Śukadeva Gosvāmī said: By the womb of the girl brought by his father, Vidarbha begot three sons, named Kuśa, Kratha and Ro mapāda. Romapāda was the favorite in the dyn asty of Vidarbha. (1) The son of Romapāda was Babhru, from whom there came a son named Kṛti. The son of Kṛti was Uśika, and the son of Uśika was Cedi. From Cedi was born the king known as Caidya and others. (2) The son of Kratha was Kunti; the son of Kunti, Vṛṣṇi; the son of Vṛṣṇi, Nirvṛti; and the son of Nirvṛti, Daśārha. From Daśārha came Vyoma; from Vyoma came Jīmūta; from Jīmūta, Vikṛti; from Vikṛti, Bhīmaratha; from Bhīmaratha, Navaratha; and from Navaratha, Daśaratha. (3-4)

From Daśaratha came a son named Śakuni and from Śakuni a son named Karambhi. The son of Karambhi was Devarāta, and his son was Devakṣatra. The son of Devakṣatra was Madhu, and his son was Kuruvaśa, from whom there came a son named Anu. (5) The son of Anu was Puruhotra, the son of Puruhotra was Ayu, and the son of Ayu was Sātvata. O great Āryan King, Sātvata had seven sons, named Bha jamāna, Bhaji, Divya, Vṛṣṇi, Devāvṛdha, Andhaka and Mahābhoja. From Bhajamāna by one wife came three sonsNimloci, Kiṅkaṇa and Dhṛṣṭi. And from his other wife came three other sonsŚatājit, Sahasrājit and Ayutājit. (6-8) The son of Devāvṛdha was Babhru. Con cerning Devāvṛdha and Babhru there are two famous songs of prayer, which were sung by our predecessors and which we have heard from a distance. Even now I hear the same prayers about their qualities [because that which was heard before is still sung continu ously]. (9)

“It has been decided that among human beings Babhru is the best and that Devāvṛdha is equal to the demigods. Because of the association of Babhru and Devāvṛdha, all of their de scendants, numbering 14,065, achieved libera tion.” In the dynasty of King Mahābhoja, who was exceedingly religious, there appeared the Bhoja kings. (10-11) O King, Mahārāja Parīkṣit, who can sup press your enemies, the sons of Vṛṣṇi were Su mitra and Yudhājit. From Yudhājit came Śini and Anamitra, and from Anamitra came a son named Nighna. (12) The two sons of Nighna were Satrājita and Prasena. Another son of Anamitra was another Śini, and his son was Satyaka. (13) The son of Satyaka was Yuyudhāna, whose son was Jaya. From Jaya came a son named Kuṇi and from Kuṇi a son named Yugandhara. Another son of Anamitra was Vṛṣṇi. (14)

From Vṛṣṇi came the sons named Śvaphalka and Citraratha. From Śvaphalka by his wife Gāndinī came Akrūra. Akrūra was the eldest, but there were twelve other sons, all of whom were most celebrated. (15) The names of these twelve were Āsaṅga, Sārameya, Mṛdura, Mṛduvit, Giri, Dharmavṛddha, Sukarmā, Kṣetropekṣa, Arimardana, Śatrughna, Gand hamāda and Pratibāhu. These brothers also had a sister named Sucārā. From Akrūra came two sons, named Devavān and Upadeva. Citraratha had many sons, headed by Pṛthu and Vidūratha, all of whom were known as belonging to the dynasty of Vṛṣṇi. (16-18) Kukura, Bhajamāna, Śuci and Kam balabarhiṣa were the four sons of Andhaka. The son of Kukura was Vahni, and his son was Vi lomā. (19)

The son of Vilomā was Ka potaromā, and his son was Anu, whose friend was Tumburu. From Anu came Andhaka; from Andhaka, Dundubhi; and from Dundubhi, Avidyota. From Avidyota came a son named Punarvasu. (20) Punarvasu had a son and a daughter, named Āhuka and Āhukī respec tively, and Āhuka had two sons, named Devaka and Ugrasena. Devaka had four sons, named Devavān, Upadeva, Sudeva and Devavardhana, and he also had seven daughters, named Śān tidevā, Upadevā, Śrīdevā, Devarakṣitā, Sa hadevā, Devakī and Dhṛtadevā. Dhṛtadevā was the eldest. Vasudeva, the father of Kṛṣṇa, mar ried all these sisters. (21-23) Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān were the sons of Ugrasena. (24) Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā were the daughters of Ugrasena. They became the wives of Vasudeva’s younger brothers. (25) The son of Citraratha was Vidūratha, the son of Vidūratha was Śūra, and his son was Bha jamāna. The son of Bhajamāna was Śini, the son of Śini was Bhoja, and the son of Bhoja was Hṛdika. (26)

The three sons of Hṛdika were De vamīḍha, Śatadhanu and Kṛtavarmā. The son of Devamīḍha was Śūra, whose wife was named Māriṣā. (27) Through Māriṣā, King Śūra begot Vasudeva, Devabhāga, Devaśravā, Ānaka, Sṛñjaya, Śyāmaka, Kaṅka, Śamīka, Vatsaka and Vṛka. These ten sons were spotlessly pious personalities. When Vasudeva was born, the demigods from the heavenly kingdom sounded kettledrums. Therefore Vasudeva, who pro vided the proper place for the appearance of the Supreme Personality of Godhead, Kṛṣṇa, was also known as Ānakadundubhi. The five daughters of King Śūra, named Pṛthā, Śru tadevā, Śrutakīrti, Śrutaśravā and Rājādhidevī, were Vasudeva’s sisters. Śūra gave Pṛthā to his friend Kunti, who had no issue, and therefore another name of Pṛthā was Kuntī. (28-31)

