The Dynasties of the Sons of Manu
After Sudyumna accepted the order of vānaprastha and departed for the forest, Vaivasvata Manu, being desirous of sons, worshiped the Supreme Personality of Godhead and consequently begot ten sons like Mahārāja Ikṣvāku, all of whom were like their father. One of these sons, Pṛṣadhra, was engaged in the duty of protecting cows at night with a sword in his hand. Following the order of his spiritual master, he would stand in this way for the entire night. Once, in the darkness of night, a tiger seized a cow from the cowshed, and when Pṛṣadhra came to know this, he took a sword in his hand and followed the tiger. Unfortunately, when he finally approached the tiger, he could not distinguish between the cow and the tiger in the dark, and thus he killed the cow. Because of this, his spiritual master cursed him to take birth in a śūdra family, but Pṛṣadhra practiced mystic yoga, and in bhakti-yoga he worshiped the Supreme Personality of Godhead. Then he voluntarily entered a blazing forest fire, thus relinquishing his material body and going back home, back to Godhead.
Kavi, the youngest son of Manu, was a great devotee of the Supreme Personality of Godhead from his very childhood. From Manu’s son known as Karūṣa, a sect of kṣatriyas known as Kārūṣas was generated. Manu also had a son known as Dhṛṣṭa, from whom another sect of kṣatriyas was generated, but although they were born of one who had the qualities of a kṣatriya, they became brāhmaṇas. From Nṛga, another son of Manu, came the sons and grandsons known as Sumati, Bhūtajyoti and Vasu. From Vasu, in succession, came Pratīka, and from him came Oghavān. Descending in order from the seminal dynasty of Nariṣyanta, another son of Manu, were Citrasena, Ṛkṣa, Mīḍhvān, Pūrṇa, Indrasena, Vītihotra, Satyaśravā, Uruśravā, Devadatta and Agniveśya. From the kṣatriya known as Agniveśya came the celebrated brāhmaṇa dynasty known as Āgniveśyāyana. From the seminal dynasty of Diṣṭa, another son of Manu, came Nābhāga, and from him in succession came Bhalandana, Vatsaprīti, Prāṁśu, Pramati, Khanitra, Cākṣuṣa, Viviṁśati, Rambha, Khanīnetra, Karandhama, Avīkṣit, Marutta, Dama, Rājyavardhana, Sudhṛti, Nara, Kevala, Dhundhumān, Vegavān, Budha and Tṛṇabindu. In this way, many sons and grandsons were born in this dynasty. From Tṛṇabindu came a daughter named Ilavilā, from whom Kuvera took birth. Tṛṇabindu also had three sons, named Viśāla, Śūnyabandhu and Dhūmraketu. The son of Viśāla was Hemacandra, his son was Dhūmrākṣa, and his son was Saṁyama. The sons of Saṁyama were Devaja and Kṛśāśva. Kṛśāśva’s son, Somadatta, performed an Aśvamedha sacrifice, and by worshiping the Supreme Personality of Godhead, Viṣṇu, he achieved the supreme perfection of going back home, back to Godhead.
evaṁ gate ’tha sudyumne
manur vaivasvataḥ sute
putra-kāmas tapas tepe
yamunāyāṁ śataṁ samāḥ
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; evam—thus; gate—had accepted the order of vānaprastha; atha—thereafter; sudyumne—when Sudyumna; manuḥ vaivasvataḥ—Vaivasvata Manu, known as Śrāddhadeva; sute—his son; putra-kāmaḥ—desiring to get sons; tapaḥ tepe—executed severe austerities; yamunāyām—on the bank of the Yamunā; śatam samāḥ—for one hundred years.
Śukadeva Gosvāmī said: Thereafter, when his son Sudyumna had thus gone to the forest to accept the order of vānaprastha, Vaivasvata Manu [Śrāddhadeva], being desirous of getting more sons, performed severe austerities on the bank of the Yamunā for one hundred years.
tato ’yajan manur devam
apatyārthaṁ hariṁ prabhum
lebhe sva-sadṛśān daśa
tataḥ—thereafter; ayajat—worshiped; manuḥ—Vaivasvata Manu; devam—unto the Supreme Personality of Godhead; apatya-artham—with a desire to get sons; harim—unto Hari, the Supreme Personality of Godhead; prabhum—the Lord; ikṣvāku-pūrva-jān—of whom the eldest was named Ikṣvāku; putrān—sons; lebhe—got; sva-sadṛśān—exactly like himself; daśa—ten.
