The Dynasties of the Sons of Yayāti
The sons of Yayāti’s fourth son, Anu, were Sabhānara, Cakṣu and Pareṣṇu. Of these three, the sons and grandsons of Sabhānara were, in succession, Kālanara, Sṛñjaya, Janamejaya, Mahāśāla and Mahāmanā. The sons of Mahāmanā were Uśīnara and Titikṣu. Uśīnara had four sons, namely Śibi, Vara, Kṛmi and Dakṣa. Śibi also had four sons—Vṛṣādarbha, Sudhīra, Madra and Kekaya. The son of Titikṣu was Ruṣadratha, who begot a son named Homa. From Homa came Sutapā and from Sutapā, Bali. In this way the dynasty continued. Begotten by Dīrghatamā in the womb of the wife of Bali were Aṅga, Vaṅga, Kaliṅga, Suhma, Puṇḍra and Oḍra, all of whom became kings.
From Aṅga came Khalapāna, whose dynasty included Diviratha, Dharmaratha and Citraratha, also called Romapāda, one after another. Mahārāja Daśaratha gave in charity one of his daughters, by the name Śāntā, to his friend Romapāda because Romapāda had no sons. Romapāda accepted Śāntā as his daughter, and the great sage Ṛṣyaśṛṅga married her. By the mercy of Ṛṣyaśṛṅga, Romapāda had a son named Caturaṅga. The son of Caturaṅga was Pṛthulākṣa, who had three sons—Bṛhadratha, Bṛhatkarmā and Bṛhadbhānu. From Bṛhadratha came a son named Bṛhadmanā, whose sons and grandsons in succession were Jayadratha, Vijaya, Dhṛti, Dhṛtavrata, Satkarmā and Adhiratha. Adhiratha accepted the son rejected by Kuntī, namely Karṇa, and Karṇa’s son was Vṛṣasena.
The son of Yayāti’s second son, Turvasu, was Vahni, whose seminal dynasty included Bharga, Bhānumān, Tribhānu, Karandhama and Maruta. The childless Maruta accepted Duṣmanta, who belonged to the Pūru dynasty, as his adopted son. Mahārāja Duṣmanta was anxious to have his kingdom returned, and so he went back to the Pūru-vaṁśa.
anoḥ sabhānaraś cakṣuḥ
pareṣṇuś ca trayaḥ sutāḥ
sṛñjayas tat-sutas tataḥ
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; anoḥ—of Anu, the fourth of the four sons of Yayāti; sabhānaraḥ—Sabhānara; cakṣuḥ—Cakṣu; pareṣṇuḥ—Pareṣṇu; ca—also; trayaḥ—three; sutāḥ—sons; sabhānarāt—from Sabhānara; kālanaraḥ—Kālanara; sṛñjayaḥ—Sṛñjaya; tat-sutaḥ—son of Kālanara; tataḥ—thereafter.
Śukadeva Gosvāmī said: Anu, the fourth son of Yayāti, had three sons, named Sabhānara, Cakṣu and Pareṣṇu. O King, from Sabhānara came a son named Kālanara, and from Kālanara came a son named Sṛñjaya.
janamejayas tasya putro
uśīnaras titikṣuś ca
janamejayaḥ—Janamejaya; tasya—of him (Janamejaya); putraḥ—a son; mahāśālaḥ—Mahāśāla; mahāmanāḥ—(from Mahāśāla) a son named Mahāmanā; uśīnaraḥ—Uśīnara; titikṣuḥ—Titikṣu; ca—and; mahāmanasaḥ—from Mahāmanā; ātmajau—two sons.
From Sṛñjaya came a son named Janamejaya. From Janamejaya came Mahāśāla; from Mahāśāla, Mahāmanā; and from Mahāmanā two sons, named Uśīnara and Titikṣu.
