Śrīmad Bhāgavatam |Canto 9 Chapter 21
The Dynasty of Bharata
vitathasya sutān manyor
bṛhatkṣatro jayas tataḥ
mahāvīryo naro gargaḥ
saṅkṛtis tu narātmajaḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; vitathasya — of Vitatha (Bharadvāja), who was accepted in the family of Mahārāja Bharata under special circumstances of disappointment; sutāt — from the son; manyoḥ — named Manyu; bṛhatkṣatraḥ — Bṛhatkṣatra; jayaḥ — Jaya; tataḥ — from him; mahāvīryaḥ — Mahāvīrya; naraḥ — Nara; gargaḥ — Garga; saṅkṛtiḥ — Saṅkṛti; tu — certainly; nara-ātmajaḥ — the son of Nara.
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.
guruś ca rantidevaś ca
ihāmutra ca gīyate
guruḥ — a son named Guru; ca — and; rantidevaḥ ca — and a son named Rantideva; saṅkṛteḥ — from Saṅkṛti; pāṇḍu-nandana — O Mahārāja Parīkṣit, descendant of Pāṇḍu; rantidevasya — of Rantideva; mahimā — the glories; iha — in this world; amutra — and in the next world; ca — also; gīyate — are glorified.
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.
labdhaṁ labdhaṁ bubhukṣataḥ
ahāny apibataḥ kila
toyaṁ prātar upasthitam
atithir brāhmaṇaḥ kāle
viyat-vittasya — of Rantideva, who received things sent by providence, just as the cātaka bird receives water from the sky; dadataḥ — who distributed to others; labdham — whatever he got; labdham — such gains; bubhukṣataḥ — he enjoyed; niṣkiñcanasya — always penniless; dhīrasya — yet very sober; sa-kuṭumbasya — even with his family members; sīdataḥ — suffering very much; vyatīyuḥ — passed by; aṣṭa-catvāriṁśat — forty-eight; ahāni — days; apibataḥ — without even drinking water; kila — indeed; ghṛta-pāyasa — food prepared with ghee and milk; saṁyāvam — varieties of food grains; toyam — water; prātaḥ — in the morning; upasthitam — arrived by chance; kṛcchra-prāpta — undergoing suffering; kuṭumbasya — whose family members; kṣut-tṛḍbhyām — by thirst and hunger; jāta — became; vepathoḥ — trembling; atithiḥ — a guest; brāhmaṇaḥ — a brāhmaṇa; kāle — just at that time; bhoktu-kāmasya — of Rantideva, who desired to eat something; ca — also; āgamat — arrived there.
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 considerable 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 foodstuffs made with milk and ghee, but when he and his family were about to eat, a brāhmaṇa guest arrived.
tasmai saṁvyabhajat so ’nnam
hariṁ sarvatra saṁpaśyan
sa bhuktvā prayayau dvijaḥ
tasmai — unto him (the brāhmaṇa); saṁvyabhajat — after dividing, gave his share; saḥ — he (Rantideva); annam — the food; ādṛtya — with great respect; śraddhayā anvitaḥ — and with faith; harim — the Supreme Lord; sarvatra — everywhere, or in the heart of every living being; saṁpaśyan — conceiving; saḥ — he; bhuktvā — after eating the food; prayayau — left that place; dvijaḥ — the brāhmaṇa.
Because Rantideva perceived the presence of the Supreme Godhead everywhere, and in every living entity, he received the guest with faith and respect and gave him a share of the food. The brāhmaṇa guest ate his share and then went away.
vibhaktaṁ vyabhajat tasmai
vṛṣalāya hariṁ smaran
atha — thereafter; anyaḥ — another guest; bhokṣyamāṇasya — who was just about to eat; vibhaktasya — after setting aside the share for the family; mahīpateḥ — of the King; vibhaktam — the food allotted for the family; vyabhajat — he divided and distributed; tasmai — unto him; vṛṣalāya — unto a śūdra; harim — the Supreme Personality of Godhead; smaran — remembering.
