had ten sons, named Rteyu, Kakseyu, Sthandileyu, Krteyuka,
Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu. Of these ten
sons, Vaneyu was the youngest. As the ten senses, which are products of
the universal life, act under the control of life, these ten sons of
Raudrasva acted under Raudrasva’s full control. All of them were born of
the Apsara named Ghrtaci.
TEXT 6
TEXT
rteyo rantinavo ‘bhut
trayas tasyatmaja nrpa
sumatir dhruvo ‘pratirathah
kanvo ‘pratirathatmajah

Rteyu had a son named Rantinava, who had three sons, named Sumati,
Dhruva and Apratiratha. Apratiratha had only one son, whose name was
Kanva.
TEXT 7
TEXT
tasya medhatithis tasmat
praskannadya dvijatayah
putro ‘bhut sumate rebhir
dusmantas tat-suto matah

The son of Kanva was Medhatithi, whose sons, all brahmanas, were
headed by Praskanna. The son of Rantinava named Sumati had a son named
Rebhi. Maharaja Dusmanta is well known as the son of Rebhi.
TEXTS 8-9
TEXT
dusmanto mrgayam yatah
kanvasrama-padam gatah
tatrasinam sva-prabhaya
mandayantim ramam iva
vilokya sadyo mumuhe
deva-mayam iva striyam
babhase tam vararoham
bhataih katipayair vrtah

Once when King Dusmanta went to the forest to hunt and was very much
fatigued, he approached the residence of Kanva Muni. There he saw a most
beautiful woman who looked exactly like the goddess of fortune and who
sat there illuminating the entire asrama by her effulgence. The King was
naturally attracted by her beauty, and therefore he approached her,
accompanied by some of his soldiers, and spoke to her.
TEXT 10
TEXT
tad-darsana-pramuditah
sannivrtta-parisramah
papraccha kama-santaptah
prahasan slaksnaya gira

Seeing the beautiful woman, the King was very much enlivened, and the
fatigue of his hunting excursion was relieved. He was of course very much
attracted because of lusty desires, and thus he inquired from her as
follows, in a joking mood.
TEXT 11
TEXT
ka tvam kamala-patraksi
kasyasi hrdayan-game
kim svic cikirsitam tatra
bhavatya nirjane vane

O beautiful lotus-eyed woman, who are you? Whose daughter are you?
What purpose do you have in this solitary forest? Why are you staying
here?
TEXT 12
TEXT
vyaktam rajanya-tanayam
vedmy aham tvam sumadhyame
na hi cetah pauravanam
adharme ramate kvacit

O most beautiful one, it appears to my mind that you must be the
daughter of a ksatriya. Because I belong to the Puru dynasty, my mind
never endeavors to enjoy anything irreligiously.

Sakuntala said: I am the daughter of Visvamitra. My mother, Menaka,
left me in the forest. O hero, the most powerful saint Kanva Muni knows
all about this. Now let me know, how may I serve you?

TEXT 14
TEXT
asyatam hy aravindaksa
grhyatam arhanam ca nah
bhujyatam santi nivara
usyatam yadi rocate

O King with eyes like the petals of a lotus, kindly come sit down and
accept whatever reception we can offer. We have a supply of nivara rice
that you may kindly take. And if you so desire, stay here without
hesitation.
TEXT 15
TEXT
sri-dusmanta uvaca
upapannam idam subhru
jatayah kusikanvaye
svayam hi vrnute rajnam
kanyakah sadrsam varam

King Dusmanta replied: O Sakuntala, with beautiful eyebrows, you have
taken your birth in the family of the great saint Visvamitra, and your
reception is quite worthy of your family. Aside from this, the daughters
of a king generally select their own husbands.

TEXT 16
TEXT
om ity ukte yatha-dharmam
upayeme sakuntalam
gandharva-vidhina raja
desa-kala-vidhanavit

When Sakuntala responded to Maharaja Dusmanta’s proposal with silence,
the agreement was complete. Then the King, who knew the laws of marriage,
immediately married her by chanting the Vedic pranava [omkara], in
accordance with the marriage ceremony as performed among the Gandharvas.

TEXT 17
TEXT
amogha-viryo rajarsir
mahisyam viryam adadhe
svo-bhute sva-puram yatah
kalenasuta sa sutam

King Dusmanta, who never discharged semen without a result, placed his
semen at night in the womb of his Queen, Sakuntala, and in the morning he
returned to his palace. Thereafter, in due course of time, Sakuntala gave
birth to a son.
TEXT 18
TEXT
kanvah kumarasya vane
cakre samucitah kriyah
baddhva mrgendram tarasa
kridati sma sa balakah

In the forest, Kanva Muni performed all the ritualistic ceremonies
concerning the newborn child. Later, the boy became so powerful that he
would capture a lion and play with it.
TEXT 19
TEXT
tam duratyaya-vikrantam
adaya pramadottama
harer amsamsa-sambhutam
bhartur antikam agamat

Sakuntala, the best of beautiful women, along with her son, whose
strength was insurmountable and who was a partial expansion of the
Supreme Godhead, approached her husband, Dusmanta.
TEXT 20
TEXT
yada na jagrhe raja
bharya-putrav aninditau
srnvatam sarva-bhutanam
khe vag ahasaririni

When the King refused to accept his wife and son, who were both
irreproachable, an unembodied voice spoke from the sky as an omen and was
heard by everyone present.

TEXT 21
TEXT
mata bhastra pituh putro
yena jatah sa eva sah
bharasva putram dusmanta
mavamamsthah sakuntalam

The voice said: O Maharaja Dusmanta, a son actually belongs to his
father, whereas the mother is only a container, like the skin of a
bellows. According to Vedic injunctions, the father is born as the son.
Therefore, maintain your own son and do not insult Sakuntala.

TEXT 22
TEXT
reto-dhah putro nayati
naradeva yama-ksayat
tvam casya dhata garbhasya
satyam aha sakuntala

O King Dusmanta, he who discharges semen is the actual father, and his
son saves him from the custody of Yamaraja. You are the actual procreator
of this child. Indeed, Sakuntala is speaking the truth.

TEXT 23
TEXT
pitary uparate so ‘pi
cakravarti maha-yasah
mahima giyate tasya
harer amsa-bhuvo bhuvi

Sukadeva Gosvami said: When Maharaja Dusmanta passed away from this
earth, his son became the emperor of the world, the proprietor of the
seven islands. He is referred to as a partial representation of the
Supreme Personality of Godhead in this world.

TEXTS 24-26
TEXT
cakram daksina-haste ‘sya
padma-koso ‘sya padayoh
ije mahabhisekena
so ‘bhisikto ‘dhirad vibhuh
panca-pancasata medhyair
gangayam anu vajibhih
mamateyam purodhaya
yamunam anu ca prabhuh
asta-saptati-medhyasvan
babandha pradadad vasu
bharatasya hi dausmanter
agnih saci-gune citah
sahasram badvaso yasmin
brahmana ga vibhejire

Maharaja Bharata, the son of Dusmanta, had the mark of Lord Krsna’s
disc on the palm of his right hand, and he had the mark of a lotus whorl
on the soles of his feet. By worshiping the Supreme Personality of
Godhead with a grand ritualistic ceremony, he became the emperor and
master of the entire world. Then, under the priesthood of Mamateya, Bhrgu
Muni, he performed fifty-five horse sacrifices on the bank of the Ganges,
beginning from its mouth and ending at its source, and seventy-eight
horse sacrifices on the bank of the Yamuna, beginning from the confluence
at Prayaga and ending at the source. He established the sacrificial fire
on an excellent site, and he distributed great wealth to the brahmanas.
Indeed, he distributed so many cows that each of thousands of brahmanas
had one badva [13,084] as his share.

TEXT 27
TEXT
trayas-trimsac-chatam hy asvan
baddhva vismapayan nrpan
dausmantir atyagan mayam
devanam gurum ayayau

Bharata, the son of Maharaja Dusmanta, bound thirty-three hundred
horses for those sacrifices, and thus he astonished all other kings. He
surpassed even the opulence of the demigods, for he achieved the supreme
spiritual master, Hari.

TEXT 28
TEXT
mrgan chukla-datah krsnan
hiranyena parivrtan
adat karmani masnare
niyutani caturdasa

When Maharaja Bharata performed the sacrifice known as Masnara [or a
sacrifice in the place known as Masnara], he gave in charity fourteen
lakhs of excellent elephants with white tusks and black bodies,
completely covered with golden ornaments.
TEXT 29
TEXT
bharatasya mahat karma
na purve napare nrpah
naivapur naiva prapsyanti
bahubhyam tridivam yatha

As one cannot approach the heavenly planets simply by the strength of
his arms (for who can touch the heavenly planets with his hands?), one
cannot imitate the wonderful activities of Maharaja Bharata. No one could
perform such activities in the past, nor will anyone be able to do so in
the future.
TEXT 30
TEXT
kirata-hunan yavanan
paundran kankan khasan chakan
abrahmanya-nrpams cahan
mlecchan dig-vijaye ‘khilan

When Maharaja Bharata was on tour, he defeated or killed all the
Kiratas, Hunas, Yavanas, Paundras, Kankas, Khasas, Sakas and the kings
who were opposed to the Vedic principles of brahminical culture.
TEXT 31
TEXT
jitva purasura devan
ye rasaukamsi bhejire
deva-striyo rasam nitah
pranibhih punar aharat

Formerly, after conquering the demigods, all the demons had taken
shelter in the lower planetary system known as Rasatala and had brought
all the wives and daughters of the demigods there also. Maharaja Bharata,
however, rescued all those women, along with their associates, from the
clutches of the demons, and he returned them to the demigods.
TEXT 32
TEXT
sarvan kaman duduhatuh
prajanam tasya rodasi
samas tri-nava-sahasrir
diksu cakram avartayat

Maharaja Bharata provided all necessities for his subjects, both on
this earth and in the heavenly planets, for twenty-seven thousand years.
He circulated his orders and distributed his soldiers in all directions.
TEXT 33
TEXT
sa samrad loka-palakhyam
aisvaryam adhirat sriyam
cakram caskhalitam pranan
mrsety upararama ha

As the ruler of the entire universe, Emperor Bharata had the opulences
of a great kingdom and unconquerable soldiers. His sons and family had
seemed to him to be his entire life. But finally he thought of all this
as an impediment to spiritual advancement, and therefore he ceased from
enjoying it.