śibir varaḥ kṛmir dakṣaś
vṛṣādarbhaḥ sudhīraś ca
madraḥ kekaya ātmavān
śibeś catvāra evāsaṁs
titikṣoś ca ruṣadrathaḥ
tato homo ’tha sutapā
baliḥ sutapaso ’bhavat
śibiḥ—Śibi; varaḥ—Vara; kṛmiḥ—Kṛmi; dakṣaḥ—Dakṣa; catvāraḥ—four; uśīnara-ātmajāḥ—the sons of Uśīnara; vṛṣādarbhaḥ—Vṛṣādarbha; sudhīraḥ ca—as well as Sudhīra; madraḥ—Madra; kekayaḥ—Kekaya; ātmavān—self-realized; śibeḥ—of Śibi; catvāraḥ—four; eva—indeed; āsan—there were; titikṣoḥ—of Titikṣu; ca—also; ruṣadrathaḥ—a son named Ruṣadratha; tataḥ—from him (Ruṣadratha); homaḥ—Homa; atha—from him (Homa); sutapāḥ—Sutapā; baliḥ—Bali; sutapasaḥ—of Sutapā; abhavat—there was.
The four sons of Uśīnara were Śibi, Vara, Kṛmi and Dakṣa, and from Śibi again came four sons, named Vṛṣādarbha, Sudhīra, Madra and ātma-tattva-vit Kekaya. The son of Titikṣu was Ruṣadratha. From Ruṣadratha came Homa; from Homa, Sutapā; and from Sutapā, Bali.
baleḥ kṣetre mahīkṣitaḥ
aṅga—Aṅga; vaṅga—Vaṅga; kaliṅga—Kaliṅga; ādyāḥ—headed by; suhma—Suhma; puṇḍra—Puṇḍra; oḍra—Oḍra; saṁjñitāḥ—known as such; jajñire—were born; dīrghatamasaḥ—by the semen of Dīrghatama; baleḥ—of Bali; kṣetre—in the wife; mahī-kṣitaḥ—of the king of the world.
By the semen of Dīrghatama in the wife of Bali, the emperor of the world, six sons took birth, namely Aṅga, Vaṅga, Kaliṅga, Suhma, Puṇḍra and Oḍra.
cakruḥ sva-nāmnā viṣayān
ṣaḍ imān prācyakāṁś ca te
khalapāno ’ṅgato jajñe
tasmād divirathas tataḥ
cakruḥ—they created; sva-nāmnā—by their own names; viṣayān—different states; ṣaṭ—six; imān—all these; prācyakān ca—on the eastern side (of India); te—those (six kings); khalapānaḥ—Khalapāna; aṅgataḥ—from King Aṅga; jajñe—took birth; tasmāt—from him (Khalapāna); divirathaḥ—Diviratha; tataḥ—thereafter.
These six sons, headed by Aṅga, later became kings of six states in the eastern side of India. These states were known according to the names of their respective kings. From Aṅga came a son named Khalapāna, and from Khalapāna came Diviratha.
suto dharmaratho yasya
jajñe citraratho ’prajāḥ
romapāda iti khyātas
tasmai daśarathaḥ sakhā
śāntāṁ sva-kanyāṁ prāyacchad
ṛṣyaśṛṅga uvāha yām
deve ’varṣati yaṁ rāmā
sa tu rājño ’napatyasya
prajām adād daśaratho
yena lebhe ’prajāḥ prajāḥ
pṛthulākṣas tu tat-sutaḥ
sutaḥ—a son; dharmarathaḥ—Dharmaratha; yasya—of whom (Diviratha); jajñe—was born; citrarathaḥ—Citraratha; aprajāḥ—without any sons; romapādaḥ—Romapāda; iti—thus; khyātaḥ—celebrated; tasmai—unto him; daśarathaḥ—Daśaratha; sakhā—friend; śāntām—Śāntā; sva-kanyām—Daśaratha’s own daughter; prāyacchat—delivered; ṛṣyaśṛṅgaḥ—Ṛṣyaśṛṅga; uvāha—married; yām—unto her (Śāntā); deve—the demigod in charge of rainfall; avarṣati—did not shower any rain; yam—unto whom (Ṛṣyaśṛṅga); rāmāḥ—prostitutes; āninyuḥ—brought; hariṇī-sutam—that Ṛṣyaśṛṅga, who was the son of a doe; nāṭya-saṅgīta-vāditraiḥ—by dancing, by singing and by a musical display; vibhrama—bewildering; āliṅgana—by embracing; arhaṇaiḥ—by worshiping; saḥ—he (Ṛṣyaśṛṅga); tu—indeed; rājñaḥ—from Mahārāja Daśaratha; anapatyasya—who was without issue; nirūpya—after establishing; iṣṭim—a sacrifice; marutvate—of the demigod named Marutvān; prajām—issue; adāt—delivered; daśarathaḥ—Daśaratha; yena—by which (as a result of the yajña); lebhe—achieved; aprajāḥ—although he had no sons; prajāḥ—sons; caturaṅgaḥ—Caturaṅga; romapādāt—from Citraratha; pṛthulākṣaḥ—Pṛthulākṣa; tu—indeed; tat-sutaḥ—the son of Caturaṅga.
