2011-02-11Srimad Bhagavatam 09.13.13-27 - Devotional Service Is Not Stereotyped (download mp3)
by Radhika Vallabha Prabhu at ISKCON Chowpatty
www.iskcondesiretree.net
SB 9.13.13
janmana janakah so 'bhud
vaidehas tu videhajah
mithilo mathanaj jato
mithila yena nirmita
janmana janakah so 'bhud
vaidehas tu videhajah
mithilo mathanaj jato
mithila yena nirmita
Translation:
Because he was born in an unusual way, the son was called Janaka, and because he was born from the dead body of his father, he was known as Vaideha. Because he was born from the churning of his father's material body, he was known as Mithila, and because he constructed a city as King Mithila, the city was called Mithila.
Because he was born in an unusual way, the son was called Janaka, and because he was born from the dead body of his father, he was known as Vaideha. Because he was born from the churning of his father's material body, he was known as Mithila, and because he constructed a city as King Mithila, the city was called Mithila.
SB 9.13.14
tasmad udavasus tasya
putro 'bhun nandivardhanah
tatah suketus tasyapi
devarato mahipate
tasmad udavasus tasya
putro 'bhun nandivardhanah
tatah suketus tasyapi
devarato mahipate
Translation:
O King Pariksit, from Mithila came a son named Udavasu; from Udavasu, Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devarata.
O King Pariksit, from Mithila came a son named Udavasu; from Udavasu, Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devarata.
SB 9.13.15
tasmad brhadrathas tasya
mahaviryah sudhrt-pita
sudhrter dhrstaketur vai
haryasvo 'tha marus tatah
tasmad brhadrathas tasya
mahaviryah sudhrt-pita
sudhrter dhrstaketur vai
haryasvo 'tha marus tatah
Translation:
From Devarata came a son named Brhadratha and from Brhadratha a son named Mahavirya, who became the father of Sudhrti. The son of Sudhrti was known as Dhrstaketu, and from Dhrstaketu came Haryasva. From Haryasva came a son named Maru.
From Devarata came a son named Brhadratha and from Brhadratha a son named Mahavirya, who became the father of Sudhrti. The son of Sudhrti was known as Dhrstaketu, and from Dhrstaketu came Haryasva. From Haryasva came a son named Maru.
SB 9.13.16
maroh pratipakas tasmaj
jatah krtaratho yatah
devamidhas tasya putro
maroh pratipakas tasmaj
jatah krtaratho yatah
devamidhas tasya putro
Translation:
The son of Maru was Pratipaka, and the son of Pratipaka was Krtaratha. From Krtaratha came Devamidha; from Devamidha, Visruta; and from Visruta, Mahadhrti.
The son of Maru was Pratipaka, and the son of Pratipaka was Krtaratha. From Krtaratha came Devamidha; from Devamidha, Visruta; and from Visruta, Mahadhrti.
SB 9.13.17
krtiratas tatas tasman
maharoma ca tat-sutah
svarnaroma sutas tasya
hrasvaroma vyajayata
krtiratas tatas tasman
maharoma ca tat-sutah
svarnaroma sutas tasya
hrasvaroma vyajayata
Translation:
From Mahadhrti was born a son named Krtirata, from Krtirata was born Maharoma, from Maharoma came a son named Svarnaroma, and from Svarnaroma came Hrasvaroma.
SB 9.13.18
tatah siradhvajo jajñe
yajñartham karsato mahim
sita siragrato jata
tasmat siradhvajah smrtah
tatah siradhvajo jajñe
yajñartham karsato mahim
sita siragrato jata
tasmat siradhvajah smrtah
Translation:
From Hrasvaroma came a son named Siradhvaja [also called Janaka]. When Siradhvaja was plowing a field, from the front of his plow [sira] appeared a daughter named Sitadevi, who later became the wife of Lord Ramacandra. Thus he was known as Siradhvaja.
SB 9.13.19
kusadhvajas tasya putras
tato dharmadhvajo nrpah
dharmadhvajasya dvau putrau
krtadhvaja-mitadhvajau
kusadhvajas tasya putras
tato dharmadhvajo nrpah
dharmadhvajasya dvau putrau
krtadhvaja-mitadhvajau
Translation:
The son of Siradhvaja was Kusadhvaja, and the son of Kusadhvaja was King Dharmadhvaja, who had two sons, namely Krtadhvaja and Mitadhvaja.
The son of Siradhvaja was Kusadhvaja, and the son of Kusadhvaja was King Dharmadhvaja, who had two sons, namely Krtadhvaja and Mitadhvaja.
SB 9.13.20-21
krtadhvajat kesidhvajah
khandikyas tu mitadhvajat
krtadhvaja-suto rajann
atma-vidya-visaradah
khandikyah karma-tattva-jño
bhitah kesidhvajad drutah
bhanumams tasya putro 'bhuc
chatadyumnas tu tat-sutah
krtadhvajat kesidhvajah
khandikyas tu mitadhvajat
krtadhvaja-suto rajann
atma-vidya-visaradah
khandikyah karma-tattva-jño
bhitah kesidhvajad drutah
bhanumams tasya putro 'bhuc
chatadyumnas tu tat-sutah
Translation:
O Maharaja Pariksit, the son of Krtadhvaja was Kesidhvaja, and the son of Mitadhvaja was Khandikya. The son of Krtadhvaja was expert in spiritual knowledge, and the son of Mitadhvaja was expert in Vedic ritualistic ceremonies. Khandikya fled in fear of Kesidhvaja. The son of Kesidhvaja was Bhanuman, and the son of Bhanuman was Satadyumna.