TEXT 34
TEXT
tasyasan nrpa vaidarbhyah
patnyas tisrah susammatah
jaghnus tyaga-bhayat putran
nanurupa itirite

O King Pariksit, Maharaja Bharata had three pleasing wives, who were
daughters of the King of Vidarbha. When all three of them bore children
who did not resemble the King, these wives thought that he would consider
them unfaithful queens and reject them, and therefore they killed their
own sons.
TEXT 35
TEXT
tasyaivam vitathe vamse
tad-artham yajatah sutam
marut-stomena maruto
bharadvajam upadaduh

The King, his attempt for progeny frustrated in this way, performed a
sacrifice named marut-stoma to get a son. The demigods known as the
Maruts, being fully satisfied with him, then presented him a son named
Bharadvaja.
TEXT 36
TEXT
antarvatnyam bhratr-patnyam
maithunaya brhaspatih
pravrtto varito garbham
saptva viryam upasrjat

When the demigod named Brhaspati was attracted by his brother’s wife,
Mamata, who at that time was pregnant, he desired to have sexual
relations with her. The son within her womb forbid this, but Brhaspati
cursed him and forcibly discharged semen into the womb of Mamata.

TEXT 37
TEXT
tam tyaktu-kamam mamatam
bhartus tyaga-visankitam
nama-nirvacanam tasya
slokam enam sura jaguh

Mamata very much feared being forsaken by her husband for giving birth
to an illegitimate son, and therefore she considered giving up the child.
But then the demigods solved the problem by enunciating a name for the
child.

TEXT 38
TEXT
mudhe bhara dvajam imam
bhara dvajam brhaspate
yatau yad uktva pitarau
bharadvajas tatas tv ayam

Brhaspati said to Mamata, “You foolish woman, although this child was
born from the wife of one man through the semen discharged by another,
you should maintain him.” Upon hearing this, Mamata replied, “O
Brhaspati, you maintain him!” After speaking in this way, Brhaspati and
Mamata both left. Thus the child was known as Bharadvaja.
TEXT 39
TEXT
codyamana surair evam
matva vitatham atmajam
vyasrjan maruto ‘bibhran
datto ‘yam vitathe ‘nvaye

Although encouraged by the demigods to maintain the child, Mamata
considered him useless because of his illicit birth, and therefore she
left him. Consequently, the demigods known as the Maruts maintained the
child, and when Maharaja Bharata was disappointed for want of a child,
this child was given to him as his son.

TEXT 1
TEXT
sri-suka uvaca
sa ittham acaran kaman
straino ‘pahnavam atmanah
buddhva priyayai nirvinno
gatham etam agayata

Sukadeva Gosvami said: O Maharaja Pariksit, Yayati was very much
attached to woman. In due course of time, however, when disgusted with
sexual enjoyment and its bad effects, he renounced this way of life and
narrated the following story to his beloved wife.
TEXT 2
TEXT
srnu bhargavy amum gatham
mad-vidhacaritam bhuvi
dhira yasyanusocanti
vane grama-nivasinah

My dearly beloved wife, daughter of Sukracarya, in this world there
was someone exactly like me. Please listen as I narrate the history of
his life. By hearing about the life of such a householder, those who have
retired from householder life always lament.

TEXT 3
TEXT
basta eko vane kascid
vicinvan priyam atmanah
dadarsa kupe patitam
sva-karma-vasagam ajam

While wandering in the forest, eating to satisfy his senses, a he-goat
by chance approached a well, in which he saw a she-goat standing
helplessly, having fallen into it by the influence of the results of
fruitive activities.

TEXT 4
TEXT
tasya uddharanopayam
bastah kami vicintayan
vyadhatta tirtham uddhrtya
visanagrena rodhasi

After planning how to get the she-goat out of the well, the lusty hegoat
dug up the earth on the well’s edge with the point of his horns in
such a way that she was able to come out very easily.

TEXTS 5-6
TEXT
sottirya kupat susroni
tam eva cakame kila
taya vrtam samudviksya
bahvyo ‘jah kanta-kaminih
pivanam smasrulam prestham
midhvamsam yabha-kovidam
sa eko ‘javrsas tasam
bahvinam rati-vardhanah
reme kama-graha-grasta
atmanam navabudhyata

When the she-goat, who had very nice hips, got out of the well and saw
the very handsome he-goat, she desired to accept him as her husband. When
she did so, many other she-goats also desired him as their husband
because he had a very beautiful bodily structure and a nice mustache and
beard and was expert in discharging semen and in the art of sexual
intercourse. Therefore, just as a person haunted by a ghost exhibits
madness, the best of the he-goats, attracted by the many she-goats,
engaged in erotic activities and naturally forgot his real business of
self-realization.

TEXT 7
TEXT
tam eva presthatamaya
ramamanam ajanyaya
vilokya kupa-samvigna
namrsyad basta-karma tat

When the she-goat who had fallen into the well saw her beloved goat
engaged in sexual affairs with another she-goat, she could not tolerate
the goat’s activities.
TEXT 8
TEXT
tam durhrdam suhrd-rupam
kaminam ksana-sauhrdam
indriyaramam utsrjya
svaminam duhkhita yayau

Aggrieved by her husband’s behavior with another, the she-goat thought
that the he-goat was not actually her friend but was hardhearted and was
her friend only for the time being. Therefore, because her husband was
lusty, she left him and returned to her former maintainer.

TEXT 9
TEXT
so ‘pi canugatah strainah
krpanas tam prasaditum
kurvann idavida-karam
nasaknot pathi sandhitum

Being 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.
TEXT 10
TEXT
tasya tatra dvijah kascid
aja-svamy acchinad rusa
lambantam vrsanam bhuyah
sandadhe ‘rthaya yogavit

The she-goat went to the residence of a brahmana who was the
maintainer of another she-goat, and that brahmana angrily cut off the hegoat’s
dangling testicles. But at the he-goat’s request, the brahmana
later rejoined them by the power of mystic yoga.

TEXT 11
TEXT
sambaddha-vrsanah so ‘pi
hy ajaya kupa-labdhaya
kalam bahu-titham bhadre
kamair nadyapi tusyati

My dear wife, when the he-goat had his testicles restored, he enjoyed
the she-goat he had gotten from the well, but although he continued to
enjoy for many, many years, even now he has not been fully satisfied.

TEXT 12
TEXT
tathaham krpanah subhru
bhavatyah prema-yantritah
atmanam nabhijanami
mohitas tava mayaya

O my dear wife with beautiful eyebrows, I am exactly like that hegoat,
for I am so poor in intelligence that I am captivated by your
beauty and have forgotten the real task of self-realization.

TEXT 13
TEXT
yat prthivyam vrihi-yavam
hiranyam pasavah striyah
na duhyanti manah-pritim
pumsah kama-hatasya te

A person who is lusty cannot satisfy his mind even if he has enough of
everything in this world, including rice, barley and other food grains,
gold, animals and women. Nothing can satisfy him.

TEXT 14
TEXT
na jatu kamah kamanam
upabhogena samyati
havisa krsna-vartmeva
bhuya evabhivardhate

As supplying butter to a fire does not diminish the fire but instead
increases it more and more, the endeavor to stop lusty desires by
continual enjoyment can never be successful. [In fact, one must
voluntarily cease from material desires.]

TEXT 15
TEXT
yada na kurute bhavam
sarva-bhutesv amangalam
sama-drstes tada pumsah
sarvah sukhamaya disah

When a man is nonenvious and does not desire ill fortune for anyone,
he is equipoised. For such a person, all directions appear happy.

TEXT 16
TEXT
ya dustyaja durmatibhir
jiryato ya na jiryate
tam trsnam duhkha-nivaham
sarma-kamo drutam tyajet

For those who are too attached to material enjoyment, sense
gratification is very difficult to give up. Even when one is an invalid
because of old age, one cannot give up such desires for sense
gratification. Therefore, one who actually desires happiness must give up
such unsatisfied desires, which are the cause of all tribulations.

TEXT 17
TEXT
matra svasra duhitra va
naviviktasano bhavet
balavan indriya-gramo
vidvamsam api karsati

One should not allow oneself to sit on the same seat even with one’s
own mother, sister or daughter, for the senses are so strong that even
though one is very advanced in knowledge, he may be attracted by sex.

TEXT 18
TEXT
purnam varsa-sahasram me
visayan sevato ‘sakrt
tathapi canusavanam
trsna tesupajayate

I have spent a full one thousand years enjoying sense gratification,
yet my desire to enjoy such pleasure increases daily.

TEXT 19
TEXT
tasmad etam aham tyaktva
brahmany adhyaya manasam
nirdvandvo nirahankaras
carisyami mrgaih saha

Therefore, I shall now give up all these desires and meditate upon the
Supreme Personality of Godhead. Free from the dualities of mental
concoction and free from false prestige, I shall wander in the forest
with the animals.

TEXT 20
TEXT
drstam srutam asad buddhva
nanudhyayen na sandiset
samsrtim catma-nasam ca
tatra vidvan sa atma-drk

One 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 not try to
enjoy or even think of such things, is the knower of the self. Such a
self-realized person knows quite well that material happiness is the very
cause of continued material existence and forgetfulness of one’s own
constitutional position.