Once when Durvāsā was a guest at the house of Pṛthā’s father, Kunti, Pṛthā satisfied Durvāsā by rendering service. Therefore she re ceived a mystic power by which she could call any demigod. To examine the potency of this mystic power, the pious Kuntī immediately called for the sun-god. (32) As soon as Kuntī called for the demigod of the sun, he immedi ately appeared before her, and she was very much surprised. She told the sun-god, “I was simply examining the effectiveness of this mystic power. I am sorry I have called you un necessarily. Please return and excuse me.” (33) The sun-god said: O beautiful Pṛthā, your meeting with the demigods cannot be fruitless. Therefore, let me place my seed in your womb so that you may bear a son. I shall arrange to keep your virginity intact, since you are still an unmarried girl. (34)

After saying this, the sun god discharged his semen into the womb of Pṛthā and then returned to the celestial king dom. Immediately thereafter, from Kuntī a child was born, who was like a second sun-god. (35) Because Kuntī feared people’s criticisms, with great difficulty she had to give up her af fection for her child. Unwillingly, she packed the child in a basket and let it float down the waters of the river. O Mahārāja Parīkṣit, your great-grandfather the pious and chivalrous King Pāṇḍu later married Kuntī. (36) Vṛddhaśarmā, the King of Karūṣa, married Kuntī’s sister Śrutadevā, and from her womb Dantavakra was born. Having been cursed by the sages headed by Sanaka, Dantavakra had formerly been born as the son of Diti named Hiraṇyākṣa. (37) King Dhṛṣṭaketu, the King of Kekaya, married Śrutakīrti, another sister of Kuntī’s. Śrutakīrti had five sons, headed by Santardana. (38)

Through the womb of Rājādhidevī, another sister of Kuntī’s, Jay asena begot two sons, named Vinda and Anuvinda. Similarly, the king of the Cedi state married Śrutaśravā. This king’s name was Damaghoṣa. (39) The son of Śrutaśravā was Śiśupāla, whose birth has already been de scribed [in the Seventh Canto of Śrīmad Bhāgavatam]. Vasudeva’s brother named Devabhāga had two sons born of his wife, Kaṁsā. These two sons were Citraketu and Bṛhadbala. (40) Vasudeva’s brother named Devaśravā married Kaṁsavatī, by whom he be got two sons, named Suvīra and Iṣumān. Kaṅka, by his wife Kaṅkā, begot three sons, named Baka, Satyajit and Purujit. (41) King Sṛñjaya, by his wife, Rāṣṭrapālikā, begot sons headed by Vṛṣa and Durmarṣaṇa. King Śyāmaka, by his wife, Śūrabhūmi, begot two sons, named Harikeśa and Hiraṇyākṣa. (42)

Thereafter, King Vatsaka, by the womb of his wife, Miśrakeśī, who was an Apsarā, begot sons headed by Vṛka. Vṛka, by his wife, Durvākṣī, begot Takṣa, Puṣkara, Śāla and so on. (43) From Samīka, by the womb of his wife, Sudāmanī, came Sumitra, Arjunapāla and other sons. King Ānaka, by his wife, Karṇikā, begot two sons, namely Ṛtadhāmā and Jaya. (44) Devakī, Pauravī, Rohiṇī, Bhadrā, Madirā, Rocanā, Ilā and others were all wives of Ānaka dundubhi [Vasudeva]. Among them all, Devakī was the chief. (45) Vasudeva, by the womb of his wife Rohiṇī, begot sons such as Bala, Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others. (46) From the womb of Pauravī came twelve sons, including Bhūta, Subhadra, Bhadrabāhu, Durmada and Bhadra. Nanda, Upananda, Kṛtaka, Śūra and others were born from the womb of Madirā. Bhadrā [Kauśalyā] gave birth to only one son, named Keśī. (47-48) Vasudeva, by another of his wives, whose name was Rocanā, begot Hasta, Hemāṅgada and other sons. And by his wife named Ilā he begot sons headed by Uruvalka, all of whom were chief personalities in the dynasty of Yadu. (49)

From the womb of Dhṛtadevā, one of the wives of Ānakadundubhi [Vasudeva], came a son named Vipṛṣṭha. The sons of Śāntidevā, an other wife of Vasudeva, were Praśama, Prasita and others. (50) Vasudeva also had a wife named Upadevā, from whom came ten sons, headed by Rājanya, Kalpa and Varṣa. From Śrīdevā, another wife, came six sons, such as Vasu, Haṁsa and Suvaṁśa. (51) By the semen of Vasudeva in the womb of Devarakṣitā, nine sons were born, headed by Gadā. Vasudeva, who was religion personified, also had a wife named Sahadevā, by whose womb he begot eight sons, headed by Śruta and Pravara. (52) The eight sons born of Sahadevā such as Pravara and Śruta, were exact incarnations of the eight Vasus in the heavenly planets. Vasudeva also begot eight highly qualified sons through the womb of Devakī. These in cluded Kīrtimān, Suṣeṇa, Bhadrasena, Ṛju, Sammardana, Bhadra and Saṅkarṣaṇa, the con troller and serpent incarnation. The eighth son was the Supreme Personality of Godhead Himself Kṛṣṇa. The highly fortunate Subhadrā, the one daughter, was your grandmother. (53-55)

