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Vishnu Purana, Book IVविष्णुपुराणम्

The royal dynasties of the Sun and the Moon. 24 chapters, Sanskrit beside H. H. Wilson’s English (1840).

Chapter: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

IV.1Book IV, Chapter 1 · Sanskrit source · English source

Sanskrit

मैत्रेय उवाच।
॥ अथ चतुर्थांशे प्रथमोऽध्यायः ॥
(वैवस्वतमनुवंशवर्णनम्)
मैत्रेय उवाच
भगवन् यन्नरैः कार्यं साधुकर्मण्यवस्थितैः ।
तन्मह्यं गुरुणाख्यातं नित्यनैमित्तिकात्मकम् ॥१॥
वर्णधर्मास्तथाख्याता धर्मा ये चाश्रमेषु च ।
श्रोतुमिच्छाम्यहं वंशं राज्ञां तद्ब्रूहि मे गुरो ॥२॥
श्रीपराशर उवाच
मैत्रेय श्रूयताम् अयम् अनेक-यज्व-शूर-वीर-धीर-भूपाल-अलङ्कृतो ब्रह्मादिः मानवो वंशः ॥३॥
तदस्य वंशस्य आनुपूर्वीम् अशेष-वंश-पाप-प्रणाशनाय मैत्रेयैतां कथां शृणु ॥४॥
तद्यथा सकलजगताम् आदिः अनादिभूतः सः ऋग्यजुस्सामादिमयो भगवान् विष्णुः तस्य ब्रह्मणो मूर्तं रूपं हिरण्यगर्भो ब्रह्माण्डभूतो ब्रह्मा भगवान् प्राग्बभूव ॥५॥
ब्रह्मणश्च दक्षिण-अङ्गुष्ठ-जन्मा दक्षप्रजापतिः दक्षस्यापि अदितिः अदितेः विवस्वान् विवस्वतो मनुः ॥६॥
मनोः इक्ष्वाकु-नृग-धृष्ट-शर्याति-नरिष्यन्त-प्रांशु-नाभाग-दिष्ट-करूष-पृषध्र-आख्या दश पुत्रा बभूवुः ॥७॥
इष्टिं च मित्रावरुणयोर्मनुः पुत्रकामः चकार ॥८॥
तत्र तावदपह्नुते होतुः अपचारात् इला नाम कन्या बभूव ॥९॥
सैव च मित्रावरुणयोः प्रसादात् सुद्युम्नो नाम मनोः पुत्रो मैत्रेय आसीत् ॥१०॥
पुनश्च ईश्वरकोपात् स्त्री सती सा तु सोमसूनोः बुधस्याश्रमसमीपे बभ्राम ॥११॥
सानुरागाच्च तस्यां बुधः पुरूरवसम् आत्मजम् उत्पादयामास ॥१२॥
जातेऽपि तस्मिन् अमिततेजोभिः परमर्षिभिः इष्टिमय ऋङ्मयो यजुर्मयः साममयोऽथर्वणमयः सर्ववेदमयो मनोमयो ज्ञानमयो न किञ्चिन्मयोऽन्नमयो भगवान् यज्ञपुरुषस्वरूपी सुद्युम्नस्य पुंस्त्वमभिलषद्भिर्यथावदिष्टः तत्प्रसादात् इला पुनरपि सुद्युम्नोऽभवत् ॥१३॥
तस्यापि उत्कल-गयत्-विनतसंज्ञाः त्रयः पुत्रा बभूवुः ॥१४॥
सुद्युम्नस्तु स्त्रीपूर्वकत्वात् राज्यभागं न लेभे ॥१५॥
तत्पित्रा तु वसिष्ठवचनात् प्रतिष्ठानं नाम नगरं सुद्युम्नाय दत्तं तच्चासौ पुरूरवसे प्रादात् ॥१६॥
तदन्वयाश्च क्षत्त्रियास्सर्वे दिक्षु अभवन् । पृषध्रस्तु मनुपुत्रो गुरुगोवधात् शूद्रत्वम् अगमत् ॥१७॥
मनोः पुत्रः करूषः, करूषात् कारूषाः क्षत्रिया महाबलपराक्रमा बभूवुः ॥१८॥
दिष्टपुत्रस्तु नाभागो वैश्यतामगमत् तस्मात् बलन्धनः पुत्रोऽभवत् ॥१९॥
बलन्धनात् वत्सप्रीतिः उदारकीर्त्तिः ॥२०॥
वत्सप्रीतेः प्रांशुरभवत् ॥२१॥
प्रजापतिश्च प्रांशोरेकोऽभवत् ॥२२॥
ततश्च खनित्रः ॥२३॥
तस्माच्चक्षुषः ॥२४॥
चक्षुषाच्च अतिबलपराक्रमो विंशोऽभवत् ॥२५॥
ततो विविंशकः ॥२६॥
तस्माच्च खनिनेत्रः ॥२७॥
ततश्चातिविभूतिः ॥२८॥
अतिविभूतेः अतिबलपराक्रमः करन्धमः पुत्रोऽभवत् ॥२९॥
तस्मादपि अविक्षित् ॥३०॥
अविक्षितोऽपि अतिबलपराक्रमः पुत्रो मरुत्तो नामा अभवत् ।
यस्य इमौ अद्यापि श्लोकौ गीयेत् ॥३१॥
मरुत्तस्य यथा यज्ञस्तथा कस्याभवद्भुवि ।
सर्वं हिरण्मयं यस्य यज्ञवस्त्वतिशोभनम् ॥३२॥
अमाद्यदिन्द्रस्सोमेन दक्षिणाभिर्द्विजातयः ।
मरुतः परिवेष्टारस्सदस्याश्च दिवौकसः ॥३३॥
स मरुत्तश्चक्रवर्त्ती नरिष्यन्तनामानं पुत्रमवाप ॥३४॥
तस्माच्च दमः ॥३५॥
दमस्य पुत्रो राजवर्द्धनो जज्ञे ॥३६॥
राजवर्द्धनात् सुवृद्धिः ॥३७॥
सुवृद्धेः केवलः ॥३८॥
केवलात् सुधृतिरभूत् ॥३९॥
ततश्च नरः ॥४०॥
तस्माच्चन्द्रः ॥४१॥
ततः केवलोऽभूत् ॥४२॥
केवलाद्बन्धुमान् ॥४३॥
बन्धुमतो वेगवान् ॥४४॥
वेगवतो बुधः ॥४५॥
ततश्च तृणबिन्दुः ॥४६॥
तस्याप्येका कन्या इलविला नाम ॥४७॥
ततश्चालम्बुषा नाम वराप्सरास्तृणबिन्दुं भेजे ॥४८॥
तस्यामप्यस्य विशालो जज्ञे यः पुरीं विशालं निर्ममे ॥४९॥
हेमचन्द्रश्च विशालस्य पुत्रोऽभवत् ॥५०॥
ततश्चन्द्रः ॥५१॥
तत्तनयो धूम्राक्षः ॥५२॥
तस्यापि सृञ्जयोऽभूत् ॥५३॥
सृञ्जयात् सहदेवः ॥५४॥
ततश्च कृशाश्वो नाम पुत्रोऽभवत् ॥५५॥
सोमदत्तः कृशाश्वाज्जज्ञे योऽश्वमेधानां शतमाजहार ॥५६॥
तत्पुत्रो जनमेजयः ॥५७॥
जनमेजयात् सुमतिः ॥५८॥
एते वैशालिका भूभृतः ॥५९॥
श्लोकोऽप्यत्र गीयते ॥६०॥
तृणबिन्दोः प्रसादेन सर्वे वैशालिका नृपाः ।
दीर्घायुषो महात्मानो वीर्यवन्तोऽतिधार्मिकाः ॥६१॥
शर्यातेः कन्या सुकन्या नामाभवत् यामुपयेमे च्यवनः ॥६२॥
आनर्तनामा परमधार्मिकः शर्यातिपुत्रोऽभवत् ॥६३॥
आनर्तस्यापि रेवतनामा पुत्रो जज्ञे योऽसौ आनर्तविषयं बुभुजे पुरीं च कुशस्थलीमध्युवास ॥६४॥
रेवतस्यापि रैवतः पुत्रः ककुद्मिनामा धर्मात्मा भ्रातृशतस्य ज्योष्ठोऽभवत् ॥६५॥
तस्य रेवती नाम कन्याभवत् ॥६६॥
स तामादाय कस्येयमर्हतीति भगवन्तमब्जयोनिं प्रष्टुं ब्रह्मलोकं जगाम ॥६७॥
तावच्च ब्रह्मणोऽन्तिके हाहाहूहूसंज्ञाभ्यां गन्धर्वाभ्यामतितानं नाम दिव्यं गान्धर्वमगीयत ॥६८॥
तच्च त्रिमार्गपरिवृत्तैरनेकयुगपरिवृत्तिं तिष्ठन्नपि रैवतः शृण्वन् मुहूर्तमिव मेने ॥६९॥
गीतावसाने च भगवन्तमब्जयोनिं प्रणम्य रैवतः कन्यायोग्यं वरमपृच्छत् ॥७०॥
ततश्चासौ भगवानकथयत् कथय योऽभिमतस्ते वर इति ॥७१॥
पुनश्च प्रणम्य भगवते तस्मै यथाभिमतानात्मनस्स वरान् कथयामास ।
क एषां भगवतोऽभिमत इति यस्मै कन्यामिमां प्रयच्छामीति ॥७२॥
ततः किञ्चिदवनतशिराः सस्मितं भगवानब्जयोनिराह ॥७३॥
य एते भवतोऽभिमता नैतेषां साम्प्रतं पुत्रपौत्रापत्यापत्यसन्तति अस्त्यवनीतले ॥७४॥
बहूनि तवात्रैव गान्धर्वं शृण्वतश्चतुर्यगान्यतीतानि ॥७५॥
साम्प्रतं महीतलेऽष्टाविंशतितममनोश्चतुर्युगमतीतप्रायं वर्तते ॥७६॥
आसन्नो हि कलिः ॥७७॥
अन्यस्मै कन्यारत्नमिदं भवतैकाकिनाभिमताय देयम् ॥७८॥
भवतोऽपि पुत्र-मित्र-कलत्र-मन्त्रि-भृत्य-बन्धु-बल-कोशादयः समस्ताः कालेनैतेन अत्यन्तमतीताः ॥७९॥
ततः पुनरप्युत्पन्नसाध्वसो राजा भगवन्तं प्रणम्य पप्रच्छ ॥८०॥
भगवन्नेवमवस्थिते मयेयं कस्मै देयेति ॥८१॥
ततस्स भगवान् किञ्चिदवनम्रकन्धरः कृताञ्जलिर्भूत्वा सर्वलोकगुरुरम्भोजयोनिराह ॥८२॥
ब्रह्मोवाच
न ह्यादिमध्यान्तमजस्य यस्य विद्मो वयं सर्वमयस्य धातुः ।
न च स्वरूपं न परं स्वभावं न चैव सारं परमेश्वरस्य ॥८३॥
कलामुहूर्तादिमयश्च कालो न यद्विभूतेः परिणामहेतुः ।
अजन्मनाशस्य सदैकमूर्तेरनामरूपस्य सनातनस्य ॥८४॥
यस्य प्रसादादहमच्युतस्य भूतः प्रजासृष्टिकरोऽन्तकारी ।
क्रोधाच्च रुद्रः स्थितिहेतुभूतो यस्माच्च मध्ये पुरुषः परस्मात् ॥८५॥
तद्रूपमास्थाय सृजत्यजो यः स्थितौ च योऽसौ पुरुषस्वरूपी ।
रुद्रस्वरूपेण च योऽत्ति विश्वं धत्ते तथानन्तवपुस्समस्तम् ॥८६॥
पाकाय योऽग्नित्वमुपैति लोकान् बिभर्ति पृथ्वीवपुरव्ययात्मा ।
शक्रादिरूपी परिपाति विश्वमर्केन्दुरूपश्च तमो हिनस्ति ॥८७॥
करोति चेष्टाश्श्वसनस्वरूपी लोकस्य तृप्तिं च जलान्नरूपी ।
ददाति विश्वस्थितिसंस्थितस्तु सर्वावकाशं च नभस्स्वरूपी ॥८८॥
यस्सृज्यते सर्गकृदात्मनैव यः पाल्यते पालयिता च देवः ।
विश्वात्मकस्संह्रियतेऽन्तकारी पृथक् त्रयस्यास्य च योऽव्ययात्मा ॥८९॥
यस्मिञ्जगद्यो जगदेतदाद्यो यश्चाश्रितोऽस्मिञ्जगति स्वयम्भूः ।
स सर्वभूतप्रभवो धरित्र्यां स्वांशेन विष्णुर्नृपतेऽवतीर्णः ॥९०॥
कुशस्थली या तव भूप रम्या पुरी पुराभूदमरावतीव ।
सा द्वारका सम्प्रति तत्र चास्ते स केशवांशो बलदेवनामा ॥९१॥
तस्मै त्वमेनां तनयां नरेन्द्र प्रयच्छ मायामनुजाय जायाम् ।
श्लाघ्यो वरोऽसौ तनया तवेयं स्त्रीरत्नभूता सदृशो हि योगः ॥९२॥
पराशर उवाच
इतीरितोऽसौ कमलोद्भवेन भुवं समासाद्य पतिः प्रजानाम् ।
ददर्श ह्रस्वान् पुरुषान् विरूपानल्पौजसस्स्वल्पविवेकवीर्यान् ॥९३॥
कुशस्थलीं तां च पुरीमुपेत्य दृष्ट्वान्यरूपां प्रददौ स कन्याम् ।
सीरायुधाय स्फटिकाचलाभवक्षःस्थलायातुलधीर्नरेन्द्रः ॥९४॥
उच्चप्रमाणामिति तामवेक्ष्य स्वलाङ्गलाग्रेण च तालकेतुः ।
विनम्रयामास ततश्च सापि बभूव सद्यो वनिता यथान्या ॥९५॥
तां रेवतीं रैवतभूपकन्यां सीरायुधोऽसौ विधिनोपयेमे ।
दत्त्वाथ कन्यां स नृपो जगाम हेमालयं वै तपसे धृतात्मा ॥९६॥
॥ इति श्रीविष्णुमहापुराणे चतुर्थांशे प्रथमोऽध्यायः ॥

English Wilson 1840

VISHŃU PURÁŃA. BOOK IV. CHAP. I.

