The Glories of the Descendants of King Priyavrata
In this chapter the descendants of Bharata Mahārāja and many other kings are described. The son of Mahārāja Bharata was named Sumati. He followed the path of liberation given by Ṛṣabhadeva. Some people mistakenly thought Sumati to be the direct incarnation of Lord Buddha. The son of Sumati was Devatājit, and his son was Devadyumna. Devadyumna’s son was Parameṣṭhī, and his son was Pratīha. Pratīha was a very great devotee of Lord Viṣṇu, and he had three sons, named Pratihartā, Prastotā and Udgātā. Pratihartā had two sons, Aja and Bhūmā. The son of Bhūmā was Udgītha, and the son of Udgītha was Prastāva. The son of Prastāva was Vibhu, and the son of Vibhu was Pṛthuṣeṇa, whose son was Nakta. The wife of Nakta, Druti, gave birth to Gaya, who was a very famous and saintly king. Actually King Gaya was a partial incarnation of Lord Viṣṇu, and because of his great devotion to Lord Viṣṇu he received the title Mahāpuruṣa. King Gaya had sons named Citraratha, Sumati and Avarodhana. The son of Citraratha was the emperor Samrāṭ, and his son was Marīci, whose son was Bindu. Bindu’s son was Madhu, and Madhu’s son was Vīravrata. Vīravrata’s two sons were Manthu and Pramanthu, and the son of Manthu was Bhauvana. The son of Bhauvana was Tvaṣṭā, and the son of Tvaṣṭā was Viraja, who glorified the whole dynasty. Viraja had one hundred sons and one daughter. Of these, the son named Śatajit became very famous.
bharatasyātmajaḥ sumatir nāmābhihito yam u ha vāva kecit pākhaṇḍina ṛṣabha-padavīm anuvartamānaṁ cānāryā aveda-samāmnātāṁ devatāṁ sva-manīṣayā pāpīyasyā kalau kalpayiṣyanti.
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī continued to speak; bharatasya—of Bharata Mahārāja; ātma-jaḥ—the son; sumatiḥ nāma-abhihitaḥ—named Sumati; yam—unto whom; u ha vāva—indeed; kecit—some; pākhaṇḍinaḥ—atheists, men without Vedic knowledge; ṛṣabha-padavīm—the path of King Ṛṣabhadeva; anuvartamānam—following; ca—and; anāryāḥ—not belonging to the Āryans who strictly follow the Vedic principles; aveda-samāmnātām—not enumerated in the Vedas; devatām—to be Lord Buddha or a similar Buddhist deity; sva-manīṣayā—by their own mental speculation; pāpīyasyā—most sinful; kalau—in this age of Kali; kalpayiṣyanti—will imagine.
Śrīla Śukadeva Gosvāmī continued: The son of Mahārāja Bharata known as Sumati followed the path of Ṛṣabhadeva, but some unscrupulous people imagined him to be Lord Buddha himself. These people, who were actually atheistic and of bad character, took up the Vedic principles in an imaginary, infamous way to support their activities. Thus these sinful people accepted Sumati as Lord Buddhadeva and propagated the theory that everyone should follow the principles of Sumati. In this way they were carried away by mental concoction.
Those who are Āryans strictly follow the Vedic principles, but in this age of Kali a community has sprung up known as the ārya-samāja, which is ignorant of the import of the Vedas in the paramparā system. Their leaders decry all bona fide ācāryas, and they pose themselves as the real followers of the Vedic principles. These ācāryas who do not follow the Vedic principles are presently known as the ārya-samājas, or the Jains. Not only do they not follow the Vedic principles, but they have no relationship with Lord Buddha. Imitating the behavior of Sumati, they claim to be the descendants of Ṛṣabhadeva. Those who are Vaiṣṇavas carefully avoid their company because they are ignorant of the path of the Vedas. In Bhagavad-gītā (15.15) Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ: “The real purpose of the Vedas is to understand Me.” This is the injunction of all Vedic literatures. One who does not know the greatness of Lord Kṛṣṇa cannot be accepted as an Āryan. Lord Buddha, an incarnation of Lord Kṛṣṇa, adopted a particular means to propagate the philosophy of bhāgavata-dharma. He preached almost exclusively among atheists. Atheists do not want any God, and Lord Buddha therefore said that there is no God, but he adopted the means to instruct his followers for their benefit. Therefore he preached in a duplicitous way, saying that there is no God. Nonetheless, he himself was an incarnation of God.