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.
yāte śūdre tam anyo ’gād
atithiḥ śvabhir āvṛtaḥ
rājan me dīyatām annaṁ
yāte — when he went away; śūdre — the śūdra guest; tam — unto the King; anyaḥ — another; agāt — arrived there; atithiḥ — guest; śvabhiḥ āvṛtaḥ — accompanied by dogs; rājan — O King; me — unto me; dīyatām — deliver; annam — eatables; sa-gaṇāya — with my company of dogs; bubhukṣate — hankering for food.
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.”
sa ādṛtyāvaśiṣṭaṁ yad
tac ca dattvā namaścakre
śvabhyaḥ śva-pataye vibhuḥ
saḥ — he (King Rantideva); ādṛtya — after honoring them; avaśiṣṭam — the food that remained after the brāhmaṇa and śūdra were fed; yat — whatever there was; bahu-māna-puraskṛtam — offering him much respect; tat — that; ca — also; dattvā — giving away; namaḥ-cakre — offered obeisances; śvabhyaḥ — unto the dogs; śva-pataye — unto the master of the dogs; vibhuḥ — the all-powerful King.
With great respect, King Rantideva offered the balance 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.
pāsyataḥ pulkaso ’bhyāgād
apo dehy aśubhāya me
pānīya-mātram — only the drinking water; uccheṣam — what remained of the food; tat ca — that also; eka — for one; paritarpaṇam — satisfying; pāsyataḥ — when the King was about to drink; pulkasaḥ — a caṇḍāla; abhyāgāt — came there; apaḥ — water; dehi — please give; aśubhāya — although I am a lowborn caṇḍāla; me — to me.
Thereafter, only the drinking water remained, and there was only enough to satisfy one person, but when the King was just about to drink it, a caṇḍāla appeared and said, “O King, although I am lowborn, kindly give me some drinking water.”
tasya tāṁ karuṇāṁ vācaṁ
idam āhāmṛtaṁ vacaḥ
tasya — of him (the caṇḍāla); tām — those; karuṇām — pitiable; vācam — words; niśamya — hearing; vipula — very much; śramām — fatigued; kṛpayā — out of compassion; bhṛśa-santaptaḥ — very much aggrieved; idam — these; āha — spoke; amṛtam — very sweet; vacaḥ — words.
Aggrieved at hearing the pitiable words of the poor fatigued caṇḍāla, Mahārāja Rantideva spoke the following nectarean words.
na kāmaye ’haṁ gatim īśvarāt parām
aṣṭarddhi-yuktām apunar-bhavaṁ vā
ārtiṁ prapadye ’khila-deha-bhājām
antaḥ-sthito yena bhavanty aduḥkhāḥ
na — not; kāmaye — desire; aham — I; gatim — destination; īśvarāt — from the Supreme Personality of Godhead; parām — great; aṣṭa-ṛddhi-yuktām — composed of the eight kinds of mystic perfection; apunaḥ-bhavam — cessation of repeated birth (liberation, salvation); vā — either; ārtim — sufferings; prapadye — I accept; akhila-deha-bhājām — of all living entities; antaḥ-sthitaḥ — staying among them; yena — by which; bhavanti — they become; aduḥkhāḥ — without distress.
I do not pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from suffering.
kṣut-tṛṭ-śramo gātra-paribhramaś ca
dainyaṁ klamaḥ śoka-viṣāda-mohāḥ
sarve nivṛttāḥ kṛpaṇasya jantor
jijīviṣor jīva-jalārpaṇān me
kṣut — from hunger; tṛṭ — and thirst; śramaḥ — fatigue; gātra-paribhramaḥ — trembling of the body; ca — also; dainyam — poverty; klamaḥ — distress; śoka — lamentation; viṣāda — moroseness; mohāḥ — and bewilderment; sarve — all of them; nivṛttāḥ — finished; kṛpaṇasya — of the poor; jantoḥ — living entity (the caṇḍāla); jijīviṣoḥ — desiring to live; jīva — maintaining life; jala — water; arpaṇāt — by delivering; me — mine.