Dynasties of kings. Origin of the solar dynasty from Brahmá. Sons of the Manu Vaivaswata. Transformations of Ilá or Sudyumna. Descendants of the sons of Vaivaswat; those of Nedisht́ha. Greatness of Marutta. Kings of Vaiśálí. Descendants of Śaryáti. Legend of Raivata; his daughter Revatí married to Balaráma.

MAITREYA.--Venerable preceptor, you have explained to me the perpetual and occasional ceremonies which are to be performed by those righteous individuals who are diligent in their devotions; and you have also described to me the duties which devolve upon the several castes, and on the different orders of the human race. I have now to request you will relate to me the dynasties of the kings who have ruled over the earth ¹.

PARÁŚARA.--I will repeat to you, Maitreya, an account of the family of Manu, commencing with Brahmá, and graced by a number of religious, magnanimous, and heroic princes. Of which it is said, "The lineage of him shall never be extinct, who daily calls to mind the race of

p. 348

[paragraph continues] Manu, originating with Brahmá ²." Listen therefore, Maitreya, to the entire series of the princes of this family, by which all sin shall be effaced.

Before the evolution of the mundane egg, existed Brahmá, who was Hirańyagarbha, the form of that supreme Brahma which consists of Vishńu as identical with the Rig, Yajur, and Sáma Vedas; the primeval, uncreated cause of all worlds. From the right thumb of Brahmá was born the patriarch Daksha ³; his daughter was Aditi, who was the mother of the sun. The Manu Vaivaswata was the son of the celestial luminary; and his sons were Ikshwáku, Nriga, Dhrisht́a, Śaryáti, Narishyanta, Pránśu, Nábhága, Nedisht́a, Karúsha, and Prishadhra ⁴.

p. 349

[paragraph continues] Before their birth, the Manu being desirous of sons, offered a sacrifice for that purpose to Mitra and Varuńa; but the rite being deranged, through an irregularity of the ministering priest, a daughter, Ilá, was produced ⁵. Through the favour of the two divinities, however, her sex

p. 350

was changed, and she became a man, named Sudyumna. At a subsequent period, in consequence of becoming subject to the effects of a malediction once pronounced by Śiva, Sudyumna was again transformed to a woman in the vicinity of the hermitage of Budha, the son of the deity of the moon. Budha saw and espoused her, and had by her a son named Purúravas. After his birth, the illustrious Rishis, desirous of restoring Sudyumna to his sex, prayed to the mighty Vishńu, who is the essence of the four Vedas, of mind, of every thing, and of nothing; and who is in the form of the sacrificial male; and through his favour Ilá once more became Sudyumna, in which character he had three sons, Utkala, Gaya, and Vinata ⁶.

In consequence of his having been formerly a female, Sudyumna was excluded from any share in his paternal dominions; but his father, at the suggestion of Vaśisht́ha, bestowed upon him the city Pratisht́hána ⁷, and he gave it to Purúravas.

p. 351

Of the other sons of the Manu, Prishadhra, in consequence of the crime of killing a cow, was degraded to the condition of a Śúdra ⁸. From Karúsha descended the mighty warriors termed Kárúshas (the sovereigns of the north ⁹). The son of Nedisht́ha, named Nábhága, became

p. 352

a Vaiśya ¹⁰: his son was Bhalandana ¹¹; whose son was the celebrated Vatsaprí ¹²: his son was Pránsu; whose son was Prajáni ¹³; whose son was Khanitra ¹⁴; whose son was the very valiant Chakshupa ¹⁵; whose son was Vinśa ¹⁶; whose son was Vivinśati ¹⁷; whose son was Khaninetra; whose son was the powerful, wealthy, and valiant Karandhama ¹⁸; whose son was Avikshi (or Avikshit ¹⁹); whose son was the mighty Marutta, of whom this well known verse is recited; "There never was beheld on earth a sacrifice equal to the sacrifice of Marutta: all the implements

p. 353

and utensils were made of gold. Indra was intoxicated with the libations of Soma juice, and the Brahmans were enraptured with the magnificent donations they received. The winds of heaven encompassed the rite as guards, and the assembled gods attended to behold it ²⁰." Marutta was a Chakravarttí, or universal monarch: he had a son named Narishyanta ²¹; his son was Dama ²²; his son was Rájyavarddhana; his son was Sudhriti; his son was Nara; his son was Kevala; his son was Bandhumat; his son was Vegavat; his son was Budha ²³; his son was Trinavindu, who had a daughter named Ilavilá ²⁴. The celestial nymph Alambushá becoming enamoured of Trińavindu, bore him a son named Viśála, by whom the city Vaisáli was founded ²⁵.

p. 354

The son of the first king of Vaiśálí was Hemachandra; his son was Suchandra; his son was Dhúmráśwa; his son was Srinjaya ²⁶; his son was Sahadeva ²⁷; his son was Kriśáśwa; his son was Somadatta, who celebrated ten times the sacrifice of a horse; his son was Janamejaya; and his son was Sumati ²⁸. These were the kings of Vaiśálí; of whom it is said, "By the favour of Trińavindu all the monarchs of Vaiśálí were long lived, magnanimous, equitable, and valiant."

Śaryáti, the fourth son of the Manu, had a daughter named Sukanyá, who was married to the holy sage Chyavana ²⁹: he had also a righteous son, called Ánartta. The son of the latter was Revata ³⁰, who ruled over

p. 355

the country called after his father Ánartta, and dwelt at the capital denominated Kuśasthalí ³¹. The son of this prince was Raivata or Kakudmín, the eldest of a hundred brethren. He had a very lovely daughter, and not finding any one worthy of her hand, he repaired with her to the region of Brahmá to consult the god where a fit bridegroom was to be met with. When he arrived, the quiristers Háhá, Húhú, and others, were singing before Brahmá; and Raivata, waiting till they had finished, imagined the ages that elapsed during their performance to be but as a moment. At the end of their singing, Raivata prostrated himself before Brahmá, and explained his errand. "Whom should you wish for a son-in-law?" demanded Brahmá; and the king mentioned to him various persons with whom he could be well pleased. Nodding his head gently, and graciously smiling, Brahmá said to him, "Of those whom you have named the third or fourth generation no longer survives, for many successions of ages have passed away whilst you were listening to our songsters: now upon earth the twenty-eighth great age of the present Manu is nearly finished, and the Kali period is at hand. You must therefore bestow this virgin gem upon some other husband, for you are now alone, and your friends, your ministers, servants, wife, kinsmen, armies, and treasures, have long since been swept away by the hand of time." Overcome with astonishment and alarm, the Rája then said to Brahmá, "Since I am thus circumstanced, do thou, lord, tell me unto whom the maiden shall be given:" and the creator of the world, whose throne is the lotus, thus benignantly replied to the prince, as he stood bowed and humble before him: "The being of whose commencement, course, and termination, we are ignorant; the unborn and omnipresent essence of all things; he whose real and infinite nature and essence we do not know--is the supreme Vishńu. He is time, made up of moments and hours and years; whose influence is the source of perpetual change. He is the universal form of all things, from birth to death. He is

p. 356

eternal, without name or shape. Through the favour of that imperishable being am I the agent of his power in creation: through his anger is Rudra the destroyer of the world: and the cause of preservation, Purusha, proceeds also from him. The unborn having assumed my person creates the world; in his own essence he provides for its duration; in the form of Rudra he devours all things; and with the body of Ananta he upholds them. Impersonated as Indra and the other gods he is the guardian of mankind; and as the sun and moon he disperses darkness. Taking upon himself the nature of fire he bestows warmth and maturity; and in the condition of the earth nourishes all beings. As one with air he gives activity to existence; and as one with water he satisfies all wants: whilst in the state of ether, associated with universal aggregation, he furnishes space for all objects. He is at once the creator, and that which is created; the preserver, and that which is preserved; the destroyer, and, as one with all things, that which is destroyed; and, as the indestructible, he is distinct from these three vicissitudes. In him is the world; he is the world; and he, the primeval self-born, is again present in the world. That mighty Vishńu, who is paramount over all beings, is now in a portion of himself upon the earth. That city Kuśasthalí which was formerly your capital, and rivalled the city of the immortals, is now known as Dwáraka ³², and there reigns a portion of that divine being in the person of Baladeva; to him, who appears as a man, present her as a wife: he is a worthy bridegroom for this excellent damsel, and she is a suitable bride for him."

Being thus instructed by the lotus-born divinity, Raivata returned with his daughter to earth, where he found the race of men dwindled in stature, reduced in vigour, and enfeebled in intellect. Repairing to the city of Kuśasthalí, which he found much altered, the wise monarch bestowed his unequalled daughter on the wielder of the ploughshare, whose breast was as fair and radiant as crystal. Beholding the damsel

p. 357

of excessively lofty height, the chief, whose banner is a palm-tree, shortened her with the end of his ploughshare, and she became his wife. Balaráma having espoused, agreeably to the ritual, Revatí, the daughter of Raivata, the king retired to the mountain Himálaya, and ended his days in devout austerities ³³.

Translator’s notes (33)

