Śrīmad-Bhāgavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter One
SB4.1.17
TEXT 17
maitreya uvāca
brahmaṇā coditaḥ sṛṣṭāv
atrir brahma-vidāṁ varaḥ
saha patnyā yayāv ṛkṣaṁ
kulādriṁ tapasi sthitaḥ
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya Ṛṣi said; brahmaṇā—by Lord Brahmā; coditaḥ—being inspired; sṛṣṭau—for creation; atriḥ—Atri; brahma-vidām—of the persons learned in spiritual knowledge; varaḥ—the chief; saha—with; patnyā—wife; yayau—went; ṛkṣam—to the mountain named Ṛkṣa; kula-adrim—great mountain; tapasi—for austerities; sthitaḥ—remained.
TRANSLATION
Maitreya said: When Lord Brahmā ordered Atri Muni to create generations after marrying Anasūyā, Atri Muni and his wife went to perform severe austerities in the valley of the mountain known as Ṛkṣa.
SB4.1.18
TEXT 18
tasmin prasūna-stabaka-
palāśāśoka-kānane
vārbhiḥ sravadbhir udghuṣṭe
nirvindhyāyāḥ samantataḥ
SYNONYMS
tasmin—in that; prasūna-stabaka—bunches of flowers; palāśa—palāśa trees; aśoka—aśoka trees; kānane—in the forest garden; vārbhiḥ—by the waters; sravadbhiḥ—flowing; udghuṣṭe—in sound; nirvindhyāyāḥ—of the River Nirvindhyā; samantataḥ—everywhere.
TRANSLATION
In that mountain valley flows a river named Nirvindhyā. On the bank of the river are many aśoka trees and other plants full of palāśa flowers, and there is always the sweet sound of water flowing from a waterfall. The husband and wife reached that beautiful place.
SB4.1.19
TEXT 19
prāṇāyāmena saṁyamya
mano varṣa-śataṁ muniḥ
atiṣṭhad eka-pādena
nirdvandvo ’nila-bhojanaḥ
SYNONYMS
prāṇāyāmena—by practice of the breathing exercise; saṁyamya—controlling; manaḥ—mind; varṣa-śatam—one hundred years; muniḥ—the great sage; atiṣṭhat—remained there; eka-pādena—standing on one leg; nirdvandvaḥ—without duality; anila—air; bhojanaḥ—eating.
TRANSLATION
There the great sage concentrated his mind by the yogic breathing exercises, and thereby controlling all attachment, he remained standing on one leg only, eating nothing but air, and stood there on one leg for one hundred years.
SB4.1.20
TEXT 20
śaraṇaṁ taṁ prapadye ’haṁ
ya eva jagad-īśvaraḥ
prajām ātma-samāṁ mahyaṁ
prayacchatv iti cintayan
SYNONYMS
śaraṇam—taking shelter; tam—unto Him; prapadye—surrender; aham—I; yaḥ—one who; eva—certainly; jagat-īśvaraḥ—master of the universe; prajām—son; ātma-samām—like Himself; mahyam—unto me; prayacchatu—let Him give; iti—thus; cintayan—thinking.
TRANSLATION
He was thinking: May the Lord of the universe, of whom I have taken shelter, kindly he pleased to offer me a son exactly like Him.
PURPORT
It appears that the great sage Atri Muni had no specific idea of the Supreme Personality of Godhead. Of course, he must have been conversant with the Vedic information that there is a Supreme Personality of Godhead who is the creator of the universe, from whom everything emanated, who maintains this created manifestation, and in whom the entire manifestation is conserved after dissolution. Yato vā imāni bhūtāni (Taittirīya Upaniṣad 3.1.1). The Vedic mantras give us information of the Supreme Personality of Godhead, so Atri Muni concentrated his mind upon that Supreme Personality of Godhead, even without knowing His name, just to beg from Him a child exactly on His level. This kind of devotional service, in which knowledge of God’s name is lacking, is also described in Bhagavad-gītā where the Lord says that four kinds of men with backgrounds of pious activities come to Him asking for what they need. Atri Muni wanted a son exactly like the Lord, and therefore he is not supposed to have been a pure devotee, because he had a desire to be fulfilled, and that desire was material. Although he wanted a son exactly like the Supreme Personality of Godhead, this desire was material because he did not want the Personality of Godhead Himself, but only a child exactly like Him. If he had desired the Supreme Personality of Godhead as his child, he would have been completely free of material desires because he would have wanted the Supreme Absolute Truth, but because he wanted a similar child, his desire was material. Thus Atri Muni cannot be counted among the pure devotees.
