Previous Verse
Next Verse

Srimad Bhagavatam — Navama Skandha, Shloka 9

Genealogies from Yayāti’s Sons to the Yadu Dynasty; Romapāda–Ṛṣyaśṛṅga; Kārtavīryārjuna; and the Rise of Yādava Branches

सुतो धर्मरथो यस्य जज्ञे चित्ररथोऽप्रजा: । रोमपाद इति ख्यातस्तस्मै दशरथ: सखा ॥ ७ ॥ शान्तां स्वकन्यां प्रायच्छद‍ृष्यश‍ृङ्ग उवाह याम् । देवेऽवर्षति यं रामा आनिन्युर्हरिणीसुतम् ॥ ८ ॥ नाट्यसङ्गीतवादित्रैर्विभ्रमालिङ्गनार्हणै: । स तु राज्ञोऽनपत्यस्य निरूप्येष्टिं मरुत्वते ॥ ९ ॥ प्रजामदाद् दशरथो येन लेभेऽप्रजा: प्रजा: । चतुरङ्गो रोमपादात् पृथुलाक्षस्तु तत्सुत: ॥ १० ॥

suto dharmaratho yasya jajñe citraratho ’prajāḥ romapāda iti khyātas tasmai daśarathaḥ sakhā

From Diviratha came a son named Dharmaratha, and his son was Citraratha, who was celebrated as Romapāda. Romapāda, however, was without issue, and therefore his friend Mahārāja Daśaratha gave him his own daughter, named Śāntā. Romapāda accepted her as his daughter, and thereafter she married Ṛṣyaśṛṅga. When the demigods from the heavenly planets failed to shower rain, Ṛṣyaśṛṅga was appointed the priest for performing a sacrifice, after being brought from the forest by the allurement of prostitutes, who danced, staged theatrical performances accompanied by music, 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 issue, and then Mahārāja Daśaratha had sons. From Romapāda, by the mercy of Ṛṣyaśṛṅga, Caturaṅga was born, and from Caturaṅga came Pṛthulākṣa.

nāṭya-saṅgīta-vāditraiḥwith drama, music, and instruments
nāṭya-saṅgīta-vāditraiḥ:
Karana (करण/Instrument)
TypeNoun
Rootnāṭya+saṅgīta+vāditra (प्रातिपदिक; समाहार-द्वन्द्व/समास)
Formनपुंसकलिङ्ग (समाहार), तृतीया (Instrumental), बहुवचन; द्वन्द्व-समासः (collective)
vibhrama-āliṅgana-arhaṇaiḥwith amusements, embraces, and honors
vibhrama-āliṅgana-arhaṇaiḥ:
Karana (करण/Instrument)
TypeNoun
Rootvibhrama+āliṅgana+arhaṇa (प्रातिपदिक; समाहार-द्वन्द्व/समास)
Formनपुंसकलिङ्ग (समाहार), तृतीया (Instrumental), बहुवचन; द्वन्द्व-समासः
saḥhe
saḥ:
Karta (कर्ता/Subject)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (Nominative), एकवचन
tubut/indeed
tu:
Sambandha (सम्बन्ध/Discourse particle)
TypeIndeclinable
Roottu (अव्यय)
Formअव्यय; अवधान/विरोधार्थक-निपात (particle)
rājñaḥof the king
rājñaḥ:
Sambandha (सम्बन्ध/Genitive relation)
TypeNoun
Rootrājan (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (Genitive), एकवचन
anapatyasyachildless
anapatyasya:
Visheshana (विशेषण/Qualifier)
TypeAdjective
Roota+apatya (प्रातिपदिक; नञ्-समास)
Formपुंलिङ्ग, षष्ठी (Genitive), एकवचन; नञ्-तत्पुरुषः (without offspring)
nirūpyahaving arranged
nirūpya:
Purvakala-kriya (पूर्वकाल-क्रिया/Absolutive)
TypeIndeclinable
Rootnir+ūp (धातु) + ल्यप् (कृत्)
Formल्यप्-प्रत्ययान्त अव्ययीभाव-रूप (absolutive/gerund); 'having arranged/after determining'
iṣṭimsacrifice/rite
iṣṭim:
Karma (कर्म/Object)
TypeNoun
Rootiṣṭi (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (Accusative), एकवचन
marutvatefor Marutvat (Indra)
marutvate:
Sampradana (सम्प्रदान/Recipient)
TypeNoun
Rootmarutvat (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी (Dative), एकवचन; मरुत्वत्-शब्द (epithet of Indra)
Ṛṣyaśṛṅga
R
Romapāda
M
Maruts

FAQs

This verse shows Ṛṣyaśṛṅga arranging a specific iṣṭi for a childless king, indicating that Vedic rites—when properly performed by qualified brāhmaṇas—were traditionally used to seek blessings like progeny.

Romapāda was without children, and Ṛṣyaśṛṅga, honored by the king, instituted an iṣṭi directed to the Maruts to remove that obstacle and invoke divine blessing.

It highlights the value of qualified guidance, sincere worship, and disciplined spiritual practice—seeking blessings through dharmic means rather than shortcuts or harm to others.