The complete series of the different dynasties is found elsewhere only in the Váyu, the Brahmáńd́a (which is the same), the Matsya, and the Bhágavata Puráńas. The Bráhma P. and the Hari Vanśa, the Agni, Linga, Kúrma, and Garud́a Puráńas have lists of various extent, but none beyond the families of Páńd́u and Krishńa. The Márkańd́eya contains an account of a few of the kings of the solar dynasty alone; and the Padma, of a part of the solar and lunar princes only, besides accounts of individuals. In the Rámáyańa, Mahábhárata, and in the other Puráńas, occasional short genealogies and notices of individual princes occur. In general there is a tolerable conformity, but this is not invariably the case, as we shall have occasion to observe.
In the historical passages of all the Puráńas in which such occur, and especially in the Vishńu and Váyu, verses, apparently the fragments of a more ancient narrative, are frequently cited. It may also be noticed, as a peculiarity of this part of the Puráńa, that the narration is in prose.
Daksha is elsewhere said to have been one of the mind-born sons of Brahmá, or to have been the son of the Prachetasas: see p. 115. n. 5.
According to the nomenclature sometimes followed, and as we shall have reason to conclude intended in this place, there are ten sons of Manu. The commentator regards them, however, as but nine, considering Nabhága-nedisht́a but one name, or Nedisht́a the father of Nábhága. The number is generally stated to be nine, although there is some variety in the names, particularly in this name, which occurs Nábhágadisht́a, Nábhágarisht́ha; and also separated, as Nábhága, Nabhaga, or Nabhága; Nedisht́a, Disht́a, and Arisht́a: the latter, as in the Kúrma, distinctly stated, ###. Again, ### Bráhma P. The commentator on the Hari Vanśa quotes the Vedas for Nábhágadisht́a: ### but the name occurs as Nábhánedisht́ha in the Aitareya Bráhmańa of the Rigveda, where a story is told of his being excluded from all share of his inheritance, on the plea of his being wholly devoted to a religious life. See also As. Res. VIII. 384. The name as ordinarily written, Na-bhága, 'no-share,' has nevertheless an obvious connexion with the legend. The name of Nriga is found only in our text, the Padma, and the Bhágavata: the Váyu has Najava. Pránśu is also the reading of the Váyu and Agni, but not of the rest, which have Veńa, Vanya, Dańd́a, Kuśanábha or Kavi, in its place. The Mahábhárata, Adi P., p. 113, has Veńa, Dhrishńu, Narishyanta, Nábhága, Ikshwáku, Kárúsha, Śaryáti, Ilá, Prishadhra, and Nábhágárisht́a. The Padma P., in the Pátála Khańd́a, says there were 'ten,' and names them Ikshwáku, Nriga, Disht́a, Dhrisht́a, Karúsha, Śaryáti, Narishyanta, Prishadhra, Nábhága, and Kavi.
'That sacrifice being wrongly offered, through the improper invocations of the Hotri.' It is also read 'frustrated.' This is rather a brief and obscure allusion to what appears to be an ancient legend, and one that has undergone various modifications. According to the Matsya, no change of sex took place in the first instance. The eldest son of Manu was Ida or Ila, whom his father appointed sovereign of the seven Dwípas. In his progress round his dominions, Ila came to the forest of Śambhu or Śiva; entering into which, he was changed to a female, Ilá, agreeably to a promise made formerly by Śiva to Párvatí, who had been once unseasonably broken in upon by some sages, that such a transformation should be inflicted on every male who trespassed upon the sacred grove. After a season, the brothers of Ila sought for him, and finding him thus metamorphosed, applied to Vaśisht́ha, their father's priest, to know the cause. He explained it to them, and directed them to worship Śiva and his bride. They did so, accordingly; and it was announced by the deities, that, upon the performance of an Aśwamedha by Ikshwáku, Ila should become a Kimpurusha, named Sudyumna, and that he should be a male one month, and a female another month, alternately. The Váyu, which is followed by most of the other authorities, states, that upon Manu's offering their share of the sacrifice to Mitra and Varuńa, instead of a boy, a girl was born: according to the Vedas. Manu desired her to follow him; whence her name Ilá (from ila or id́a, 'come'. There, however, Manu propitiates Mitra and Varuńa, and the girl Ilá is changed into the boy Ila or Sudyumna by their favour: as the Márkańd́eya. Sudyumna's subsequent change to a female again, is told much as in the Matsya; but his being alternately male and female is not mentioned in the Váyu any more than it is in our text. The Bhágavata agrees in that respect with the Matsya, but it has evidently embellished the earlier part of the legend by the introduction of another character, Śraddhá, the wife of the Manu. It is said that it was by her instigation, as she was desirous of having a girl, that the ministering Brahmans altered the purpose of the rite, in consequence of which a girl, instead of a boy, was born. The similarity of the name has induced the learned author of the Origin of Pagan Idolatry to conceive that he has found the Ila of the Hindus in the Il or Ilus of the Phœnicians. "The Phœnician Il is the masculine Ila of the Hindus and Indo-Scythæ, and Ila was a title of Manu or Buddha, who was preserved in the ark at the time of the deluge:" I. 156: and he thence concludes that Ila must be Noah; whilst other circumstances in his Phœnician history identify p. 350 him with Abraham. I. 159. Again; "Ilus or Il is a regular Cuthic name of Buddha, which the Phœnicians, I have no doubt, brought with them; for Buddha or Manu, in the character of Ina, is said to have married his own daughter, who is described as the offspring of an ancient personage that was preserved in an ark at the time of the deluge." I. 223. Now whatever connexion there may be between the names of Ila, Il, Ilus, Ilium, Ilá 'the earth,' and Ilos 'slime,' there is no very obvious resemblance between the Pauráńik legends of Ilá and the Mosaic record; nor do the former authorize the particulars of Ina stated by Mr. Faber, on the authority probably of Col. Wilford. The Manu Satyavrata, who was preserved in the ark, is never called Ila, nor is he the father of Ilá. Buddha was not so preserved, nor is Ila ever a title of Buddha. Budha (not Buddha), the husband of Ilá, never appears as her father, nor is he a Manu, nor is she the daughter of any ancient personage preserved in an ark. There is not therefore, as far as I am aware, any circumstance in the history of Ila or Ilá which can identify either with Abraham or Noah.
The Matsya calls the name of the third Haritáśwa; the Váyu &c., Vinatáśwa; the Márkańd́eya, Vinaya; and the Bhágavata, Vimala. All but the last agree in stating that Utkala (Orissa) and Gaya in Behar are named after the two first. The Matsya calls the third the sovereign of the east, along with the Kauravas; the Váyu makes him king of the west. The Bhágavata calls them all three rulers of the south.
The authorities agree in this location of Sudyumna. Pratisht́hána was situated on the eastern side of the confluence of the Ganges and Jumna; the country between which rivers was the territory of the direct male descendants of Vaivaswata. In the Hari Vaasa it is said that he p. 351 reigned in Pratisht́hána, having killed Dhrisht́aka, Ambarísha, and Dańd́a. M. Langlois had no doubt 79-4: in his copy, as he renders it, 'Il donna naissance à trois enfans;' though, as he observes, Hamilton had called these the sons of Ikshwáku. The Bráhma P. has not this passage, nor does the commentator on the Hari Vanśa give any explanation; neither does any thing of the kind occur elsewhere. We have however, subsequently in the text, Dańd́a named as a son of Ikshwáku; and in the Padma P., Srisht́i Khańd́a, and in the Uttara Khańd́a of the Rámáyáńa, we have a detailed narrative of Dańd́a, the son of Ikshwáku, whose country was laid waste by an imprecation of Bhárgava, whose daughter that prince had violated. His kingdom became in consequence the Dańd́aka forest. The Mahábhárata, Dána Dharma, alludes to the same story. If therefore the preferable reading of the Hari Vanśa be Suta, 'son,' it is at variance with all other authorities. At the same time it must be admitted, that the same work is singular in asserting any collision between Dańd́a and his brothers and Sudyumna, and the passage seems to have grown out of that careless and ignorant compilation which the Hari Vanśa so perpetually presents. It is not improbably a gratuitous perversion of this passage in the Matsya; 'Ambarísha was the son of Nábhága; and Dhrisht́a had three sons.'
This story has been modified apparently at different periods, according to a progressive horror of the crime. Our text simply states the fact. The Váyu says he was hungry, and not only killed, but ate the cow of his spiritual preceptor, Chyavana. In the Márkańd́eya he is described as being out a hunting, and killing the cow of the father of Bábhravya, mistaking it for a Gavaya or Gayal. The Bhágavata, as usual, improves upon the story, and says that Prishadhra was appointed by his Guru Vaśisht́ha to protect his cattle. In the night a tiger made his way into the fold, and the prince in his haste, and in the dark, killed the cow upon which he had fastened, instead of the tiger. In all the authorities the effect is the same, and the imprecation of the offended sage degraded Prishadhra to the caste of a Śúdra. According to the Bhágavata, the prince led a life of devotion, and perishing in the flame of a forest, obtained final liberation. The obvious purport of this legend, and of some that follow, is to account for the origin of the different castes from one common ancestor.
The Bhágavata also places the Kárúshas in the north; but the country of the Kárúshas is usually placed upon the Parípátra or Vindhya mountains (see p. 186. n. 13).
The Váyu has Nábhága, the son of Arisht́a; the Márkańd́eya has, the son of Disht́a; the Bhágavata also calls him the son of Disht́a. According to that authority, he became a Vaiśya by his actions. The other Puráńas generally agree that the descendants of this person became Vaiśyas; but the Matsya and Váyu do not notice it. The Márkańd́eya details a story of Nábhága's carrying off and marrying the daughter of a Vaiśya; in consequence of which he was degraded, it is said, to the same caste, and deprived of his share of the patrimonial sovereignty, which his son and successor recovered. The Bráhma P. and Hari Vanśa assert that two sons of Nábhágárisht́a again became Brahmans; but the duties of royalty imply the Kshatriya caste of his posterity; and the commentator on our text observes that the son of Nábhága was born before his father's degradation, and consequently the race continued Kshatriya; an assertion unsupported by any authority, and it must therefore appear that .a race of Vaiśya princes was recognised by early traditions.
Bhanandana: Bhágavata.
Vatsapríti: Bhágavata. Vatsasrí: Márkańd́eya. The latter has a story of the destruction of the Daitya Kujámbha by Vidúratha, the father of Sunandá, the wife a of Vatsasrí. The Váyu has Sahasrári.
Pramati: Bhágavata.
According to the Márkańd́eya, the priests of the royal family conspired against this prince, and were put to death by his ministers.
Chakshusha: Bhágavata.
Víra: Márkańd́eya.
Rambha precedes Vivinśati: Bhágav.
Baláśwa or Balakáśwa or Subaláśwa, according to the Márkańd́eya, which explains his name Karandhama to denote his creation of an army, when besieged by his revolted tributaries, by breathing on his hands.
Both forms occur, as the commentator observes. The Márkańd́eya has a long story of this prince's carrying off the daughter of Viśála, king of Vaidiśa. Being attacked and captured by his confederated rivals, he was rescued by his father, but was so much mortified by his disgrace, that he vowed never to marry nor reign. The princess, also becoming an ascetic, met with him in the woods, and they were finally espoused; but Avikshit kept his other vow, and relinquished his succession in favour of his son, who succeeded to the kingdoms of both Karandhama and Viśála,
Most of our authorities quote the same words, with or without addition. The Váyu adds, that the sacrifice was conducted by Samvartta, whom the Bhágavata terms a Yogi, the son of Angiras; and that Vrihaspati was so jealous of the splendour of the rite, that a great quarrel ensued between him and Samvartta. How it involved the king is not told, but apparently in consequence, Marutta, with his kindred and friends, was taken by Samvartta to heaven. According to the Márkańd́eya, Marutta was so named from the paternal benediction, 'May the winds be thine,' or 'be propitious to thee.' He reigned, agreeably to that record, 85000 years.
Omitted in the Bhágavata.
A rather chivalric and curious story is told of Dama in the Márkańd́eya. His bride Sumaná, daughter of the king Daśárha, was rescued by him from his rivals. One of them, Bapushmat, afterwards killed Marutta, who had retired into the woods, after relinquishing his crown to his son. Dama in retaliation killed Bapushmat, and made the Pińd́a, or obsequial offering to his father, of his flesh: with the remainder he fed the Brahmans of Rákshasa origin: such were the kings of the solar race.
The Bhágavata has Bandhavat, Oghavat, and Bandha.
The Váyu and Bhágavata both add that she was the wife of Viśravas, and mother of Kuvera. In the Linga P. she is said to have been the wife of Pulastya, and mother of Viśravas. The weight of authority is in favour of the former statement. See p. 83. n. 5.
The Bhágavata names three sons, Viśála, Śúnyabandhu, and Dhúmaketu. Vaiśálí is a city of considerable renown in Indian tradition, but its site is a subject of some uncertainty. Part of the difficulty arises from confounding it with Viśálá, another name of Ujayin; ### Hemachandra. Also in the Megha Dúta; 'Having arrived at Avanti, proceed to the illustrious city before indicated, p. 354 Viśálá.' 'To the city Ujjayiní, named Viśálá. Comment. Vaiśálí however appears to be very differently situated. According to the Buddhists, amongst whom it is celebrated as a chief seat of the labours of Śákhya and his first disciples, it is the same as Prayága or Allahabad; but the Rámáyańa (I. 45) places it much lower down, on the north bank of the Ganges, nearly opposite to the mouth of the Sone; and it was therefore in the modern district of Sáran, as Hamilton (Genealogies of the Hindus) conjectured. In the fourth century it was known to the Chinese traveller Fa-hian as Phi-she-li, on the right bank of the Gandak, not far from its confluence with the Ganges. Account of the Foe-küe-ki: Trans. R. As. Soc. no. IX. p. 128.
Dhumráksha and Samyama: Bhágavata.
The text is clear enough; but, as elsewhere noticed (Hindu Theatre, II. 296), the commentator on the Bhágavata interprets the parallel passage, very differently, or 'Kriśáśwa with Devaja,' or, as some copies read, Devaka or Daivata, as if there were two sons of Samyama.
The Bhágavata changes the order of these two, making Janamejaya the son of Sumati; or Pramati, Váyu. Sumati, king of Vaiśálí, is made cotemporary with Ráma: Rámáyańa, I.47. 17. The dynasty of Vaiśála kings is found only in our text, the Váyu, and Bhágavata. Hamilton places them from 1920 to 1240 B. C.; but the latter is incompatible with the date he assigns to Ráma, of 1700 B. C. The co-temporary existence of Sumati and Ráma, however, is rather unintelligible, as, according to our lists, the former is the thirty-fourth, and the latter the sixtieth, from Vaivaswata Manu.
The circumstances of their marriage, of Chyavana's appropriating a share of offerings to the Aswiní Kumáras, and of sis quarrel with Indra in consequence, are old in detail in the Bhágavata and Padma Puráńas.
In most of the other Puráńas, Reva or Raiva. The Linga and Matsya insert Rochamána before him; and the Bhágavata adds to Ánartta, Uttánavarhish and Bhúrisheńa.
The Bhágavata ascribes the foundation of Kuśasthalí to Revata, who built it, it is said, within the sea. The subsequent legend shews that it was the same, or on the same spot, as Dwáraká; and Ánartta was therefore part of Cutch or Guzerat. See p. 190. n. 77.
So called from its many Dwáras or gateways: ### Váyu.
The object of this legend, which is told by most of the authorities, is obviously to account for the anachronism of making Balaráma cotemporary with Raivata; the one early in the Treta age, and the other at the close of the Dwápara.