Whenever the principles of religion deterio rate and the principles of irreligion increase, the supreme controller, the Personality of Godhead Śrī Hari, appears by His own will. (56) O King, Mahārāja Parīkṣit, but for the Lord’s personal desire, there is no cause for His appearance, disappearance or activities. As the Supersoul, He knows everything. Consequently there is no cause that affects Him, not even the results of fruitive activities. (57) The Supreme Personal ity of Godhead acts through His material en ergy in the creation, maintenance and annihila tion of this cosmic manifestation just to deliver the living entity by His compassion and stop the living entity’s birth, death and duration of ma terialistic life. Thus He enables the living being to return home, back to Godhead. (58)

Although the demons who take possession of the government are dressed like men of govern ment, they do not know the duty of the govern ment. Consequently, by the arrangement of God, such demons, who possess great military strength, fight with one another, and thus the great burden of demons on the surface of the earth is reduced. The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Kṛṣṇa consciousness. (59) The Supreme Per sonality of Godhead, Kṛṣṇa, with the coopera tion of Saṅkarṣaṇa, Balarāma, performed activ ities beyond the mental comprehension of even such personalities as Lord Brahmā and Lord Śiva. [For instance, Kṛṣṇa arranged the Battle of Kurukṣetra to kill many demons for the relief of the entire world.] (60)

To show causeless mercy to the devotees who would take birth in the future in this Age of Kali, the Supreme Personality of Godhead, Kṛṣṇa, acted in such a way that simply by re membering Him one will be freed from all the lamentation and unhappiness of material exist ence. [In other words, He acted so that all future devotees, by accepting the instructions of Kṛṣṇa consciousness stated in Bhagavad-gītā, could be relieved from the pangs of material ex istence.] (61) Simply by receiving the glories of the Lord through purified transcendental ears, the devotees of the Lord are immediately freed from strong material desires and engage ment in fruitive activities. (62)

Assisted by the descendants of Bhoja, Vṛṣṇi, Andhaka, Madhu, Śūrasena, Daśārha, Kuru, Sṛñjaya and Pāṇḍu, Lord Kṛṣṇa performed various activities. By His pleasing smiles, His affectionate behavior, His instructions and His uncommon pastimes like raising Govardhana Hill, the Lord, appear ing in His transcendental body, pleased all of human society. (63-64) Kṛṣṇa’s face is deco rated with ornaments, such as earrings resem bling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to every one. Whoever sees Lord Kṛṣṇa sees a festival. His face and body are fully satisfying for eve ryone to see, but the devotees are angry at the creator for the disturbance caused by the mo mentary blinking of their eyes. (65)

The Supreme Personality of Godhead, Śrī Kṛṣṇa, known as līlā-puruṣottama, appeared as the son of Vasudeva but immediately left His father’s home and went to Vṛndāvana to expand His loving relationship with His confidential devo tees. In Vṛndāvana the Lord killed many de mons, and afterwards He returned to Dvārakā, where according to Vedic principles, He married many wives who were the best of women, begot through them hundreds of sons, and per formed sacrifices for His own worship to establish the principles of householder life. (66) Thereafter, Lord Śrī Kṛṣṇa created a misunder standing between family members just to di minish the burden of the world. Simply by His glance, He annihilated all the demoniac kings on the Battlefield of Kurukṣetra and declared victory for Arjuna. Finally, He instructed Ud dhava about transcendental life and devotion and then returned to His abode in His original form. (67)

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. (1) From Sṛñjaya came a son named Janamejaya. From Ja namejaya came Mahāśāla; from Mahāśāla, Mahāmanā; and from Mahāmanā two sons, named Uśīnara and Titikṣu. (2) 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. (3-4) By the semen of Dīrghatamā in the wife of Bali, the emperor of the world, six sons took birth, namely Aṅga, Vaṅga, Kaliṅga, Suhma, Puṇḍra and Oḍra. (5)

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 Di viratha. (6) From Diviratha came a son named Dharmaratha, and his son was Citraratha, who was celebrated as Romapāda. Romapāda, how ever, was without issue, and therefore his friend Mahārāja Daśaratha gave him his own daugh ter, named Śāntā. Romapāda accepted her as his daughter, and thereafter she married Ṛṣyaśṛṅga. When the demigods from the heav enly planets failed to shower rain, Ṛṣyaśṛṅga was appointed the priest for performing a sac rifice, after being brought from the forest by the allurement of prostitutes, who danced, staged theatrical performances accompanied by mu sic, 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 is sue, and then Mahārāja Daśaratha had sons. From Romapāda, by the mercy of Ṛṣyaśṛṅga, Caturaṅga was born, and from Caturaṅga came Pṛthulākṣa. (7-10)

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 Jaya dratha. (11) 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. (12) 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 Ad hiratha had no sons, he raised this baby as his own. [This son was later known as Karṇa.] (13) 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. (14)

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 Dur mada’s son was Pracetā, who had one hundred sons. (15) 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. (16) 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. (17)