tasmād vṛddhasenāyāṁ devatājin-nāma putro ’bhavat.
tasmāt—from Sumati; vṛddha-senāyām—in the womb of his wife, named Vṛddhasenā; devatājit-nāma—named Devatājit; putraḥ—a son; abhavat—was born.
From Sumati, a son named Devatājit was born by the womb of his wife named Vṛddhasenā.
athāsuryāṁ tat-tanayo devadyumnas tato dhenumatyāṁ sutaḥ parameṣṭhī tasya suvarcalāyāṁ pratīha upajātaḥ.
atha—thereafter; āsuryām—in the womb of his wife, named Āsurī; tat-tanayaḥ—one son of Devatājit; deva-dyumnaḥ—named Devadyumna; tataḥ—from Devadyumna; dhenu-matyām—in the womb of Dhenumatī, the wife of Devadyumna; sutaḥ—one son; parameṣṭhī—named Parameṣṭhī; tasya—of Parameṣṭhī; suvarcalāyām—in the womb of his wife, named Suvarcalā; pratīhaḥ—the son named Pratīha; upajātaḥ—appeared.
Thereafter, in the womb of Āsurī, the wife of Devatājit, a son named Devadyumna was begotten. Devadyumna begot in the womb of his wife, Dhenumatī, a son named Parameṣṭhī. Parameṣṭhī begot a son named Pratīha in the womb of his wife, Suvarcalā.
ya ātma-vidyām ākhyāya svayaṁ saṁśuddho mahā-puruṣam anusasmāra.
yaḥ—who (King Pratīha); ātma-vidyām ākhyāya—after instructing many people about self-realization; svayam—personally; saṁśuddhaḥ—being very advanced and purified in self-realization; mahā-puruṣam—the Supreme Personality of Godhead, Viṣṇu; anusasmāra—perfectly understood and always remembered.
King Pratīha personally propagated the principles of self-realization. In this way, not only was he purified, but he became a great devotee of the Supreme Person, Lord Viṣṇu, and directly realized Him.
The word anusasmāra is very significant. God consciousness is not imaginary or concocted. The devotee who is pure and advanced realizes God as He is. Mahārāja Pratīha did so, and due to his direct realization of Lord Viṣṇu, he propagated self-realization and became a preacher. A real preacher cannot be bogus; he must first of all realize Lord Viṣṇu as He is. As confirmed in Bhagavad-gītā (4.34), upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ: “one who has seen the truth can impart knowledge.” The word tattva-darśī refers to one who has perfectly realized the Supreme Personality of Godhead. Such a person can become a guru and propound Vaiṣṇava philosophy all over the world. The paragon of bona fide preachers and guru is King Pratīha.
pratīhāt suvarcalāyāṁ pratihartrādayas traya āsann ijyā-kovidāḥ sūnavaḥ pratihartuḥ stutyām aja-bhūmānāv ajaniṣātām.
pratīhāt—from King Pratīha; suvarcalāyām—in the womb of his wife, named Suvarcalā; pratihartṛ-ādayaḥ trayaḥ—the three sons Pratihartā, Prastotā and Udgātā; āsan—came into being; ijyā-kovidāḥ—who were all very expert in the ritualistic ceremonies of the Vedas; sūnavaḥ—sons; pratihartuḥ—from Pratihartā; stutyām—in the womb of Stutī, his wife; aja-bhūmānau—the two sons Aja and Bhūmā; ajaniṣātām—were brought into existence.