IV.2Book IV, Chapter 2 · Sanskrit source · English source

Sanskrit

॥ अथ द्वितीयोऽध्यायः ॥
(इक्ष्वाकुवंशवर्णना सौभरिचरित्रञ्च)
श्रीपराशर उवाच
यावच्च ब्रह्मलोकात् सः ककुद्मी रैवतो नाभ्येति तावत् पुण्यजनसंज्ञा राक्षसाः ताम् अस्य पुरीं कुशस्थलीं निजघ्नुः ॥१॥
तच्चास्य भ्रातृशतं पुण्यजनत्रासात् दिशो भेजे ॥२॥
तदन्वयाश्च क्षत्रियाः सर्वदिक्षु अभवन् ॥३॥
धृष्टस्यापि धार्ष्टकं क्षत्रमभवत् ॥४॥
नाभागस्यात्मजो नाभागसंज्ञोऽभवत् ॥५॥
तस्याप्यम्बरीषः ॥६॥
अम्बरीषस्यापि विरूपोऽभवत् ॥७॥
विरूपात् पृषदश्वो जज्ञे ॥८॥
ततश्च रथीतरः ॥९॥
अत्रायं श्लोकः –
एते क्षत्रप्रसूता वै पुनश्चाङ्गिरसाः स्मृताः ।
रथीतराणां प्रवराः क्षत्रोपेता द्विजातयः ॥१०॥
क्षुवतश्च मनोः इक्ष्वाकुः पुत्रो जज्ञे घ्राणतः ॥११॥
तस्य पुत्रशतप्रधाना विकुक्षिनिमिदण्डाख्याः त्रयः पुत्रा बभूवुः ॥१२॥
शकुनिप्रमुखाः पञ्चाशत् पुत्राः उत्तरापथरक्षितारो बभूवुः ॥१३॥
चत्वारिंशदष्टौ च दक्षिणापथभूपालाः ॥१४॥
स चेक्ष्वाकुः अष्टकायाः श्राद्धम् उत्पाद्य श्राद्धार्हं मांसमानयेति विकुक्षिम् आज्ञापयामास ॥१५॥
स तथेति गृहीताज्ञो विधृतशरासनो वनमभ्येत्य, अनेकशो मृगान् हत्वा, श्रान्तः अतिक्षुत्परीतो विकुक्षिः एकं शशम् अभक्षयत् । शेषं च मांसमानीय पित्रे निवेदयामास ॥१६॥
इक्ष्वाकुकुलाचार्यो वसिष्ठस्तत्प्रोक्षणाय चोदितः प्राह - “अलमनेन अमेध्येन आमिषेण । दुरात्मना तव पुत्रेण एतन्मांसम् उपहतं यतोऽनेन शशो भक्षितः” ॥१७॥
ततश्चासौ विकुक्षिः गुरुणा एवम् उक्तः शशादसंज्ञाम् अवाप, पित्रा च परित्यक्तः ॥१८॥
पितर्युपरते च असौ अखिलामेतां पृथ्वीं धर्मतः शशास ॥१९॥
शशादस्य तस्य पुरञ्जयो नाम पुत्रोऽभवत् ॥२०॥
तस्येदं चान्यत् ॥२१॥
पुरा हि त्रेतायां देवासुरयुद्धम् अतिभीषणम् अभवत् ॥२२॥ तत्र चातिबलिभिः असुरैः अमराः पराजिताः, ते भगवन्तं विष्णुम् आराधयाञ्चक्रुः ॥२३॥
प्रसन्नश्च देवानाम् अनादिनिधनः अखिलजगत्परायणो नारायणः प्राह ॥२४॥
“ज्ञातमेतन्मया युष्माभिः यदभिलषितं तदर्थमिदं श्रूयताम् ॥२५॥
पुरञ्जयो नाम राजर्षेः शशादस्य तनयः क्षत्रियवरो यः, तस्य शरीरेऽहमंशेन स्वयमेव अवतीर्य, तान् अशेषान् असुरान् निहनिष्यामि, तद्भवद्भिः पुरञ्जयः असुरवधार्थम् उद्योगं कार्यताम्” इति॥२६॥
एतच्च श्रुत्वा प्रणम्य भगवन्तं विष्णुममराः पुरञ्जयसकाशम् आजमुः ऊचुश्चैनम् ॥२७॥
“भो भो क्षत्रियवर्य अस्माभिः अभ्यर्थितेन भवता अस्माकम् अरातिवधोद्यतानां कर्तव्यं साहाय्यम् इच्छामः तद्भवता अस्माकम् अभ्यागतानां प्रणयभङ्गो न कार्य” इत्युक्तः पुरञ्जयः प्राह ॥२८॥
“त्रैलोक्यनाथो योऽयं युष्माकमिन्द्रः शतक्रतुः अस्य यदि अहं स्कन्धाधिरूढो युष्माकम् अरातिभिः सह योत्स्ये तदहं भवतां सहायः स्याम” ॥२९॥
इत्याकर्ण्य समस्तदेवैः इन्द्रेण च बाढमित्येवं समन्वीप्सितम् ॥३०॥
ततश्च शतक्रतोः वृषरूपधारिणः ककुदि स्थितः अतिरोषसमन्वितो भगवतः चराचरगुरोः अच्युतस्य तेजसा आप्यायितो देवासुरसङ्ग्रामे समस्तानेव असुरान् निजघान ॥३१॥
यतश्च वृषभककुदि स्थितेन राज्ञा दैतेयबलं निषूदितम् अतश्चासौ ककुत्स्थसंज्ञाम् अवाप ॥३२॥
ककुत्स्थस्याप्यनेनाः पुत्रोऽभवत् ॥३३॥
पृथुरनेनसः ॥३४॥
पृथोर्विष्टराश्वः ॥३५॥
तस्यापि चान्द्रो युवनाश्वः ॥३६॥
चान्द्रस्य तस्य युवनाश्वस्य शावस्तः यः पुरीं शावस्तीं निवेशयामास ॥३७॥
शावस्तस्य बृहदश्वः ॥३८॥
तस्यापि कुवलयाश्वः ॥३९॥
योऽसौ उदकस्य महर्षेः अपकारिणं धुन्धुनामानम् असुरं वैष्णवेन तेजसा आप्यायितः पुत्रसहस्रैः एकविंशद्भिः परिवृतो जघान धुन्धुमारसंज्ञाम् अवाप ॥४०॥
तस्य च तनयास्समस्ता एव धुन्धुमुखनिःश्वासाग्निना विप्लुष्टा विनेशुः ॥४१॥
दृढाश्वचन्द्राश्वकपिलाश्वाश्च त्रयः केवलं शेषिताः ॥४२॥
दृढाश्वात् हर्यश्वः ॥४३॥
तस्माच्च निकुम्भः ॥४४॥
निकुम्भस्यामिताश्वः ॥४५॥
ततश्च कृशाश्वः ॥४६॥
तस्माच्च प्रसेनजित् ॥४७॥
प्रसेनजितो युवनाश्वोऽभवत् ॥४८॥
तस्य च अपुत्रस्य अतिनिर्वेदात् मुनीनाम् आश्रममण्डले निवसतो दयालुभिः मुनिभिः अपत्योत्पादनाय इष्टिः कृता ॥४९॥
तस्यां च मध्यरात्रौ निवृत्तायां मन्त्रपूतजलपूर्णं कलशं वेदिमध्ये निवेश्य ते मुनयः सुषुपुः ॥५०॥
सुप्तेषु तेषु अतीव तृट्परीतः स भूपालः तमाश्रमं विवेश ॥५१॥
सुप्तांश्च तान् ऋषीन् नैव उत्थापयामास ॥५२॥
तच्च कलशम् अपरिमेयमाहात्म्यमन्त्रपूतं पपौ ॥५३॥
प्रबुद्धाश्च ऋषयः पप्रच्छुः “केनैतन्मन्त्रपूतं वारि पीतम् ॥५४॥
अत्र हि राज्ञो युवनाश्वस्य पत्नी महाबलपराक्रमं पुत्रं जनयिष्यति” । इत्याकर्ण्य स राजा अजानता मया पीतमित्याह ॥५५॥
गर्भश्च युवनाश्वस्योदरे अभवत् क्रमेण च ववृधे ॥५६॥
प्राप्तसमयश्च दक्षिणं कुक्षिमवनिपतेर्निर्भिद्य निश्चक्राम ॥५७॥
स चासौ राजा ममार ॥५८॥
जातो नामैष कं धास्यतीति ते मुनयः प्रोचुः ॥५९॥
अथागत्य देवराजोऽब्रवीत् मामयं धास्यतीति ॥६०॥
ततो मान्धातृनामा सोऽभवत् ।
वक्त्रे चास्य प्रदेशिनी देवेन्द्रेण न्यस्ता तां पपौ ॥६१॥
तां चामृतस्राविणीम् आस्वाद्य अह्नैव स व्यवर्धत ॥६२॥
ततस्तु मान्धाता चक्रवर्ती सप्तद्वीपां महीं बुभुजे ॥६३॥
तत्रायं श्लोकः ॥६४॥
यावत्सूर्य उदेत्यस्तं यावच्च प्रतितिष्ठति ।
सर्वं तद्यौवनाश्वस्य मान्धातुः क्षेत्रमुच्यते ॥६५॥
मान्धाता शतबिन्दोर्दुहितरं बिन्दुमतीम् उपयेमे ॥६६॥
पुरुकुत्सम् अम्बरीषं मुचुकुन्दं च तस्यां पुत्रत्रयम् उत्पादयामास ॥६७॥
पञ्चाशद्दुहितरः तस्यामेव तस्य नृपतेः बभूवुः ॥६८॥
तस्मिन्नन्तरे बह्वृचश्च सौभरिर्नाम महर्षिः अन्तर्जले द्वादशाब्दं कालमुवास ॥६९॥
तत्र चान्तर्जले सम्मदो नाम अतिबहुप्रजः अतिमात्रप्रमाणः मीनाधिपतिः आसीत् ॥७०॥
तस्य च पुत्रपौत्रदौहित्राः पृष्ठतोऽग्रतः पार्श्वयोः पक्षपुच्छशिरसां चोपरि भ्रमन्तः तेनैव सदा अहर्निशम् अतिनिर्वृत्ता रेमिरे ॥७१॥
स च अपत्य-स्पर्श-उपचीयमान-प्रहर्ष-प्रकर्षो बहुप्रकारं तस्य ऋषेः पश्यतः तैः आत्मजपुत्रपौत्रदौहित्रादिभिः सह अनुदिनं सुतरां रेमे ॥७२॥अथ अन्तर्जल-अवतः सौभरिः एकाग्रतः समाधिम् अपहाय अनुदिनं तस्य मत्स्यस्य आत्मजपुत्रपौत्रदौहित्रादिभिः सह अतिरमणीयम् ललितम् अवेक्ष्य अचिन्तयत् ॥७३॥
“अहो धन्योऽयमीदृशम् अनभिमतं योन्यन्तरम् अवाप्य एभिः आत्मजपुत्रपौत्रदौहित्रादिभिः सह रममाणोऽतीव अस्माकं स्पृहाम् उत्पादयति ॥७४॥
वयमप्येवं पुत्रादिभिस्सह ललितं रंस्यामहे” इत्येवमभिकाङ्क्षन् स तस्मादन्तर्जलान्निष्क्रम्य सन्तानाय निवेष्टुकामः कन्यार्थं मान्धातारं राजानमगच्छत् ॥७५॥
आगमनश्रवणसमनन्तरं चोत्थाय तेन राज्ञा सम्यगर्घ्यादिना सम्पूजितः कृतासनपरिग्रहः सौभरिरुवाच राजानम् ॥७६॥
सौभरिरुवाच
निवेष्टुकामोऽस्मि नरेन्द्र कन्यां प्रयच्छ मे मा प्रणयं विभाङ्क्षीः ।
न ह्यर्थिनः कार्यवशादुपेताः ककुत्स्थवंशे विमुखाः प्रयान्ति ॥७७॥
अन्येऽपि सन्त्येव नृपाः पृथिव्यां मान्धातरेषां तनयाः प्रसूताः ।
किं त्वर्थिनामर्थितदानदीक्षाकृतव्रतं श्लाघ्यमिदं कुलं ते ॥७८॥
शतार्धसंख्यास्तव सन्ति कन्यास्तासां ममैकां नृपते प्रयच्छ ।
यत्प्रार्थनाभङ्गभयाद्बिभेमि तस्मादहं राजवरातिदुःखात् ॥७९॥
श्रीपराशर उवाच ।
इति ऋषिवचनमाकर्ण्य स राजा जराजर्जरितदेहम् ऋषिमालोक्य प्रत्याख्यानकातरः तस्माच्च शापभीतो बिभ्यत्किञ्चिदधोमुखः चिरं दध्यौ च ॥८०॥
सौभरिरुवाच
नरेन्द्र कस्मात्समुपैषि चिन्तामसह्यमुक्तं न मयात्र किञ्चित् ।
यावश्यदेया तनया तयैव कृतार्थता नो यदि किं न लब्धा ॥८१॥
श्रीपराशर उवाच
अथ तस्य भगवतः शापभीतः सप्रश्रयः तमुवाच असौ राजा ॥८२॥
राजोवाच
“भगवन् अस्मत्कुलस्थितिरियं, य एव कन्याया अभिरुचितोऽभिजनवान् वरः, तस्मै कन्यां प्रदीयते । भगवद्याच्ञा चास्मन्मनोरथानाम् अपि अतिगोचरवर्त्तिनी कथमप्येषा सञ्जाता । तदेवमुपस्थिते न विद्मः किं कुर्म इत्येतन्मया चिन्त्यत” इत्यभिहिते च तेन भूभुजा मुनिरचिन्तयत् ॥८३॥
“अयम् अन्यः अस्मत्प्रत्याख्यानोपायो – वृद्धोऽयम् अनभिमतः स्त्रीणां किमुत कन्याकानाम् इत्यमुना सञ्चिन्त्य एतदभिहितम् । एवमस्तु तथा करिष्यामि” इति सञ्चिन्त्य मान्धातारमुवाच ॥८४॥
“यद्येवं तदादिश्यताम् अस्माकं प्रवेशाय कन्यान्तःपुरवर्षवरः । यदि कन्यैव काचिन्मामभिलषति तदाहं दारसङ्ग्रहं करिष्यामि । अन्यथा चेत् तदलम् अस्माकम् एतेन अतीतकालारम्भणेन” इत्युक्त्वा विरराम ॥८५॥
ततश्च मान्धात्रा मुनिशापशङ्कितेन कन्यान्तःपुरवर्षधरः समाज्ञप्तः ॥८६॥
तेन सह कन्यान्तःपुरं प्रविशन्नेव भगवान् अखिलसिद्धगन्धर्वेभ्यः अतिशयेन कमनीयं रूपमकरोत् ॥८७॥
प्रवेश्य च तमृषिम् अन्तःपुरे वर्षवरः ताः कन्याः प्राह ॥८८॥
भवतीनां जनयिता महाराजः समाज्ञापयति ॥८९॥
“अयमस्मान् ब्रह्मर्षिः कन्यार्थं समभ्यागतः ॥९०॥
मया चास्य प्रतिज्ञातं – यद्यस्मत्कन्या या काचिद्भगवन्तं वरयति, तत्कन्याच्छन्दे नाहं परिपन्थानं करिष्यामि” । इत्याकर्ण्य सर्वा एव ताः कन्याः सानुरागाः सप्रमदाः करेणव इव इभयूथपतिं तमृषिम् अहमहमिकया वरयाम्बभूवुः ऊचुश्च ॥९१॥
अलं भगिन्योऽहमिमं वृणोमि वृणोम्यहं नैष तवानुरूपः ।
ममैष भर्त्ता विधिनैव सृष्टस्सृष्टाहमस्योपशमं प्रयाहि ॥९२॥
वृतो मयायं प्रथमं मयायं गृहं विशन्नेव विहन्यसे किम् ।
मया मयेति क्षितिपात्मजानां तदर्थमत्यर्थकलिर्बभूव ॥९३॥
यदा मुनिस्ताभिरतीव हार्दाद्वृतस्स कन्याभिरनिन्द्यकीर्तिः ।
तदा स कन्याधिकृतो नृपाय यथावदाचष्ट विनम्रमूर्त्तिः ॥९४॥
श्रीपराशर उवाच
तदवगमात् “किमेतत्, कथमेतत्, किं किं करोमि, किं मयाभिहितम्” इत्याकुलमतिः अनिच्छन्नपि कथमपि राजा अनुमेने ॥९५॥
कृतानुरूपविवाहश्च महर्षिः सकला एव ताः कन्याः स्वमाश्रमम् अनयत् ॥९६॥
तत्र च अशेषशिल्पकल्पप्रणेतारं धातारमिवान्यं विश्वकर्माणम् आहूय सकलकन्यानाम् एकैकस्याः प्रोत्फुल्लपङ्कजाः कूजत्-कलहंस-कारण्डवादि-विहङ्गम-अभिराम-जलाशयाः सोपधानाः सावकाशाः साधुशय्यापरिच्छदाः प्रासादाः क्रियन्ताम् इत्यादिदेश ॥९७॥
ततः परमर्षिणा सौभरिणाज्ञप्तः तेषु गृहेषु अनिवार्यानन्दनामा महानिधिः आसाञ्चक्रे ॥९९॥
ततः अनवरतेन भक्ष्य-भोज्य-लेह्यादि-उपभोगैः आगतानुगतभृत्यादीन् अहर्निशम् अशेषगृहेषु ताः क्षितीशदुहितरो भोजयामासुः ॥१००॥
एकदा तु दुहितृस्नेहाकृष्टहृदयः स महीपतिः अतिदुःखिताः ता उत सुखिता वा इति विचिन्त्य तस्य महर्षेः आश्रमसमीपम् उपेत्य स्फुरदंशुमालाललामां स्फटिकमयप्रासादमालाम् अतिरम्योपवनजलाशयां ददर्श ॥१०१॥
प्रविश्य चैकं प्रासादम् आत्मजां परिष्वज्य कृतासनपरिग्रहः प्रवृद्धस्नेहनयनाम्बुगर्भनयनः अब्रवीत् ॥१०२॥
“अप्यत्र वत्से भवत्याः सुखम् उत किञ्चिदसुखम् । अपि ते महर्षिः स्नेहवान् उत न स्मर्यते अस्मद्गृहवास” इत्युक्ता तं तनया पितरमाह ॥१०३॥
“तात अतिरमणीयः प्रासादः अत्र, अतिमनोज्ञम् उपवनम्, एते कल-वाक्य-विहङ्गम-अभिरुताः प्रोत्फुल्ल-पद्माकर-जलाशयाः, मनो-अनुकूल-भक्ष्य-भोज्यानुलेपन-वस्त्र-भूषणादि-भोगः, मृदूनि शयनासनानि सर्वसम्पत्समेतं मे गार्हस्थ्यम् ॥१०४॥
तथापि केन वा जन्मभूमिर्न स्मर्यते ॥१०५॥
त्वत्प्रसादात् इदमशेषम् अतिशोभनम् ॥१०६॥
किं त्वेकं ममैतद्दुःखकारणं यदस्मद्गृहान्महर्षिः अयं मद्भर्त्ता न विष्क्रामति ममैव केवलमतिप्रीत्या समीपपरिवर्ती नान्यासाम् अस्मद्भगिनीनाम् ॥१०७॥
एवं च मम सोदर्योऽतिदुःखिता इत्येवम् अतिदुःखकारणम्” इत्युक्तः तया, द्वितीयं प्रासादमुपेत्य स्वतनयां परिष्वज्यो उपविष्टः तथैव पृष्टवान् ॥१०८॥
तयापि च “सर्वमेतत् प्रासादादि-उपभोग-सुखं भृशम् आख्यातं ममैव केवलमतिप्रीत्या पार्श्वपरिवर्त्ती नान्यासाम् अस्मद्भगिनीनाम्” इत्येवमादि श्रुत्वा समस्तप्रासादेषु राजा प्रविवेश तनयां तनयां तथैवापृच्छत् ॥१०९॥
सर्वाभिश्च ताभिः तथैवाभिहितः परितोष-विस्मय-निर्भर-विवश-हृदयो भगवन्तं सौभरिम् एकान्तावस्थितम् उपेत्य कृतपूजः अब्रवीत् ॥११०॥
“दृष्टस्ते भगवन् सुमहानेष सिद्धिप्रभावः, नैवंविधम् अन्यस्य कस्यचित् अस्माभिः विभूतिभिः विलसितम् उपलक्षितं यदेतद्भगवतः तपसः फलम्” इत्यभिपूज्य तमृषिं तत्रैव तेन ऋषिवर्येण सह किञ्चित्कालम् अभिमतोपभोगान् बुभुजे स्वपुरं च जगाम ॥१११॥
कालेन गच्छता तस्य तासु राजतनयासु पुत्रशतं सार्धमभवत् ॥११२॥
अनुदिनानुरूढस्नेहप्रसरश्च स तत्र अतीव ममताकृष्टहृदयोऽभवत् ॥११३॥
“अप्येतेऽस्मत्पुत्राः कलभाषिणः पद्भ्यां गच्छेयुः, अप्येते यौवनिनो भवेयुः, अपि कृतदारानेतान् पश्येयम्, अप्येषां पुत्रा भवेयुः, अप्येतत्पुत्रान् पुत्रसमन्वितान् पश्यामि” इत्यादिमनोरथान् अनुदिनं कालसम्पत्तिप्रवृद्धान् उपेक्ष्य एतच्चिन्तयामास ॥११४॥
“अहो मे मोहस्यातिविस्तारः ॥११५॥
मनोरथानां न समाप्तिरस्ति वर्षायुतेनापि तथाब्दलक्षैः ।
पूर्णेषु पूर्णेषु मनोरथानामुत्पत्तयस्सन्ति पुनर्नवानाम् ॥११६॥
पद्भ्यां गता यौवनिनश्च जाता दारैश्च संयोगमिताः प्रसूताः ।
दृष्टाः सुतास्तत्तनयप्रसूतिं द्रष्टुं पुनर्वाञ्छति मेऽन्तरात्मा ॥११७॥
द्रक्ष्यामि तेषामिति चेत् प्रसूतिं मनोरथो मे भविता ततोऽन्यः ।
पूर्णेऽपि तत्राप्यपरस्य जन्म निवार्यते केन मनोरथस्य ॥११८॥
आमृत्युतो नैव मनोरथानामन्तोऽस्ति विज्ञातमिदं मयाद्य ।
मनोरथासक्तिपरस्य चित्तं न जायते वै परमार्थसङ्गि ॥११९॥
स मे समाधिर्जलवासमित्रमत्स्यस्य सङ्गात् सहसैव नष्टः ।
परिग्रहः सङ्गकृतो मयायं परिग्रहोत्था च ममातिलिप्सा ॥१२०॥
दुःखं यदैवैकशरीरजन्म शतार्धसङ्ख्याकमिदं प्रसूतम् ।
परिग्रहेण क्षितिपात्मजानां सुतैरनेकैर्बहुलीकृतं तत् ॥१२१॥
सुतात्मजैस्तत्तनयैश्च भूयो भूयश्च तेषां च परिग्रहेण ।
विस्तारमेष्यत्यतिदुःखहेतुः परिग्रहो वै ममताभिधानः ॥१२२॥
चीर्णं तपो यत्तु जलाश्रयेण तस्यर्द्धिरेषा तपसोऽन्तरायः ।
मत्स्यस्य सङ्गादभवच्च यो मे सुतादिरागो मुषितोऽस्मि तेन ॥१२३॥
निस्सङ्गता मुक्तिपदं यतीनां सङ्गादशेषाः प्रभवन्ति दोषाः ।
आरूढयोगो विनिपात्यतेऽधः सङ्गेन योगी किमुताल्पबुद्धिः ॥१२४॥
अहं चरिष्यामि तदात्मनोऽर्थे परिग्रहग्राहगृहीतबुद्धिः ।
यदा हि भूयः परिहीनदोषो जनस्य दुःखैर्भविता न दुःखी ॥१२५॥
सर्वस्य धातारमचिन्त्यरूपमणोरणीयांसमतिप्रमाणम् ।
सितासितं चेश्वरमीश्वराणामाराधयिष्ये तपसैव विष्णुम् ॥१२६॥
तस्मिन्नशेषौजसि सर्वरूपिण्यव्यक्तविस्पष्टतनावनन्ते ।
ममाचलं चित्तमपेतदोषं सदास्तु विष्णावभवाय भूयः ॥१२७॥
समस्तभूतादमलादनन्तात् सर्वेश्वरादन्यदनादिमध्यात् ।
यस्मान्न किञ्चित् तमहं गुरूणां परं गुरुं संश्रयमेमि विष्णुम् ॥१२८॥
श्रीपराशर उवाच
इत्यात्मानम् आत्मनैव अभिधाय असौ सौभरिः अपहाय पुत्रगृहासनपरिच्छदादिकम् अशेषमर्थजातं सकलभार्यासमन्वितो वनं प्रविवेश ॥१२९॥
तत्राप्यनुदिनं वैखानसनिष्पाद्यम् अशेषक्रियाकलापं निष्पाद्य क्षपितसकलपापः परिपक्वमनोवृत्तिः आत्मनि अग्नीन् समारोप्य भिक्षुः अभवत् ॥१३०॥
भगवति आसज्य अखिलं कर्मकलापं हित्व अनन्तम् अजम् अनादिनिधनम् अविकारमरणादिधर्मम् अवाप परमनन्तं परवताम् अच्युतं पदम् ॥१३१॥
इत्येतन्मान्धातृदुहितृसम्बन्धादाख्यातम् ॥१३२॥
यश्चैतत् सौभरिचरितम् अनुस्मरति पठति पाठयति शृणोति श्रावयति धरति अवधारयति लिखति लेखयति शिक्षयति अध्यापयति उपदिशति वा तस्य षड् जन्मानि दुस्सन्ततिः असद्धर्मो वाङ्मनसयोः असन्मार्गाचरणम् अशेषहेतुषु वा ममत्वं न भवति ॥१३३॥
॥ इति श्रीविष्णुमहापुराणे चतुर्थांशे द्वितीयोऽध्यायः ॥