Then, because of this desire for sons, the Manu known as Śrāddhadeva worshiped the Supreme Lord, the Personality of Godhead, the Lord of the demigods. Thus he got ten sons exactly like himself. Among them all, Ikṣvāku was the eldest.
pṛṣadhras tu manoḥ putro
go-pālo guruṇā kṛtaḥ
pālayām āsa gā yatto
pṛṣadhraḥ tu—among them, Pṛṣadhra; manoḥ—of Manu; putraḥ—the son; go-pālaḥ—herding cows; guruṇā—by the order of his spiritual master; kṛtaḥ—having been engaged; pālayām āsa—he protected; gāḥ—cows; yattaḥ—so engaged; rātryām—at night; vīrāsana-vrataḥ—taking the vow of vīrāsana, standing with a sword.
Among these sons, Pṛṣadhra, following the order of his spiritual master, was engaged as a protector of cows. He would stand all night with a sword to give the cows protection.
One who becomes vīrāsana takes the vow to stand all night with a sword to give protection to the cows. Because Pṛṣadhra was engaged in this way, it is to be understood that he had no dynasty. We can further understand from this vow accepted by Pṛṣadhra how essential it is to protect the cows. Some son of a kṣatriya would take this vow to protect the cows from ferocious animals, even at night. What then is to be said of sending cows to slaughterhouses? This is the most sinful activity in human society.
ekadā prāviśad goṣṭhaṁ
śārdūlo niśi varṣati
śayānā gāva utthāya
bhītās tā babhramur vraje
ekadā—once upon a time; prāviśat—entered; goṣṭham—the land of the cowshed; śārdūlaḥ—a tiger; niśi—at night; varṣati—while it was raining; śayānāḥ—lying down; gāvaḥ—cows; utthāya—getting up; bhītāḥ—fearing; tāḥ—all of them; babhramuḥ—scattered here and there; vraje—in the land surrounding the cowshed.
Once at night, while it was raining, a tiger entered the land of the cowshed. Upon seeing the tiger, all the cows, who were lying down, got up in fear and scattered here and there on the land.
ekāṁ jagrāha balavān
sā cukrośa bhayāturā
tasyās tu kranditaṁ śrutvā
pṛṣadhro ’nusasāra ha
khaḍgam ādāya tarasā
ajānann acchinod babhroḥ
ekām—one of the cows; jagrāha—seized; balavān—the strong tiger; sā—that cow; cukrośa—began to cry; bhaya-āturā—in distress and fear; tasyāḥ—of her; tu—but; kranditam—the screaming; śrutvā—hearing; pṛṣadhraḥ—Pṛṣadhra; anusasāra ha—followed; khaḍgam—sword; ādāya—taking; tarasā—very hastily; pralīna-uḍu-gaṇe—when the stars were covered by clouds; niśi—at night; ajānan—without knowledge; acchinot—cut off; babhroḥ—of the cow; śiraḥ—the head; śārdūla-śaṅkayā—mistaking it for the head of the tiger.
When the very strong tiger seized the cow, the cow screamed in distress and fear, and Pṛṣadhra, hearing the screaming, immediately followed the sound. He took up his sword, but because the stars were covered by clouds, he mistook the cow for the tiger and mistakenly cut off the cows’ head with great force.
vyāghro ’pi vṛkṇa-śravaṇo
niścakrāma bhṛśaṁ bhīto
raktaṁ pathi samutsṛjan
vyāghraḥ—the tiger; api—also; vṛkṇa-śravaṇaḥ—its ear being cut off; nistriṁśa-agra-āhataḥ—because of being cut by the tip of the sword; tataḥ—thereafter; niścakrāma—fled (from that place); bhṛśam—very much; bhītaḥ—being afraid; raktam—blood; pathi—on the road; samutsṛjan—discharging.