SB4.1.21 TEXT 21 tapyamānaṁ tri-bhuvanaṁ prāṇāyāmaidhasāgninā nirgatena muner mūrdhnaḥ samīkṣya prabhavas trayaḥ SYNONYMS tapyamānam—while practicing austerities; tri-bhuvanam—the three worlds; prāṇāyāma—practice by breathing exercise; edhasā—fuel; agninā—by the fire; nirgatena—issuing out; muneḥ—of the great sage; mūrdhnaḥ—the top of the head; samīkṣya—looking over; prabhavaḥ trayaḥ—the three great gods (Brahmā, Viṣṇu and Maheśvara).
TRANSLATION While Atri Muni was engaged in these severe austerities, a blazing fire came out of his head by virtue of his breathing exercise, and that fire was seen by the three principal deities of the three worlds. PURPORT According to Śrīla Jīva Gosvāmī, the fire of prāṇāyāma is mental satisfaction. That fire was perceived by the Supersoul, Viṣṇu, and thereby Lord Brahmā and Śiva also perceived it. Atri Muni, by his breathing exercise, concentrated on the Supersoul, or the Lord of the universe. As confirmed in Bhagavad-gītā, the Lord of the universe is Vāsudeva (vāsudevaḥ sarvam iti [Bg. 7.19]), and, by the direction of Vāsudeva, Lord Brahmā and Lord Śiva work. Therefore, on the direction of Vāsudeva, both Lord Brahmā and Lord Śiva perceived the severe penance adopted by Atri Muni, and thus they were pleased to come down, as stated in the next verse.
SB4.1.22 TEXT 22 apsaro-muni-gandharva- siddha-vidyādharoragaiḥ vitāyamāna-yaśasas tad-āśrama-padaṁ yayuḥ SYNONYMS apsaraḥ—heavenly society women; muni—great sages; gandharva—inhabitants of the Gandharva planet; siddha—of Siddhaloka; vidyādhara—other demigods; uragaiḥ—the inhabitants of Nāgaloka; vitāyamāna—being spread; yaśasaḥ—fame, reputation; tat—his; āśrama-padam—hermitage; yayuḥ—went.
TRANSLATION At that time, the three deities approached the hermitage of Atri Muni, accompanied by the denizens of the heavenly planets, such as the celestial beauties, the Gandharvas, the Siddhas, the Vidyādharas and the Nāgas. Thus they entered the āśrama of the great sage, who had become famous by his austerities. PURPORT It is advised in the Vedic literatures that one should take shelter of the Supreme Personality of Godhead, who is the Lord of the universe and the master of creation, maintenance and dissolution. He is known as the Supersoul, and when one worships the Supersoul, all other deities, such as Brahmā and Śiva, appear with Lord Viṣṇu because they are directed by the Supersoul.
SB4.1.23 TEXT 23 tat-prādurbhāva-saṁyoga- vidyotita-manā muniḥ uttiṣṭhann eka-pādena dadarśa vibudharṣabhān SYNONYMS tat—their; prādurbhāva—appearance; saṁyoga—simultaneously; vidyotita—enlightened; manāḥ—in the mind; muniḥ—the great sage; uttiṣṭhan—being awakened; eka-pādena—even on one leg; dadarśa—saw; vibudha—demigods; ṛṣabhān—the great personalities.
TRANSLATION The sage was standing on one leg, but as soon as he saw that the three deities had appeared before him, he was so pleased to see them all together that despite great difficulty he approached them on one leg. SB4.1.24 TEXT 24 praṇamya daṇḍavad bhūmāv upatasthe ’rhaṇāñjaliḥ vṛṣa-haṁsa-suparṇa-sthān svaiḥ svaiś cihnaiś ca cihnitān SYNONYMS praṇamya—offering obeisances; daṇḍa-vat—like a rod; bhūmau—ground; upatasthe—fell down; arhaṇa—all paraphernalia for worship; añjaliḥ—folded hands; vṛṣa—bull; haṁsa—swan; suparṇa—the Garuḍa bird; sthān—situated; svaiḥ—own; svaiḥ—own; cihnaiḥ—by symbols; ca—and; cihnitān—being recognized.