English Wilson 1840

CHAP. II.

Dispersion of Revata's descendants: those of Dhrisht́a: those of Nábhága. Birth of Ikshwáku, the son of Vaivaswata: his sons. Line of Vikukshi. Legend of Kakutstha; of Dhundhumára; of Yuvanáśwa; of Mándhátri: his daughters married to Saubhari.

PARÁŚARA.--Whilst Kakudmin, surnamed Raivata, was absent on his visit to the region of Brahmá, the evil spirits or Rákshasas named Puńyajanas destroyed his capital Kuśasthalí. His hundred brothers, through dread of these foes, fled in different directions; and the Kshatriyas, their descendants, settled in many countries ¹.

From Dhrisht́a, the son of the Manu, sprang the Kshatriya race of Dhársht́aka ².

The son of Nabhága was Nábhága ³; his son was

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[paragraph continues] Ambarísha ⁴; his son was Virúpa ⁵; his son was Prishadaśwa; his son was Rathínara, of whom it is sung, "These, who were Kshatriyas by birth, the heads of the family of Rathínara, were called Ángirasas (or sons of Angiras), and were Brahmans as well as Kshatriyas ⁶."

Ikshwáku was born from the nostril of the Manu, as he happened to sneeze ⁷. He had a hundred sons, of whom the three most distinguished were Vikukshi, Nimi, and Dańd́a. Fifty of the rest, under Sakuni, were the protectors of the northern countries. Forty-eight were the princes of the south ⁸.

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Upon one of the days called Asht́aka ⁹, Ikshwáku being desirous of celebrating ancestral obsequies, ordered Vikukshi to bring him flesh suitable for the offering. The prince accordingly went into the forest, and killed many deer, and other wild animals, for the celebration. Being weary with the chase, and being hungered, he sat down, and ate a hare; after which, being refreshed, he carried the rest of the game to his father. Vaśisht́ha, the family priest of the house of Ikshwáku, was summoned to consecrate the food; but he declared that it was impure, in consequence of Vikukshi's having eaten a hare from amongst it (making it thus, as it were, the residue of his meal). Vikukshi was in consequence abandoned by his offended father, and the epithet Śaśáda (hare-eater) was affixed to him by the Guru. On the death of Ikshwáku, the dominion of the earth descended to Śaśáda ¹⁰, who was succeeded by his son Puranjaya.

In the Treta age a violent war ¹¹ broke out between the gods and the Asuras, in which the former were vanquished. They consequently had recourse to Vishńu for assistance, and propitiated him by their adorations. The eternal ruler of the universe, Náráyańa, had compassion upon them, and said, "What you desire is known unto me. Hear how your wishes shall be fulfilled. There is an illustrious prince named Puranjaya, the son of a royal sage; into his person I will infuse a portion of myself, and having descended upon earth I will in his person subdue all your enemies. Do you therefore endeavour to secure the aid

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of Puranjaya for the destruction of your foes." Acknowledging with reverence the kindness of the deity, the immortals quitted his presence, and repaired to Puranjaya, whom they thus addressed: "Most renowned Kshatriya, we have come to thee to solicit thy alliance against our enemies: it will not become thee to disappoint our hopes." The prince replied, "Let this your Indra, the monarch of the spheres, the god of a hundred sacrifices, consent to carry me upon his shoulders, and I will wage battle with your adversaries as your ally." The gods and Indra readily answered, "So be it;" and the latter assuming the shape of a bull, the prince mounted upon his shoulder. Being then filled with delight, and invigorated by the power of the eternal ruler of all movable and immovable things, he destroyed in the battle that ensued all the enemies of the gods; and because he annihilated the demon host whilst seated upon the shoulder (or the hump, Kakud) of the bull, he thence obtained the appellation Kakutstha (seated on the hump ¹²).

The son of Kakutstha was Anenas ¹³, whose son was Prithu, whose son was Viswagaśwa ¹⁴, whose son was Árdra ¹⁵, whose son was Yuvanáśwa, whose son was Śravasta, by whom the city of Śrávastí ¹⁶ was founded. The son of Śravasta was Vrihadaśwa, whose son was Kuvalayáśwa. This prince, inspired with the spirit of Vishńu, destroyed the Asura Dhundhu, who had harassed the pious sage Uttanka; and he was thence entitled Dhundhumára ¹⁷. In his conflict with the demon

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the king was attended by his sons, to the number of twenty-one thousand; and all these, with the exception of only three, perished in the engagement, consumed by the fiery breath of Dhundhu. The three who survived were Drídháśwa, Chandráśwa, and Kapiláśwa; and the son and successor of the elder of these was Haryyáśwa; his son was Nikumbha; his son was Sanhatáśwa; his son was Kriśáśwa; his son was Prasenajit; and his son was another Yuvanáśwa ¹⁸.