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.
iti prabhāṣya pānīyaṁ
iti — thus; prabhāṣya — giving his statement; pānīyam — drinking water; mriyamāṇaḥ — although on the verge of death; pipāsayā — because of thirst; pulkasāya — unto the low-class caṇḍāla; adadāt — delivered; dhīraḥ — sober; nisarga-karuṇaḥ — by nature very kind; nṛpaḥ — the King.
Having spoken thus, King Rantideva, although 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.
phaladāḥ phalam icchatām
ātmānaṁ darśayāṁ cakrur
tasya — before him (King Rantideva); tri-bhuvana-adhīśāḥ — the controllers of the three worlds (demigods like Brahmā and Śiva); phaladāḥ — who can bestow all fruitive results; phalam icchatām — of persons who desire material benefit; ātmānam — their own identities; darśayām cakruḥ — manifested; māyāḥ — the illusory energy; viṣṇu — by Lord Viṣṇu; vinirmitāḥ — created.
Demigods like Lord Brahmā and Lord Śiva, who can satisfy all materially ambitious men by giving them the rewards 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.
sa vai tebhyo namaskṛtya
bhaktyā cakre manaḥ param
saḥ — he (King Rantideva); vai — indeed; tebhyaḥ — unto Lord Brahmā, Lord Śiva and the other demigods; namaḥ-kṛtya — offering obeisances; niḥsaṅgaḥ — with no ambition to take any benefit from them; vigata-spṛhaḥ — completely free from desires for material possessions; vāsudeve — unto Lord Vāsudeva; bhagavati — the Supreme Lord; bhaktyā — by devotional service; cakre — fixed; manaḥ — the mind; param — as the ultimate goal of life.
King Rantideva had no ambition to enjoy material benefits from the demigods. He offered them obeisances, but because he was factually attached to Lord Viṣṇu, Vāsudeva, the Supreme Personality of Godhead, he fixed his mind at Lord Viṣṇu’s lotus feet.
māyā guṇamayī rājan
īśvara-ālambanam — completely taking shelter at the lotus feet of the Supreme Lord; cittam — his consciousness; kurvataḥ — fixing; ananya-rādhasaḥ — for Rantideva, who was undeviating and desired nothing other than to serve the Supreme Lord; māyā — the illusory energy; guṇa-mayī — consisting of the three modes of nature; rājan — O Mahārāja Parīkṣit; svapna-vat — like a dream; pratyalīyata — merged.
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.
abhavan yoginaḥ sarve
tat-prasaṅga-anubhāvena — because of associating with King Rantideva (when talking with him about bhakti-yoga); rantideva-anuvartinaḥ — the followers of King Rantideva (that is, his servants, his family members, his friends and others); abhavan — became; yoginaḥ — first-class mystic yogīs, or bhakti-yogīs; sarve — all of them; nārāyaṇa-parāyaṇāḥ — devotees of the Supreme Personality of Godhead, Nārāyaṇa.
All those who followed 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.