From Diviratha came a son named Dharmaratha, and his son was Citraratha, who was celebrated as Romapāda. Romapāda, however, was without issue, and therefore his friend Mahārāja Daśaratha gave him his own daughter, named Śāntā. Romapāda accepted her as his daughter, and thereafter she married Ṛṣyaśṛṅga. When the demigods from the heavenly planets failed to shower rain, Ṛṣyaśṛṅga was appointed the priest for performing a sacrifice, after being brought from the forest by the allurement of prostitutes, who danced, staged theatrical performances accompanied by music, and embraced and worshiped him. After Ṛṣyaśṛṅga came, the rain fell. Thereafter, Ṛṣyaśṛṅga performed a son-giving sacrifice on behalf of Mahārāja Daśaratha, who had no issue, and then Mahārāja Daśaratha had sons. From Romapāda, by the mercy of Ṛṣyaśṛṅga, Caturaṅga was born, and from Caturaṅga came Pṛthulākṣa.
bṛhadbhānuś ca tat-sutāḥ
ādyād bṛhanmanās tasmāj
bṛhadrathaḥ—Bṛhadratha; bṛhatkarmā—Bṛhatkarmā; bṛhadbhānuḥ—Bṛhadbhānu; ca—also; tat-sutāḥ—the sons of Pṛthulākṣa; ādyāt—from the eldest (Bṛhadratha); bṛhanmanāḥ—Bṛhanmanā was born; tasmāt—from him (Bṛhanmanā); jayadrathaḥ—a son named Jayadratha; udāhṛtaḥ—celebrated as his son.
The sons of Pṛthulākṣa were Bṛhadratha, Bṛhatkarmā and Bṛhadbhānu. From the eldest, Bṛhadratha, came a son named Bṛhanmanā, and from Bṛhanmanā came a son named Jayadratha.
vijayas tasya sambhūtyāṁ
tato dhṛtir ajāyata
tato dhṛtavratas tasya
vijayaḥ—Vijaya; tasya—of him (Jayadratha); sambhūtyām—in the womb of the wife; tataḥ—thereafter (from Vijaya); dhṛtiḥ—Dhṛti; ajāyata—took birth; tataḥ—from him (Dhṛti); dhṛtavrataḥ—a son named Dhṛtavrata; tasya—of him (Dhṛtavrata); satkarmā—Satkarmā; adhirathaḥ—Adhiratha; tataḥ—from him (Satkarmā).
The son of Jayadratha, by the womb of his wife Sambhūti, was Vijaya, and from Vijaya, Dhṛti was born. From Dhṛti came Dhṛtavrata; from Dhṛtavrata, Satkarmā; and from Satkarmā, Adhiratha.
yo ’sau gaṅgā-taṭe krīḍan
anapatyo ’karot sutam
yaḥ asau—one who (Adhiratha); gaṅgā-taṭe—on the bank of the Ganges; krīḍan—while playing; mañjūṣa-antaḥgatam—packed in a basket; śiśum—a baby was found; kuntyā apaviddham—this baby had been abandoned by Kuntī; kānīnam—because the baby was born during her maiden state, before her marriage; anapatyaḥ—this Adhiratha, being sonless; akarot—accepted the baby; sutam—as his son.
While playing on the bank of the Ganges, Adhiratha found a baby wrapped up in a basket. The baby had been left by Kuntī because he was born before she was married. Because Adhiratha had no sons, he raised this baby as his own. [This son was later known as Karṇa.]
vṛṣasenaḥ sutas tasya
druhyoś ca tanayo babhruḥ
setus tasyātmajas tataḥ
vṛṣasenaḥ—Vṛṣasena; sutaḥ—a son; tasya karṇasya—of that same Karṇa; jagatī pate—O Mahārāja Parīkṣit; druhyoḥ ca—of Druhyu, the third son of Yayāti; tanayaḥ—a son; babhruḥ—Babhru; setuḥ—Setu; tasya—of him (Babhru); ātmajaḥ tataḥ—a son thereafter.