TEXT 21
TEXT
ity uktva nahuso jayam
tadiyam purave vayah
dattva sva-jarasam tasmad
adade vigata-sprhah

Sukadeva Gosvami said: After speaking in this way to his wife,
Devayani, King Yayati, who was now free from all material desires, called
his youngest son, Puru, and returned Puru’s youth in exchange for his own
old age.
TEXT 22
TEXT
disi daksina-purvasyam
druhyum daksinato yadum
praticyam turvasum cakra
udicyam anum isvaram

King Yayati gave the southeast to his son Druhyu, the south to his son
Yadu, the west to his son Turvasu, and the north to his son Anu. In this
way he divided the kingdom.
TEXT 23
TEXT
bhu-mandalasya sarvasya
purum arhattamam visam
abhisicyagrajams tasya
vase sthapya vanam yayau

Yayati enthroned his youngest son, Puru, as the emperor of the entire
world and the proprietor of all its riches, and he placed all the other
sons, who were older than Puru, under Puru’s control.
TEXT 24
TEXT
asevitam varsa-pugan
sad-vargam visayesu sah
ksanena mumuce nidam
jata-paksa iva dvijah

Having enjoyed sense gratification for many, many years, O King
Pariksit, Yayati was accustomed to it, but he gave it up entirely in a
moment, just as a bird flies away from the nest as soon as its wings have
grown.

TEXT 25
TEXT
sa tatra nirmukta-samasta-sanga
atmanubhutya vidhuta-trilingah
pare ‘male brahmani vasudeve
lebhe gatim bhagavatim pratitah

Because King Yayati completely surrendered unto the Supreme
Personality of Godhead, Vasudeva, he was freed from all contamination of
the material modes of nature. Because of his self-realization, he was
able to fix his mind upon the Transcendence [Parabrahman, Vasudeva], and
thus he ultimately achieved the position of an associate of the Lord.

TEXT 26
TEXT
srutva gatham devayani
mene prastobham atmanah
stri-pumsoh sneha-vaiklavyat
parihasam iveritam

When Devayani heard Maharaja Yayati’s story of the he-goat and shegoat,
she understood that this story, which was presented as if a funny
joke for entertainment between husband and wife, was intended to awaken
her to her constitutional position.

TEXTS 27-28
TEXT
sa sannivasam suhrdam
prapayam iva gacchatam
vijnayesvara-tantranam
maya-viracitam prabhoh
sarvatra sangam utsrjya
svapnaupamyena bhargavi
krsne manah samavesya
vyadhunol lingam atmanah

Thereafter, Devayani, the daughter of Sukracarya, understood that the
materialistic association of husband, friends and relatives is like the
association in a hotel full of tourists. The relationships of society,
friendship and love are created by the maya of the Supreme Personality of
Godhead, exactly as in a dream. By the grace of Krsna, Devayani gave up
her imaginary position in the material world. Completely fixing her mind
upon Krsna, she achieved liberation from the gross and subtle bodies.

TEXT 29
TEXT
namas tubhyam bhagavate
vasudevaya vedhase
sarva-bhutadhivasaya
santaya brhate namah

O Lord Vasudeva, O Supreme Personality of Godhead, You are the creator
of the entire cosmic manifestation. You live as the Supersoul in
everyone’s heart and are smaller than the smallest, yet You are greater
than the greatest and are all-pervading. You appear completely silent,
having nothing to do, but this is due to Your all-pervading nature and
Your fullness in all opulences. I therefore offer my respectful
obeisances unto You.

TEXT 1
TEXT
sri-suka uvaca
yatir yayatih samyatir
ayatir viyatih krtih
sad ime nahusasyasann
indriyaniva dehinah

Sukadeva Gosvami said: O King Pariksit, as the embodied soul has six
senses, King Nahusa had six sons, named Yati, Yayati, Samyati, Ayati,
Viyati and Krti.
TEXT 2
TEXT
rajyam naicchad yatih pitra
dattam tat-parinamavit
yatra pravistah purusa
atmanam navabudhyate

When one enters the post of king or head of the government, one cannot
understand the meaning of self-realization. Knowing this, Yati, the
eldest son of Nahusa, did not accept the power to rule, although it was
offered by his father.

TEXT 3
TEXT
pitari bhramsite sthanad
indranya dharsanad dvijaih
prapite ‘jagaratvam vai
yayatir abhavan nrpah

Because Nahusa, the father of Yayati, molested Indra’s wife, Saci, who
then complained to Agastya and other brahmanas, these saintly brahmanas
cursed Nahusa to fall from the heavenly planets and be degraded to the
status of a python. Consequently, Yayati became the king.
TEXT 4
TEXT
catasrsv adisad diksu
bhratrn bhrata yaviyasah
krta-daro jugoporvim
kavyasya vrsaparvanah

King Yayati had four younger brothers, whom he allowed to rule the
four directions. Yayati himself married Devayani, the daughter of
Sukracarya, and Sarmistha, the daughter of Vrsaparva, and ruled the
entire earth.
TEXT 5
TEXT
sri-rajovaca
brahmarsir bhagavan kavyah
ksatra-bandhus ca nahusah
rajanya-viprayoh kasmad
vivahah pratilomakah

Maharaja Pariksit said: Sukracarya was a very powerful brahmana, and
Maharaja Yayati was a ksatriya. Therefore I am curious to know how there
occurred this pratiloma marriage between a ksatriya and a brahmana.

TEXTS 6-7
TEXT
sri-suka uvaca
ekada danavendrasya
sarmistha nama kanyaka
sakhi-sahasra-samyukta
guru-putrya ca bhamini
devayanya purodyane
puspita-druma-sankule
vyacarat kala-gitalinalini-
puline ‘bala

Sukadeva Gosvami said: One day Vrsaparva’s daughter Sarmistha, who was
innocent but angry by nature, was walking with Devayani, the daughter of
Sukracarya, and with thousands of friends, in the palace garden. The
garden was full of lotuses and trees of flowers and fruits and was
inhabited by sweetly singing birds and bumblebees.
TEXT 8
TEXT
ta jalasayam asadya
kanyah kamala-locanah
tire nyasya dukulani
vijahruh sincatir mithah

When the young, lotus-eyed girls came to the bank of a reservoir of
water, they wanted to enjoy by bathing. Thus they left their clothing on
the bank and began sporting, throwing water on one another.
TEXT 9
TEXT
viksya vrajantam girisam
saha devya vrsa-sthitam
sahasottirya vasamsi
paryadhur vriditah striyah

While sporting in the water, the girls suddenly saw Lord Siva passing
by, seated on the back of his bull with his wife, Parvati. Ashamed
because they were naked, the girls quickly got out of the water and
covered themselves with their garments.
TEXT 10
TEXT
sarmisthajanati vaso
guru-putryah samavyayat
sviyam matva prakupita
devayanidam abravit

Sarmistha unknowingly put Devayani’s dress on her own body, thus
angering Devayani, who then spoke as follows.
TEXT 11
TEXT
aho niriksyatam asya
dasyah karma hy asampratam
asmad-dharyam dhrtavati
suniva havir adhvare

Oh, just see the activities of this servant-maid Sarmistha!
Disregarding all etiquette, she has put on my dress, just like a dog
snatching clarified butter meant for use in a sacrifice.
TEXTS 12-14
TEXT
yair idam tapasa srstam
mukham pumsah parasya ye
dharyate yair iha jyotih
sivah panthah pradarsitah
yan vandanty upatisthante
loka-nathah suresvarah
bhagavan api visvatma
pavanah sri-niketanah
vayam tatrapi bhrgavah
sisyo ‘sya nah pitasurah
asmad-dharyam dhrtavati
sudro vedam ivasati

We are among the qualified brahmanas, who are accepted as the face of
the Supreme Personality of Godhead. The brahmanas have created the entire
universe by their austerity, and they always keep the Absolute Truth
within the core of their hearts. They have directed the path of good
fortune, the path of Vedic civilization, and because they are the only
worshipable objects within this world, they are offered prayers and
worshiped even by the great demigods, the directors of the various
planets, and even by the Supreme Personality of Godhead, the Supersoul,
the supreme purifier, the husband of the goddess of fortune. And we are
even more respectable because we are in the dynasty of Bhrgu. Yet
although this woman’s father, being among the demons, is our disciple,
she has put on my dress, exactly like a sudra taking charge of Vedic
knowledge.
TEXT 15
TEXT
evam ksipantim sarmistha
guru-putrim abhasata
rusa svasanty urangiva
dharsita dasta-dacchada

Sukadeva Gosvami said: When thus rebuked in cruel words, Sarmistha was
very angry. Breathing heavily like a serpent and biting her lower lip
with her teeth, she spoke to the daughter of Sukracarya as follows.
TEXT 16
TEXT
atma-vrttam avijnaya
katthase bahu bhiksuki
kim na pratiksase ‘smakam
grhan balibhujo yatha

You beggar, since you don’t understand your position, why should you
unnecessarily talk so much? Don’t all of you wait at our house, depending
on us for your livelihood like crows?

TEXT 17
TEXT
evam-vidhaih suparusaih
ksiptvacarya-sutam satim
sarmistha praksipat kupe
vasas cadaya manyuna

Using such unkind words, Sarmistha rebuked Devayani, the daughter of
Sukracarya. In anger, she took away Devayani’s garments and threw
Devayani into a well.
TEXT 18
TEXT
tasyam gatayam sva-grham
yayatir mrgayam caran
prapto yadrcchaya kupe
jalarthi tam dadarsa ha

After throwing Devayani into the well, Sarmistha went home. Meanwhile,
King Yayati, while engaged in a hunting excursion, went to the well to
drink water and by chance saw Devayani.
TEXT 19
TEXT
dattva svam uttaram vasas
tasyai raja vivasase
grhitva panina panim
ujjahara daya-parah

Seeing Devayani naked in the well, King Yayati immediately gave her
his upper cloth. Being very kind to her, he caught her hand with his own
and lifted her out.
TEXTS 20-21
TEXT
tam viram ahausanasi
prema-nirbharaya gira
rajams tvaya grhito me
panih para-puranjaya
hasta-graho ‘paro ma bhud
grhitayas tvaya hi me
esa isa-krto vira
sambandho nau na paurusah

With words saturated with love and affection, Devayani said to King
Yayati: O great hero, O King, conqueror of the cities of your enemies, by
accepting my hand you have accepted me as your married wife. Let me not
be touched by others, for our relationship as husband and wife has been
made possible by providence, not by any human being.