gargāc chinis tato gārgyaḥ
kṣatrād brahma hy avartata
tasya trayyāruṇiḥ kaviḥ
puṣkarāruṇir ity atra
ye brāhmaṇa-gatiṁ gatāḥ
bṛhatkṣatrasya putro ’bhūd
gargāt — from Garga (another grandson of Bharadvāja); śiniḥ — a son named Śini; tataḥ — from him (Śini); gārgyaḥ — a son named Gārgya; kṣatrāt — although he was a kṣatriya; brahma — the brāhmaṇas; hi — indeed; avartata — became possible; duritakṣayaḥ — a son named Duritakṣaya; mahāvīryāt — from Mahāvīrya (another grandson of Bharadvāja); tasya — his; trayyāruṇiḥ — the son named Trayyāruṇi; kaviḥ — a son named Kavi; puṣkarāruṇiḥ — a son named Puṣkarāruṇi; iti — thus; atra — therein; ye — all of them; brāhmaṇa-gatim — the position of brāhmaṇas; gatāḥ — achieved; bṛhatkṣatrasya — of the grandson of Bharadvāja named Bṛhatkṣatra; putraḥ — the son; abhūt — became; hastī — Hastī; yat — from whom; hastināpuram — the city of Hastināpura (New Delhi) was established.
From Garga came a son named Śini, and his son was Gārgya. Although Gārgya was a kṣatriya, there came from him a generation of brahmaṇas. From Mahāvīrya came a son named Duritakṣaya, whose sons were Trayyāruṇi, Kavi and Puṣkarāruṇi. Although these sons of Duritakṣaya took birth in a dynasty of kṣatriyas, they too attained the position of brāhmaṇas. Bṛhatkṣatra had a son named Hastī, who established the city of Hastināpura [now New Delhi].
ajamīḍho dvimīḍhaś ca
purumīḍhaś ca hastinaḥ
ajamīḍhasya vaṁśyāḥ syuḥ
ajamīḍhaḥ — Ajamīḍha; dvimīḍhaḥ — Dvimīḍha; ca — also; purumīḍhaḥ — Purumīḍha; ca — also; hastinaḥ — became the sons of Hastī; ajamīḍhasya — of Ajamīḍha; vaṁśyāḥ — descendants; syuḥ — are; priyamedha-ādayaḥ — headed by Priyamedha; dvijāḥ — brāhmaṇas.
From King Hastī came three sons, named Ajamīḍha, Dvimīḍha and Purumīḍha. The descendants of Ajamīḍha, headed by Priyamedha, all achieved the position of brāhmaṇas.
tasya putro bṛhaddhanuḥ
bṛhatkāyas tatas tasya
putra āsīj jayadrathaḥ
ajamīḍhāt — from Ajamīḍha; bṛhadiṣuḥ — a son named Bṛhadiṣu; tasya — his; putraḥ — son; bṛhaddhanuḥ — Bṛhaddhanu; bṛhatkāyaḥ — Bṛhatkāya; tataḥ — thereafter; tasya — his; putraḥ — son; āsīt — was; jayadrathaḥ — Jayadratha.
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.
tat-suto viśadas tasya
kāśyo vatsaś ca tat-sutāḥ
tat-sutaḥ — the son of Jayadratha; viśadaḥ — Viśada; tasya — the son of Viśada; syenajit — Syenajit; samajāyata — was born; rucirāśvaḥ — Rucirāśva; dṛḍhahanuḥ — Dṛḍhahanu; kāśyaḥ — Kāśya; vatsaḥ — Vatsa; ca — also; tat-sutāḥ — sons of Syenajit.
The son of Jayadratha was Viśada, and his son was Syenajit. The sons of Syenajit were Rucirāśva, Dṛḍhahanu, Kāśya and Vatsa.
pārasya tanayo nīpas
tasya putra-śataṁ tv abhūt
rucirāśva-sutaḥ — the son of Rucirāśva; pāraḥ — Pāra; pṛthusenaḥ — Pṛthusena; tat — his; ātmajaḥ — son; pārasya — from Pāra; tanayaḥ — a son; nīpaḥ — Nīpa; tasya — his; putra-śatam — one hundred sons; tu — indeed; abhūt — generated.