Because the tiger’s ear had been cut by the edge of the sword, the tiger was very afraid, and it fled from that place, while bleeding on the street.
manyamāno hataṁ vyāghraṁ
adrākṣīt sva-hatāṁ babhruṁ
vyuṣṭāyāṁ niśi duḥkhitaḥ
manyamānaḥ—thinking that; hatam—has been killed; vyāghram—the tiger; pṛṣadhraḥ—Manu’s son Pṛṣadhra; para-vīra-hā—although quite able to punish the enemy; adrākṣīt—saw; sva-hatām—had been killed by him; babhrum—the cow; vyuṣṭāyām niśi—when the night had passed (in the morning); duḥkhitaḥ—became very much unhappy.
In the morning, when Pṛṣadhra, who was quite able to subdue his enemy, saw that he had killed the cow although at night he thought he had killed the tiger, he was very unhappy.
taṁ śaśāpa kulācāryaḥ
na kṣatra-bandhuḥ śūdras tvaṁ
tam—him (Pṛṣadhra); śaśāpa—cursed; kula-ācāryaḥ—the family priest, Vasiṣṭha; kṛta-āgasam—because of committing the great sin of killing a cow; akāmataḥ—although he did not want to do it; na—not; kṣatra-bandhuḥ—the family member of a kṣatriya; śūdraḥ tvam—you have behaved like a śūdra; karmaṇā—therefore by your fruitive reaction; bhavitā—you shall become a śūdra; amunā—because of killing the cow.
Although Pṛṣadhra had committed the sin unknowingly, his family priest, Vasiṣṭha, cursed him, saying, “In your next life you shall not be able to become a kṣatriya. Instead, you shall take birth as a śūdra because of killing the cow.”
It appears that Vasiṣṭha was not free from tamo-guṇa, the mode of ignorance. As the family priest or spiritual master of Pṛṣadhra, Vasiṣṭha should have taken Pṛṣadhra’s offense very lightly, but instead Vasiṣṭha cursed him to become a śūdra. It is the duty of a family priest not to curse a disciple but to give him relief through the performance of some sort of atonement. Vasiṣṭha, however, did just the opposite. Therefore Śrīla Viśvanātha Cakravartī Ṭhākura says that he was durmati; in other words, his intelligence was not very good.
evaṁ śaptas tu guruṇā
adhārayad vrataṁ vīra
evam—in this way; śaptaḥ—having been cursed; tu—but; guruṇā—by his spiritual master; pratyagṛhṇāt—he (Pṛṣadhra) accepted; kṛta-añjaliḥ—with folded hands; adhārayat—took up, assumed; vratam—the vow of brahmacarya; vīraḥ—that hero; ūrdhva-retāḥ—having controlled his senses; muni-priyam—which is approved by the great sages.
When the hero Pṛṣadhra was thus cursed by his spiritual master, he accepted the curse with folded hands. Then, having controlled his senses, he took the vow of brahmacarya, which is approved by all great sages.
sarvātmani pare ’male
ekāntitvaṁ gato bhaktyā
kalpayan vṛttim ātmanaḥ
ātmany ātmānam ādhāya
vicacāra mahīm etāṁ
vāsudeve—unto the Supreme Personality of Godhead; bhagavati—unto the Lord; sarva-ātmani—unto the Supersoul; pare—unto the Transcendence; amale—unto the Supreme person, who is without material contamination; ekāntitvam—rendering devotional service without diversion; gataḥ—being situated in that position; bhaktyā—because of pure devotion; sarva-bhūta-suhṛt samaḥ—because of being a devotee, friendly and equal to everyone; vimukta-saṅgaḥ—without material contamination; śānta-ātmā—a peaceful attitude; saṁyata—self-controlled; akṣaḥ—the vision of whom; aparigrahaḥ—without accepting any charity from anyone else; yat-ṛcchayā—by the grace of the Lord; upapannena—by whatever was available for bodily necessities; kalpayan—in this way arranging; vṛttim—the necessities of the body; ātmanaḥ—for the benefit of the soul; ātmani—within the mind; ātmānam—the Supreme Soul, the Personality of Godhead; ādhāya—keeping always; jñāna-tṛptaḥ—fully satisfied in transcendental knowledge; samāhitaḥ—always in trance; vicacāra—traveled all over; mahīm—the earth; etām—this; jaḍa—dumb; andha—blind; badhira—deaf; ākṛtiḥ—appearing as if.