In the womb of his wife Suvarcalā, Pratīha begot three sons, named Pratihartā, Prastotā and Udgātā. These three sons were very expert in performing Vedic rituals. Pratihartā begot two sons, named Aja and Bhūmā, in the womb of his wife, named Stutī.
bhūmna ṛṣikulyāyām udgīthas tataḥ prastāvo devakulyāyāṁ prastāvān niyutsāyāṁ hṛdayaja āsīd vibhur vibho ratyāṁ ca pṛthuṣeṇas tasmān nakta ākūtyāṁ jajñe naktād druti-putro gayo rājarṣi-pravara udāra-śravā ajāyata sākṣād bhagavato viṣṇor jagad-rirakṣiṣayā gṛhīta-sattvasya kalātmavattvādi-lakṣaṇena mahā-puruṣatāṁ prāptaḥ.
bhūmnaḥ—from King Bhūmā; ṛṣi-kulyāyām—in the womb of his wife, named Ṛṣikulyā; udgīthaḥ—the son named Udgītha; tataḥ—again from King Udgītha; prastāvaḥ—the son named Prastāva; deva-kulyāyām—his wife, named Devakulyā; prastāvāt—from King Prastāva; niyutsāyām—in his wife, named Niyutsā; hṛdaya-jaḥ—the son; āsīt—was begotten; vibhuḥ—named Vibhu; vibhoḥ—from King Vibhu; ratyām—in his wife, named Ratī; ca—also; pṛthu-ṣeṇaḥ—named Pṛthuṣeṇa; tasmāt—from him (King Pṛthuṣeṇa); naktaḥ—a son named Nakta; ākūtyām—in his wife, named Ākūti; jajñe—was begotten; naktāt—from King Nakta; druti-putraḥ—a son in the womb of Druti; gayaḥ—named King Gaya; rāja-ṛṣi-pravaraḥ—most exalted among the saintly royal order; udāra-śravāḥ—famous as a very pious king; ajāyata—was born; sākṣāt bhagavataḥ—of the Supreme Personality of Godhead directly; viṣṇoḥ—of Lord Viṣṇu; jagat-rirak-ṣiṣayā—for the purpose of giving protection to the whole world; gṛhīta—who is conceived; sattvasya—in the śuddha-sattva qualities; kalā-ātma-vattva-ādi—of being a direct incarnation of the Lord; lakṣaṇena—by symptoms; mahā-puruṣatām—the chief quality of being the leader of the human society (exactly like the chief leader of all living beings, Lord Viṣṇu); prāptaḥ—achieved.
In the womb of his wife, Ṛṣikulyā, King Bhūmā begot a son named Udgītha. From Udgītha’s wife, Devakulyā, a son named Prastāva was born, and Prastāva begot a son named Vibhu through his wife, Niyutsā. In the womb of his wife, Ratī, Vibhu begot a son named Pṛthuṣeṇa. Pṛthuṣeṇa begot a son named Nakta in the womb of his wife, named Ākūti. Nakta’s wife was Druti, and from her womb the great King Gaya was born. Gaya was very famous and pious; he was the best of saintly kings. Lord Viṣṇu and His expansions, who are meant to protect the universe, are always situated in the transcendental mode of goodness, known as viśuddha-sattva. Being the direct expansion of Lord Viṣṇu, King Gaya was also situated in the viśuddha-sattva. Because of this, Mahārāja Gaya was fully equipped with transcendental knowledge. Therefore he was called Mahāpuruṣa.