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 eld est son of Mahārāja Yayāti. This description is supremely pious, and it vanquishes the reac tions of sinful activities in human society. Simply by hearing this description, one is freed from all sinful reactions. (18-19) The Supreme Personality of Godhead, Kṛṣṇa, the Supersoul in the hearts of all living entities, descended in His original form as a hu man being in the dynasty or family of Yadu. Yadu had four sons, named Sahasrajit, Kroṣṭā, Nala and Ripu. Of these four, the eldest, Sa hasrajit, had a son named Śatajit, who had three sons, named Mahāhaya, Reṇuhaya and Haihaya. (20-21)

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. (22) The sons of Bhadrasena were known as Durmada and Dhanaka. Dhanaka was the father of Kṛtavīrya and also of Kṛtāgni, Kṛtavarmā and Kṛtaujā. (23) 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 in carnation of the Supreme Personality of God head. Thus he obtained the mystic perfections known as aṣṭa-siddhi. (24) No other king in this world could equal Kārtavīryārjuna in sacri fices, charity, austerity, mystic power, educa tion, strength or mercy. (25)

For eighty-five thousand years, Kārtavīryārjuna continuously enjoyed material opulences with full bodily strength and unimpaired memory. In other words, he enjoyed inexhaustible material opu lences with his six senses. (26) Of the one thousand sons of Kārtavīryārjuna, only five re mained alive after the fight with Paraśurāma. Their names were Jayadhvaja, Śūrasena, Vṛṣabha, Madhu and Ūrjita. (27) Jayadhvaja had a son named Tālajaṅgha, who had one hundred sons. All the kṣatriyas in that dynasty, known as Tālajaṅgha, were anni hilated by the great power received by Mahārāja Sagara from Aurva Ṛṣi. (28) Of the sons of Tālajaṅgha, Vītihotra was the eldest. The son of Vītihotra named Madhu had a cele brated son named Vṛṣṇi. Madhu had one hun dred sons, of whom Vṛṣṇi was the eldest. The dynasties known as Yādava, Mādhava and Vṛṣṇi had their origin from Yadu, Madhu and Vṛṣṇi. (29)

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. (30-31) 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. (32)

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. (33) The son of Uśanā was Rucaka, who had five sonsPuru jit, Rukma, Rukmeṣu, Pṛthu and Jyāmagha. Please hear of these sons from me. (34) 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. (35-36)

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.” (37) 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 there fore Vidarbha actually married her when he grew up. (38)

Śukadeva Gosvāmī said: O King, the son of Divodāsa was Mitrāyu, and from Mitrāyu came four sons, named Cyavana, Sudāsa, Sahadeva and Somaka. Somaka was the father of Jantu. (1) Somaka had one hundred sons, of whom the youngest was Pṛṣata. From Pṛṣata was born King Drupada, who was opulent in all suprem acy. (2) From Mahārāja Drupada, Draupadī was born. Mahārāja Drupada also had many sons, headed by Dhṛṣṭadyumna. From Dhṛṣṭadyumna came a son named Dhṛṣṭaketu. All these personalities are known as descend ants of Bharmyāśva or as the dynasty of Pāñcāla. (3) Another son of Ajamīḍha was known as Ṛkṣa. From Ṛkṣa came a son named Saṁvaraṇa, and from Saṁvaraṇa through the womb of his wife, Tapatī, the daughter of the sun-god, came Kuru, the King of Kurukṣetra. Kuru had four sonsParīkṣi, Sudhanu, Jahnu and Niṣadha. From Sudhanu, Suhotra was born, and from Suhotra, Cyavana. From Cyavana, Kṛtī was born. (4-5)

The son of Kṛtī was Uparicara Vasu, and among his sons, headed by Bṛhadratha, were Kuśāmba, Matsya, Pratyagra and Cedipa. All the sons of Uparicara Vasu became rulers of the Cedi state. (6) From Bṛhadratha, Kuśāgra was born; from Kuśāgra, Ṛṣabha; and from Ṛṣabha, Satyahita. The son of Satyahita was Puṣpavān, and the son of Puṣpavān was Jahu. (7) Through the womb of another wife, Bṛhadratha begot two halves of a son. When the mother saw those two halves she rejected them, but later a she-demon named Jarā playfully joined them and said, “Come to life, come to life!” Thus the son named Jarāsandha was born. (8) From Jarāsandha came a son named Sa hadeva; from Sahadeva, Somāpi; and from Somāpi, Śrutaśravā. The son of Kuru called Parīkṣi had no sons, but the son of Kuru called Jahnu had a son named Suratha. (9)

From Suratha came a son named Vidūratha, from whom Sārvabhauma was born. From Sārvabhauma came Jayasena; from Jayasena, Rādhika; and from Rādhika, Ayutāyu. (10) From Ayutāyu came a son named Ak rodhana, and his son was Devātithi. The son of Devātithi was Ṛkṣa, the son of Ṛkṣa was Dilīpa, and the son of Dilīpa was Pratīpa. (11) The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. Devāpi left the kingdom of his father and went to the forest, and therefore Śāntanu became the king. Śāntanu, who in his previous birth was known as Mahābhiṣa, had the ability to transform anyone from old age to youth simply by touching that person with his hands. (12-13) Because the King was able to make everyone happy for sense gratification, primar ily by the touch of his hand, his name was Śāntanu. Once, when there was no rainfall in the kingdom for twelve years and the King con sulted his learned brahminical advisors, they said, “You are faulty for enjoying the property of your elder brother. For the elevation of your kingdom and home, you should return the king dom to him.” (14-15)