The son of Rucirāśva was Pāra, and the sons of Pāra were Pṛthusena and Nīpa. Nīpa had one hundred sons.
sa kṛtvyāṁ śuka-kanyāyāṁ
yogī sa gavi bhāryāyāṁ
viṣvaksenam adhāt sutam
saḥ — he (King Nīpa); kṛtvyām — in his wife, Kṛtvī; śuka-kanyāyām — who was the daughter of Śuka; brahmadattam — a son named Brahmadatta; ajījanat — begot; yogī — a mystic yogī; saḥ — that Brahmadatta; gavi — by the name Gau or Sarasvatī; bhāryāyām — in the womb of his wife; viṣvaksenam — Viṣvaksena; adhāt — begot; sutam — a son.
King Nīpa begot a son named Brahmadatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmadatta, who was a great yogī, begot a son named Viṣvaksena through the womb of his wife, Sarasvatī.
yoga-tantraṁ cakāra ha
udaksenas tatas tasmād
jaigīṣavya — of the great ṛṣi named Jaigīṣavya; upadeśena — by the instruction; yoga-tantram — an elaborate description of the mystic yoga system; cakāra — compiled; ha — in the past; udaksenaḥ — Udaksena; tataḥ — from him (Viṣvaksena); tasmāt — from him (Udaksena); bhallāṭaḥ — a son named Bhallāṭa; bārhadīṣavāḥ — (all of these are known as) descendants of Bṛhadiṣu.
Following the instructions of the great sage Jaigīṣavya, Viṣvaksena compiled an elaborate description of the mystic yoga system. From Viṣvaksena, Udaksena was born, and from Udaksena, Bhallāṭa. All these sons are known as descendants of Bṛhadiṣu.
kṛtimāṁs tat-sutaḥ smṛtaḥ
nāmnā satyadhṛtis tasya
yavīnaraḥ — Yavīnara; dvimīḍhasya — the son of Dvimīḍha; kṛtimān — Kṛtimān; tat-sutaḥ — the son of Yavīnara; smṛtaḥ — is well known; nāmnā — by name; satyadhṛtiḥ — Satyadhṛti; tasya — of him (Satyadhṛti); dṛḍhanemiḥ — Dṛḍhanemi; supārśva-kṛt — the father of Supārśva.
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.
supārśvāt sumatis tasya
putraḥ sannatimāṁs tataḥ
kṛtī hiraṇyanābhād yo
yogaṁ prāpya jagau sma ṣaṭ
saṁhitāḥ prācyasāmnāṁ vai
nīpo hy udgrāyudhas tataḥ
tasya kṣemyaḥ suvīro ’tha
supārśvāt — from Supārśva; sumatiḥ — a son named Sumati; tasya putraḥ — his son (Sumati’s son); sannatimān — Sannatimān; tataḥ — from him; kṛtī — a son named Kṛtī; hiraṇyanābhāt — from Lord Brahmā; yaḥ — he who; yogam — mystic power; prāpya — getting; jagau — taught; sma — in the past; ṣaṭ — six; saṁhitāḥ — descriptions; prācyasāmnām — of the Prācyasāma verses of the Sāma Veda; vai — indeed; nīpaḥ — Nīpa; hi — indeed; udgrāyudhaḥ — Udgrāyudha; tataḥ — from him; tasya — his; kṣemyaḥ — Kṣemya; suvīraḥ — Suvīra; atha — thereafter; suvīrasya — of Suvīra; ripuñjayaḥ — a son named Ripuñjaya.
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.
tato bahuratho nāma
purumīḍho ’prajo ’bhavat
nīlaḥ śāntis tu tat-sutaḥ
tataḥ — from him (Ripuñjaya); bahurathaḥ — Bahuratha; nāma — named; purumīḍhaḥ — Purumīḍha, the younger brother of Dvimīḍha; aprajaḥ — sonless; abhavat — became; nalinyām — through Nalinī; ajamīḍhasya — of Ajamīḍha; nīlaḥ — Nīla; śāntiḥ — Śānti; tu — then; tat-sutaḥ — the son of Nīla.
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.