Thereafter, Pṛṣadhra gained relief from all responsibilities, became peaceful in mind, and established control over all his senses. Being unaffected by material conditions, being pleased with whatever was available by the grace of the Lord to maintain body and soul together, and being equal toward everyone, he gave full attention to the Supreme Personality of Godhead, Vāsudeva, who is the transcendental Supersoul, free from material contamination. Thus Pṛṣadhra, fully satisfied in pure knowledge, always keeping his mind on the Supreme Personality of Godhead, achieved pure devotional service to the Lord and began traveling all over the world, without affection for material activities, as if he were deaf, dumb and blind.
evaṁ vṛtto vanaṁ gatvā
dṛṣṭvā dāvāgnim utthitam
brahma prāpa paraṁ muniḥ
evam vṛttaḥ—being situated in such an order of life; vanam—to the forest; gatvā—after going; dṛṣṭvā—when he saw; dāva-agnim—a forest fire; utthitam—existing there; tena—by that (fire); upayukta-karaṇaḥ—engaging all the senses of the body by burning; brahma—transcendence; prāpa—he achieved; param—the ultimate goal; muniḥ—as a great saintly person.
With this attitude, Pṛṣadhra became a great saint, and when he entered the forest and saw a blazing forest fire, he took this opportunity to burn his body in the fire. Thus he achieved the transcendental, spiritual world.
“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” Pṛṣadhra, because of his karma, was cursed to take his next birth as a śūdra, but because he took to saintly life, specifically concentrating his mind always upon the Supreme Personality of Godhead, he became a pure devotee. Immediately after giving up his body in the fire, he reached the spiritual world, as mentioned in Bhagavad-gītā (mām eti), as a result of his devotional situation. Devotional service performed by thinking of the Supreme Personality of Godhead is so powerful that although Pṛṣadhra was cursed he avoided the terrible consequence of becoming a śūdra and instead returned home, back to Godhead. As stated in Brahma-saṁhitā (5.54):
Those who engage in devotional service are unaffected by the results of their material activities. Otherwise, everyone, from the smallest microbe up to the King of heaven, Indra, is subject to the laws of karma. A pure devotee, being always engaged in the service of the Lord, is exempt from these laws.
kaviḥ kanīyān viṣayeṣu niḥspṛho
visṛjya rājyaṁ saha bandhubhir vanam
niveśya citte puruṣaṁ sva-rociṣaṁ
viveśa kaiśora-vayāḥ paraṁ gataḥ
kaviḥ—another son, known as Kavi; kanīyān—who was the youngest; viṣayeṣu—in material enjoyments; niḥspṛhaḥ—being without attachment; visṛjya—after giving up; rājyam—his father’s property, the kingdom; saha bandhubhiḥ—accompanied by friends; vanam—the forest; niveśya—keeping always; citte—within the core of the heart; puruṣam—the Supreme Person; sva-rociṣam—self-effulgent; viveśa—entered; kaiśora-vayāḥ—a young man not fully in youth; param—the transcendental world; gataḥ—entered.
Being reluctant to accept material enjoyment, Manu’s youngest son, whose name was Kavi, gave up the kingdom before attaining full youth. Accompanied by his friends, he went to the forest, always thinking of the self-effulgent Supreme Personality of Godhead within the core of his heart. Thus he attained perfection.
karūṣān mānavād āsan
karūṣāt—from Karūṣa; mānavāt—from the son of Manu; āsan—there was; kārūṣāḥ—called the Kārūṣas; kṣatra-jātayaḥ—a group of kṣatriyas; uttarā—northern; patha—of the direction; goptāraḥ—kings; brahmaṇyāḥ—celebrated protectors of the brahminical culture; dharma-vatsalāḥ—extremely religious.
From Karūṣa, another son of Manu, came the Kārūṣa dynasty, a family of kṣatriyas. The Kārūṣa kṣatriyas were the kings of the northern direction. They were celebrated protectors of brahminical culture and were all firmly religious.
dhṛṣṭād dhārṣṭam abhūt kṣatraṁ
brahma-bhūyaṁ gataṁ kṣitau
nṛgasya vaṁśaḥ sumatir
bhūtajyotis tato vasuḥ
dhṛṣṭāt—from Dhṛṣṭa, another son of Manu; dhārṣṭam—a caste of the name Dhārṣṭa; abhūt—was produced; kṣatram—belonging to the kṣatriya group; brahma-bhūyam—the position of brāhmaṇas; gatam—had achieved; kṣitau—on the surface of the world; nṛgasya—of Nṛga, another son of Manu; vaṁśaḥ—the dynasty; sumatiḥ—of the name Sumati; bhūtajyotiḥ—of the name Bhūtajyoti; tataḥ—thereafter; vasuḥ—by the name Vasu.