When the brāhmaṇas said this, Mahārāja Śāntanu went to the forest and requested his elder brother Devāpi to take charge of the kingdom, for it is the duty of a king to maintain his subjects. Previously, how ever, Śāntanu’s minister Aśvavāra had insti gated some brāhmaṇas to induce Devāpi to transgress the injunctions of the Vedas and thus make himself unfit for the post of ruler. The brāhmaṇas deviated Devāpi from the path of the Vedic principles, and therefore when asked by Śāntanu he did not agree to accept the post of ruler. On the contrary, he blasphemed the Vedic principles and therefore became fallen. Under the circumstances, Śāntanu again be came the king, and Indra, being pleased, show ered rains. Devāpi later took to the path of mys tic yoga to control his mind and senses and went to the village named Kalāpagrāma, where he is still living. (16-17)

After the dynasty of the moon-god comes to an end in this Age of Kali, Devāpi, in the beginning of the next Satya-yuga, will reestablish the Soma dynasty in this world. From Bāhlīka [the brother of Śāntanu] came a son named Somadatta, who had three sons, named Bhūri, Bhūriśravā and Śala. From Śāntanu, through the womb of his wife named Gaṅgā, came Bhīṣma, the exalted, self-realized devotee and learned scholar. (18 19) Bhīṣmadeva was the foremost of all warri ors. When he defeated Lord Paraśurāma in a fight, Lord Paraśurāma was very satisfied with him. By the semen of Śāntanu in the womb of Satyavatī, the daughter of a fisherman, Cit rāṅgada took birth. (20)

Citrāṅgada, of whom Vicitravīrya was the younger brother, was killed by a Gandharva who was also named Cit rāṅgada. Satyavatī, before her marriage to Śāntanu, gave birth to the master authority of the Vedas, Vyāsadeva, known as Kṛṣṇa Dvaipāyana, who was begotten by Parāśara Muni. From Vyāsadeva, I [Śukadeva Gosvāmī] was born, and from him I studied this great work of literature, Śrīmad-Bhāgavatam. The incarnation of Godhead Vedavyāsa, rejecting his disciples, headed by Paila, instructed Śrīmad-Bhāgavatam to me because I was free from all material desires. After Ambikā and Ambālikā, the two daughters of Kāśīrāja, were taken away by force, Vicitravīrya married them, but because he was too attached to these two wives, he had a heart attack and died of tu berculosis. (21-24)

Bādarāyaṇa, Śrī Vyāsadeva, following the order of his mother, Satyavatī, begot three sons, two by the womb of Ambikā and Ambālikā, the two wives of his brother Vicitravīrya, and the third by Vici travīrya’s maidservant. These sons were Dhṛtarāṣṭra, Pāṇḍu and Vidura. (25) Dhṛtarāṣṭra’s wife, Gāndhārī, gave birth to one hundred sons and one daughter, O King. The oldest of the sons was Duryodhana, and the daughter’s name was Duḥśalā. (26) Pāṇḍu was restrained from sexual life because of having been cursed by a sage, and therefore his three sons Yudhiṣṭhira, Bhīma and Arjuna were be gotten through the womb of his wife, Kuntī, by Dharmarāja, by the demigod controlling the wind, and by the demigod controlling the rain. Pāṇḍu’s second wife, Mādrī, gave birth to Nakula and Sahadeva, who were begotten by the two Aśvinī-kumāras. The five brothers, headed by Yudhiṣṭhira, begot five sons through the womb of Draupadī. These five sons were your uncles. (27-28)

From Yudhiṣṭhira came a son named Pra tivindhya, from Bhīma a son named Śrutasena, from Arjuna a son named Śrutakīrti, and from Nakula a son named Śatānīka. (29) O King, the son of Sahadeva was Śrutakarmā. Furthermore, Yudhiṣṭhira and his brothers begot other sons in other wives. Yudhiṣṭhira begot a son named Devaka through the womb of Pauravī, and Bhīmasena begot a son named Ghaṭotkaca through his wife Hiḍimbā and a son named Sar vagata through his wife Kālī. Similarly, Sa hadeva had a son named Suhotra through his wife named Vijayā, who was the daughter of the king of the mountains. (30-31) Nakula be got a son named Naramitra through his wife named Kareṇumatī. Similarly, Arjuna begot a son named Irāvān through his wife known as Ulupī, the daughter of the Nāgas, and a son named Babhruvāhana by the womb of the prin cess of Maṇipura. Babhruvāhana became the adopted son of the king of Maṇipura. (32)

My dear King Parīkṣit, your father, Abhimanyu, was born from the womb of Subhadrā as the son of Arjuna. He was the conqueror of all ati rathas [those who could fight with one thou sand charioteers]. From him, by the womb of Uttarā, the daughter of Virāḍrāja, you were born. (33) After the Kuru dynasty was annihi lated in the Battle of Kurukṣetra, you also were about to be destroyed by the brahmāstra atomic weapon released by the son of Droṇācārya, but by the mercy of the Supreme Personality of Godhead, Kṛṣṇa, you were saved from death. (34) My dear King, your four sonsJanamejaya, Śrutasena, Bhīmasena and Ugrasenaare very powerful. Janamejaya is the eldest. (35) Because of your death by the Takṣaka snake, your son Janamejaya will be very angry and will perform a sacrifice to kill all the snakes in the world. (36)