Yuvanáśwa had no son, at which he was deeply grieved. Whilst residing in the vicinage of the holy Munis, he inspired them with pity for his childless condition, and they instituted a religious rite to procure him progeny. One night during its performance the sages having

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placed a vessel of consecrated water upon the altar had retired to repose. It was past midnight, when the king awoke, exceedingly thirsty; and unwilling to disturb any of the holy inmates of the dwelling, he looked about for something to drink. In his search he came to the water in the jar, which had been sanctified and endowed with prolific efficacy by sacred texts, and he drank it. When the Munis rose, and found that the water had been drunk, they inquired who had taken it, and said, "The queen that has drunk this water shall give birth to a mighty and valiant son." "It was I," exclaimed the Rájá, "who unwittingly drank the water!" and accordingly in the belly of Yuvanáśwa was conceived a child, and it grew, and in due time it ripped open the right side of the Rájá, and was born, and the Raji, did not die. Upon the birth of the child, "Who will be its nurse?" said the Munis; when, Indra, the king of the gods, appeared, and said, "He shall have me for his nurse" (mám dhásyati); and hence the boy was named Mándhátri. Indra put his fore finger into the mouth of the infant, who sucked it, and drew from it heavenly nectar; and he grew up, and became a mighty monarch, and reduced the seven continental zones under his dominion. And here a verse is recited; "From the rising to the going down of the sun, all that is irradiated by his light, is the land of Mándhátri, the son of Yuvanáśwa ¹⁹."

Mándhátri married Vindumatí, the daughter of Śaśavindu, and had by her three sons, Purukutsa, Ambarísha, and Muchukunda; he had also fifty daughters ²⁰.

The devout sage Saubhari, learned in the Vedas, had spent twelve years immersed in a piece of water; the sovereign of the fish in which, named Sammada, of large bulk, had a very numerous progeny. His children and his grandchildren were wont to frolic around him in all

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directions, and he lived amongst them happily, playing with them night and day. Saubhari the sage, being disturbed in his devotions by their sports, contemplated the patriarchal felicity of the monarch of the lake, and reflected, "How enviable is this creature, who, although horn in a degraded state of being, is ever thus sporting cheerfully amongst his offspring and their young. Of a truth he awakens in my mind the wish to taste such pleasure, and I also will make merry amidst my children." Having thus resolved, the Muni came up hastily from the water, and, desirous of entering upon the condition of a householder, went to Mándhátri to demand one of his daughters as his wife. As soon as he was informed of the arrival of the sage, the king rose up from his throne, offered him the customary libation, and treated him with the most profound respect. Having taken a seat, Saubhari said to the Rájá, "I have determined to marry: do you, king, give me one of your daughters as a wife: disappoint not my affection. It is not the practice of the princes of the race of Kakutstha to turn away from compliance with the wishes of those who come to them for succour. There are, O monarch, other kings of the earth to whom daughters have been born, but your family is above all renowned for observance. of liberality in your donations to those who ask your bounty. You have, O prince, fifty daughters; give one of them to me, that so I may be relieved from the anxiety I suffer through fear that my suit may be denied."

When Mándhátri heard this request, and looked upon the person of the sage, emaciated by austerity and old age, he felt disposed to refuse his consent; but dreading to incur the anger and imprecation of the holy man, he was much perplexed, and, declining his head, was lost a while in thought. The Rishi, observing his hesitation, said, "On what, O Rájá, do you meditate? I have asked for nothing which may not be readily accorded: and what is there that shall he unattainable to you, if my desires be gratified by the damsel whom you must needs give unto me?" To this, the king, apprehensive of his displeasure, answered and said, "Grave sir, it is the established usage of our house to wed our daughters to such persons only as they shall themselves select from suitors of fitting rank; and since this your request is not yet made known to my

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maidens, it is impossible to say whether it may be equally agreeable to them as it is to me. This is the occasion of my perplexity, and I am at a loss what to do." This answer of the king was fully understood by the Rishi, who said to himself, "This is merely a device of the Rájá to evade compliance with my suit: the has reflected that I am an old man, having no attractions for women, and not likely to be accepted by any of his daughters: even be it so; I will be a match for him:" and he then spake aloud, and said, "Since such is the custom, mighty prince, give orders that I be admitted into the interior of the palace. Should any of the maidens your daughters be willing to take me for a bridegroom, I will have her for my bride; if no one be willing, then let the blame attach alone to the years that I have numbered." Having thus spoken, he was silent.

Mándhátri, unwilling to provoke the indignation of the Muni, was accordingly obliged to command the eunuch to lead the sage into the inner chambers; who, as he entered the apartments, put on a form and features of beauty far exceeding the personal charms of mortals, or even of heavenly spirits. His conductor, addressing the princesses, said to them, "Your father, young ladies, sends you this pious sage, who has demanded of him a bride; and the Rája has promised him, that he will not refuse him any one of you who shall choose him for her husband." When the damsels heard this, and looked upon the person of the Rishi, they were equally inspired with passion and desire, and, like a troop of female elephants disputing the favours of the master of the herd, they all contended for the choice. "Away, away, sister!" said each to the other; "this is my election, he is my choice; he is not a meet bridegroom for you; he has been created by Brahmá on purpose for me, as I have been created in order to become his wife: he has been chosen by me before you; you have no right to prevent his becoming my husband." In this way arose a violent quarrel amongst the daughters of the king, each insisting upon the exclusive election of the Rishi: and as the blameless sage was thus contended for by the rival princesses, the superintendent of the inner apartments, with a downcast look, reported to the king what had occurred. Perplexed more than ever by this

p. 366

information, the Rájá exclaimed, "What is all this! and what am I to do now! What is it that I have said!" and at last, although with extreme reluctance, he was obliged to agree that the Rishi should marry all his daughters.

Having then wedded, agreeably to law, all the princesses, the sage took them home to his habitation, where he employed the chief of architects, Viśwakarman, equal in taste and skill to Brahmá himself, to construct separate palaces for each of his wives: he ordered him to provide each building with elegant couches and seats and furniture, and to attach to them gardens and groves, with reservoirs of water, where the wild-duck and the swan should sport amidst beds of lotus flowers. The divine artist obeyed his injunctions, and constructed splendid apartments for the wives of the Rishi; in which by command of Saubhari, the inexhaustible and divine treasure called Nanda ²¹ took up his permanent abode, and the princesses entertained all their guests and dependants with abundant viands of every description and the choicest quality.

After some period had elapsed, the heart of king Mándhátri yearned for his daughters, and he felt solicitous to know whether they were happily circumstanced. Setting off therefore on a visit to the hermitage of Saubhari, he beheld upon his arrival a row of beautiful crystal palaces, shining as brilliantly as the rays of the sun, and situated amidst lovely gardens, and reservoirs of pellucid water. Entering into one of these magnificent palaces, he found and embraced a daughter, and said to her, as the tears of affection and delight trembled in his eyes, "Dear child, tell me how it is with you. Are you happy here? or not? Does the great sage treat you with tenderness? or do you revert with regret to your early home?" The princess replied, "You behold, my father, how delightful a mansion I inhabit, surrounded by lovely gardens and lakes, where the lotus blooms, and the wild swans murmur. Here I have delicious viands, fragrant unguents, costly ornaments, splendid raiment, soft beds, and every enjoyment that affluence can procure. Why then should I call to memory the place of my birth? To your favour am I

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indebted for all that I possess. I have only one cause of anxiety, which is this; my husband is never absent from my dwelling: solely attached to me, he is always at my side; he never goes near my sisters; and I am concerned to think that they must feel mortified by his neglect: this is the only circumstance that gives me uneasiness."

Proceeding to visit another of his daughters, the king, after embracing her, and sitting down, made the same inquiry, and received the same account of the enjoyments with which the princess was provided: there was also the same complaint, that the Rishi was wholly devoted to her, and paid no attention to her sisters. In every palace Mándhátri heard the same story from each of his daughters in reply to his questions; and with a heart overflowing with wonder and delight he repaired to the wise Saubhari, whom he found alone, and, after paying homage to him, thus addressed him: "Holy sage, I have witnessed this thy marvellous power; the like miraculous faculties I have never known any other to possess. How great is the reward of thy devout austerities!" Having thus saluted the sage, and been received by him with respect, the Rájá resided with him for some time, partaking of the pleasures of the place, and then returned to his capital.

In the course of time the daughters of Mándhátri bore to Saubhari a hundred and fifty sons, and day by day his affection for his children became more intense, and his heart was wholly occupied, with the sentiment of self ²². "These my sons," he loved to think, "will charm me with their infant prattle; then they will learn to walk; they will then grow up to youth and to manhood: I shall see them married, and they will have children; and I may behold the children of those children." By these and similar reflections, however, he perceived that his anticipations every day outstripped the course of time, and at last he exclaimed, "What exceeding folly is mine! there is no end to my desires. Though all I hope should come to pass for ten thousand or a hundred thousand years, still new wishes would spring up. When I have seen my infants walk; when I have beheld their youth, their manhood, their marriage, their progeny; still my expectations are unsatisfied,

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and my soul yearns to behold the descendants of their descendants. Shall I even see them, some other wish will be engendered; and when that is accomplished, how is the birth of fresh desires to he prevented? I have at last discovered that there is no end to hope, until it terminates in death; and that the mind which is perpetually engrossed by expectation, can never be attached to the supreme spirit. My mental devotions, whilst immersed in water, were interrupted by attachment to my friend the fish. The result of that connexion was my marriage; and insatiable desires are the consequences of my married life. The pain attendant upon the birth of my single body, is now augmented by the cares attached to fifty others, and is farther multiplied by the numerous children whom the princesses have borne to me. The sources of affliction will be repeatedly renewed by their children, and by their espousals, and by their progeny, and will be infinitely increased: a married life is a mine of individual anxiety. My devotions, first disturbed by the fish of the pool, have since been obstructed by temporal indulgence, and I have been beguiled by that desire for progeny which was communicated to me by association with Sammada. Separation from the world is the only path of the sage to final liberation: from commerce with mankind innumerable errors proceed. The ascetic who has accomplished a course of self-denial falls from perfection by contracting worldly attachments: how much more likely should one so fall whose observances are incomplete? My intellect has been a prey to the desire of married happiness; but I will now so exert myself for the salvation of my soul, that, exempt from human imperfections, I may be exonerated from human sufferings. To that end I will propitiate, by arduous penance, Vishńu, the creator of the universe, whose form is inscrutable, who is smaller than the smallest, larger than the largest, the source of darkness and of light, the sovereign god of gods. On his everlasting body, which is both discrete and indiscrete substance, illimitably mighty, and identical with the universe, may my mind, wholly free from sin, be ever steadily intent, so that I may be born no more. To him I fly for refuge; to that Vishńu, who is the teacher of teachers, who is one with all beings, the pure eternal lord of all, without beginning, middle, or end, and besides whom is nothing."

Translator’s notes (22)