TEXT 22
TEXT
yad idam kupa-magnaya
bhavato darsanam mama
na brahmano me bhavita
hasta-graho maha-bhuja
kacasya barhaspatyasya
sapad yam asapam pura

Because of falling in the well, I met you. Indeed, this has been
arranged by providence. After I cursed Kaca, the son of the learned
scholar Brhaspati, he cursed me by saying that I would not have a
brahmana for a husband. Therefore, O mighty-armed one, there is no
possibility of my becoming the wife of a brahmana.

TEXT 23
TEXT
yayatir anabhipretam
daivopahrtam atmanah
manas tu tad-gatam buddhva
pratijagraha tad-vacah

Sukadeva Gosvami continued: Because such a marriage is not sanctioned
by regular scriptures, King Yayati did not like it, but because it was
arranged by providence and because he was attracted by Devayani’s beauty,
he accepted her request.

TEXT 24
TEXT
gate rajani sa dhire
tatra sma rudati pituh
nyavedayat tatah sarvam
uktam sarmisthaya krtam

Thereafter, when the learned King returned to his palace, Devayani
returned home crying and told her father, Sukracarya, about all that had
happened because of Sarmistha. She told how she had been thrown into the
well but was saved by the King.
TEXT 25
TEXT
durmana bhagavan kavyah
paurohityam vigarhayan
stuvan vrttim ca kapotim
duhitra sa yayau purat

As Sukracarya listened to what had happened to Devayani, his mind was
very much aggrieved. Condemning the profession of priesthood and praising
the profession of uncha-vrtti [collecting grains from the fields], he
left home with his daughter.

TEXT 26
TEXT
vrsaparva tam ajnaya
pratyanika-vivaksitam
gurum prasadayan murdhna
padayoh patitah pathi

King Vrsaparva understood that Sukracarya was coming to chastise or
curse him. Consequently, before Sukracarya came to his house, Vrsaparva
went out and fell down in the street at the feet of his guru and
satisfied him, checking his wrath.
TEXT 27
TEXT
ksanardha-manyur bhagavan
sisyam vyacasta bhargavah
kamo ‘syah kriyatam rajan
nainam tyaktum ihotsahe

The powerful Sukracarya was angry for a few moments, but upon being
satisfied he said to Vrsaparva: My dear King, kindly fulfill the desire
of Devayani, for she is my daughter and in this world I cannot give her
up or neglect her.

TEXT 28
TEXT
tathety avasthite praha
devayani manogatam
pitra datta yato yasye
sanuga yatu mam anu

After hearing Sukracarya’s request, Vrsaparva agreed to fulfill
Devayani’s desire, and he awaited her words. Devayani then expressed her
desire as follows: “Whenever I marry by the order of my father, my friend
Sarmistha must go with me as my maidservant, along with her friends.”
TEXT 29
TEXT
pitra datta devayanyai
sarmistha sanuga tada
svanam tat sankatam viksya
tad-arthasya ca gauravam
devayanim paryacarat
stri-sahasrena dasavat

Vrsaparva wisely thought that Sukracarya’s displeasure would bring
danger and that his pleasure would bring material gain. Therefore he
carried out Sukracarya’s order and served him like a slave. He gave his
daughter Sarmistha to Devayani, and Sarmistha served Devayani like a
slave, along with thousands of other women.

TEXT 30
TEXT
nahusaya sutam dattva
saha sarmisthayosana
tam aha rajan charmistham
adhas talpe na karhicit

When Sukracarya gave Devayani in marriage to Yayati, he had Sarmistha
go with her, but he warned the King, “My dear King, never allow this girl
Sarmistha to lie with you in your bed.”
TEXT 31
TEXT
vilokyausanasim rajan
charmistha suprajam kvacit
tam eva vavre rahasi
sakhyah patim rtau satO King Pariksit, upon seeing Devayani with a nice son, Sarmistha onceapproached King Yayati at the appropriate time for conception. In asecluded place, she requested the King, the husband of her friendDevayani, to enable her to have a son also.TEXT 32TEXTraja-putryarthito ‘patyedharmam caveksya dharmavitsmaran chukra-vacah kaledistam evabhyapadyata

When Princess Sarmistha begged King Yayati for a son, the King was
certainly aware of the principles of religion, and therefore he agreed to
fulfill her desire. Although he remembered the warning of Sukracarya, he
thought of this union as the desire of the Supreme, and thus he had sex
with Sarmistha.

TEXT 33
TEXT
yadum ca turvasum caiva
devayani vyajayata
druhyum canum ca purum ca
sarmistha varsaparvani

Devayani gave birth to Yadu and Turvasu, and Sarmistha gave birth to
Druhyu, Anu and Puru.
TEXT 34
TEXT
garbha-sambhavam asurya
bhartur vijnaya manini
devayani pitur geham
yayau krodha-vimurchita

When the proud Devayani understood from outside sources that Sarmistha
was pregnant by her husband, she was frenzied with anger. Thus she
departed for her father’s house.
TEXT 35
TEXT
priyam anugatah kami
vacobhir upamantrayan
na prasadayitum seke
pada-samvahanadibhih

King Yayati, who was very lusty, followed his wife, caught her and
tried to appease her by speaking pleasing words and massaging her feet,
but he could not satisfy her by any means.
TEXT 36
TEXT
sukras tam aha kupitah
stri-kamanrta-purusa
tvam jara visatam manda
virupa-karani nrnam

Sukracarya was extremely angry. “You untruthful fool, lusting after
women! You have done a great wrong,” he said. “I therefore curse you to
be attacked and disfigured by old age and invalidity.”
TEXT 37
TEXT
sri-yayatir uvaca
atrpto ‘smy adya kamanam
brahman duhitari sma te
vyatyasyatam yatha-kamam
vayasa yo ‘bhidhasyati

King Yayati said, “O learned, worshipable brahmana, I have not yet
satisfied my lusty desires with your daughter.” Sukracarya then replied,
“You may exchange your old age with someone who will agree to transfer
his youth to you.”

TEXT 38
TEXT
iti labdha-vyavasthanah
putram jyestham avocata
yado tata praticchemam
jaram dehi nijam vayah

When Yayati received this benediction from Sukracarya, he requested
his eldest son: My dear son Yadu, please give me your youth in exchange
for my old age and invalidity.
TEXT 39
TEXT
matamaha-krtam vatsa
na trpto visayesv aham
vayasa bhavadiyena
ramsye katipayah samah

My dear son, I am not yet satisfied in my sexual desires. But if you
are kind to me, you can take the old age given by your maternal
grandfather, and I may take your youth so that I may enjoy life for a few
years more.

TEXT 40
TEXT
sri-yadur uvaca
notsahe jarasa sthatum
antara praptaya tava
aviditva sukham gramyam
vaitrsnyam naiti purusah

Yadu replied: My dear father, you have already achieved old age,
although you also were a young man. But I do not welcome your old age and
invalidity, for unless one enjoys material happiness, one cannot attain
renunciation.

TEXT 41
TEXT
turvasus coditah pitra
druhyus canus ca bharata
pratyacakhyur adharmajna
hy anitye nitya-buddhayah

O Maharaja Pariksit, Yayati similarly requested his sons Turvasu,
Druhyu and Anu to exchange their youth for his old age, but because they
were unaware of religious principles, they thought that their flickering
youth was eternal, and therefore they refused to carry out their father’s
order.
TEXT 42
TEXT
aprcchat tanayam purum
vayasonam gunadhikam
na tvam agrajavad vatsa
mam pratyakhyatum arhasi

King Yayati then requested Puru, who was younger than these three
brothers but more qualified, “My dear son, do not be disobedient like
your elder brothers, for that is not your duty.”
TEXT 43
TEXT
sri-purur uvaca
ko nu loke manusyendra
pitur atma-krtah puman
pratikartum ksamo yasya
prasadad vindate param

Puru replied: O Your Majesty, who in this world can repay his debt to
his father? By the mercy of one’s father, one gets the human form of
life, which can enable one to become an associate of the Supreme Lord.

TEXT 44
TEXT
uttamas cintitam kuryat
prokta-kari tu madhyamah
adhamo ‘sraddhaya kuryad
akartoccaritam pituh

A son who acts by anticipating what his father wants him to do is
first class, one who acts upon receiving his father’s order is second
class, and one who executes his father’s order irreverently is third
class. But a son who refuses his father’s order is like his father’s
stool.

TEXT 45
TEXT
iti pramuditah puruh
pratyagrhnaj jaram pituh
so ‘pi tad-vayasa kaman
yathavaj jujuse nrpa

Sukadeva Gosvami said: In this way, O Maharaja Pariksit, the son named
Puru was very pleased to accept the old age of his father, Yayati, who
took the youth of his son and enjoyed this material world as he required.
TEXT 46
TEXT
sapta-dvipa-patih samyak
pitrvat palayan prajah
yathopajosam visayan
jujuse ‘vyahatendriyah

Thereafter, King Yayati became the ruler of the entire world,
consisting of seven islands, and ruled the citizens exactly like a
father. Because he had taken the youth of his son, his senses were
unimpaired, and he enjoyed as much material happiness as he desired.
TEXT 47
TEXT
devayany apy anudinam
mano-vag-deha-vastubhih
preyasah paramam pritim
uvaha preyasi rahah

In secluded places, engaging her mind, words, body and various
paraphernalia, Devayani, the dear wife of Maharaja Yayati, always brought
her husband the greatest possible transcendental bliss.
TEXT 48
TEXT
ayajad yajna-purusam
kratubhir bhuri-daksinaih
sarva-devamayam devam
sarva-vedamayam harim

King Yayati performed various sacrifices, in which he offered abundant
gifts to the brahmanas to satisfy the Supreme Lord, Hari, who is the
reservoir of all the demigods and the object of all Vedic knowledge.
TEXT 49
TEXT
yasminn idam viracitam
vyomniva jaladavalih
naneva bhati nabhati
svapna-maya-manorathah

The Supreme Lord, Vasudeva, who created the cosmic manifestation,
exhibits Himself as all-pervading, like the sky that holds clouds. And
when the creation is annihilated, everything enters into the Supreme
Lord, Visnu, and varieties are no longer manifested.