From the son of Manu named Dhṛṣṭa came a kṣatriya caste called Dhārṣṭa, whose members achieved the position of brāhmaṇas in this world. Then, from the son of Manu named Nṛga came Sumati. From Sumati came Bhūtajyoti, and from Bhūtajyoti came Vasu.
Here it is said, kṣatraṁ brahma-bhūyaṁ gataṁ kṣitau: although the Dhārṣṭas belonged to the kṣatriya caste, they were able to convert themselves into brāhmaṇas. This gives clear evidence supporting the following statement by Nārada (Bhāg. 7.11.35):
If the qualities of one group are found in the men of another, those men should be recognized by their qualities, by their symptoms, not by the caste of the family in which they were born. Birth is not at all important; it is one’s qualities that are stressed in all Vedic literature.
vasoḥ pratīkas tat-putra
kanyā caughavatī nāma
sudarśana uvāha tām
vasoḥ—of Vasu; pratīkaḥ—named Pratīka; tat-putraḥ—his son; oghavān—named Oghavān; oghavat-pitā—who was the father of Oghavān; kanyā—his daughter; ca—also; oghavatī—Oghavatī; nāma—by the name; sudarśanaḥ—Sudarśana; uvāha—married; tām—that daughter (Oghavatī).
The son of Vasu was Pratīka, whose son was Oghavān. Oghavān’s son was also known as Oghavān, and his daughter was Oghavatī. Sudarśana married that daughter.
ṛkṣas tasya suto ’bhavat
tasya mīḍhvāṁs tataḥ pūrṇa
indrasenas tu tat-sutaḥ
citrasenaḥ—one named Citrasena; nariṣyantāt—from Nariṣyanta, another son of Manu; ṛkṣaḥ—Ṛkṣa; tasya—of Citrasena; sutaḥ—the son; abhavat—became; tasya—of him (Ṛkṣa); mīḍhvān—Mīḍhvān; tataḥ—from him (Mīḍhvān); pūrṇaḥ—Pūrṇa; indrasenaḥ—Indrasena; tu—but; tat-sutaḥ—the son of him (Pūrṇa).
From Nariṣyanta came a son named Citrasena and from him a son named Ṛkṣa. From Ṛkṣa came Mīḍhvān, from Mīḍhvān came Pūrṇa, and from Pūrṇa came Indrasena.
vītihotras tv indrasenāt
tasya satyaśravā abhūt
uruśravāḥ sutas tasya
devadattas tato ’bhavat
vītihotraḥ—Vītihotra; tu—but; indrasenāt—from Indrasena; tasya—of Vītihotra; satyaśravāḥ—known by the name Satyaśravā; abhūt—there was; uruśravāḥ—Uruśravā; sutaḥ—was the son; tasya—of him (Satyaśravā); devadattaḥ—Devadatta; tataḥ—from Uruśravā; abhavat—there was.
From Indrasena came Vītihotra, from Vītihotra came Satyaśravā, from Satyaśravā came the son named Uruśravā, and from Uruśravā came Devadatta.
tato ’gniveśyo bhagavān
agniḥ svayam abhūt sutaḥ
kānīna iti vikhyāto
jātūkarṇyo mahān ṛṣiḥ
tataḥ—from Devadatta; agniveśyaḥ—a son named Agniveśya; bhagavān—the most powerful; agniḥ—the fire-god; svayam—personally; abhūt—became; sutaḥ—the son; kānīnaḥ—Kānīna; iti—thus; vikhyātaḥ—was celebrated; jātūkarṇyaḥ—Jātūkarṇya; mahān ṛṣiḥ—the great saintly person.
From Devadatta came a son known as Agniveśya, who was the fire-god Agni himself. This son, who was a celebrated saint, was well known as Kānīna and Jātūkarṇya.