O King, the only son of Karṇa was Vṛṣasena. Druhyu, the third son of Yayāti, had a son named Babhru, and the son of Babhru was known as Setu.
ārabdhas tasya gāndhāras
tasya dharmas tato dhṛtaḥ
dhṛtasya durmadas tasmāt
pracetāḥ prācetasaḥ śatam
ārabdhaḥ—Ārabdha (was the son of Setu); tasya—of him (Ārabdha); gāndhāraḥ—a son named Gāndhāra; tasya—of him (Gāndhāra); dharmaḥ—a son known as Dharma; tataḥ—from him (Dharma); dhṛtaḥ—a son named Dhṛta; dhṛtasya—of Dhṛta; durmadaḥ—a son named Durmada; tasmāt—from him (Durmada); pracetāḥ—a son named Pracetā; prācetasaḥ—of Pracetā; śatam—there were one hundred sons.
The son of Setu was Ārabdha, Ārabdha’s son was Gāndhāra, and Gāndhāra’s son was Dharma. Dharma’s son was Dhṛta, Dhṛta’s son was Durmada, and Durmada’s son was Pracetā, who had one hundred sons.
udīcīṁ diśam āśritāḥ
turvasoś ca suto vahnir
vahner bhargo ’tha bhānumān
mleccha—of the lands known as Mlecchadeśa (where Vedic civilization was not present); adhipatayaḥ—the kings; abhūvan—became; udīcīm—on the northern side of India; diśam—the direction; āśritāḥ—accepting as the jurisdiction; turvasoḥ ca—of Turvasu, the second son of Mahārāja Yayāti; sutaḥ—the son; vahniḥ—Vahni; vahneḥ—of Vahni; bhargaḥ—the son named Bharga; atha—thereafter, his son; bhānumān—Bhānumān.
The Pracetās [the sons of Pracetā] occupied the northern side of India, which was devoid of Vedic civilization, and became kings there. Yayāti’s second son was Turvasu. The son of Turvasu was Vahni; the son of Vahni, Bharga; the son of Bharga, Bhānumān.
tribhānus tat-suto ’syāpi
marutas tat-suto ’putraḥ
putraṁ pauravam anvabhūt
tribhānuḥ—Tribhānu; tat-sutaḥ—the son of Bhānumān; asya—of him (Tribhānu); api—also; karandhamaḥ—Karandhama; udāra-dhīḥ—who was very magnanimous; marutaḥ—Maruta; tat-sutaḥ—the son of Karandhama; aputraḥ—being without issue; putram—as his son; pauravam—a son of the Pūru dynasty, Mahārāja Duṣmanta; anvabhūt—adopted.
The son of Bhānumān was Tribhānu, and his son was the magnanimous Karandhama. Karandhama’s son was Maruta, who had no sons and who therefore adopted a son of the Pūru dynasty [Mahārāja Duṣmanta] as his own.
duṣmantaḥ sa punar bheje
yador vaṁśaṁ nararṣabha
yador vaṁśaṁ naraḥ śrutvā
duṣmantaḥ—Mahārāja Duṣmanta; saḥ—he; punaḥ bheje—again accepted; sva-vaṁśam—his original dynasty (the Pūru dynasty); rājya-kāmukaḥ—because of desiring the royal throne; yayāteḥ—of Mahārāja Yayāti; jyeṣṭha-putrasya—of the first son, Yadu; yadoḥ vaṁśam—the dynasty of Yadu; nara-ṛṣabha—O best of human beings, Mahārāja Parīkṣit; varṇayāmi—I shall describe; mahā-puṇyam—supremely pious; sarva-pāpa-haram—vanquishes the reactions of sinful activities; nṛṇām—of human society; yadoḥ vaṁśam—the description of the dynasty of Yadu; naraḥ—any person; śrutvā—simply by hearing; sarva-pāpaiḥ—from all reactions of sinful activities; pramucyate—is freed.