TRANSLATION Thereafter he began to offer prayers to the three deities, who were seated on different carriers—a bull, a swan and Garuḍa—and who held in their hands a drum, kuśa grass and a discus. The sage offered them his respects by falling down like a stick. PURPORT Daṇḍa means “a long rod,” and vat means “like.” Before a superior, one has to fall down on the ground just like a stick, and this sort of offering of respect is called daṇḍavat. Atri Ṛṣi offered his respect to the three deities in that way. They were identified by their different carriers and different symbolic representations. In that connection it is stated here that Lord Viṣṇu was sitting on Garuḍa, a big aquiline bird, and was carrying in His hand a disc, Brahmā was sitting on a swan and had in his hand kuśa grass, and Lord Śiva was sitting on a bull and carrying in his hand a small drum called a ḍamaru. Atri Ṛṣi recognized them by their symbolic representations and different carriers, and thus he offered them prayers and respects.
SB4.1.25 TEXT 25 kṛpāvalokena hasad- vadanenopalambhitān tad-rociṣā pratihate nimīlya munir akṣiṇī SYNONYMS kṛpā-avalokena—glancing with mercy; hasat—smiling; vadanena—with faces; upalambhitān—appearing very much satisfied; tat—their; rociṣā—by the glaring effulgence; pratihate—being dazzled; nimīlya—closing; muniḥ—the sage; akṣiṇī—his eyes.
TRANSLATION Atri Muni was greatly pleased to see that the three devas were gracious towards him. His eyes were dazzled by the effulgence of their bodies, and therefore he closed his eyes for the time being. PURPORT Since the deities were smiling, he could understand that they were pleased with him. Their glaring bodily effulgence was intolerable to his eyes, so he closed them for the time being.
SB4.1.26-27 TEXTS 26–27 cetas tat-pravaṇaṁ yuñjann astāvīt saṁhatāñjaliḥ ślakṣṇayā sūktayā vācā sarva-loka-garīyasaḥ atrir uvāca viśvodbhava-sthiti-layeṣu vibhajyamānair māyā-guṇair anuyugaṁ vigṛhīta-dehāḥ te brahma-viṣṇu-giriśāḥ praṇato ’smy ahaṁ vas tebhyaḥ ka eva bhavatāṁ ma ihopahūtaḥ SYNONYMS cetaḥ—heart; tat-pravaṇam—fixing on them; yuñjan—making; astāvīt—offered prayers; saṁhata-añjaliḥ—with folded hands; ślakṣṇayā—ecstatic; sūktayā—prayers; vācā—words; sarva-loka—all over the world; garīyasaḥ—honorable; atriḥ uvāca—Atri said; viśva—the universe; udbhava—creation; sthiti—maintenance; layeṣu—in destruction; vibhajyamānaiḥ—being divided; māyā-guṇaiḥ—by the external modes of nature; anuyugam—according to different millenniums; vigṛhīta—accepted; dehāḥ—bodies; te—they; brahma—Lord Brahmā; viṣṇu—Lord Viṣṇu; giriśāḥ—Lord Śiva; praṇataḥ—bowed; asmi—am; aham—I; vaḥ—unto you; tebhyaḥ—from them; kaḥ—who; eva—certainly; bhavatām—of you; me—by me; iha—here; upahūtaḥ—called for.
TRANSLATION But since his heart was already attracted by the deities, somehow or other he gathered his senses, and with folded hands and sweet words he began to offer prayers to the predominating deities of the universe. The great sage Atri said: O Lord Brahmā, Lord Viṣṇu and Lord Śiva, you have divided yourself into three bodies by accepting the three modes of material nature, as you do in every millennium for the creation, maintenance and dissolution of the cosmic manifestation. I offer my respectful obeisances unto all of you and beg to inquire whom of you three I have called by my prayer. PURPORT Atri Ṛṣi called for the Supreme Personality of Godhead, jagad-īśvara, the Lord of the universe. The Lord must exist before the creation, otherwise how could He be its Lord? If someone constructs a big building, this indicates that he must have existed before the building was constructed. Therefore the Supreme Lord, the creator of the universe, must be transcendental to the material modes of nature. But it is known that Viṣṇu takes charge of the mode of goodness, Brahmā takes charge of the mode of passion, and Lord Śiva takes charge of the mode of ignorance. Therefore Atri Muni said, “That jagad-īśvara, the Lord of the universe, must be one of you, but since three of you have appeared, I cannot recognize whom I have called. You are all so kind. Please let me know who is actually jagad-īśvara, the Lord of the universe.” In fact, Atri Ṛṣi was doubtful about the constitutional position of the Supreme Lord, Viṣṇu, but he was quite certain that the Lord of the universe cannot be one of the creatures created by māyā. His very inquiry about whom he had called indicates that he was in doubt about the constitutional position of the Lord. Therefore he prayed to all three, “Kindly let me know who is the transcendental Lord of the universe.” He was certain, of course, that not all of them could he the Lord, but the Lord of the universe was one of the three.