Agniveśya was also known as Kānīna and Jātūkarṇya.
tato brahma-kulaṁ jātam
diṣṭa-vaṁśam ataḥ śṛṇu
tataḥ—from Agniveśya; brahma-kulam—a dynasty of brāhmaṇas; jātam—was generated; āgniveśyāyanam—known as Āgniveśyāyana; nṛpa—O King Parīkṣit; nariṣyanta—of Nariṣyanta; anvayaḥ—descendants; proktaḥ—have been explained; diṣṭa-vaṁśam—the dynasty of Diṣṭa; ataḥ—hereafter; śṛṇu—hear.
O King, from Agniveśya came a brahminical dynasty known as Āgniveśyāyana. Now that I have described the descendants of Nariṣyanta, let me describe the descendants of Diṣṭa. Please hear from me.
nābhāgo diṣṭa-putro ’nyaḥ
karmaṇā vaiśyatāṁ gataḥ
bhalandanaḥ sutas tasya
vatsaprīteḥ sutaḥ prāṁśus
tat-sutaṁ pramatiṁ viduḥ
khanitraḥ pramates tasmāc
cākṣuṣo ’tha viviṁśatiḥ
nābhāgaḥ—by the name Nābhāga; diṣṭa-putraḥ—the son of Diṣṭa; anyaḥ—another; karmaṇā—by occupation; vaiśyatām—the order of the vaiśyas; gataḥ—achieved; bhalandanaḥ—by the name Bhalandana; sutaḥ—son; tasya—of him (Nābhāga); vatsaprītiḥ—by the name Vatsaprīti; bhalandanāt—from Bhalandana; vatsaprīteḥ—from Vatsaprīti; sutaḥ—the son; prāṁśuḥ—was named Prāṁśu; tat-sutam—the son of him (Prāṁśu); pramatim—was named Pramati; viduḥ—you should understand; khanitraḥ—was named Khanitra; pramateḥ—from Pramati; tasmāt—from him (Khanitra); cākṣuṣaḥ—was named Cākṣuṣa; atha—thus (from Cākṣuṣa); viviṁśatiḥ—the son named Viviṁśati.
Diṣṭa had a son by the name Nābhāga. This Nābhāga, who was different from the Nābhāga described later, became a vaiśya by occupational duty. The son of Nābhāga was known as Bhalandana, the son of Bhalandana was Vatsaprīti, and his son was Prāṁśu. Prāṁśu’s son was Pramati, Pramati’s son was Khanitra, Khanitra’s son was Cākṣuṣa, and his son was Viviṁśati.
From Manu, one son became a kṣatriya, another a brāhmaṇa, and another a vaiśya. This confirms the statement by Nārada Muni, yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam (Bhāg. 7.11.35). One should always remember that brāhmaṇas, kṣatriyas and vaiśyas should never be regarded as members of a caste by birth. A brāhmaṇa may be changed into a kṣatriya, and a kṣatriya into a brāhmaṇa. Similarly, a brāhmaṇa or kṣatriya may be changed into a vaiśya, and a vaiśya into a brāhmaṇa or kṣatriya. This is confirmed in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). So one is a brāhmaṇa, kṣatriya or vaiśya never by birth, but by quality. There is a great need of brāhmaṇas. Therefore, in the Kṛṣṇa consciousness movement, we are trying to train some brāhmaṇas to guide human society. Because at present there is a scarcity of brāhmaṇas, the brain of human society is lost. Because practically everyone is a śūdra, no one at the present moment can guide the members of society to the proper path by which to achieve perfection in life.
viviṁśateḥ suto rambhaḥ
khanīnetro ’sya dhārmikaḥ
tasyāsīd ātmajo nṛpa
viviṁśateḥ—from Viviṁśati; sutaḥ—the son; rambhaḥ—named Rambha; khanīnetraḥ—named Khanīnetra; asya—of Rambha; dhārmikaḥ—very religious; karandhamaḥ—named Karandhama; mahārāja—O King; tasya—of him (Khanīnetra); āsīt—was; ātmajaḥ—the son; nṛpa—O King.