Mahārāja Duṣmanta, desiring to occupy the throne, returned to his original dynasty [the Pūru dynasty], even though he had accepted Maruta as his father. O Mahārāja Parīkṣit, let me now describe the dynasty of Yadu, the eldest son of Mahārāja Yayāti. This description is supremely pious, and it vanquishes the reactions of sinful activities in human society. Simply by hearing this description, one is freed from all sinful reactions.
yadoḥ sahasrajit kroṣṭā
nalo ripur iti śrutāḥ
catvāraḥ sūnavas tatra
haihayaś ceti tat-sutāḥ
yatra—wherein, in which dynasty; avatīrṇaḥ—descended; bhagavān—the Supreme Personality of Godhead, Kṛṣṇa; paramātmā—who is the Supersoul of all living entities; nara-ākṛtiḥ—a person, exactly resembling a human being; yadoḥ—of Yadu; sahasrajit—Sahasrajit; kroṣṭā—Kroṣṭā; nalaḥ—Nala; ripuḥ—Ripu; iti śrutāḥ—thus they are celebrated; catvāraḥ—four; sūnavaḥ—sons; tatra—therein; śatajit—Śatajit; prathama-ātmajaḥ—of the first sons; mahāhayaḥ—Mahāhaya; reṇuhayaḥ—Reṇuhaya; haihayaḥ—Haihaya; ca—and; iti—thus; tat-sutāḥ—his sons (the sons of Śatajit).
The Supreme Personality of Godhead, Kṛṣṇa, the Supersoul in the hearts of all living entities, descended in His original form as a human being in the dynasty or family of Yadu. Yadu had four sons, named Sahasrajit, Kroṣṭā, Nala and Ripu. Of these four, the eldest, Sahasrajit, had a son named Śatajit, who had three sons, named Mahāhaya, Reṇuhaya and Haihaya.
“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.” The majority of transcendentalists understand only the impersonal Brahman or localized Paramātmā, for the Personality of Godhead is very difficult to understand. As the Lord says in Bhagavad-gītā (7.3):
“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” The yogīs and jñānīs—that is, the mystic yogīs and the impersonalists—can understand the Absolute Truth as impersonal or localized, but although such realized souls are above ordinary human beings, they cannot understand how the Supreme Absolute Truth can be a person. Therefore it is said that out of many siddhas, the souls who have already realized the Absolute Truth, one may understand Kṛṣṇa, who exactly resembles a human being (narākṛti). This human form was explained by Kṛṣṇa Himself after He manifested the virāṭ-rūpa. The virāṭ-rūpa is not the original form of the Lord; the Lord’s original form is Dvibhuja-śyāmasundara, Muralīdhara, the Lord with two hands, playing a flute (yaṁ śyāmasundaram acintya-guṇa-svarūpam). The Lord’s forms are proof of His inconceivable qualities. Although the Lord maintains innumerable universes within the period of His breath, He is dressed with a form exactly like that of a human being. That does not mean, however, that He is a human being. This is His original form, but because He looks like a human being, those with a poor fund of knowledge consider Him an ordinary man. The Lord says:
“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” (Bg. 9.11) By the Lord’s paraṁ bhāvam, or transcendental nature, He is the all-pervading Paramātmā living in the core of the hearts of all living entities, yet He looks like a human being. Māyāvāda philosophy says that the Lord is originally impersonal but assumes a human form and many other forms when He descends. Actually, however, He is originally like a human being, and the impersonal Brahman consists of the rays of His body (yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]).
dharmas tu haihaya-suto
netraḥ kunteḥ pitā tataḥ
sohañjir abhavat kunter
dharmaḥ tu—Dharma, however; haihaya-sutaḥ—became the son of Haihaya; netraḥ—Netra; kunteḥ—of Kunti; pitā—the father; tataḥ—from him (Dharma); sohañjiḥ—Sohañji; abhavat—became; kunteḥ—the son of Kunti; mahiṣmān—Mahiṣmān; bhadrasenakaḥ—Bhadrasenaka.
The son of Haihaya was Dharma, and the son of Dharma was Netra, the father of Kunti. From Kunti came a son named Sohañji, from Sohañji came Mahiṣmān, and from Mahiṣmān, Bhadrasenaka.
kṛtāgniḥ kṛtavarmā ca
durmadaḥ—Durmada; bhadrasenasya—of Bhadrasena; dhanakaḥ—Dhanaka; kṛtavīrya-sūḥ—giving birth to Kṛtavīrya; kṛtāgniḥ—by the name Kṛtāgni; kṛtavarmā—Kṛtavarmā; ca—also; kṛtaujāḥ—Kṛtaujā; dhanaka-ātmajāḥ—sons of Dhanaka.