From this verse it appears that the incarnations of God are various. Some are part and parcel of the direct expansions, and some are direct expansions of Lord Viṣṇu. A direct incarnation of the Supreme Personality of Godhead is called aṁśa or svāṁśa, whereas an incarnation from aṁśa is called kalā. Among the kalās there are the vibhinnāṁśa-jīvas, or living entities. These are counted among the jīva-tattvas. Those who come directly from Lord Viṣṇu are called viṣṇu-tattva and are sometimes designated as Mahāpuruṣa. Another name for Kṛṣṇa is Mahāpuruṣa, and a devotee is sometimes called mahā-pauruṣika.
sa vai sva-dharmeṇa prajā-pālana-poṣaṇa-prīṇanopalālanānuśāsana-lakṣaṇenejyādinā ca bhagavati mahā-puruṣe parāvare brahmaṇi sarvātmanārpita-paramārtha-lakṣaṇena brahmavic-caraṇānusevayāpādita-bhagavad-bhakti-yogena cābhīkṣṇaśaḥ paribhāvitāti-śuddha-matir uparatānātmya ātmani svayam upalabhyamāna-brahmātmānubhavo ’pi nirabhimāna evāvanim ajūgupat.
saḥ—that King Gaya; vai—indeed; sva-dharmeṇa—by his own duty; prajā-pālana—of protecting the subjects; poṣaṇa—of maintaining them; prīṇana—of making them happy in all respects; upalālana—of treating them as sons; anuśāsana—of sometimes chastising them for their mistakes; lakṣaṇena—by the symptoms of a king; ijyā-ādinā—by performing the ritualistic ceremonies as recommended in the Vedas; ca—also; bhagavati—unto the Supreme Personality of Godhead, Viṣṇu; mahā-puruṣe—the chief of all living entities; para-avare—the source of all living entities, from the highest, Lord Brahmā, to the lowest, like the insignificant ants; brahmaṇi—unto Parabrahman, the Supreme Personality of Godhead, Vāsudeva; sarva-ātmanā—in all respects; arpita—of being surrendered; parama-artha-lakṣaṇena—with spiritual symptoms; brahma-vit—of self-realized, saintly devotees; caraṇa-anusevayā—by the service of the lotus feet; āpādita—achieved; bhagavat-bhakti-yogena—by the practice of devotional service to the Lord; ca—also; abhīkṣṇaśaḥ—continuously; paribhāvita—saturated; ati-śuddha-matiḥ—whose completely pure consciousness (full realization that the body and mind are separate from the soul); uparata-anātmye—wherein identification with material things was stopped; ātmani—in his own self; svayam—personally; upalabhyamāna—being realized; brahma-ātma-anubhavaḥ—perception of his own position as the Supreme Spirit; api—although; nirabhimānaḥ—without false prestige; eva—in this way; avanim—the whole world; ajūgupat—ruled strictly according to the Vedic principles.
King Gaya gave full protection and security to the citizens so that their personal property would not be disturbed by undesirable elements. He also saw that there was sufficient food to feed all the citizens. [This is called poṣaṇa.] He would sometimes distribute gifts to the citizens to satisfy them. [This is called prīṇana.] He would sometimes call meetings and satisfy the citizens with sweet words. [This is called upalālana.] He would also give them good instructions on how to become first-class citizens. [This is called anuśāsana.] Such were the characteristics of King Gaya’s royal order. Besides all this, King Gaya was a householder who strictly observed the rules and regulations of household life. He performed sacrifices and was an unalloyed pure devotee of the Supreme Personality of Godhead. He was called Mahāpuruṣa because as a king he gave the citizens all facilities, and as a householder he executed all his duties so that at the end he became a strict devotee of the Supreme Lord. As a devotee, he was always ready to give respect to other devotees and to engage in the devotional service of the Lord. This is the bhakti-yoga process. Due to all these transcendental activities, King Gaya was always free from the bodily conception. He was full in Brahman realization, and consequently he was always jubilant. He did not experience material lamentation. Although he was perfect in all respects, he was not proud, nor was he anxious to rule the kingdom.