SB4.1.28 TEXT 28 eko mayeha bhagavān vividha-pradhānaiś cittī-kṛtaḥ prajananāya kathaṁ nu yūyam atrāgatās tanu-bhṛtāṁ manaso ’pi dūrād brūta prasīdata mahān iha vismayo me SYNONYMS ekaḥ—one; mayā—by me; iha—here; bhagavān—great personality; vividha—various; pradhānaiḥ—by paraphernalia; cittī-kṛtaḥ—fixed in mind; prajananāya—for begetting a child; katham—why; nu—however; yūyam—all of you; atra—here; āgatāḥ—appeared; tanu-bhṛtām—of the embodied; manasaḥ—the minds; api—although; dūrāt—from far beyond; brūta—kindly explain; prasīdata—being merciful to me; mahān—very great; iha—this; vismayaḥ—doubt; me—of mine.
TRANSLATION I called for the Supreme Personality of Godhead, desiring a son like Him, and I thought of Him only. But although He is far beyond the mental speculation of man, all three of you have come here. Kindly let me know how you have come, for I am greatly bewildered about this. PURPORT Atri Muni was confidently aware that the Supreme Personality of Godhead is the Lord of the universe, so he prayed for the one Supreme Lord. He was surprised, therefore, that three of them appeared.
SB4.1.29 TEXT 29 maitreya uvāca iti tasya vacaḥ śrutvā trayas te vibudharṣabhāḥ pratyāhuḥ ślakṣṇayā vācā prahasya tam ṛṣiṁ prabho SYNONYMS maitreyaḥ uvāca—the sage Maitreya said; iti—thus; tasya—his; vacaḥ—words; śrutvā—after hearing; trayaḥ te—all three; vibudha—demigods; ṛṣabhāḥ—chiefs; pratyāhuḥ—replied; ślakṣṇayā—gentle; vācā—voices; prahasya—smiling; tam—unto him; ṛṣim—the great sage; prabho—O mighty one.
TRANSLATION The great sage Maitreya continued: Upon hearing Atri Muni speak in that way, the three great deities smiled, and they replied in the following sweet words. SB4.1.30 TEXT 30 devā ūcuḥ yathā kṛtas te saṅkalpo bhāvyaṁ tenaiva nānyathā sat-saṅkalpasya te brahman yad vai dhyāyati te vayam SYNONYMS devāḥ ūcuḥ—the demigods replied; yathā—as; kṛtaḥ—done; te—by you; saṅkalpaḥ—determination; bhāvyam—to be done; tena eva—by that; na anyathā—not otherwise; sat-saṅkalpasya—one whose determination is never lost; te—of you; brahman—O dear brāhmaṇa; yat—that which; vai—certainly; dhyāyati—meditating; te—all of them; vayam—we are.
TRANSLATION The three deities told Atri Muni: Dear brāhmaṇa, you are perfect in your determination, and therefore as you have decided, so it will happen; it will not happen otherwise. We are all the same person upon whom you were meditating, and therefore we have all come to you. PURPORT Atri Muni unspecifically thought of the Personality of Godhead, the Lord of the universe, although he had no clear idea of the Lord of the universe nor of His specific form. Mahā-Viṣṇu, from whose breathing millions of universes emanate and into whom they are again withdrawn, may be accepted as the Lord of the universe. Garbhodakaśāyī Viṣṇu, from whose abdomen sprouted the lotus flower which is the birthplace of Brahmā, may also be considered the Lord of the universe. Similarly, Kṣīrodakaśāyī Viṣṇu, who is the Supersoul of all living entities, may also be considered the Lord of the universe. Then, under the order of Kṣīrodakaśāyī Viṣṇu, the Viṣṇu form within this universe, Lord Brahmā and Lord Śiva may also be accepted as the Lords of the universe.