The sons of Bhadrasena were known as Durmada and Dhanaka. Dhanaka was the father of Kṛtavīrya and also of Kṛtāgni, Kṛtavarmā and Kṛtaujā.
dattātreyād dharer aṁśāt
arjunaḥ—Arjuna; kṛtavīryasya—of Kṛtavīrya; sapta-dvīpa—of the seven islands (the whole world); īśvaraḥ abhavat—became the emperor; dattātreyāt—from Dattātreya; hareḥ aṁśāt—from he who was the incarnation of the Supreme Personality of Godhead; prāpta—obtained; yoga-mahāguṇaḥ—the quality of mystic power.
The son of Kṛtavīrya was Arjuna. He [Kārtavīryārjuna] became the emperor of the entire world, consisting of seven islands, and received mystic power from Dattātreya, the incarnation of the Supreme Personality of Godhead. Thus he obtained the mystic perfections known as asta-siddhi.
na nūnaṁ kārtavīryasya
gatiṁ yāsyanti pārthivāḥ
na—not; nūnam—indeed; kārtavīryasya—of Emperor Kārtavīrya; gatim—the activities; yāsyanti—could understand or achieve; pārthivāḥ—everyone on the earth; yajña—sacrifices; dāna—charity; tapaḥ—austerities; yogaiḥ—mystic powers; śruta—education; vīrya—strength; dayā—mercy; ādibhiḥ—by all these qualities.
No other king in this world could equal Kārtavīryārjuna in sacrifices, charity, austerity, mystic power, education, strength or mercy.
hy avyāhata-balaḥ samāḥ
pañcāśīti—eighty-five; sahasrāṇi—thousands; hi—indeed; avyāhata—inexhaustible; balaḥ—the strength of whom; samāḥ—years; anaṣṭa—without deterioration; vitta—material opulences; smaraṇaḥ—and memory; bubhuje—enjoyed; akṣayya—without deterioration; ṣaṭ-vasu—six kinds of enjoyable material opulence.
For eighty-five thousand years, Kārtavīryārjuna continuously enjoyed material opulences with full bodily strength and unimpaired memory. In other words, he enjoyed inexhaustible material opulences with his six senses.
vṛṣabho madhur ūrjitaḥ
tasya—of him (Kārtavīryārjuna); putra-sahasreṣu—among the one thousand sons; pañca—five; eva—only; urvaritāḥ—remained alive; mṛdhe—in a fight (with Paraśurāma); jayadhvajaḥ—Jayadhvaja; śūrasenaḥ—Śūrasena; vṛṣabhaḥ—Vṛṣabha; madhuḥ—Madhu; ūrjitaḥ—and Ūrjita.
Of the one thousand sons of Kārtavīryārjuna, only five remained alive after the fight with Paraśurāma. Their names were Jayadhvaja, Śūrasena, Vṛṣabha, Madhu and Ūrjita.
tasya putra-śataṁ tv abhūt
kṣatraṁ yat tālajaṅghākhyam
jayadhvajāt—of Jayadhvaja; tālajaṅghaḥ—a son named Tālajaṅgha; tasya—of him (Tālajaṅgha); putra-śatam—one hundred sons; tu—indeed; abhūt—were born; kṣatram—a dynasty of kṣatriyas; yat—which; tālajaṅgha-ākhyam—were known as the Tālajaṅghas; aurva-tejaḥ—being very powerful; upasaṁhṛtam—were killed by Mahārāja Sagara.
Jayadhvaja had a son named Tālajaṅgha, who had one hundred sons. All the kṣatriyas in that dynasty, known as Tālajaṅgha, were annihilated by the great power received by Mahārāja Sagara from Aurva Ṛṣi.
teṣāṁ jyeṣṭho vītihotro
vṛṣṇiḥ putro madhoḥ smṛtaḥ
tasya putra-śataṁ tv āsīd
vṛṣṇi-jyeṣṭhaṁ yataḥ kulam
teṣām—of all of them; jyeṣṭhaḥ—the eldest son; vītihotraḥ—a son named Vītihotra; vṛṣṇiḥ—Vṛṣṇi; putraḥ—the son; madhoḥ—of Madhu; smṛtaḥ—was well known; tasya—of him (Vṛṣṇi); putra-śatam—one hundred sons; tu—indeed; āsīt—there were; vṛṣṇi—Vṛṣṇi; jyeṣṭham—the eldest; yataḥ—from him; kulam—the dynasty.