As Lord Kṛṣṇa states in Bhagavad-gītā, when He descends on earth, He has two types of business—to give protection to the faithful and annihilate the demons (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). Since the king is the representative of the Supreme Personality of Godhead, he is sometimes called nara-deva, that is, the Lord as a human being. According to the Vedic injunctions, he is worshiped as God on the material platform. As a representative of the Supreme Lord, the king had the duty to protect the citizens in a perfect way so that they would not be anxious for food and protection and so that they would be jubilant. The king would supply everything for their benefit, and because of this he would levy taxes. If the king or government otherwise levies taxes on the citizens, he becomes responsible for the sinful activities of the citizens. In Kali-yuga, monarchy is abolished because the kings themselves are subjected to the influence of Kali-yuga. It is understood from the Rāmāyaṇa that when Bibhīṣaṇa became friends with Lord Rāmacandra, he promised that if by chance or will he broke the laws of friendship with Lord Rāmacandra, he would become a brāhmaṇa or a king in Kali-yuga. In this age, as Bibhīṣaṇa indicated, both brāhmaṇas and kings are in a wretched condition. Actually there are no kings or brāhmaṇas in this age, and due to their absence the whole world is in a chaotic condition and is always in distress. Compared to present standards, Mahārāja Gaya was a true representative of Lord Viṣṇu; therefore he was known as Mahāpuruṣa.
tasyemāṁ gāthāṁ pāṇḍaveya purāvida upagāyanti.
tasya—of King Gaya; imām—these; gāthām—poetic verses of glorification; pāṇḍaveya—O Mahārāja Parīkṣit; purā-vidaḥ—those learned in the historical events of the purāṇas; upagāyanti—sing.
My dear King Parīkṣit, those who are learned scholars in the histories of the Purāṇas eulogize and glorify King Gaya with the following verses.
The historical references to exalted kings serve as a good example for present rulers. Those who are ruling the world at the present moment should take lessons from King Gaya, King Yudhiṣṭhira and King Pṛthu and rule the citizens so that they will be happy. presently the governments are levying taxes without improving the citizens in any cultural, religious, social or political way. According to the Vedas, this is not recommended.
gayaṁ nṛpaḥ kaḥ pratiyāti karmabhir
yajvābhimānī bahuvid dharma-goptā
samāgata-śrīḥ sadasas-patiḥ satāṁ
sat-sevako ’nyo bhagavat-kalām ṛte
gayam—King Gaya; nṛpaḥ—king; kaḥ—who; pratiyāti—is a match for; karmabhiḥ—by his execution of ritualistic ceremonies; yajvā—who performed all sacrifices; abhimānī—so widely respected all over the world; bahu-vit—fully aware of the conclusion of Vedic literature; dharma-goptā—protector of the occupational duties of everyone; samāgata-śrīḥ—possessing all kinds of opulence; sadasaḥ-patiḥ satām—the dean of the assembly of great persons; sat-sevakaḥ—servant of the devotees; anyaḥ—anyone else; bhagavat-kalām—the plenary incarnation of the Supreme Personality of Godhead; ṛte—besides.
The great King Gaya used to perform all kinds of Vedic rituals. He was highly intelligent and expert in studying all the Vedic literatures. He maintained the religious principles and possessed all kinds of opulence. He was a leader among gentlemen and a servant of the devotees. He was a totally qualified plenary expansion of the Supreme Personality of Godhead. Therefore who could equal him in the performance of gigantic ritualistic ceremonies?
yam abhyaṣiñcan parayā mudā satīḥ
satyāśiṣo dakṣa-kanyāḥ saridbhiḥ
yasya prajānāṁ duduhe dharāśiṣo
yam—whom; abhyaṣiñcan—bathed; parayā—with great; mudā—satisfaction; satīḥ—all chaste and devoted to their husbands; satya—true; āśiṣaḥ—whose blessings; dakṣa-kanyāḥ—the daughters of King Dakṣa; saridbhiḥ—with sanctified water; yasya—whose; prajānām—of the citizens; duduhe—fulfilled; dharā—the planet earth; āśiṣaḥ—of all desires; nirāśiṣaḥ—although personally having no desire; guṇa-vatsa-snuta-udhāḥ—earth becoming like a cow whose udders flowed upon seeing Gaya’s qualities in ruling over the citizens.