TEXT 50
TEXT
tam eva hrdi vinyasya
vasudevam guhasayam
narayanam aniyamsam
nirasir ayajat prabhum

Without material desires, Maharaja Yayati worshiped the Supreme Lord,
who is situated in everyone’s heart as Narayana and is invisible to
material eyes, although existing everywhere.

TEXT 51
TEXT
evam varsa-sahasrani
manah-sasthair manah-sukham
vidadhano ‘pi natrpyat
sarva-bhaumah kad-indriyaih

Although Maharaja Yayati was the king of the entire world and he
engaged his mind and five senses in enjoying material possessions for one
thousand years, he was unable to be satisfied.

TEXT 1
TEXT
sri-suka uvaca
pitropasiksito ramas
tatheti kuru-nandana
samvatsaram tirtha-yatram
caritvasramam avrajat

Sukadeva Gosvami said: My dear Maharaja Pariksit, son of the Kuru
dynasty, when Lord Parasurama was given this order by his father, he
immediately agreed, saying, “Let it be so.” For one complete year he
traveled to holy places. Then he returned to his father’s residence.
TEXT 2
TEXT
kadacid renuka yata
gangayam padma-malinam
gandharva-rajam kridantam
apsarobhir apasyata

Once when Renuka, the wife of Jamadagni, went to the bank of the
Ganges to get water, she saw the King of the Gandharvas, decorated with a
garland of lotuses and sporting in the Ganges with celestial women
[Apsaras].
TEXT 3
TEXT
vilokayanti kridantam
udakartham nadim gata
homa-velam na sasmara
kincic citraratha-sprha

She had gone to bring water from the Ganges, but when she saw
Citraratha, the King of the Gandharvas, sporting with the celestial
girls, she was somewhat inclined toward him and failed to remember that
the time for the fire sacrifice was passing.
TEXT 4
TEXT
kalatyayam tam vilokya
muneh sapa-visankita
agatya kalasam tasthau
purodhaya krtanjalih

Later, understanding that the time for offering the sacrifice had
passed, Renuka feared a curse from her husband. Therefore when she
returned she simply put the waterpot before him and stood there with
folded hands.
TEXT 5
TEXT
vyabhicaram munir jnatva
patnyah prakupito ‘bravit
ghnatainam putrakah papam
ity uktas te na cakrire

The great sage Jamadagni understood the adultery in the mind of his
wife. Therefore he was very angry and told his sons, “My dear sons, kill
this sinful woman!” But the sons did not carry out his order.
TEXT 6
TEXT
ramah sancoditah pitra
bhratrn matra sahavadhit
prabhava-jno muneh samyak
samadhes tapasas ca sah

Jamadagni then ordered his youngest son, Parasurama, to kill his
brothers, who had disobeyed this order, and his mother, who had mentally
committed adultery. Lord Parasurama, knowing the power of his father, who
was practiced in meditation and austerity, killed his mother and brothers
immediately.

TEXT 7
TEXT
varena cchandayam asa
pritah satyavati-sutah
vavre hatanam ramo ‘pi
jivitam casmrtim vadhe

Jamadagni, the son of Satyavati, was very much pleased with Parasurama
and asked him to take any benediction he liked. Lord Parasurama replied,
“Let my mother and brothers live again and not remember having been
killed by me. This is the benediction I ask.”
TEXT 8
TEXT
uttasthus te kusalino
nidrapaya ivanjasa
pitur vidvams tapo-viryam
ramas cakre suhrd-vadham

Thereafter, by the benediction of Jamadagni, Lord Parasurama’s mother
and brothers immediately came alive and were very happy, as if awakened
from sound sleep. Lord Parasurama had killed his relatives in accordance
with his father’s order because he was fully aware of his father’s power,
austerity and learning.
TEXT 9
TEXT
ye ‘rjunasya suta rajan
smarantah sva-pitur vadham
rama-virya-parabhuta
lebhire sarma na kvacit

My dear King Pariksit, the sons of Kartaviryarjuna, who were defeated
by the superior strength of Parasurama, never achieved happiness, for
they always remembered the killing of their father

TEXT 10
TEXT
ekadasramato rame
sabhratari vanam gate
vairam sisadhayisavo
labdha-cchidra upagaman

Once when Parasurama left the asrama for the forest with Vasuman and
his other brothers, the sons of Kartaviryarjuna took the opportunity to
approach Jamadagni’s residence to seek vengeance for their grudge.
TEXT 11
TEXT
drstvagny-agara asinam
avesita-dhiyam munim
bhagavaty uttamasloke
jaghnus te papa-niscayah

The sons of Kartaviryarjuna were determined to commit sinful deeds.
Therefore when they saw Jamadagni sitting by the side of the fire to
perform yajna and meditating upon the Supreme Personality of Godhead, who
is praised by the best of selected prayers, they took the opportunity to
kill him.
TEXT 12
TEXT
yacyamanah krpanaya
rama-matratidarunah
prasahya sira utkrtya
ninyus te ksatra-bandhavah

With pitiable prayers, Renuka, the mother of Parasurama and wife of
Jamadagni, begged for the life of her husband. But the sons of
Kartaviryarjuna, being devoid of the qualities of ksatriyas, were so
cruel that despite her prayers they forcibly cut off his head and took it
away.
TEXT 13
TEXT
renuka duhkha-sokarta
nighnanty atmanam atmana
rama rameti tateti
vicukrosoccakaih sati

Lamenting in grief for the death of her husband, the most chaste
Renuka struck her own body with her hands and cried very loudly, “O Rama,
my dear son Rama!”
TEXT 14
TEXT
tad upasrutya durastha
ha ramety artavat svanam
tvarayasramam asadya
dadrsuh pitaram hatam

Although the sons of Jamadagni, including Lord Parasurama, were a long
distance from home, as soon as they heard Renuka loudly calling “O Rama,
O my son,” they hastily returned to the asrama, where they saw their
father already killed.
TEXT 15
TEXT
te duhkha-rosamarsartisoka-
vega-vimohitah
ha tata sadho dharmistha
tyaktvasman svar-gato bhavan

Virtually bewildered by grief, anger, indignation, affliction and
lamentation, the sons of Jamadagni cried, “O father, most religious,
saintly person, you have left us and gone to the heavenly planets !”
TEXT 16
TEXT
vilapyaivam pitur deham
nidhaya bhratrsu svayam
pragrhya parasum ramah
ksatrantaya mano dadhe

Thus lamenting, Lord Parasurama entrusted his father’s dead body to
his brothers and personally took up his axe, having decided to put an end
to all the ksatriyas on the surface of the world.
TEXT 17
TEXT
gatva mahismatim ramo
brahma-ghna-vihata-sriyam
tesam sa sirsabhi rajan
madhye cakre maha-girim

O King, Lord Parasurama then went to Mahismati, which was already
doomed by the sinful killing of a brahmana. In the midst of that city he
made a mountain of heads, severed from the bodies of the sons of
Kartaviryarjuna.
TEXTS 18-19
TEXT
tad-raktena nadim ghoram
abrahmanya-bhayavaham
hetum krtva pitr-vadham
ksatre ‘mangala-karini
trih-sapta-krtvah prthivim
krtva nihksatriyam prabhuh
samanta-pancake cakre
sonitodan hradan nava

With the blood of the bodies of these sons, Lord Parasurama created a
ghastly river, which brought great fear to the kings who had no respect
for brahminical culture. Because the ksatriyas, the men of power in
government, were performing sinful activities, Lord Parasurama, on the
plea of retaliating for the murder of his father, rid all the ksatriyas
from the face of the earth twenty-one times. Indeed, in the place known
as Samanta-pancaka he created nine lakes filled with their blood.

TEXT 20
TEXT
pituh kayena sandhaya
sira adaya barhisi
sarva-deva-mayam devam
atmanam ayajan makhaih

Thereafter, Parasurama joined his father’s head to the dead body and
placed the whole body and head upon kusa grass. By offering sacrifices,
he began to worship Lord Vasudeva, who is the all-pervading Supersoul of
all the demigods and of every living entity.
TEXTS 21-22
TEXT
dadau pracim disam hotre
brahmane daksinam disam
adhvaryave praticim vai
udgatre uttaram disam
anyebhyo ‘vantara-disah
kasyapaya ca madhyatah
aryavartam upadrastre
sadasyebhyas tatah param

After completing the sacrifice, Lord Parasurama gave the eastern
direction to the hota as a gift, the south to the brahma, the west to the
adhvaryu, the north to the udgata, and the four corners–northeast,
southeast, northwest and southwest–to the other priests. He gave the
middle to Kasyapa and the place known as Aryavarta to the upadrasta.
Whatever remained he distributed among the sadasyas, the associate
priests.

TEXT 23
TEXT
tatas cavabhrtha-snanavidhutasesa-
kilbisah
sarasvatyam maha-nadyam
reje vyabbhra ivamsuman

Thereafter, having completed the ritualistic sacrificial ceremonies,
Lord Parasurama took the bath known as the avabhrtha-snana. Standing on
the bank of the great river Sarasvati, cleared of all sins, Lord
Parasurama appeared like the sun in a clear, cloudless sky.