śānteḥ suśāntis tat-putraḥ
purujo ’rkas tato ’bhavat
bharmyāśvas tanayas tasya
kāmpillaḥ sañjayaḥ sutāḥ
bharmyāśvaḥ prāha putrā me
pañcānāṁ rakṣaṇāya hi
viṣayāṇām alam ime
śānteḥ — of Śānti; suśāntiḥ — Suśānti; tat-putraḥ — his son; purujaḥ — Puruja; arkaḥ — Arka; tataḥ — from him; abhavat — generated; bharmyāśvaḥ — Bharmyāśva; tanayaḥ — son; tasya — of him; pañca — five sons; āsan — were; mudgala-ādayaḥ — headed by Mudgala; yavīnaraḥ — Yavīnara; bṛhadviśvaḥ — Bṛhadviśva; kāmpillaḥ — Kāmpilla; sañjayaḥ — Sañjaya; sutāḥ — sons; bharmyāśvaḥ — Bharmyāśva; prāha — said; putrāḥ — sons; me — my; pañcānām — of five; rakṣaṇāya — for protection; hi — indeed; viṣayāṇām — of different states; alam — competent; ime — all of them; iti — thus; pañcāla — Pañcāla; saṁjñitāḥ — designated; mudgalāt — from Mudgala; brahma-nirvṛttam — consisting of brāhmaṇas; gotram — a dynasty; maudgalya — Maudgalya; saṁjñitam — so designated.
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 sons — Mudgala, 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.
mithunaṁ mudgalād bhārmyād
divodāsaḥ pumān abhūt
ahalyā kanyakā yasyāṁ
śatānandas tu gautamāt
mithunam — twins, one male and one female; mudgalāt — from Mudgala; bhārmyāt — the son of Bharmyāśva; divodāsaḥ — Divodāsa; pumān — the male one; abhūt — generated; ahalyā — Ahalyā; kanyakā — the female; yasyām — through whom; śatānandaḥ — Śatānanda; tu — indeed; gautamāt — generated by her husband, Gautama.
Mudgala, the son of Bharmyāśva, had twin children, one male and the other female. The male child was named Divodāsa, and the female child was named Ahalyā. From the womb of Ahalyā by the semen of her husband, Gautama, came a son named Śatānanda.
tasya satyadhṛtiḥ putro
śaradvāṁs tat-suto yasmād
śara-stambe ’patad reto
mithunaṁ tad abhūc chubham
tasya — of him (Śatānanda); satyadhṛtiḥ — Satyadhṛti; putraḥ — a son; dhanuḥ-veda-viśāradaḥ — very expert in the art of archery; śaradvān — Śaradvān; tat-sutaḥ — the son of Satyadhṛti; yasmāt — from whom; urvaśī-darśanāt — simply by seeing the celestial Urvaśī; kila — indeed; śara-stambe — on a clump of śara grass; apatat — fell; retaḥ — semen; mithunam — a male and female; tat abhūt — there were born; śubham — all-auspicious.
The son of Śatānanda was Satyadhṛti, who was expert in archery, and the son of Satyadhṛti was Śaradvān. When Śaradvān met Urvaśī, he discharged semen, which fell on a clump of śara grass. From this semen were born two all-auspicious babies, one male and the other female.
tad dṛṣṭvā kṛpayāgṛhṇāc
chāntanur mṛgayāṁ caran
kṛpaḥ kumāraḥ kanyā ca
droṇa-patny abhavat kṛpī
tat — those twin male and female babies; dṛṣṭvā — seeing; kṛpayā — out of compassion; agṛhṇāt — took; śāntanuḥ — King Śāntanu; mṛgayām — while hunting in the forest; caran — wandering in that way; kṛpaḥ — Kṛpa; kumāraḥ — the male child; kanyā — the female child; ca — also; droṇa-patnī — the wife of Droṇācārya; abhavat — became; kṛpī — named Kṛpī.
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.