After conquering throughout the world and after accepting Tura, the son of Kalaṣa, as his priest, Janamejaya will perform aśvamedha-yajñas, for which he will be known as Turaga-medhaṣāṭ. (37) The son of Janamejaya known as Śatānīka will learn from Yājñavalkya the three Vedas and the art of performing ritualistic ceremonies. He will also learn the military art from Kṛpācārya and the transcendental science from the sage Śaunaka. (38) The son of Śatānīka will be Sahasrānīka, and from him will come the son named Aśvamedhaja. From Aśvamedhaja will come Asīmakṛṣṇa, and his son will be Nemicakra. (39) When the town of Hastināpura [New Delhi] is inundated by the river, Nemicakra will live in the place known as Kauśāmbī. His son will be celebrated as Citraratha, and the son of Citraratha will be Śuciratha. (40)

From Śuciratha will come the son named Vṛṣṭimān, and his son, Suṣeṇa, will be the emperor of the entire world. The son of Suṣeṇa will be Sunītha, his son will be Nṛcakṣu, and from Nṛcakṣu will come a son named Su khīnala. (41) The son of Sukhīnala will be Pariplava, and his son will be Sunaya. From Sunaya will come a son named Medhāvī; from Medhāvī, Nṛpañjaya; from Nṛpañjaya, Dūrva; and from Dūrva, Timi. (42) From Timi will come Bṛhadratha; from Bṛhadratha, Sudāsa; and from Sudāsa, Śatānīka. From Śatānīka will come Durdamana, and from him will come a son named Mahīnara. (43) The son of Mahīnara will be Daṇḍapāṇi, and his son will be Nimi, from whom King Kṣemaka will be born. I have now described to you the moon god’s dynasty, which is the source of brāhmaṇas and kṣatriyas and is worshiped by demigods and great saints. In this Kali-yuga, Kṣemaka will be the last monarch. Now I shall describe to you the future of the Māgadha dyn asty. Please listen. (44-45)

Sahadeva, the son of Jarāsandha, will have a son named Mārjāri. From Mārjāri will come Śrutaśravā; from Śrutaśravā, Yutāyu; and from Yutāyu, Niramitra. The son of Niramitra will be Sunakṣatra, from Sunakṣatra will come Bṛhatsena, and from Bṛhatsena, Karmajit. The son of Karmajit will be Sutañjaya, the son of Sutañjaya will be Vipra, and his son will be Śuci. The son of Śuci will be Kṣema, the son of Kṣema will be Suvrata, and the son of Suvrata will be Dharmasūtra. From Dharmasūtra will come Sama; from Sama, Dyumatsena; from Dyumatsena, Sumati; and from Sumati, Subala. (46-48) From Subala will come Sunītha; from Sunītha, Satyajit; from Satyajit, Viśvajit; and from Viśvajit, Ripuñjaya. All of these person alities will belong to the dynasty of Bṛhadratha, which will rule the world for one thousand years. (49)

Śukadeva Gosvāmī said: Because Bharadvāja was delivered by the Marut demigods, he was known as Vitatha. The son of Vitatha was Manyu, and from Manyu came five sons Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga. Of these five, the one known as Nara had a son named Saṅkṛti. (1) O Mahārāja Parīkṣit, descendant of Pāṇḍu, Saṅkṛti 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. (2) 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 con siderable 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 food stuffs made with milk and ghee, but when he and his family were about to eat, a brāhmaṇa guest arrived. (3-5)

Because Rantideva per ceived the presence of the Supreme Godhead everywhere, and in every living entity, he re ceived the guest with faith and respect and gave him a share of the food. The brāhmaṇa guest ate his share and then went away. (6) Thereafter, having divided the remaining food with his relatives, Rantideva was just about to eat his own share when a śūdra guest arrived. Seeing the śūdra in relationship with the Supreme Personality of Godhead, King Rantideva gave him also a share of the food. (7) When the śūdra 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.” (8) With great respect, King Rantideva offered the bal ance 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. (9)

Thereafter, only the drinking water remained, and there was only enough to satisfy one per son, but when the King was just about to drink it, a caṇḍāla appeared and said, “O King, alt hough I am lowborn, kindly give me some drinking water.” (10) Aggrieved at hearing the pitiable words of the poor fatigued caṇḍāla, Mahārāja Rantideva spoke the following nec tarean words. (11) I do not pray to the Supreme Personality of Godhead for the eight perfec tions of mystic yoga, nor for salvation from re peated birth and death. I want only to stay among all the living entities and suffer all dis tresses on their behalf, so that they may be freed from suffering. (12) By offering my water to maintain the life of this poor caṇḍāla, who is struggling to live, I have been freed from all hunger, thirst, fatigue, trembling of the body, moroseness, distress, lamentation and illusion. (13)

Having spoken thus, King Rantideva, alt hough on the verge of death because of thirst, gave his own portion of water to the caṇḍāla without hesitation, for the King was naturally very kind and sober. (14) Demigods like Lord Brahmā and Lord Śiva, who can satisfy all ma terially ambitious men by giving them the re wards they desire, then manifested their own identities before King Rantideva, for it was they who had presented themselves as the brāhmaṇa, śūdra, caṇḍāla and so on. (15) King Rantideva had no ambition to enjoy material benefits from the demigods. He offered them obeisances, but because he was factually at tached to Lord Viṣṇu, Vāsudeva, the Supreme Personality of Godhead, he fixed his mind at Lord Viṣṇu’s lotus feet. (16)