TEXT 24
TEXT
sva-deham jamadagnis tu
labdhva samjnana-laksanam
rsinam mandale so ‘bhut
saptamo rama-pujita

Thus Jamadagni, being worshiped by Lord Parasurama, was brought back
to life with full remembrance, and he became one of the seven sages in
the group of seven stars.

TEXT 25
TEXT
jamadagnyo ‘pi bhagavan
ramah kamala-locanah
agaminy antare rajan
vartayisyati vai brhat

My dear King Pariksit, in the next manvantara the lotus-eyed
Personality of Godhead Lord Parasurama, the son of Jamadagni, will be a
great propounder of Vedic knowledge. In other words, he will be one of
the seven sages.
TEXT 26
TEXT
aste ‘dyapi mahendradrau
nyasta-dandah prasanta-dhih
upagiyamana-caritah
siddha-gandharva-caranaih

Lord Parasurama still lives as an intelligent brahmana in the
mountainous country known as Mahendra. Completely satisfied, having given
up all the weapons of a ksatriya, he is always worshiped, adored and
offered prayers for his exalted character and activities by such
celestial beings as the Siddhas, Caranas and Gandharvas.
TEXT 27
TEXT
evam bhrgusu visvatma
bhagavan harir isvarah
avatirya param bharam
bhuvo ‘han bahuso nrpan

In this way the supreme soul, the Supreme Personality of Godhead, the
Lord and the supreme controller, descended as an incarnation in the Bhrgu
dynasty and released the universe from the burden of undesirable kings by
killing them many times.
TEXT 28
TEXT
gadher abhun maha-tejah
samiddha iva pavakah
tapasa ksatram utsrjya
yo lebhe brahma-varcasam

Visvamitra, the son of Maharaja Gadhi, was as powerful as the flames
of fire. From the position of a ksatriya, he achieved the position of a
powerful brahmana by undergoing penances and austerities.

TEXT 29
TEXT
visvamitrasya caivasan
putra eka-satam nrpa
madhyamas tu madhucchanda
madhucchandasa eva te

O King Pariksit, Visvamitra had 101 sons, of whom the middle one was
known as Madhucchanda. In relation to him, all the other sons were
celebrated as the Madhucchandas.

TEXT 30
TEXT
putram krtva sunahsepham
devaratam ca bhargavam
ajigartam sutan aha
jyestha esa prakalpyatam

Visvamitra accepted the son of Ajigarta known as Sunahsepha, who was
born in the Bhrgu dynasty and was also known as Devarata, as one of his
own sons. Visvamitra ordered his other sons to accept Sunahsepha as their
eldest brother.
TEXT 31
TEXT
yo vai hariscandra-makhe
vikritah purusah pasuh
stutva devan prajesadin
mumuce pasa-bandhanat

Sunahsepha’s father sold Sunahsepha to be sacrificed as a man-animal
in the yajna of King Hariscandra. When Sunahsepha was brought into the
sacrificial arena, he prayed to the demigods for release and was released
by their mercy.

TEXT 32
TEXT
yo rato deva-yajane
devair gadhisu tapasah
deva-rata iti khyatah
sunahsephas tu bhargavah

Although Sunahsepha was born in the Bhargava dynasty, he was greatly
advanced in spiritual life, and therefore the demigods involved in the
sacrifice protected him. Consequently he was also celebrated as the
descendant of Gadhi named Devarata.
TEXT 33
TEXT
ye madhucchandaso jyesthah
kusalam menire na tat
asapat tan munih kruddho
mleccha bhavata durjanah

When requested by their father to accept Sunahsepha as the eldest son,
the elder fifty of the Madhucchandas, the sons of Visvamitra, did not
agree. Therefore Visvamitra, being angry, cursed them. “May all of you
bad sons become mlecchas,” he said, “being opposed to the principles of
Vedic culture.”

TEXT 34
TEXT
sa hovaca madhucchandah
sardham pancasata tatah
yan no bhavan sanjanite
tasmims tisthamahe vayam

When the elder Madhucchandas were cursed, the younger fifty, along
with Madhucchanda himself, approached their father and agreed to accept
his proposal. “Dear father,” they said, “we shall abide by whatever
arrangement you like.”
TEXT 35
TEXT
jyestham mantra-drsam cakrus
tvam anvanco vayam sma hi
visvamitrah sutan aha
viravanto bhavisyatha
ye manam me ‘nugrhnanto
viravantam akarta mam

Thus the younger Madhucchandas accepted Sunahsepha as their eldest
brother and told him, “We shall follow your orders.” Visvamitra then said
to his obedient sons, “Because you have accepted Sunahsepha as your
eldest brother, I am very satisfied. By accepting my order, you have made
me a father of worthy sons, and therefore I bless all of you to become
the fathers of sons also.”

TEXT 36
TEXT
esa vah kusika viro
devaratas tam anvita
anye castaka-haritajaya-
kratumad-adayah

Visvamitra said, “O Kusikas [descendants of Kausika], this Devarata is
my son and is one of you. Please obey his orders.” O King Pariksit,
Visvamitra had many other sons, such as Astaka, Harita, Jaya and
Kratuman.
TEXT 37
TEXT
evam kausika-gotram tu
visvamitraih prthag-vidham
pravarantaram apannam
tad dhi caivam prakalpitam

Visvamitra cursed some of his sons and blessed the others, and he also
adopted a son. Thus there were varieties in the Kausika dynasty, but
among all the sons, Devarata was considered the eldest.

TEXT 1
TEXT
sri-suka uvaca
athatah sruyatam rajan
vamsah somasya pavanah
yasminn ailadayo bhupah
kirtyante punya-kirtayah

Srila Sukadeva Gosvami said to Maharaja Pariksit: O King, thus far you
have heard the description of the dynasty of the sun-god. Now hear the
most glorious and purifying description of the dynasty of the moon-god.
This description mentions kings like Aila [Pururava] of whom it is
glorious to hear.
TEXT 2
TEXT
sahasra-sirasah pumso
nabhi-hrada-saroruhat
jatasyasit suto dhatur
atrih pitr-samo gunaih

Lord Visnu [Garbhodakasayi Visnu] is also known as Sahasra-sirsa
Purusa. From the lake of His navel sprang a lotus, on which Lord Brahma
was generated. Atri, the son of Lord Brahma, was as qualified as his
father.
TEXT 3
TEXT
tasya drgbhyo ‘bhavat putrah
somo ‘mrtamayah kila
viprausadhy-udu-gananam
brahmana kalpitah patih

From Atri’s tears of jubilation was born a son named Soma, the moon,
who was full of soothing rays. Lord Brahma appointed him the director of
the brahmanas, drugs and luminaries.

TEXT 4
TEXT
so ‘yajad rajasuyena
vijitya bhuvana-trayam
patnim brhaspater darpat
taram namaharad balat

After conquering the three worlds [the upper, middle and lower
planetary systems], Soma, the moon-god, performed a great sacrifice known
as the Rajasuya-yajna. Because he was very much puffed up, he forcibly
kidnapped Brhaspati’s wife, whose name was Tara.
TEXT 5
TEXT
yada sa deva-guruna
yacito ‘bhiksnaso madat
natyajat tat-krte jajne
sura-danava-vigrahah

Although requested again and again by Brhaspati, the spiritual master
of the demigods, Soma did not return Tara. This was due to his false
pride. Consequently, a fight ensued between the demigods and the demons.
TEXT 6
TEXT
sukro brhaspater dvesad
agrahit sasurodupam
haro guru-sutam snehat
sarva-bhuta-ganavrtah

Because of enmity between Brhaspati and Sukra, Sukra took the side of
the moon-god and was joined by the demons. But Lord Siva, because of
affection for the son of his spiritual master, joined the side of
Brhaspati and was accompanied by all the ghosts and hobgoblins.

TEXT 7
TEXT
sarva-deva-ganopeto
mahendro gurum anvayat
surasura-vinaso ‘bhut
samaras tarakamayah

King Indra, accompanied by all kinds of demigods, joined the side of
Brhaspati. Thus there was a great fight, destroying both demons and
demigods, only for the sake of Tara, Brhaspati’s wife.
TEXT 8
TEXT
nivedito ‘thangirasa
somam nirbhartsya visva-krt
taram sva-bhartre prayacchad
antarvatnim avait patih

When Lord Brahma was fully informed by Angira about the entire
incident, he severely chastised the moon-god, Soma. Thus Lord Brahma
delivered Tara to her husband, who could then understand that she was
pregnant.
TEXT 9
TEXT
tyaja tyajasu dusprajne
mat-ksetrad ahitam paraih
naham tvam bhasmasat kuryam
striyam santanike ‘sati

Brhaspati said: You foolish woman, your womb, which was meant for me
to impregnate, has been impregnated by someone other than me. Immediately
deliver your child! Immediately deliver it! Be assured that after the
child is delivered, I shall not burn you to ashes. I know that although
you are unchaste, you wanted a son. Therefore I shall not punish you.