According to the Váyu, the brothers of Raivata founded a celebrated race called Śáryáta, from Śaryáti. The Bráhma P. says they took refuge in secret places (gahana); for which the Hari Vanśa substitutes (parvata gańa) mountains. The Váyu has neither, and says merely that they were renowned in all regions.
So the Váyu, Linga, Agni, Bráhma, and Hari Vanśa. The Matsya names three sons of Dhrisht́a, Dhrisht́aketu, Chitranátha, and Rańadhrisht́a. The Bhágavata adds, that the sons of Dhrisht́a obtained Brahmanhood upon earth, though born Kshatriyas.
But who is Nabhága? for, as above observed, c. 1. n. 2, the son of the Manu is Nabhága-nedisht́a, and there is in that case no such person as Nabhága: on the other hand, if Nabhága and Nedisht́a he distinct names, we have ten sons of Vaivaswata, as in the Bhágavata. The descendants of Nedisht́a, through his son Nabhága, have been already specified; and after all, therefore, we must consider the text as intending a distinct person by the name Nabhága; and such a name does occur in the lists of the Agni, Kúrma, Matsya, and Bhágavata, unquestionably distinct from that with which it is also sometimes compounded. The Bhágavata repeats the legend of the Aitareya Bráhmańa, with some additions, and says that Nabhága having protracted his period of study beyond the usual age, his brothers appropriated his share of the patrimony. On his applying for his portion, they consigned their father to him, by whose advice he assisted the descendants of Angiras in a sacrifice, and they presented him with all the wealth that was left at its termination. Rudra claimed it as his; and Nabhága acquiescing, the god confirmed the gift, by which he became possessed of p. 359 an equivalent for the loss of territory. Most of the authorities recognise but one name here, variously read either Nabhága or Nábhága, the father of Ambarísha. The Váyu, as well as the Bhágavata, concurs with the text.
The Bhágavata considers Ambarísha as a king, who reigned apparently on the banks of the Yamuná. He is more celebrated as a devout worshipper of Vishńu, whose discus protected him from the wrath of Durvásas, and humbled that choleric saint, who was a portion of Śiva: a legend which possibly records a struggle between two sects, in which the votaries of Vishńu, headed by Ambarísha, triumphed.
The Agni, Bráhma, and Matsya stop with Ambarísha. The Váyu and Bhágavata proceed as in the text, only the latter adds to Virúpa, Ketumat and Śambhu.
The same verse is cited in the Váyu, and affords an instance of a mixture of character, of which several similar cases occur subsequently. Kshatriyas by birth, become Brahmans by profession; and such persons are usually considered as Ángirasas, followers or descendants of Angiras, who may have founded a school of warrior-priests. This is the obvious purport of the legend of Nabhága's assisting the sons of Angiras to complete their sacrifice, referred to in a former note, although the same authority has devised a different explanation. Rathínara (or Rathítara, as read in some copies, as well as by the Bhágavata and Váyu) being childless, Angiras begot on his wife sons radiant with divine glory, who as the sons of the monarch by his wife were Kshatriyas, but were Brahmans through their actual father. This however is an afterthought, not warranted by the memorial verse cited in our text.
So the Bhágavata.
The Matsya says that Indra (Devarát́) was born as Vikukshi, and that Ikshwáku had one hundred and fourteen other sons, who were kings of the countries south of Meru; and as many who reigned north of that mountain. The Váyu and most of the other authorities agree in the number of one hundred, of whom fifty, with Śakuni at their head, are placed in the north; and forty-eight in the south, according to the Váyu, of whom Vimati was the chief. The same authority specifies also Nimi and Dańd́a as sons of Ikshwáku, as does the Bhágavata, with the addition of their reigning in the central regions. The distribution of the rest in p. 360 that work is twenty-five in the west, as many in the east, and the rest elsewhere; that is, the commentator adds, north and south. It seems very probable that by these sons of Ikshwáku we are to understand colonies or settlers in various parts of India.
See p. 322, 323.
The Váyu states that he was king of Ayodhyá, after the death of Ikshwáku. The story occurs in all the authorities, more or less in detail.
The Váyu says it was in the war of the starling and the stork; a conflict between Vaśisht́ha and Viswámitra, metamorphosed into birds, according to the Bhágavata; but that work assigns it to a different period, or the reign of Hariśchandra. If the tradition have any import, it may refer to the ensigns of the contending parties; for banners, with armorial devices, were, as we learn from the Mahábhárata, invariably borne by princes and leaders.
The Bhágavata adds, that he captured the city of the Asuras, situated in the west; whence his name Puranjaya, 'victor of the city:' he is also termed Paranjaya, 'vanquisher of foes:' he is also called Indraváha, 'borne by Indra.'
Suyodhana: Matsya, Agni, Kúrma.
Viśwaka: Linga. Viśwagandhi: Bhágav. Visht́aráśwa: Bráhma P. and Hari V.
Ándhra: Váyu. Áyu: Agni. Chandra: Bhágavata.
Śávasta and Śávasti: Bhágav. Śravastí: Matsya, Linga, and Kúrma, which also say that Śravastí was in the country of Gaura, which is eastern Bengal; but it is more usually placed in Kośala, by which a part of Oude is commonly understood. In my Dictionary I have inserted Śrávantí, upon the authority of the Trikáńd́a Śesha, but it is no doubt an error for Śrávasti; it is there also called Dharmapattana, being a city of some sanctity in the estimation of the Buddhists. It is termed by Fa-Hian, She-wei; by Hwan Tsang, She-lo-va-si-ti; and placed by both nearly in the site of Fyzabad in Oude. Account of the Foe-kue-ki.
This legend is told in much more p. 362 detail in the Váyu and Bráhma Puráńas. Dhundhu hid himself beneath a sea of sand, which Kuvalyáśwa and his sons dug up, undeterred by the flames which checked their progress, and finally destroyed most of them. The legend originates probably in the occurrence of some physical phenomenon, as an earthquake or volcano.
The series of names agrees very well to Sanhatáśwa, called Varhańáśwa in the Bhágavata. We have there some variations, and some details not noticed in our text. The Váyu, Bráhma, Agni, Linga, Matsya, and Kúrma, ascribe two sons to Sanhatáśwa, whom the two first name Kriśáśwa and Akriśáśwa, and the rest Kriśáśwa and Rańáśwa. Senajit or Prasenajit is generally, though not always, termed the son of the younger brother; but the commentator on the Hari Vanśa calls him the son of Sanhatáśwa, whilst the Matsya, Agni, Linga, and Kúrma omit him, and make Mándhátri the son of Rańáśwa. The mother of Prasenajit and the wife of Akriśáśwa or Sanhatáśwa, according to the different interpretations, was the daughter of Himavat, known as Drishadvatí, the river so termed (p. 181, n. 7.) The wife of Yuvanáśwa, according to the Váyu, or of Prasenajit, according to the Bráhma, was Gaurí, the daughter of Rantínara, who, incurring the imprecation of her husband, became the Báhudá river (p. 181. n. 6). The Bráhma and Hari Vanśa call Yuvanáśwa her son; but in another place the Hari Vanśa contradicts itself, calling Gaurí the daughter of Matímara, of the race of Puru, the mother of Mándhátri; here following apparently the Matsya, in which it is so stated. The Bráhma P. is not guilty of the inconsistency. The Váyu of course gives the title to Mándhátri, with the addition that he was called Gaurika, after his mother. Mándhátri's birth from Gaurí is the more remarkable, as it is incompatible with the usual legend given in our text and in the Bhágavata, which seems therefore to have been of subsequent origin, suggested by the etymology of the name. In the Bhágavata, Mándhátri is also named Trasadasyu, or the terrifier of thieves.
The Váyu cites this same verse and another, with the remark, that they were uttered by those acquainted with the Puráńas and with genealogies.
The Bráhma and Agni omit Ambarísha, for whom the Matsya substitutes Dharmasena. The following legend of Saubhari occurs elsewhere only in the Bhágavata, and there less in detail.
The great Nidhi: a Nidhi is a treasure, of which there are several belonging to Kuvera; each has its guardian spirit, or is personified.
Of Mamatá, 'mineness;' the notion that wives, children, wealth, belong to an individual, and are essential to his happiness.

IV.3Book IV, Chapter 3 · Sanskrit source · English source

Sanskrit

॥ अथ तृतीयोऽध्यायः ॥
(मान्धातृसन्ततिः, त्रिशङ्कुस्वर्गारोहणम्)
अतश्च मान्धातुः पुत्रसन्ततिरभिधीयते ॥१॥
अम्बरीषस्य मान्धातृतनयस्य युवनाश्वः पुत्रोऽभूत् ॥२॥
तस्मात् हारीतः यतोऽङ्गिरसो हारीताः ॥३॥
रसातले मौनेया नाम गन्धर्वा बभूवुः षट्कोटिसंख्याताः । तैः अशेषाणि नागकुलानि अपहृतप्रधानरत्नाधिपत्यानि अक्रियन्त ॥४॥
तैश्च गन्धर्ववीर्यावधूतैः उरगेश्वरैः स्तूयमानो भगवान् अशेषदेवेशः स्तव-च्छ्रवण-उन्मीलित-उन्निद्र-पुण्डरीक-नयनो जलशयनो निद्रावसानात् प्रबुद्धः प्रणिपत्य अभिहितः । “भगवन् अस्माकम् एतेभ्यो गन्धर्वेभ्यो भयमुत्पन्नं कथम् उपशमम् एष्यति” इति ॥५॥
आह च भगवान् अनादिनिधनपुरुषोत्तमो “योऽसौ यौवनाश्वस्य मान्धातुः पुरुकुत्सनामा पुत्रः तम् अहम् अनुप्रविश्य तानशेषान् दुष्टगन्धर्वान् उपशमं नयिष्यामि” इति ॥६॥
तदाकर्ण्य भगवते जलशायिने कृतप्रणामाः पुनर्नागलोकमागताः पन्नगाधिपतयो नर्मदां च पुरुकुत्सानयनाय चोदयामासुः ॥७॥
सा चैनं रसातलं नीतवती ॥८॥
रसातलगतश्चासौ भगवत्तेजसा आप्यायितात्मवीर्यः सकलगन्धर्वान् निजघान ॥९॥
पुनश्च स्वपुरम् आजगाम ॥१०॥
सकलपन्नगाधिपतयश्च नर्मदायै वरं ददुः । “यत्ते अनुस्मरणसमवेतं नामग्रहणं करिष्यति न तस्य सर्पविषभयं भविष्यति” इति ॥११॥
अत्र च श्लोकः ॥१२॥
नर्मदायै नमः प्रातर्नर्मदायै नमो निशि ।
नमोऽस्तु नर्मदे तुभ्यं त्राहि मां विषसर्पतः ॥१३॥
इति उत्युच्चार्य “अहर्निशम् अन्धकारप्रवेशे वा सर्पैर्न दश्यते न चापि कृतानुस्मरणभुजो विषमपि भुक्तम् उपघाताय भवति ॥१४॥
पुरुकुत्साय सन्ततिविच्छेदो न भविष्यति” इति उरगपतयो वरं ददुः ॥१५॥
पुरुकुत्सो नर्मदायां त्रसद्दस्युम् अजीजनत् ॥१६॥
त्रसद्दस्युतः सम्भूतो अनरण्यः यं रावणो दिग्विजये जघान ॥१७॥
अनरण्यस्य पृषदश्वः पृषदश्वस्य हर्यश्वः पुत्रोऽभवत् ॥१८॥
तस्य च हस्तः पुत्रोऽभवत् ॥१९॥
ततश्च सुमनाः तस्यापि त्रिधन्वा त्रिधन्वनः त्रय्यारुणिः ॥२०॥
त्रय्यारुणेः सत्यव्रतः योऽसौ त्रिशङ्कुसंज्ञाम् अवाप ॥२१॥
स चाण्डालताम् उपगतश्च ॥२२॥
द्वादशवर्षिक्याम् अनावृष्ट्यां विश्वामित्रकलत्रापत्यपोषणार्थं चाण्डालप्रतिग्रहपरिहरणाय च जाह्नवीतीरन्यग्रोधे मृगमांसम् अनुदिनं बबन्ध ॥२३॥
स तु परितुष्टेन विश्वामित्रेण सशरीरः स्वर्गम् आरोपितः ॥२४॥
त्रिशङ्कोः हरिश्चन्द्रः, तस्माच्च रोहिताश्वः, ततश्च हरितो, हरितस्य चञ्चुः, चञ्चोः विजयवसुदेवौ, रुरुको विजयात्, रुरुकस्य वृकः ॥२५॥
ततो वृकस्य बाहुः, योऽसौ हैहयतालजङ्घादिभिः पराजितः, अतर्वत्न्या महिष्या सह वनं प्रविवेश ॥२६॥
तस्याश्च सपत्न्या गर्भस्तम्भनाय गरो दत्तः ॥२७॥
तेनास्या गर्भस्सप्तवर्षाणि जठर एव तस्थौ ॥२८॥
स च बाहुः वृद्धभावात् और्वाश्रमसमीपे ममार ॥२९॥
सा तस्य भार्या चितां कृत्वा तमारोप्य अनुमरणकृतनिश्चया अभूत् ॥३०॥
अथ एताम् अतीतानागतवर्तमानकालत्रयवेदी भगवान् और्वः स्वाश्रमात् निर्गत्य अब्रवीत् ॥३१॥
“अलमलम् अनेन असद्ग्राहेण अखिलभूमण्डलपतिः अतिवीर्यपराक्रमो नैकयज्ञकृत् अरातिपक्षक्षयकर्त्ता तवोदरे चक्रवर्त्ती तिष्ठति ॥३२॥
नैवम् अतिसाहसाध्यवसायिनी भवती भवतु” इत्युक्ता सा तस्मात् अनुमरणनिर्बन्धात् विरराम ॥३३॥
तेनैव च भगवता स्वाश्रममानीता ॥३४॥
तत्र कतिपयदिनाभ्यन्तरे च सहैव तेन गरेणातितेजस्वी बालको जज्ञे ॥३५॥
तस्यौर्वो जातकर्मादिक्रिया निष्पाद्य सगर इति नाम चकार ॥३६॥
कृतोपनयनं चैनमौर्वो वेदशास्त्राणि अस्त्रं चाग्नेयं भार्गवाख्यम् अध्यापयामास ॥३७॥
उत्पन्नबुद्धिश्च मातरमब्रवीत् ॥३८॥
“अम्ब कथमत्र वयं, क्व वा तातोऽस्माकम्” इत्येवमादि पृच्छन्तं माता सर्वमेवावोचत् ॥३९॥
ततश्च पितृराज्यापहरणात् अमर्षितो हैहयतालजङ्घादिवधाय प्रतिज्ञामकरोत् ॥४०॥
प्रायशश्च हैहयतालजङ्घान् जघान ॥४१॥
शक-यवन-काम्भोज-पारद-पह्लवाः हन्यमानाः तत्कुलगुरुं वसिष्ठं शरणं जग्मुः ॥४२॥
अथ एनान् वसिष्ठो जीवन्मृतकान् कृत्वा सगरमाह ॥४३॥
“वत्स, अलमेभिः जीवन्मृतकैः अनुसृतैः ॥४४॥
एते च मयैव त्वत्प्रतिज्ञापरिपालनाय निजधर्मद्विजसङ्गपरित्यागं कारिताः” ॥४५॥
तथेति तद्गुरुवचनम् अभिनन्द्य तेषां वेषान्यत्वम् अकारयत् ॥४६॥
यवनान् मुण्डितशिरसो, अर्द्धमुण्डितान् शकान्, प्रलम्बकेशान् पारदान्, पह्लवान् श्मश्रुधरान्, निस्स्वाध्यायवषट्कारान् एतान् अन्यांश्च क्षत्रियान् चकार ॥४७॥
एते चात्मधर्मपरित्यागात् ब्राह्मणैः परित्यक्ता म्लेच्छतां ययुः ॥४८॥
सगरोऽपि स्वमधिष्ठानम् आगम्य-अस्खलित-चक्रः सप्तद्वीपवतीम् इमाम् उर्वीं प्रशशास ॥४९॥
॥ इति श्रीविष्णुमहापुराणे चतुर्थांशो तृतीयोऽध्यायः ॥

English Wilson 1840

CHAP. III.

Saubhari and his wives adopt an ascetic life. Descendants of Mándhátri. Legend of Narmadá and Purukutsa. Legend of Triśanku. Báhu driven from his kingdom by the Haihayas and Tálajanghas. Birth of Sagara: he conquers the barbarians, imposes upon them distinguishing usages, and excludes them from offerings to fire, and the study of the Vedas.

HAVING thus communed with himself, Saubhari abandoned his children, his home, and all his splendour, and, accompanied by his wives, entered the forest, where he daily practised the observances followed by the ascetics termed Vaikhánasas (or anchorets having families), until he had cleansed himself from all sin. When his intellect had attained maturity, he concentrated in his spirit the sacramental fires ¹, and became a religious mendicant. Then having consigned all his acts to the supreme, he obtained the condition of Achyuta, which knows no change, and is not subject to the vicissitudes of birth, transmigration, or death. Whoever reads, or hears, or remembers, or understands, this legend of Saubhari, and his espousal of the daughters of Mándhátri, shall never, for eight successive births, be addicted to evil thoughts, nor shall he act unrighteously, nor shall his mind dwell upon improper objects, nor shall he be influenced by selfish attachments. The line of Mándhátri is now resumed.

The son of Ambarísha, the son of Mándhátri, was Yuvanáśwa; his son was Harita ², from whom the Angirasa Háritas were descended ³.