Viṣṇu is the Lord of the universe because He is its maintainer. Similarly, Brahmā creates the different planetary systems and the population, so he also may be considered the Lord of the universe. Or Lord Śiva, who is ultimately the destroyer of the universe, also may be considered its Lord. Therefore, since Atri Muni did not specifically mention whom he wanted, all three—Brahmā, Viṣṇu and Lord Śiva—came before him. They said, “Since you were thinking of having a son exactly like the Supreme Personality of Godhead, the Lord of the universe, your determination will be fulfilled.” In other words, one’s determination is fulfilled according to the strength of one’s devotion. As stated in Bhagavad-gītā (9.25): yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ. If one is attached to a particular demigod, one is promoted to the abode of that demigod; if one is attached to the Pitās, or forefathers, one is promoted to their planet; and similarly if one is attached to the Supreme Personality of Godhead, Kṛṣṇa, one is promoted to the abode of Lord Kṛṣṇa. Atri Muni had no clear conception of the Lord of the universe; therefore the three presiding deities who are actually the lords of the universe in the three departments of the modes of nature all came before him. Now, according to the strength of his determination for a son, his desire would be fulfilled by the grace of the Lord.
SB4.1.31 TEXT 31 athāsmad-aṁśa-bhūtās te ātmajā loka-viśrutāḥ bhavitāro ’ṅga bhadraṁ te visrapsyanti ca te yaśaḥ SYNONYMS atha—therefore; asmat—our; aṁśa-bhūtāḥ—plenary expansions; te—your; ātmajāḥ—sons; loka-viśrutāḥ—very famous in the world; bhavitāraḥ—in the future will be born; aṅga—dear great sage; bhadram—all good fortune; te—unto you; visrapsyanti—will spread; ca—also; te—your; yaśaḥ—reputation.
TRANSLATION You will have sons who will represent a partial manifestation of our potency, and because we desire all good fortune for you, those sons will glorify your reputation throughout the world. SB4.1.32 TEXT 32 evaṁ kāma-varaṁ dattvā pratijagmuḥ sureśvarāḥ sabhājitās tayoḥ samyag dampatyor miṣatos tataḥ SYNONYMS evam—thus; kāma-varam—desired benediction; dattvā—offering; pratijagmuḥ—returned; sura-īśvarāḥ—the chief demigods; sabhājitāḥ—being worshiped; tayoḥ—while they; samyak—perfectly; dampatyoḥ—the husband and wife; miṣatoḥ—were looking on; tataḥ—from there.
TRANSLATION Thus, while the couple looked on, the three deities Brahmā, Viṣṇu and Maheśvara disappeared from that place after bestowing upon Atri Muni the benediction. SB4.1.33 TEXT 33 somo ’bhūd brahmaṇo ’ṁśena datto viṣṇos tu yogavit durvāsāḥ śaṅkarasyāṁśo nibodhāṅgirasaḥ prajāḥ SYNONYMS somaḥ—the king of the moon planet; abhūt—appeared; brahmaṇaḥ—of Lord Brahmā; aṁśena—partial expansion; dattaḥ—Dattātreya; viṣṇoḥ—of Viṣṇu; tu—but; yoga-vit—very powerful yogī; durvāsāḥ—Durvāsā; śaṅkarasya aṁśaḥ—partial expansion of Lord Śiva; nibodha—just try to understand; aṅgirasaḥ—of the great sage Aṅgirā; prajāḥ—generations.
TRANSLATION Thereafter, from the partial representation of Brahmā, the moon-god was born of them; from the partial representation of Viṣṇu, the great mystic Dattātreya was born; and from the partial representation of Śaṅkara [Lord Śiva], Durvāsā was born. Now you may hear from me of the many sons of Aṅgirā. SB4.1.34 TEXT 34 śraddhā tv aṅgirasaḥ patnī catasro ’sūta kanyakāḥ sinīvālī kuhū rākā caturthy anumatis tathā SYNONYMS śraddhā—Śraddhā; tu—but; aṅgirasaḥ—of Aṅgirā Ṛṣi; patnī—wife; catasraḥ—four; asūta—gave birth; kanyakāḥ—daughters; sinīvālī—Sinīvālī; kuhūḥ—Kuhū; rākā—Rākā; caturthī—the fourth one; anumatiḥ—Anumati; tathā—also.