O Mahārāja Parīkṣit, because King Rantideva was a pure devotee, always Kṛṣṇa conscious and free from all material desires, the Lord’s illusory energy, māyā, could not exhibit herself before him. On the contrary, for him māyā entirely vanished, exactly like a dream. (17) All those who fol lowed the principles of King Rantideva were totally favored by his mercy and became pure devotees, attached to the Supreme Personality of Godhead, Nārāyaṇa. Thus they all became the best of yogīs. (18) From Garga came a son named Śini, and his son was Gārgya. Although Gārgya was a kṣat riya, there came from him a generation of brah maṇas. From Mahāvīrya came a son named Du ritakṣaya, whose sons were Trayyāruṇi, Kavi and Puṣkarāruṇi. Although these sons of Duri takṣaya took birth in a dynasty of kṣatriyas, they too attained the position of brāhmaṇas. Bṛhatkṣatra had a son named Hastī, who estab lished the city of Hastināpura [now New Delhi]. (19-20)

From King Hastī came three sons, named Ajamīḍha, Dvimīḍha and Purumīḍha. The descendants of Ajamīḍha, headed by Priyamedha, all achieved the posi tion of brāhmaṇas. (21) From Ajamīḍha came a son named Bṛhadiṣu, from Bṛhadiṣu came a son named Bṛhaddhanu, from Bṛhaddhanu a son named Bṛhatkāya, and from Bṛhatkāya a son named Jayadratha. (22) The son of Jaya dratha was Viśada, and his son was Syenajit. The sons of Syenajit were Rucirāśva, Dṛḍha hanu, Kāśya and Vatsa. (23) The son of Rucirāśva was Pāra, and the sons of Pāra were Pṛthusena and Nīpa. Nīpa had one hundred sons. (24) King Nīpa begot a son named Brah madatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmad atta, who was a great yogī, begot a son named Viṣvaksena through the womb of his wife, Sar asvatī. (25)

Following the instructions of the great sage Jaigīṣavya, Viṣvaksena compiled an elaborate description of the mystic yoga sys tem. From Viṣvaksena, Udaksena was born, and from Udaksena, Bhallāṭa. All these sons are known as descendants of Bṛhadiṣu. (26) The son of Dvimīḍha was Yavīnara, whose son was Kṛtimān. The son of Kṛtimān was well known as Satyadhṛti. From Satyadhṛti came a son named Dṛḍhanemi, who became the father of Supārśva. (27) From Supārśva came a son named Sumati, from Sumati came Sannatimān, and from Sannatimān came Kṛtī, who achieved mystic power from Brahmā and taught six saṁhitās of the Prācyasāma verses of the Sāma Veda. The son of Kṛtī was Nīpa; the son of Nīpa, Udgrāyudha; the son of Udgrāyudha, Kṣemya; the son of Kṣemya, Suvīra; and the son of Suvīra, Ripuñjaya. (28-29)

From Ripuñjaya came a son named Bahuratha. Purumīḍha was sonless. Ajamīḍha had a son named Nīla by his wife known as Nalinī, and the son of Nīla was Śānti. (30) The son of Śānti was Suśānti, the son of Suśānti was Puruja, and the son of Puruja was Arka. From Arka came Bharmyāśva, and from Bharmyāśva came five sonsMudgala, Yavīnara, Bṛhadviśva, Kāmpilla and Sañjaya. Bharmyāśva 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 Pañcālas. From Mudgala came a dynasty of brāhmaṇas known as Maudgalya. (31-33) Mudgala, the son of Bharmyāśva, had twin children, one male and the other female. The male child was named Divodāsa, and the fe male child was named Ahalyā. From the womb of Ahalyā by the semen of her husband, Gau tama, came a son named Śatānanda. (34)

The son of Śatānanda was Satyadhṛti, who was expert in archery, and the son of Satyadhṛti was Śaradvān. When Śaradvān met Urvaśī, he dis charged semen, which fell on a clump of śara grass. From this semen were born two all-auspicious babies, one male and the other female. (35) While Mahārāja Śāntanu 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 Kṛpa, and the female child was named Kṛpī. Kṛpī later became the wife of Droṇācārya. (36)

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, descendant of Mahārāja Bharata, I shall now describe the dynasty of Pūru, in which you were born, in which many saintly kings appeared, and from which many dynasties of brāhmaṇas began. (1) King Janamejaya was born of this dynasty of Pūru. Janamejaya’s son was Pracinvān, and his son was Pravīra. Thereafter, Pravīra’s son was Manusyu, and from Manusyu came the son named Cārupada. (2) The son of Cārupada was Sudyu, and the son of Sudyu was Bahugava. Bahugava’s son was Saṁyāti. From Saṁyāti came a son named Ahaṁyāti, from whom Raudrāśva was born. (3)

Raudrāśva had ten sons, named Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, San nateyu, 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 Raudrāśva acted under Raudrāśva’s full control. All of them were born of the Apsarā named Ghṛtācī. (4-5) Ṛteyu had a son named Rantināva, who had three sons, named Sumati, Dhruva and Aprati ratha. Apratiratha had only one son, whose name was Kaṇva. (6) The son of Kaṇva was Medhātithi, whose sons, all brāhmaṇas, were headed by Praskanna. The son of Rantināva named Sumati had a son named Rebhi. Mahārāja Duṣmanta is well known as the son of Rebhi. (7)