Of the sons of Tālajaṅgha, Vītihotra was the eldest. The son of Vītihotra named Madhu had a celebrated son named Vṛṣṇi. Madhu had one hundred sons, of whom Vṛṣṇi was the eldest. The dynasties known as Yādava, Mādhava and Vṛṣṇi had their origin from Yadu, Madhu and Vṛṣṇi.
mādhavā vṛṣṇayo rājan
yādavāś ceti saṁjñitāḥ
yadu-putrasya ca kroṣṭoḥ
putro vṛjinavāṁs tataḥ
svāhito ’to viṣadgur vai
tasya citrarathas tataḥ
mahā-bhāgo mahān abhūt
mādhavāḥ—the dynasty beginning from Madhu; vṛṣṇayaḥ—the dynasty beginning from Vṛṣṇi; rājan—O King (Mahārāja Parīkṣit); yādavāḥ—the dynasty beginning from Yadu; ca—and; iti—thus; saṁjñitāḥ—are so-called because of those different persons; yadu-putrasya—of the son of Yadu; ca—also; kroṣṭoḥ—of Kroṣṭā; putraḥ—the son; vṛjinavān—his name was Vṛjinavān; tataḥ—from him (Vṛjinavān); svāhitaḥ—Svāhita; ataḥ—thereafter; viṣadguḥ—a son named Viṣadgu; vai—indeed; tasya—of him; citrarathaḥ—Citraratha; tataḥ—from him; śaśabinduḥ—Śaśabindu; mahā-yogī—a great mystic; mahā-bhāgaḥ—most fortunate; mahān—a great personality; abhūt—he became; caturdaśa-mahāratnaḥ—fourteen kinds of great opulences; cakravartī—he possessed as the emperor; aparājitaḥ—not defeated by anyone else.
O Mahārāja Parīkṣit, because Yadu, Madhu and Vṛṣṇi each inaugurated a dynasty, their dynasties are known as Yādava, Mādhava and Vṛṣṇi. The son of Yadu named Kroṣṭā had a son named Vṛjinavān. The son of Vṛjinavān was Svāhita; the son of Svāhita, Viṣadgu; the son of Viṣadgu, Citraratha; and the son of Citraratha, Śaśabindu. The greatly fortunate Śaśabindu, who was a great mystic, possessed fourteen opulences and was the owner of fourteen great jewels. Thus he became the emperor of the world.
In the Mārkaṇḍeya Purāṇa the fourteen kinds of great jewels are described as follows: (1) an elephant, (2) a horse, (3) a chariot, (4) a wife, (5) arrows, (6) a reservoir of wealth, (7) a garland, (8) valuable costumes, (9) trees, (10) a spear, (11) a noose, (12) jewels, (13) an umbrella, and (14) regulative principles. To be the emperor, one must possess all fourteen of these opulences. Śaśabindu possessed them all.
putrāṇāṁ tāsv ajījanat
tasya—of Śaśabindu; patnī—wives; sahasrāṇām—of thousands; daśānām—ten; su-mahā-yaśāḥ—greatly famous; daśa—ten; lakṣa—lakhs (one lakh equals one hundred thousand); sahasrāṇi—thousands; putrāṇām—of sons; tāsu—in them; ajījanat—he begot.
The famous Śaśabindu had ten thousand wives, and by each he begot a lakh of sons. Therefore the number of his sons was ten thousand lakhs.
teṣāṁ tu ṣaṭ pradhānānāṁ
dharmo nāmośanā tasya
teṣām—out of so many sons; tu—but; ṣaṭ pradhānānām—of whom there were six foremost sons; pṛthuśravasaḥ—of Pṛthuśravā; ātmajaḥ—the son; dharmaḥ—Dharma; nāma—by the name; uśanā—Uśanā; tasya—his; hayamedha-śatasya—of one hundred aśvamedha sacrifices; yāṭ—he was the performer.