The son of Viviṁśati was Rambha, whose son was the great and religious King Khanīnetra. O King, the son of Khanīnetra was King Karandhama.
tasyāvīkṣit suto yasya
maruttaś cakravarty abhūt
saṁvarto ’yājayad yaṁ vai
tasya—of him (Karandhama); avīkṣit—named Avīkṣit; sutaḥ—the son; yasya—of whom (Avīkṣit); maruttaḥ—(the son) named Marutta; cakravartī—the emperor; abhūt—became; saṁvartaḥ—Saṁvarta; ayājayat—engaged in performing sacrifice; yam—unto whom (Marutta); vai—indeed; mahā-yogī—the great mystic; aṅgiraḥ-sutaḥ—the son of Aṅgirā.
From Karandhama came a son named Avīkṣit, and from Avīkṣit a son named Marutta, who was the emperor. The great mystic Saṁvarta, the son of Aṅgirā, engaged Marutta in performing a sacrifice [yajña].
maruttasya yathā yajño
na tathānyo ’sti kaścana
sarvaṁ hiraṇmayaṁ tv āsīd
yat kiñcic cāsya śobhanam
maruttasya—of Marutta; yathā—as; yajñaḥ—performance of sacrifice; na—not; tathā—like that; anyaḥ—any other; asti—there is; kaścana—anything; sarvam—everything; hiraṇ-mayam—made of gold; tu—indeed; āsīt—there was; yat kiñcit—whatever he had; ca—and; asya—of Marutta; śobhanam—extremely beautiful.
The sacrificial paraphernalia of King Marutta was extremely beautiful, for everything was made of gold. Indeed, no other sacrifice could compare to his.
amādyad indraḥ somena
amādyat—became intoxicated; indraḥ—the King of heaven, Lord Indra; somena—by drinking the intoxicant soma-rasa; dakṣiṇābhiḥ—by receiving sufficient contributions; dvijātayaḥ—the brahminical group; marutaḥ—the airs; pariveṣṭāraḥ—offering the foodstuffs; viśvedevāḥ—universal demigods; sabhā-sadaḥ—members of the assembly.
In that sacrifice, King Indra became intoxicated by drinking a large quantity of soma-rasa. The brāhmaṇas received ample contributions, and therefore they were satisfied. For that sacrifice, the various demigods who control the winds offered foodstuffs, and the Viśvedevas were members of the assembly.
Because of the yajña performed by Marutta, everyone was pleased, especially the brāhmaṇas and kṣatriyas. Brāhmaṇas are interested in receiving contributions as priests, and kṣatriyas are interested in drinking. All of them, therefore, were satisfied with their different engagements.
maruttasya damaḥ putras
sudhṛtis tat-suto jajñe
saudhṛteyo naraḥ sutaḥ
maruttasya—of Marutta; damaḥ—(was named) Dama; putraḥ—the son; tasya—of him (Dama); āsīt—there was; rājya-vardhanaḥ—named Rājyavardhana, or one who can expand the kingdom; sudhṛtiḥ—was named Sudhṛti; tat-sutaḥ—the son of him (Rājyavardhana); jajñe—was born; saudhṛteyaḥ—from Sudhṛti; naraḥ—named Nara; sutaḥ—the son.
Marutta’s son was Dama, Dama’s son was Rājyavardhana, Rājyavardhana’s son was Sudhṛti, and his son was Nara.
tat-sutaḥ kevalas tasmād
dhundhumān vegavāṁs tataḥ
budhas tasyābhavad yasya
tat-sutaḥ—the son of him (Nara); kevalaḥ—was named Kevala; tasmāt—from him (Kevala); dhundhumān—a son was born named Dhundhumān; vegavān—named Vegavān; tataḥ—from him (Dhundhumān); budhaḥ—named Budha; tasya—of him (Vegavān); abhavat—there was; yasya—of whom (Budha); tṛṇabinduḥ—a son named Tṛṇabindu; mahīpatiḥ—the king.
The son of Nara was Kevala, and his son was Dhundhumān, whose son was Vegavān. Vegavān’s son was Budha, and Budha’s son was Tṛṇabindu, who became the king of this earth.
taṁ bheje ’lambuṣā devī
varāpsarā yataḥ putrāḥ
tam—him (Tṛṇabindu); bheje—accepted as husband; alambuṣā—the girl Alambuṣā; devī—goddess; bhajanīya—worthy of accepting; guṇa-ālayam—the reservoir of all good qualities; vara-apsarāḥ—the best of the Apsarās; yataḥ—from whom (Tṛṇabindu); putrāḥ—some sons; kanyā—a daughter; ca—and; ilavilā—named Ilavilā; abhavat—was born.