All the chaste and honest daughters of Mahārāja Dakṣa, such as Śraddhā, Maitrī and Dayā, whose blessings were always effective, bathed Mahārāja Gaya with sanctified water. Indeed, they were very satisfied with Mahārāja Gaya. The planet earth personified came as a cow, and, as though she saw her calf, she delivered milk profusely when she saw all the good qualities of Mahārāja Gaya. In other words, Mahārāja Gaya was able to derive all benefits from the earth and thus satisfy the desires of his citizens. However, he personally had no desire.
The earth over which Mahārāja Gaya ruled is compared to a cow. The good qualities whereby he maintained and ruled the citizens are compared to the calf. A cow delivers milk in the presence of her calf; similarly the cow, or earth, fulfilled the desires of Mahārāja Gaya, who was able to utilize all the resources of the earth to benefit his citizens. This was possible because he was bathed in sanctified water by the honest daughters of Dakṣa. Unless a king or ruler is blessed by authorities, he cannot rule the citizens very satisfactorily. Through the good qualities of the ruler, the citizens become very happy and well qualified.
chandāṁsy akāmasya ca yasya kāmān
dudūhur ājahrur atho baliṁ nṛpāḥ
pratyañcitā yudhi dharmeṇa viprā
yadāśiṣāṁ ṣaṣṭham aṁśaṁ paretya
chandāṁsi—all the different parts of the Vedas; akāmasya—of one who has no desire for personal sense gratification; ca—also; yasya—whose; kāmān—all desirables; dudūhuḥ—yielded; ājahruḥ—offered; atho—thus; balim—presentation; nṛpāḥ—all the kings; pratyañcitāḥ—being satisfied by his fighting in opposition; yudhi—in the war; dharmeṇa—by religious principles; viprāḥ—all the brāhmaṇas; yadā—when; āśiṣām—of blessings; ṣaṣṭham aṁśam—one sixth; paretya—in the next life.
Although King Gaya had no personal desire for sense gratification, all his desires were fulfilled by virtue of his performance of Vedic rituals. All the kings with whom Mahārāja Gaya had to fight were forced to fight on religious principles. They were very satisfied with his fighting, and they would present all kinds of gifts to him. Similarly, all the brāhmaṇas in his kingdom were very satisfied with King Gaya’s munificent charities. Consequently the brāhmaṇas contributed a sixth of their pious activities for King Gaya’s benefit in the next life.
As a kṣatriya or emperor, Mahārāja Gaya sometimes had to fight with subordinate kings to maintain his government, but the subordinate kings were not dissatisfied with him because they knew that he fought for religious principles. Consequently they accepted their subordination and offered all kinds of gifts to him. Similarly, the brāhmaṇas who performed Vedic rituals were so satisfied with the King that they very readily agreed to part with a sixth of their pious activities for his benefit in the next life. Thus the brāhmaṇas and kṣatriyas were all satisfied with Mahārāja Gaya because of his proper administration. In other words. Mahārāja Gaya satisfied the kṣatriya kings by his fighting and satisfied the brāhmaṇas by his charities. The vaiśyas were also encouraged by kind words and affectionate dealings, and due to Mahārāja Gaya’s constant sacrifices, the śūdras were satisfied by sumptuous food and charity. In this way Mahārāja Gaya kept all the citizens very satisfied. When brāhmaṇas and saintly persons are honored, they part with their pious activities, giving them to those who honor them and render them service. Therefore, as stated in Bhagavad-gītā (4.34), tad viddhi praṇipātena paripraśnena sevayā: one should try to approach a spiritual master submissively and render service unto him.
yasyādhvare bhagavān adhvarātmā
maghoni mādyaty uru-soma-pīthe
yasya—of whom (King Gaya); adhvare—in his different sacrifices; bhagavān—the Supreme Personality of Godhead; adhvara-ātmā—the supreme enjoyer of all sacrifices, the yajña-puruṣa; maghoni—when King Indra; mādyati—intoxicated; uru—greatly; soma-pīthe—drinking the intoxicant called soma; śraddhā—by devotion; viśuddha—purified; acala—and steady; bhakti-yoga—by devotional service; samarpita—offered; ijyā—of worshiping; phalam—the result; ājahāra—accepted personally.