TEXT 10
TEXT
tatyaja vridita tara
kumaram kanaka-prabham
sprham angirasas cakre
kumare soma eva ca

Sukadeva Gosvami continued: By Brhaspati’s order, Tara, who was very
much ashamed, immediately gave birth to the child, who was very
beautiful, with a golden bodily hue. Both Brhaspati and the moon-god,
Soma, desired the beautiful child.
TEXT 11
TEXT
mamayam na tavety uccais
tasmin vivadamanayoh
papracchur rsayo deva
naivoce vridita tu sa

Fighting again broke out between Brhaspati and the moon-god, both of
whom claimed, “This is my child, not yours!” All the saints and demigods
present asked Tara whose child the newborn baby actually was, but because
she was ashamed she could not immediately answer.
TEXT 12
TEXT
kumaro mataram praha
kupito ‘lika-lajjaya
kim na vacasy asad-vrtte
atmavadyam vadasu me

The child then became very angry and demanded that his mother
immediately tell the truth. “You unchaste woman,” he said, “what is the
use of your unnecessary shame? Why do you not admit your fault?
Immediately tell me about your faulty behavior.”
TEXT 13
TEXT
brahma tam raha ahuya
samapraksic ca santvayan
somasyety aha sanakaih
somas tam tavad agrahit

Lord Brahma then brought Tara to a secluded place, and after pacifying
her he asked to whom the child actually belonged. She replied very
slowly, “This is the son of Soma, the moon-god.” Then the moon-god
immediately took charge of the child.
TEXT 14
TEXT
tasyatma-yonir akrta
budha ity abhidham nrpa
buddhya gambhiraya yena
putrenapoduran mudam

O Maharaja Pariksit, when Lord Brahma saw that the child was deeply
intelligent, he gave the child the name Budha. The moon-god, the ruler of
the stars, enjoyed great jubilation because of this son.
TEXTS 15-16
TEXT
tatah pururava jajne
ilayam ya udahrtah
tasya rupa-gunaudaryasila-
dravina-vikraman
srutvorvasindra-bhavane
giyamanan surarsina
tad-antikam upeyaya
devi smara-sarardita

Thereafter, from Budha, through the womb of Ila, a son was born named
Pururava, who was described in the beginning of the Ninth Canto. When his
beauty, personal qualities, magnanimity, behavior, wealth and power were
described by Narada in the court of Lord Indra, the celestial woman
Urvasi was attracted to him. Pierced by the arrow of Cupid, she thus
approached him.
TEXTS 17-18
TEXT
mitra-varunayoh sapad
apanna nara-lokatam
nisamya purusa-srestham
kandarpam iva rupinam
dhrtim vistabhya lalana
upatasthe tad-antike
sa tam vilokya nrpatir
harsenotphulla-locanah
uvaca slaksnaya vaca
devim hrsta-tanuruhah

Having been cursed by Mitra and Varuna, the celestial woman Urvasi had
acquired the habits of a human being. Therefore, upon seeing Pururava,
the best of males, whose beauty resembled that of Cupid, she controlled
herself and then approached him. When King Pururava saw Urvasi, his eyes
became jubilant in the ecstasy of joy, and the hairs on his body stood on
end. With mild, pleasing words, he spoke to her as follows.
TEXT 19
TEXT
sri-rajovaca
svagatam te vararohe
asyatam karavama kim
samramasva maya sakam
ratir nau sasvatih samah

King Pururava said: O most beautiful woman, you are welcome. Please
sit here and tell me what I can do for you. You may enjoy with me as long
as you desire. Let us pass our life happily in a sexual relationship.
TEXT 20
TEXT
urvasy uvaca
kasyas tvayi na sajjeta
mano drstis ca sundara
yad-angantaram asadya
cyavate ha riramsaya

Urvasi replied: O most handsome man, who is the woman whose mind and
sight would not be attracted by you? If a woman takes shelter of your
chest, she cannot refuse to enjoy with you in a sexual relationship.

TEXT 21
TEXT
etav uranakau rajan
nyasau raksasva manada
samramsye bhavata sakam
slaghyah strinam varah smrtah

My dear King Pururava, please give protection to these two lambs, who
have fallen down with me. Although I belong to the heavenly planets and
you belong to earth, I shall certainly enjoy sexual union with you. I
have no objection to accepting you as my husband, for you are superior in
every respect.

TEXT 22
TEXT
ghrtam me vira bhaksyam syan
nekse tvanyatra maithunat
vivasasam tat tatheti
pratipede mahamanah

Urvasi said: “My dear hero, only preparations made in ghee [clarified
butter] will be my eatables, and I shall not want to see you naked at any
time, except at the time of sexual intercourse.” The great-minded King
Pururava accepted these proposals.
TEXT 23
TEXT
aho rupam aho bhavo
nara-loka-vimohanam
ko na seveta manujo
devim tvam svayam agatam

Pururava replied: O beautiful one, your beauty is wonderful and your
gestures are also wonderful. Indeed, you are attractive to all human
society. Therefore, since you have come of your own accord from the
heavenly planets, who on earth would not agree to serve a demigoddess
such as you.

TEXT 24
TEXT
taya sa purusa-srestho
ramayantya yatharhatah
reme sura-viharesu
kamam caitrarathadisu

Sukadeva Gosvami continued: The best of human beings, Pururava, began
freely enjoying the company of Urvasi, who engaged in sexual activities
with him in many celestial places, such as Caitraratha and Nandanakanana,
where the demigods enjoy.
TEXT 25
TEXT
ramamanas taya devya
padma-kinjalka-gandhaya
tan-mukhamoda-musito
mumude ‘har-ganan bahun

Urvasi’s body was as fragrant as the saffron of a lotus. Being
enlivened by the fragrance of her face and body, Pururava enjoyed her
company for many days with great jubilation.
TEXT 26
TEXT
apasyann urvasim indro
gandharvan samacodayat
urvasi-rahitam mahyam
asthanam natisobhate

Not seeing Urvasi in his assembly, the King of heaven, Lord Indra,
said, “Without Urvasi my assembly is no longer beautiful.” Considering
this, he requested the Gandharvas to bring her back to his heavenly
planet.
TEXT 27
TEXT
te upetya maha-ratre
tamasi pratyupasthite
urvasya uranau jahrur
nyastau rajani jayaya

Thus the Gandharvas came to earth, and at midnight, when everything
was dark, they appeared in the house of Pururava and stole the two lambs
entrusted to the King by his wife, Urvasi.

TEXT 28
TEXT
nisamyakranditam devi
putrayor niyamanayoh
hatasmy aham kunathena
napumsa vira-manina

Urvasi treated the two lambs like her own sons. Therefore, when they
were being taken by the Gandharvas and began crying, Urvasi heard them
and rebuked her husband. “Now I am being killed,” she said, “under the
protection of an unworthy husband, who is a coward and a eunuch although
he thinks himself a great hero.
TEXT 29
TEXT
yad-visrambhad aham nasta
hrtapatya ca dasyubhih
yah sete nisi santrasto
yatha nari diva puman

“Because I depended on him, the plunderers have deprived me of my two
sons the lambs, and therefore I am now lost. My husband lies down at
night in fear, exactly like a woman, although he appears to be a man
during the day.”
TEXT 30
TEXT
iti vak-sayakair biddhah
pratottrair iva kunjarah
nisi nistrimsam adaya
vivastro ‘bhyadravad rusa

Pururava, stricken by the sharp words of Urvasi like an elephant
struck by its driver’s pointed rod, became very angry. Not even dressing
himself properly, he took a sword in hand and went out naked into the
night to follow the Gandharvas who had stolen the lambs.
TEXT 31
TEXT
te visrjyoranau tatra
vyadyotanta sma vidyutah
adaya mesav ayantam
nagnam aiksata sa patim

After giving up the two lambs, the Gandharvas shone brightly like
lightning, thus illuminating the house of Pururava. Urvasi then saw her
husband returning with the lambs in hand, but he was naked, and therefore
she left.
TEXT 32
TEXT
ailo ‘pi sayane jayam
apasyan vimana iva
tac-citto vihvalah socan
babhramonmattavan mahim

No longer seeing Urvasi on his bed, Pururava was most aggrieved.
Because of his great attraction for her, he was very much disturbed.
Thus, lamenting, he began traveling about the earth like a madman.
TEXT 33
TEXT
sa tam viksya kuruksetre
sarasvatyam ca tat-sakhih
panca prahrsta-vadanah
praha suktam pururavah

Once during his travels all over the world, Pururava saw Urvasi,
accompanied by five companions, on the bank of the Sarasvati at
Kuruksetra. With jubilation in his face, he then spoke to her in sweet
words as follows.
TEXT 34
TEXT
aho jaye tistha tistha
ghore na tyaktum arhasi
mam tvam adyapy anirvrtya
vacamsi krnavavahai

O my dear wife, O most cruel one, kindly stay, kindly stay. I know
that I have never made you happy until now, but you should not give me up
for that reason. This is not proper for you. Even if you have decided to
give up my company, let us nonetheless talk for some time.
TEXT 35
TEXT
sudeho ‘yam pataty atra
devi duram hrtas tvaya
khadanty enam vrka grdhras
tvat-prasadasya naspadam

O goddess, now that you have refused me, my beautiful body will fall
down here, and because it is unsuitable for your pleasure, it will be
eaten by foxes and vultures.
TEXT 36
TEXT
urvasy uvaca
ma mrthah puruso ‘si tvam
ma sma tvadyur vrka ime
kvapi sakhyam na vai strinam
vrkanam hrdayam yatha

Urvasi said: My dear King, you are a man, a hero. Don’t be impatient
and give up your life. Be sober and don’t allow the senses to overcome
you like foxes. Don’t let the foxes eat you. In other words, you should
not be controlled by your senses. Rather, you should know that the heart
of a woman is like that of a fox. There is no use making friendship with
women.

TEXT 37
TEXT
striyo hy akarunah krura
durmarsah priya-sahasah
ghnanty alparthe ‘pi visrabdham
patim bhrataram apy uta

Women as a class are merciless and cunning. They cannot tolerate even
a slight offense. For their own pleasure they can do anything
irreligious, and therefore they do not fear killing even a faithful
husband or brother.

TEXT 38
TEXT
vidhayalika-visrambham
ajnesu tyakta-sauhrdah
navam navam abhipsantyah
pumscalyah svaira-vrttayah

Women are very easily seduced by men. Therefore, polluted women give
up the friendship of a man who is their well-wisher and establish false
friendship among fools. Indeed, they seek newer and newer friends, one
after another.

TEXT 39
TEXT
samvatsarante hi bhavan
eka-ratram mayesvarah
ramsyaty apatyani ca te
bhavisyanty aparani bhoh

O my dear King, you will be able to enjoy with me as my husband at the
end of every year, for one night only. In this way you will have other
children, one after another.