TRANSLATION Aṅgirā’s wife, Śraddhā, gave birth to four daughters, named Sinīvālī, Kuhū, Rākā and Anumati. SB4.1.35 TEXT 35 tat-putrāv aparāv āstāṁ khyātau svārociṣe ’ntare utathyo bhagavān sākṣād brahmiṣṭhaś ca bṛhaspatiḥ SYNONYMS tat—his; putrau—sons; aparau—others; āstām—were born; khyātau—very famous; svārociṣe—in the Svārociṣa millennium; antare—of the Manu; utathyaḥ—Utathya; bhagavān—very mighty; sākṣāt—directly; brahmiṣṭhaḥ ca—fully spiritually advanced; bṛhaspatiḥ—Bṛhaspati.
TRANSLATION Besides these four daughters, she also had another two sons. One of them was known as Utathya, and the other was the learned scholar Bṛhaspati. SB4.1.36 TEXT 36 pulastyo ’janayat patnyām agastyaṁ ca havirbhuvi so ’nya-janmani dahrāgnir viśravāś ca mahā-tapāḥ SYNONYMS pulastyaḥ—the sage Pulastya; ajanayat—begot; patnyām—in his wife; agastyam—the great sage Agastya; ca—also; havirbhuvi—in Havirbhū; saḥ—he (Agastya); anya-janmani—in the next birth; dahra-agniḥ—the digesting fire; viśravāḥ—Viśravā; ca—and; mahā-tapāḥ—greatly powerful because of austerity.
TRANSLATION Pulastya begot in his wife, Havirbhū, one son of the name Agastya, who in his next birth became Dahrāgni. Besides him, Pulastya begot another very great and saintly son, whose name was Viśravā. SB4.1.37 TEXT 37 tasya yakṣa-patir devaḥ kuberas tv iḍaviḍā-sutaḥ rāvaṇaḥ kumbhakarṇaś ca tathānyasyāṁ vibhīṣaṇaḥ SYNONYMS tasya—his; yakṣa-patiḥ—the king of the Yakṣas; devaḥ—demigod; kuberaḥ—Kuvera; tu—and; iḍaviḍā—of Iḍaviḍā; sutaḥ—son; rāvaṇaḥ—Rāvaṇa; kumbhakarṇaḥ—Kumbhakarṇa; ca—also; tathā—so; anyasyām—in the other; vibhīṣaṇaḥ—Vibhīṣaṇa.
TRANSLATION Viśravā had two wives. The first wife was Iḍaviḍā, from whom Kuvera, the master of all Yakṣas, was born, and the next wife was named Keśinī, from whom three sons were born—Rāvaṇa, Kumbhakarṇa and Vibhīṣaṇa. SB4.1.38 TEXT 38 pulahasya gatir bhāryā trīn asūta satī sutān karmaśreṣṭhaṁ varīyāṁsaṁ sahiṣṇuṁ ca mahā-mate SYNONYMS pulahasya—of Pulaha; gatiḥ—Gati; bhāryā—wife; trīn—three; asūta—gave birth; satī—chaste; sutān—sons; karma-śreṣṭham—very expert in fruitive activities; varīyāṁsam—very respectable; sahiṣṇum—very tolerant; ca—also; mahā-mate—O great Vidura.
TRANSLATION Gati, the wife of the sage Pulaha, gave birth to three sons, named Karmaśreṣṭha, Varīyān and Sahiṣṇu, and all of them were great sages. PURPORT Gati, the wife of Pulaha, was the fifth daughter of Kardama Muni. She was very faithful to her husband, and all her sons were as good as he.
SB4.1.39 TEXT 39 krator api kriyā bhāryā vālakhilyān asūyata ṛṣīn ṣaṣṭi-sahasrāṇi jvalato brahma-tejasā SYNONYMS kratoḥ—of the great sage Kratu; api—also; kriyā—Kriyā; bhāryā—wife; vālakhilyān—just like Vālakhilya; asūyata—begot; ṛṣīn—sages; ṣaṣṭi—sixty; sahasrāṇi—thousand; jvalataḥ—very brilliant; brahma-tejasā—by dint of the Brahman effulgence.
TRANSLATION Kratu’s wife, Kriyā, gave birth to sixty thousand great sages, named the Vālakhilyas. All these sages were greatly advanced in spiritual knowledge, and their bodies were illuminated by such knowledge. PURPORT Kriyā was the sixth daughter of Kardama Muni, and she produced sixty thousand sages, who were known as the Vālakhilyas because they all retired from family life as vānaprasthas.
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