SB 9.13.22
sucis tu tanayas tasmat
sanadvajah suto 'bhavat
urjaketuh sanadvajad
ajo 'tha purujit sutah
sucis tu tanayas tasmat
sanadvajah suto 'bhavat
urjaketuh sanadvajad
ajo 'tha purujit sutah
Translation:
The son of Satadyumna was named Suci. From Suci, Sanadvaja was born, and from Sanadvaja came a son named Urjaketu. The son of Urjaketu was Aja, and the son of Aja was Purujit.
The son of Satadyumna was named Suci. From Suci, Sanadvaja was born, and from Sanadvaja came a son named Urjaketu. The son of Urjaketu was Aja, and the son of Aja was Purujit.
SB 9.13.23
aristanemis tasyapi
srutayus tat suparsvakah
tatas citraratho yasya
ksemadhir mithiladhipah
aristanemis tasyapi
srutayus tat suparsvakah
tatas citraratho yasya
ksemadhir mithiladhipah
Translation:
The son of Purujit was Aristanemi, and his son was Srutayu. Srutayu begot a son named Suparsvaka, and Suparsvaka begot Citraratha. The son of Citraratha was Ksemadhi, who became the king of Mithila.
SB 9.13.24
tasmat samarathas tasya
sutah satyarathas tatah
asid upagurus tasmad
upagupto 'gni-sambhavah
tasmat samarathas tasya
sutah satyarathas tatah
asid upagurus tasmad
upagupto 'gni-sambhavah
Translation:
The son of Ksemadhi was Samaratha, and his son was Satyaratha. The son of Satyaratha was Upaguru, and the son of Upaguru was Upagupta, a partial expansion of the fire-god.
SB 9.13.25
vasvananto 'tha tat-putro
yuyudho yat subhasanah
srutas tato jayas tasmad
vijayo 'smad rtah sutah
vasvananto 'tha tat-putro
yuyudho yat subhasanah
srutas tato jayas tasmad
vijayo 'smad rtah sutah
Translation:
The son of Upagupta was Vasvananta, the son of Vasvananta was Yuyudha, the son of Yuyudha was Subhasana, and the son of Subhasana was Sruta. The son of Sruta was Jaya, from whom there came Vijaya. The son of Vijaya was Rta.
SB 9.13.26
sunakas tat-suto jajñe
vitahavyo dhrtis tatah
bahulasvo dhrtes tasya
krtir asya mahavasi
sunakas tat-suto jajñe
vitahavyo dhrtis tatah
bahulasvo dhrtes tasya
krtir asya mahavasi
Translation:
The son of Rta was Sunaka, the son of Sunaka was Vitahavya, the son of Vitahavya was Dhrti, and the son of Dhrti was Bahulasva. The son of Bahulasva was Krti, and his son was Mahavasi.
SB 9.13.27
ete vai maithila rajann
atma-vidya-visaradah
yogesvara-prasadena
dvandvair mukta grhesv api
ete vai maithila rajann
atma-vidya-visaradah
yogesvara-prasadena
dvandvair mukta grhesv api
Translation:
Sukadeva Gosvami said: My dear King Pariksit, all the kings of the dynasty of Mithila were completely in knowledge of their spiritual identity. Therefore, even though staying at home, they were liberated from the duality of material existence.
Purport:
This material world is called dvaita, or duality. The Caitanya-caritamrta (Antya 4.176) says:
'dvaite 'bhadrabhadra-jñana, saba—'manodharma'
'ei bhala, ei manda,'—ei saba 'bhrama'
In the world of duality that is to say, in the material world so-called goodness and badness are both the same. Therefore, in this world, to distinguish between good and bad, happiness and distress, is meaningless because they are both mental concoctions (manodharma). Because everything here is miserable and troublesome, to create an artificial situation and pretend it to be full of happiness is simply illusion. The liberated person, being above the influence of the three modes of material nature, is unaffected by such dualities in all circumstances. He remains Krsna conscious by tolerating so-called happiness and distress. This is also confirmed in Bhagavad-gita (2.14):
matra-sparsas tu kaunteya
sitosna-sukha-duhkhadah
agamapayino 'nitys
tams titiksasva bharata
"O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress. They know that these are like changing seasons, which are perceivable by contact with the material body. Happiness and distress come and go. Therefore a pandita, a learned man, is not concerned with them. As it is said, gatasun agatasums ca nanusocanti panditah [Bg. 2.11]. The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress. Because the soul within the body is in the bodily concept of life, he suffers happiness and distress, but these come and go. It is understood herewith that the kings born in the dynasty of Mithila were all liberated persons, unaffected by the so-called happiness and distress of this world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Thirteenth Chapter, of the Srimad-Bhagavatam, entitled "The Dynasty of Maharaja Nimi."