TEXT 40
TEXT
antarvatnim upalaksya
devim sa prayayau purim
punas tatra gato ‘bdante
urvasim vira-mataram

Understanding that Urvasi was pregnant, Pururava returned to his
palace. At the end of the year, there at Kuruksetra, he again obtained
the association of Urvasi, who was then the mother of a heroic son.
TEXT 41
TEXT
upalabhya muda yuktah
samuvasa taya nisam
athainam urvasi praha
krpanam virahaturam

Having regained Urvasi at the end of the year, King Pururava was most
jubilant, and he enjoyed her company in sex for one night. But then he
was very sorry at the thought of separation from her, so Urvasi spoke to
him as follows.
TEXT 42
TEXT
gandharvan upadhavemams
tubhyam dasyanti mam iti
tasya samstuvatas tusta
agni-sthalim dadur nrpa
urvasim manyamanas tam
so ‘budhyata caran vane

Urvasi said: “My dear King, seek shelter of the Gandharvas, for they
will be able to deliver me to you again.” In accordance with these words,
the King satisfied the Gandharvas by prayers, and the Gandharvas, being
pleased with him, gave him an Agnisthali girl who looked exactly like
Urvasi. Thinking that the girl was Urvasi, the King began walking with
her in the forest, but later he could understand that she was not Urvasi
but Agnisthali.

TEXT 43
TEXT
sthalim nyasya vane gatva
grhan adhyayato nisi
tretayam sampravrttayam
manasi trayy avartata

King Pururava then left Agnisthali in the forest and returned home,
where he meditated all night upon Urvasi. In the course of his
meditation, the Treta millennium began, and therefore the principles of
the three Vedas, including the process of performing yajna to fulfill
fruitive activities, appeared within his heart.

TEXTS 44-45
TEXT
sthali-sthanam gato ‘svattham
sami-garbham vilaksya sah
tena dve arani krtva
urvasi-loka-kamyaya
urvasim mantrato dhyayann
adhararanim uttaram
atmanam ubhayor madhye
yat tat prajananam prabhuh

When the process of fruitive yajna became manifest within his heart,
King Pururava went to the same spot where he had left Agnisthali. There
he saw that from the womb of a sami tree, an asvattha tree had grown. He
then took a piece of wood from that tree and made it into two aranis.
Desiring to go to the planet where Urvasi resided, he chanted mantras,
meditating upon the lower arani as Urvasi, the upper one as himself, and
the piece of wood between them as his son. In this way he began to ignite
a fire.

TEXT 46
TEXT
tasya nirmanthanaj jato
jata-veda vibhavasuh
trayya sa vidyaya rajna
putratve kalpitas tri-vrt

From Pururava’s rubbing of the aranis came a fire. By such a fire one
can achieve all success in material enjoyment and be purified in seminal
birth, initiation and in the performance of sacrifice, which are invoked
with the combined letters a-u-m. Thus the fire was considered the son of
King Pururava.

TEXT 47
TEXT
tenayajata yajnesam
bhagavantam adhoksajam
urvasi-lokam anvicchan
sarva-devamayam harim

By means of that fire, Pururava, who desired to go to the planet where
Urvasi resided, performed a sacrifice, by which he satisfied the Supreme
Personality of Godhead, Hari, the enjoyer of the results of sacrifice.
Thus he worshiped the Lord, who is beyond the perception of the senses
and is the reservoir of all the demigods.

TEXT 48
TEXT
eka eva pura vedah
pranavah sarva-vanmayah
devo narayano nanya
eko ‘gnir varna eva ca

In the Satya-yuga, the first millennium, all the Vedic mantras were
included in one mantra–pranava, the root of all Vedic mantras. In other
words, the Atharva Veda alone was the source of all Vedic knowledge. The
Supreme Personality of Godhead Narayana was the only worshipable Deity;
there was no recommendation for worship of the demigods. Fire was one
only, and the only order of life in human society was known as hamsa.

TEXT 49
TEXT
pururavasa evasit
trayi treta-mukhe nrpa
agnina prajaya raja
lokam gandharvam eyivan

O Maharaja Pariksit, at the beginning of Treta-yuga, King Pururava
inaugurated a karma-kanda sacrifice. Thus Pururava, who considered the
yajnic fire his son, was able to go to Gandharvaloka as he desired.

TEXT 1
TEXT
sri-suka uvaca
kusasya catithis tasman
nisadhas tat-suto nabhah
pundariko ‘tha tat-putrah
ksemadhanvabhavat tatah

Sukadeva Gosvami said: The son of Ramacandra was Kusa, the son of Kusa
was Atithi, the son of Atithi was Nisadha, and the son of Nisadha was
Nabha. The son of Nabha was Pundarika, and from Pundarika came a son
named Ksemadhanva.

TEXT 2
TEXT
devanikas tato ‘nihah
pariyatro ‘tha tat-sutah
tato balasthalas tasmad
vajranabho ‘rka-sambhavah

son was Pariyatra, and Pariyatra’s son was Balasthala. The son of
Balasthala was Vajranabha, who was said to have been born from the
effulgence of the sun-god.
TEXTS 3-4
TEXT
saganas tat-sutas tasmad
vidhrtis cabhavat sutah
tato hiranyanabho ‘bhud
yogacaryas tu jaimineh
sisyah kausalya adhyatmam
yajnavalkyo ‘dhyagad yatah
yogam mahodayam rsir
hrdaya-granthi-bhedakam

The son of Vajranabha was Sagana, and his son was Vidhrti. The son of
Vidhrti was Hiranyanabha, who became a disciple of Jaimini and became a
great acarya of mystic yoga. It is from Hiranyanabha that the great saint
Yajnavalkya learned the highly elevated system of mystic yoga known as
adhyatma-yoga, which can loosen the knots of material attachment in the
heart.
TEXT 5
TEXT
puspo hiranyanabhasya
dhruvasandhis tato ‘bhavat
sudarsano ‘thagnivarnah
sighras tasya maruh sutah

The son of Hiranyanabha was Puspa, and the son of Puspa was
Dhruvasandhi. The son of Dhruvasandhi was Sudarsana, whose son was
Agnivarna. The son of Agnivarna was named Sighra, and his son was Maru.
TEXT 6
TEXT
so ‘sav aste yoga-siddhah
kalapa-gramam asthitah
kaler ante surya-vamsam
nastam bhavayita punah

Having achieved perfection in the power of mystic yoga, Maru still
lives in a place known as Kalapa-grama. At the end of Kali-yuga, he will
revive the lost Surya dynasty by begetting a son.

TEXT 7
TEXT
tasmat prasusrutas tasya
sandhis tasyapy amarsanah
mahasvams tat-sutas tasmad
visvabahur ajayata

From Maru was born a son named Prasusruta, from Prasusruta came
Sandhi, from Sandhi came Amarsana, and from Amarsana a son named
Mahasvan. From Mahasvan, Visvabahu took his birth.
TEXT 8
TEXT
tatah prasenajit tasmat
taksako bhavita punah
tato brhadbalo yas tu
pitra te samare hatah

From Visvabahu came a son named Prasenajit, from Prasenajit came
Taksaka, and from Taksaka came Brhadbala, who was killed in a fight by
your father.
TEXT 9
TEXT
ete hiksvaku-bhupala
atitah srnv anagatan
brhadbalasya bhavita
putro namna brhadranah

All these kings in the dynasty of Iksvaku have passed away. Now please
listen as I describe the kings who will be born in the future. From
Brhadbala will come Brhadrana.
TEXT 10
TEXT
urukriyah sutas tasya
vatsavrddho bhavisyati
prativyomas tato bhanur
divako vahini-patih

The son of Brhadrana will be Urukriya, who will have a son named
Vatsavrddha. Vatsavrddha will have a son named Prativyoma, and Prativyoma
will have a son named Bhanu, from whom Divaka, a great commander of
soldiers, will take birth.
TEXT 11
TEXT
sahadevas tato viro
brhadasvo ‘tha bhanuman
pratikasvo bhanumatah
supratiko ‘tha tat-sutah

Thereafter, from Divaka will come a son named Sahadeva, and from
Sahadeva a great hero named Brhadasva. From Brhadasva will come Bhanuman,
and from Bhanuman will come Pratikasva. The son of Pratikasva will be
Supratika.
TEXT 12
TEXT
bhavita marudevo ‘tha
sunaksatro ‘tha puskarah
tasyantariksas tat-putrah
sutapas tad amitrajit

Thereafter, from Supratika will come Marudeva; from Marudeva,
Sunaksatra; from Sunaksatra, Puskara; and from Puskara, Antariksa. The
son of Antariksa will be Sutapa, and his son will be Amitrajit.
TEXT 13
TEXT
brhadrajas tu tasyapi
barhis tasmat krtanjayah
rananjayas tasya sutah
sanjayo bhavita tatah

From Amitrajit will come a son named Brhadraja, from Brhadraja will
come Barhi, and from Barhi will come Krtanjaya. The son of Krtanjaya will
be known as Rananjaya, and from him will come a son named Sanjaya.
TEXT 14
TEXT
tasmac chakyo ‘tha suddhodo
langalas tat-sutah smrtah
tatah prasenajit tasmat
ksudrako bhavita tatah

From Sanjaya will come Sakya, from Sakya will come Suddhoda, and from
Suddhoda will come Langala. From Langala will come Prasenajit, and from
Prasenajit, Ksudraka.
TEXT 15
TEXT
ranako bhavita tasmat
surathas tanayas tatah
sumitro nama nisthanta
ete barhadbalanvayah

From Ksudraka will come Ranaka, from Ranaka will come Suratha, and
from Suratha will come Sumitra, ending the dynasty. This is a description
of the dynasty of Brhadbala.
TEXT 16
TEXT
iksvakunam ayam vamsah
sumitranto bhavisyati
yatas tam prapya rajanam
samstham prapsyati vai kalau

The last king in the dynasty of Iksvaku will be Sumitra; after Sumitra
there will be no more sons in the dynasty of the sun-god, and thus the
dynasty will end.