In Mahārāja Gaya’s sacrifices, there was a great supply of the intoxicant known as soma. King Indra used to come and become intoxicated by drinking large quantities of soma-rasa. Also, the Supreme Personality of Godhead, Lord Viṣṇu [the yajña-puruṣa] also came and personally accepted all the sacrifices offered unto Him with pure and firm devotion in the sacrificial arena.
Mahārāja Gaya was so perfect that he satisfied all the demigods, who were headed by the heavenly King Indra. Lord Viṣṇu Himself also personally came to the sacrificial arena to accept the offerings. Although Mahārāja Gaya did not want them, he received all the blessings of the demigods and the Supreme Lord Himself.
yat-prīṇanād barhiṣi deva-tiryaṅ-
prīyeta sadyaḥ sa ha viśva-jīvaḥ
prītaḥ svayaṁ prītim agād gayasya
yat-prīṇanāt—because of pleasing the Supreme Personality of Godhead; barhiṣi—in the sacrificial arena; deva-tiryak—the demigods and lower animals; manuṣya—human society; vīrut—the plants and trees; tṛṇam—the grass; ā-viriñcāt—beginning from Lord Brahmā; prīyeta—becomes satisfied; sadyaḥ—immediately; saḥ—that Supreme Personality of Godhead; ha—indeed; viśva-jīvaḥ—maintains the living entities all over the universe; prītaḥ—although naturally satisfied; svayam—personally; prītim—satisfaction; agāt—he obtained; gayasya—of Mahārāja Gaya.
When the Supreme Lord is pleased by a person’s actions, automatically all the demigods, human beings, animals, birds, bees, creepers, trees, grass and all other living entities, beginning with Lord Brahmā, are pleased. The Supreme Personality of Godhead is the Supersoul of everyone, and He is by nature fully pleased. Nonetheless, He came to the arena of Mahārāja Gaya and said, “I am fully pleased.”
It is explicitly stated herein that simply by satisfying the Supreme Personality of Godhead, one satisfies the demigods and all other living entities without differentiation. If one pours water on the root of a tree, all the branches, twigs, flowers and leaves are nourished. Although the Supreme Lord is self-satisfied, He was so pleased with the behavior of Mahārāja Gaya that He personally came to the sacrificial arena and said, “I am fully satisfied.” Who can compare to Mahārāja Gaya?
gayād gayantyāṁ citrarathaḥ sugatir avarodhana iti trayaḥ putrā babhūvuś citrarathād ūrṇāyāṁ samrāḍ ajaniṣṭa; tata utkalāyāṁ marīcir marīcer bindumatyāṁ bindum ānudapadyata tasmāt saraghāyāṁ madhur nāmābhavan madhoḥ sumanasi vīravratas tato bhojāyāṁ manthu-pramanthū jajñāte manthoḥ satyāyāṁ bhauvanas tato dūṣaṇāyāṁ tvaṣṭājaniṣṭa tvaṣṭur virocanāyāṁ virajo virajasya śatajit-pravaraṁ putra-śataṁ kanyā ca viṣūcyāṁ kila jātam.