Among these many sons, six were the foremost, such as Pṛthuśravā and Pṛthukīrti. The son of Pṛthuśravā was known as Dharma, and his son was known as Uśanā. Uśanā was the performer of one hundred horse sacrifices.
tat-suto rucakas tasya
pañcāsann ātmajāḥ śṛṇu
tat-sutaḥ—the son of Uśanā; rucakaḥ—Rucaka; tasya—of him; pañca—five; āsan—there were; ātmajāḥ—sons; śṛṇu—please hear (their names); purujit—Purujit; rukma—Rukma; rukmeṣu—Rukmeṣu; pṛthu—Pṛthu; jyāmagha—Jyāmagha; saṁjñitāḥ—these five sons were named.
The son of Uśanā was Rucaka, who had five sons—Purujit, Rukma, Rukmeṣu, Pṛthu and Jyāmagha. Please hear of these sons from me.
jyāmaghas tv aprajo ’py anyāṁ
bhāryāṁ śaibyā-patir bhayāt
bhojyāṁ kanyām ahāraṣīt
ratha-sthāṁ tāṁ nirīkṣyāha
śaibyā patim amarṣitā
keyaṁ kuhaka mat-sthānaṁ
ratham āropiteti vai
snuṣā tavety abhihite
smayantī patim abravīt
jyāmaghaḥ—King Jyāmagha; tu—indeed; aprajaḥ api—although issueless; anyām—another; bhāryām—wife; śaibyā-patiḥ—because he was the husband of Śaibyā; bhayāt—out of fear; na avindat—did not accept; śatru-bhavanāt—from the enemy’s camp; bhojyām—a prostitute used for sense gratification; kanyām—girl; ahāraṣīt—brought; ratha-sthām—who was seated on the chariot; tām—her; nirīkṣya—seeing; āha—said; śaibyā—Śaibyā, the wife of Jyāmagha; patim—unto her husband; amarṣitā—being very angry; kā iyam—who is this; kuhaka—you cheater; mat-sthānam—my place; ratham—on the chariot; āropitā—has been allowed to sit; iti—thus; vai—indeed; snuṣā—daughter-in-law; tava—your; iti—thus; abhihite—being informed; smayantī—smilingly; patim—unto her husband; abravīt—said.
Jyāmagha had no sons, but because he was fearful of his wife, Śaibyā, he could not accept another wife. Jyāmagha once took from the house of some royal enemy a girl who was a prostitute, but upon seeing her Śaibyā was very angry and said to her husband, “My husband, you cheater, who is this girl sitting upon my seat on the chariot?” Jyāmagha then replied, “This girl will be your daughter-in-law.” Upon hearing these joking words, Śaibyā smilingly replied.
ahaṁ bandhyāsapatnī ca
snuṣā me yujyate katham
janayiṣyasi yaṁ rājñi
aham—I am; bandhyā—sterile; asa-patnī—I have no co-wife; ca—also; snuṣā—daughter-in-law; me—my; yujyate—could be; katham—how; janayiṣyasi—you will give birth to; yam—which son; rājñi—O my dear Queen; tasya—for him; iyam—this girl; upayujyate—will be very suitable.
Śaibyā said, “I am sterile and have no co-wife. How can this girl be my daughter-in-law? Please tell me.” Jyāmagha replied, “My dear Queen, I shall see that you indeed have a son and that this girl will be your daughter-in-law.”
anvamodanta tad viśve-
devāḥ pitara eva ca
śaibyā garbham adhāt kāle
kumāraṁ suṣuve śubham
sa vidarbha iti prokta
upayeme snuṣāṁ satīm
anvamodanta—accepted; tat—that statement predicting the birth of a son; viśvedevāḥ—the Viśvedeva demigods; pitaraḥ—the Pitās or forefathers; eva—indeed; ca—also; śaibyā—the wife of Jyāmagha; garbham—pregnancy; adhāt—conceived; kāle—in due course of time; kumāram—a son; suṣuve—gave birth to; śubham—very auspicious; saḥ—that son; vidarbhaḥ—Vidarbha; iti—thus; proktaḥ—was well known; upayeme—later married; snuṣām—who was accepted as daughter-in-law; satīm—very chaste girl.
Long, long ago, Jyāmagha had satisfied the demigods and Pitās by worshiping them. Now, by their mercy, Jyāmagha’s words came true. Although Śaibyā was barren, by the grace of the demigods she became pregnant and in due course of time gave birth to a child named Vidarbha. Before the child’s birth, the girl had been accepted as a daughter-in-law, and therefore Vidarbha actually married her when he grew up.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled “The Dynasties of the Sons of Yayāti.”
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