Once when King Duṣmanta went to the for est to hunt and was very much fatigued, he ap proached the residence of Kaṇva Muni. There he saw a most beautiful woman who looked ex actly like the goddess of fortune and who sat there illuminating the entire āśrama by her ef fulgence. The King was naturally attracted by her beauty, and therefore he approached her, accompanied by some of his soldiers, and spoke to her. (8-9) Seeing the beautiful woman, the King was very much enlivened, and the fatigue of his hunting excursion was re lieved. He was of course very much attracted because of lusty desires, and thus he inquired from her as follows, in a joking mood. (10) O beautiful lotus-eyed woman, who are you? Whose daughter are you? What purpose do you have in this solitary forest? Why are you stay ing here? (11)

O most beautiful one, it appears to my mind that you must be the daughter of a kṣatriya. Because I belong to the Pūru dynasty, my mind never endeavors to enjoy anything ir religiously. (12) Śakuntalā said: I am the daughter of Viśvāmitra. My mother, Menakā, left me in the forest. O hero, the most powerful saint Kaṇva Muni knows all about this. Now let me know, how may I serve you? (13) 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 nīvārā rice that you may kindly take. And if you so desire, stay here without hesitation. (14) King Duṣmanta replied: O Śakuntalā, with beautiful eyebrows, you have taken your birth in the family of the great saint Viśvāmitra, and your reception is quite worthy of your family. Aside from this, the daughters of a king generally select their own husbands. (15)

When Śakuntalā responded to Mahārāja Duṣmanta’s proposal with silence, the agreement was complete. Then the King, who knew the laws of marriage, immediately married her by chanting the Vedic praṇava [oṁkāra], in accordance with the marriage cer emony as performed among the Gandharvas. (16) King Duṣmanta, who never discharged se men without a result, placed his semen at night in the womb of his Queen, Śakuntalā, and in the morning he returned to his palace. Thereafter, in due course of time, Śakuntalā gave birth to a son. (17) In the forest, Kaṇva 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. (18) Śakuntalā, the best of beautiful women, along with her son, whose strength was insur mountable and who was a partial expansion of the Supreme Godhead, approached her hus band, Duṣmanta. (19)

When the King refused to accept his wife and son, who were both irre proachable, an unembodied voice spoke from the sky as an omen and was heard by everyone present. (20) The voice said: O Mahārāja Duṣmanta, a son actually belongs to his father, whereas the mother is only a container, like the skin of a bellows. According to Vedic injunc tions, the father is born as the son. Therefore, maintain your own son and do not insult Śakuntalā. (21) O King Duṣmanta, he who dis charges semen is the actual father, and his son saves him from the custody of Yamarāja. You are the actual procreator of this child. Indeed, Śakuntalā is speaking the truth. (22) Śukadeva Gosvāmī said: When Mahārāja Duṣmanta passed away from this earth, his son became the emperor of the world, the proprie tor of the seven islands. He is referred to as a partial representation of the Supreme Personal ity of Godhead in this world. (23)

Mahārāja Bharata, the son of Duṣmanta, had the mark of Lord Kṛṣṇa’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 Māmateya, Bhṛgu 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 Yamunā, beginning from the confluence at Prayāga and ending at the source. He established the sacrificial fire on an excel lent site, and he distributed great wealth to the brāhmaṇas. Indeed, he distributed so many cows that each of thousands of brāhmaṇas had one badva [13,084] as his share. (24-26)

Bharata, the son of Mahārāja Duṣmanta, bound thirty-three hundred horses for those sacrifices, and thus he astonished all other kings. He sur passed even the opulence of the demigods, for he achieved the supreme spiritual master, Hari. (27) When Mahārāja Bharata performed the sacrifice known as Maṣṇāra [or a sacrifice in the place known as Maṣṇāra], he gave in char ity fourteen lakhs of excellent elephants with white tusks and black bodies, completely cov ered with golden ornaments. (28) As one can not 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 Mahārāja Bharata. No one could perform such activities in the past, nor will anyone be able to do so in the future. (29) When Mahārāja Bharata was on tour, he defeated or killed all the Kirātas, Hūṇas, Yavanas, Pauṇḍras, Kaṅkas, Khaśas, Śakas and the kings who were opposed to the Vedic principles of brahminical culture. (30)

Formerly, after conquering the demigods, all the demons had taken shelter in the lower plan etary system known as Rasātala and had brought all the wives and daughters of the dem igods there also. Mahārāja Bharata, however, rescued all those women, along with their asso ciates, from the clutches of the demons, and he returned them to the demigods. (31) Mahārāja Bharata provided all necessities for his sub jects, 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. (32) 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. (33)

O King Parīkṣit, Mahārāja 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 un faithful queens and reject them, and therefore they killed their own sons. (34) The King, his attempt for progeny frustrated in this way, per formed 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 Bharadvāja. (35) When the demi god named Bṛhaspati was attracted by his brother’s wife, Mamatā, who at that time was pregnant, he desired to have sexual relations with her. The son within her womb forbade this, but Bṛhaspati cursed him and forcibly dis charged semen into the womb of Mamatā. (36)

Mamatā 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 prob lem by enunciating a name for the child. (37) Bṛhaspati said to Mamatā, “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, Mamatā replied, “O Bṛhaspati, you maintain him!” After speaking in this way, Bṛhaspati and Mamatā both left. Thus the child was known as Bharadvāja. (38) Although en couraged by the demigods to maintain the child, Mamatā 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 Mahārāja Bharata was disappointed for want of a child, this child was given to him as his son. (39)