gayāt—from Mahārāja Gaya; gayantyām—in his wife, named Gayantī; citra-rathaḥ—named Citraratha; sugatiḥ—named Sugati; avarodhanaḥ—named Avarodhana; iti—thus; trayaḥ—three; putrāḥ—sons; babhūvuḥ—were born; citrarathāt—from Citraratha; ūrṇāyām—in the womb of Ūrṇā; samrāṭ—named Samrāṭ; ajaniṣṭa—was born; tataḥ—from him; utkalāyām—in his wife named Utkalā; marīciḥ—named Marīci; marīceḥ—from Marīci; bindu-matyām—in the womb of his wife Bindumatī; bindum—a son named Bindu; ānudapadyata—was born; tasmāt—from him; saraghāyām—in the womb of his wife Saraghā; madhuḥ—Madhu; nāma—named; abhavat—was born; madhoḥ—from Madhu; sumanasi—in the womb of his wife, Sumanā; vīra-vrataḥ—a son named Vīravrata; tataḥ—from Vīravrata; bhojāyām—in the womb of his wife Bhojā; manthu-pramanthū—two sons named Manthu and Pramanthu; jajñāte—were born; manthoḥ—from Manthu; satyāyām—in his wife, Satyā; bhauvanaḥ—a son named Bhauvana; tataḥ—from him; dūṣaṇāyām—in the womb of his wife Dūṣaṇā; tvaṣṭā—one son named Tvaṣṭā; ajaniṣṭa—was born; tvaṣṭuḥ—from Tvaṣṭā; virocanāyām—in his wife named Virocanā; virajaḥ—a son named Viraja; virajasya—of King Viraja; śatajit-pravaram—headed by Śatajit; putra-śatam—one hundred sons; kanyā—a daughter; ca—also; viṣūcyām—in his wife Viṣūcī; kila—indeed; jātam—took birth.
In the womb of Gayantī, Mahārāja Gaya begot three sons, named Citraratha, Sugati and Avarodhana. In the womb of his wife Ūrṇā, Citraratha begot a son named Samrāṭ. The wife of Samrāṭ was Utkalā, and in her womb Samrāṭ begot a son named Marīci. In the womb of his wife Bindumatī, Marīci begot a son named Bindu. In the womb of his wife Saraghā, Bindu begot a son named Madhu. In the womb of his wife named Sumanā, Madhu begot a son named Vīravrata. In the womb of his wife Bhojā, Vīravrata begot two sons named Manthu and Pramanthu. In the womb of his wife Satyā, Manthu begot a son named Bhauvana, and in the womb of his wife Dūṣaṇā, Bhauvana begot a son named Tvaṣṭā. In the womb of his wife Virocanā, Tvaṣṭā begot a son named Viraja. The wife of Viraja was Viṣūcī, and in her womb Viraja begot one hundred sons and one daughter. Of all these sons, the son named Śatajit was predominant.
praiyavrataṁ vaṁśam imaṁ
akarod aty-alaṁ kīrtyā
viṣṇuḥ sura-gaṇaṁ yathā
tatra—in that connection; ayam ślokaḥ—there is this famous verse; praiyavratam—coming from King Priyavrata; vaṁśam—the dynasty; imam—this; virajaḥ—King Viraja; carama-udbhavaḥ—the source of one hundred sons (headed by Śatajit); akarot—decorated; ati-alam—very greatly; kīrtyā—by his reputation; viṣṇuḥ—Lord Viṣṇu, the Supreme Personality of Godhead; sura-gaṇam—the demigods; yathā—just as.
There is a famous verse about King Viraja. “Because of his high qualities and wide fame, King Viraja became the jewel of the dynasty of King Priyavrata, just as Lord Viṣṇu, by His transcendental potency, decorates and blesses the demigods.”
Within a garden, a flowering tree attains a good reputation because of its fragrant flowers. Similarly, if there is a famous man in a family, he is compared to a fragrant flower in a forest. Because of him, an entire family can become famous in history. Because Lord Kṛṣṇa took birth in the Yadu dynasty, the Yadu dynasty and the Yādavas have remained famous for all time. Because of King Viraja’s appearance, the family of Mahārāja Priyavrata has remained famous for all time.
Thus end the Bhaktivedanta purports of the Fifth Canto, Fifteenth Chapter of the Śrīmad-Bhāgavatam, “The Glories of the Descendants of King Priyavrata.”
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