The best of the Apsarās, the highly qualified girl named Alambuṣā, accepted the similarly qualified Tṛṇabindu as her husband. She gave birth to a few sons and a daughter known as Ilavilā.
yasyām utpādayām āsa
viśravā dhanadaṁ sutam
prādāya vidyāṁ paramām
ṛṣir yogeśvaraḥ pituḥ
yasyām—in whom (Ilavilā); utpādayām āsa—gave birth; viśravāḥ—Viśravā; dhana-dam—Kuvera, or one who gives money; sutam—to a son; prādāya—after receiving; vidyām—absolute knowledge; paramām—supreme; ṛṣiḥ—the great saintly person; yoga-īśvaraḥ—master of mystic yoga; pituḥ—from his father.
After the great saint Viśravā, the master of mystic yoga, received absolute knowledge from his father, he begot in the womb of Ilavilā the greatly celebrated son known as Kuvera, the giver of money.
viśālaḥ śūnyabandhuś ca
dhūmraketuś ca tat-sutāḥ
viśālo vaṁśa-kṛd rājā
vaiśālīṁ nirmame purīm
viśālaḥ—named Viśāla; śūnyabandhuḥ—named Śūnyabandhu; ca—also; dhūmraketuḥ—named Dhūmraketu; ca—also; tat-sutāḥ—the sons of Tṛṇabindu; viśālaḥ—among the three, King Viśāla; vaṁśa-kṛt—made a dynasty; rājā—the king; vaiśālīm—by the name Vaiśālī; nirmame—constructed; purīm—a palace.
Tṛṇabindu had three sons, named Viśāla, Śūnyabandhu and Dhūmraketu. Among these three, Viśāla created a dynasty and constructed a palace called Vaiśālī.
hemacandraḥ sutas tasya
dhūmrākṣas tasya cātmajaḥ
tat-putrāt saṁyamād āsīt
hemacandraḥ—was named Hemacandra; sutaḥ—the son; tasya—of him (Viśāla); dhūmrākṣaḥ—was named Dhūmrākṣa; tasya—of him (Hemacandra); ca—also; ātmajaḥ—the son; tat-putrāt—from the son of him (Dhūmrākṣa); saṁyamāt—from he who was named Saṁyama; āsīt—there was; kṛśāśvaḥ—Kṛśāśva; saha—along with; devajaḥ—Devaja.
The son of Viśāla was known as Hemacandra, his son was Dhūmrākṣa, and his son was Saṁyama, whose sons were Devaja and Kṛśāśva.
kṛśāśvāt somadatto ’bhūd
yo ’śvamedhair iḍaspatim
iṣṭvā puruṣam āpāgryāṁ
saumadattis tu sumatis
kṛśāśvāt—from Kṛśāśva; somadattaḥ—a son named Somadatta; abhūt—there was; yaḥ—he who (Somadatta); aśvamedhaiḥ—by the performance of aśvamedha sacrifices; iḍaspatim—unto Lord Viṣṇu; iṣṭvā—after worshiping; puruṣam—Lord Viṣṇu; āpa—achieved; agryām—the best of all; gatim—the destination; yogeśvara-āśritām—the place occupied by great mystic yogīs; saumadattiḥ—the son of Somadatta; tu—but; sumatiḥ—a son named Sumati; tat-putraḥ—the son of him (Sumati); janamejayaḥ—was named Janamejaya; ete—all of them; vaiśāla-bhūpālāḥ—the kings in the dynasty of Vaiśāla; tṛṇabindoḥ yaśaḥ-dharāḥ—continued the fame of King Tṛṇabindu.
The son of Kṛśāśva was Somadatta, who performed aśvamedha sacrifices and thus satisfied the Supreme Personality of Godhead, Viṣṇu. By worshiping the Supreme Lord, he achieved the most exalted post, a residence on the planet to which great mystic yogīs are elevated. The son of Somadatta was Sumati, whose son was Janamejaya. All these kings appearing in the dynasty of Viśāla properly maintained the celebrated position of King Tṛṇabindu.
Thus end the Bhaktivedanta purports of the Ninth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled “The Dynasties of the Sons of Manu.”
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