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In the regions below the earth the Gandharbas called Mauneyas (or sons of the Muni Kaśyapa), who were sixty millions in number, had defeated the tribes of the Nágas, or snake-gods, and seized upon their most precious jewels, and usurped their dominion. Deprived of their power by the Gandharbas, the serpent chiefs addressed the god of the gods, as he awoke from his slumbers; and the blossoms of his lotus eyes opened while listening to their hymns. They said, "Lord, how shall we be delivered from this great fear?" Then replied the first of males, who is without beginning, "I will enter into the person of Purukutsa, the son of Mándhátri, the son of Yuvanáśwa, and in him will I quiet these iniquitous Gandharbas." On hearing these words, the snake-gods bowed and withdrew, and returning to their country dispatched Narmadá to solicit the aid of Purukutsa ⁴.

Narmadá accordingly went to Purukutsa, and conducted him to the regions below the earth, where, being filled with the might of the deity, he destroyed the Gandharbas. He then returned to his own palace; and the snake-gods, in acknowledgment of Narmadá's services, conferred upon her as a blessing, that whosoever should think of her, and invoke her name, should never have any dread of the venom of snakes. This is the invocation; "Salutation be to Narmadá in the morning; salutation be to Narmadá at night; salutation be to thee, O Narmadá! defend me

p. 371

from the serpent's poison." Whoever repeats this day and night, shall never be bitten by a snake in the dark nor in entering a chamber; nor shall he who calls it to mind when he eats suffer any injury from poison, though it be mixed with his food. To Purukutsa also the snake-gods announced that the series of his descendants should never be cut off.

Purukutsa had a son by Narmadá named Trasadasyu, whose son was Sambhúta ⁵, whose son was Anarańya, who was slain, by Rávańa in his triumphant progress through the nations. The son of Anarańya was Prishadaśwa; his son was Haryyaśwa; his son was Sumanas ⁶; his son was Tridhanwan; his son was Trayyáruńa; and his son was Satyavrata, who obtained the appellation of Triśanku, and was degraded to the condition of a Cháńd́ála, or outcast ⁷. During a twelve years' famine Triśanku provided the flesh of deer for the nourishment of the wife and children of Viswamitra, suspending it upon a spreading fig-tree on the borders of the Ganges, that he might not subject them to the indignity of receiving presents from an outcast. On this account Viśwámitra, being highly pleased with him, elevated him in his living body to heaven ⁸.

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The son of Triśanku was Hariśchandra ⁹; his son was

p. 373

[paragraph continues] Rohitáśwa ¹⁰; his son was Harita ¹¹; his son was Chunchu ¹², who had two sons named Vijaya and Sudeva. Ruruka ¹³ was the son of Vijaya, and his own son was Vrika, whose son was Báhu (or Báthuka). This prince was vanquished by the tribes of Haihayas and Tálajanghas ¹⁴, anti his country was overrun by them; in consequence of which he fled into the forests with his wives. One of these was pregnant, and being an object of jealousy to a rival queen, the latter gave her poison to prevent her delivery. The poison had the effect of confining the child in the womb for seven years. Báhu, having waxed old, died in the neighbourhood of the residence of the Muni Aurva. His queen having constructed his pile, ascended it with the determination of accompanying him in death; but the sage Aurva, who knew all things, past, present, and to come, issued forth from his hermitage, and forbade her, saying, "Hold! hold! this is unrighteous; a valiant prince, the monarch of many realms, the

p. 374

offerer of many sacrifices, the destroyer of his foes, a universal emperor, is in thy womb; think not of committing so desperate an act!" Accordingly, in obedience to his injunctions, she relinquished her intention. The sage then conducted, her to his abode, and after some time a very splendid boy was there born. Along with him the poison that had been given to his mother was expelled; and Aurva, after performing the ceremonies required at birth, gave him on that account the name of Sagara (from Sa, 'with,' and Gara, 'poison'). The same holy sage celebrated his investure with the cord of his class, instructed him fully in the Vedas, and taught him the use of arms, especially those of fire, called after Bhárgava.

When the boy had grown up, and was capable of reflection, he said to his mother one day, "Why are we dwelling in this hermitage? where is my father? and who is he?" His mother, in reply, related to him all that had happened. Upon hearing which he was highly incensed, and vowed to recover his patrimonial kingdom; and exterminate the Haihayas and Tálajanghas, by whom it had been overrun. Accordingly when he became a man he put nearly the whole of the Haihayas to death, and would have also destroyed the Śakas, the Yavanas, Kámbojas, Páradas, and Pahnavas ¹⁵, but that they applied to Vaśisht́ha, the

p. 375

family priest of Sagara, for protection. Vaśisht́ha regarding them as annihilated (or deprived of power), though living, thus spake to Sagara: "Enough, enough, my son, pursue no farther these objects of your wrath, whom you may look upon as no more. In order to fulfil your vow I have separated them from affinity to the regenerate tribes, and from the duties of their castes." Sagara, in compliance with the injunctions of his spiritual guide, contented himself therefore with imposing upon the vanquished nations peculiar distinguishing marks. He made the Yavanas ¹⁶ shave their heads entirely; the Śakas he compelled to shave (the upper) half of their heads; the Páradas wore their hair long; and the Pahnavas let their beards grow, in obedience to his commands ¹⁷. Them also, and other Kshatriya races, he deprived of the established usages of oblations to fire and the study of the Vedas; and thus separated from religious rites, and abandoned by the Brahmans, these different tribes became Mlechchhas. Sagara, after the recovery of his kingdom, reigned over the seven-zoned earth with undisputed dominion ¹⁸.

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This page consists solely of footnotes.

Translator’s notes (18)

So Manu; "Having reposited, as the law directs, the holy fires in his breast," &c. VI. 25.
The Váyu, Linga, Kúrma, and Bhágavata agree in this series; the others omit it.
The words of the text are ###, and the commentator explains the phrase, 'the Angirasa Brahmans, of whom the Hárita family was the chief.' The Linga reads, 'Harita was the son of Yuvanáśwa, whose sons were the Háritas; they were on the part (or followers) of Angiras, and were Brahmans with the properties of Kshatriyas.' The Váyu has, 'Harita was the son of Yuvanáśwa, from whom were many called p. 370 Háritas; they were sons of Angiras, and Brahmans with the properties of Kshatriyas.' The Bhágavata has only, These (Ambarísha, Purukutsa, and Harita) were, according to Śridhara Swámi's comment, the chiefs of Mándhátri's descendants, being founders of three several branches: or it may mean, he says, merely that they had Mándhátri for their progenitor, Mándhátri being by some also named Angiras, according to Aśwaláyana. It may be questioned if the compilers of the Puráńas, or their annotators, knew exactly what to make of this and similar phrases, although they were probably intended to intimate that some persons of Kshatriya origin became the. disciples of certain Brahmans, particularly of Angiras, and afterwards founders of schools of religious instruction themselves. Mándhátri himself is the author of a hymn in the Rig-veda. As. Res. VIII. 385. Hárita is the name of an individual sage, considered as the son of Chyavana, and to whom a work on law is attributed. It is probably rather that of a school, however, than of an individual.
Narmadá, the personified Nerbudda river, was, according to the Bhágavata, the sister of the Nágas.
We have some varieties here. Instead of Trasadasyu the Matsya has Dussaha, whom it makes the husband of Narmadá, and father of Sambhúti, the father of Tridhanwan. The Bhágavata omits Sambhúti; the Linga makes him the brother of Trasadasyu; and the Agni has in his place Sudhanwan.
Vrishadaśwa: Váyu. The Matsya, Agni, and Bráhma omit all between Sambhúta and Tridhanwan. The Bhágavata has a rather different series, or Anarańya, Haryyaśwa, Aruńa, Tribandhana, Triśanku. As Anarańya is famous in Hindu story, and Trayyáruńa is a contributor to the Rig-veda, their omission shews careless compilation.
The Váyu states he was banished by his father for his wickedness (Adharma). The Bráhma P. and Hari Vanśa detail his iniquity at length; and it is told more concisely in the Linga. He carried off the betrothed wife of another man, one of the citizens according to the two former, of Vidarbha according to the latter: for this, his father, by the advice of Vaśisht́ha, banished him, and he took refuge with Śwapákas. The Rámáyańa has a different story, and ascribes Triśanku's degradation to the curse of the sons of Vaśisht́ha, to whom the king had applied to conduct his sacrifice, after their father had refused to do so. Before that, he is described as a pious prince, and the object of his sacrifice was to ascend to heaven.
The occurrence of the famine, and Satyavrata's care of the wife and family of Viśwámitra, are told, with some variations, in the Váyu, which has been followed by p. 372 the Bráhma and Hari Vanśa. During the famine, when game finis he kills the cow of Vaśisht́ha; and for the three crimes of displeasing his father, killing a cow, and eating flesh not previously consecrated, he acquires the name of Triśanku (tri, 'three,' śanku, 'sin'). Vaśisht́ha refusing to perform his regal inauguration, Viśwámitra celebrates the rites, and on his death elevates the king in his mortal body to heaven. The Rámáyańa relates the same circumstance, but assigns to it a different motive, Viśwámitra's resentment of the refusal of the gods to attend Triśanku's sacrifice. That work also describes the attempt of the gods to cast the king down upon earth, and the compromise between them and Viśwámitra, by which Triśanku was left suspended, head downwards, in mid-air, forming a constellation in the southern hemisphere, along with other new planets and stars formed by Viśwámitra. The Bhágavata has an allusion to this legend, saying that Triśanku is still visible in heaven. The Váyu furnishes some further information from an older source. Both my copies leave a blank where it is marked, and a similar passage does not elsewhere occur; but the word should probably be ###, and the whole may be thus rendered: 'Men acquainted with the Puráńas recite these two stanzas; "By the favour of Viśwámitra the illustrious Triśanku shines in heaven along with the gods, through the kindness of that sage. Slowly passes the lovely night in winter, embellished by the moon, decorated with three watches, and ornamented with the constellation Triśanku:"' This legend is therefore clearly astronomical, and alludes possibly to some reformation of the sphere by Viśwámitra, under the patronage of Triśanku, and in opposition to a more ancient system advocated by the school of Vaśisht́ha. It might be no very rash conjecture, perhaps, to identify Triśanku with Orion, the three bright stars of whose belt may have suggested the three Śankus (stakes or pins) which form his name.
The Pauráńik lists generally dismiss Hariśchandra very summarily, but he makes a conspicuous figure in legends of an apparently later date. In the Mahábhárata, Sabhá Parva, it is stated that he resides in the court of Indra, to which he was elevated for his performance of the Rájasúya sacrifice, and for his unbounded liberality. This seems to have served as the groundwork of the tale told in the Márkańd́eya and Padma Puráńas, of his having given his whole country, his wife and son, and finally himself, to Viśwámitra, in satisfaction of his demands for Dakshińá. In consequence he was elevated with his subjects to heaven, from whence, having been insidiously led by Náreda to boast of his merits, he was again precipitated. His repentance of his pride, however, arrested his downward descent, and he and his train paused in mid-air. The city of Hariśchandra is popularly believed to be at times still p. 373 visible in the skies. The indignation of Vaśisht́ha at Viśwámitra's insatiableness produced a quarrel, in which their mutual imprecations changed them to two birds, the Śaráli, a sort of Turdus, and the Baka, or crane. In these forms they fought for a considerable term, until Brahmá interposed, and reconciled them. The Bhágavata alludes to this story, in its notice of Hariśchandra; but the Váyu refers the conflict to the reign of a different prince: see c. 2. n. 11. According to the Śiva P., Hariśchandra was an especial worshipper of that deity; and his wife Satyavatí was a form of Jayá, one of Durga's handmaids.
Also read Rohita. Traces of his name appear in the strong holds of Rotas, in Behar and in the Panjab. The Bhágavata has a legend of his having been devoted to Varuńa, before his birth, by his father, who having on various pleas deferred offering his son as promised, was afflicted by a dropsy. Rohita at last purchased Śunahśephas, who was offered as a victim in his stead: see hereafter, note on Śunahśephas.
Omitted: Agni, Linga, and Matsya.
Omitted: Agni. Dhundhu: Linga and Kúrma. Champa, founder of Champamáliní: Bhágavata. But all other authorities make Champa a different person, a descendant of Anga: see family of Ann, of the lunar race.
Kuruka: Linga and Kúrma. Bharuka: Bhágavata.
Descendants of Yadu. The first springs from a prince who is the twelfth, and t́he second from one who is the eighteenth, in the lunar line, and both are thus cotemporary with a prince who is the thirty-fifth of the solar dynasty. The Váyu adds, that they were assisted by Śakas, Yavanas, Kámbojas, Páravas, and Pahlavas.
The Haihayas we shall have farther occasion to notice. The Śakas are, no doubt, the Sacæ or Sakai of the classical geographers, Scythians and Indo-Scythians, Turk or Tartar tribes, who established themselves, about a century and a half before our era, along the western districts of India, and who are not improbably connected with our Saxon forefathers. The Yavanas are the Ionians or Greeks. The Kámbojas were a people on the northwest of India, of whom it is said that they were remarkable for a capital breed of horses. There is an apparent trace of their name in the Caumogees of Kaferistan, who may have retreated to the mountains before the advance of the Turk tribes. (Elphinstone's Caubul, 619: see also before, p. 194. n. 146.) The Páradas and Pahlavas or Pahnavas may designate other bordering tribes in the same direction, or on the confines of Persia. Along with these, in the legend that follows, the Bhágavata enumerates Barbaras. The Váyu adds Máhishikas, Chaulas, Dárvas, and Khasas: the two former of which are people on the Malabar and Coromandel coasts; the two latter are usually placed amongst the mountaineers of the Hindu Kosh. The Bráhma P. lengthens the list with the Kolas, the forest races of eastern Gondwana; the Sarpas and thep. 375 Keralas, who are the people of Malabar. The Hari Vanśa still farther extends the enumeration with the Tusharas or Tokharas, the Turks of Tokharestan; the Chinas, Chinese; the Mádras, people in the Panjab; the Kishkindhas, in Mysore; Kauntalas, along the Narbudda; Bangas, Bengalis; Śálwas, people in western India; and the Konkanas, or inhabitants of the Concan. It is evident from the locality of most of the additions of the last authority, that its compiler or corrupter has been a native of the Dekhin.
And Kámbojas: Váyu.
The Asiatic nations generally shave the head either wholly or in part. Amongst the Greeks it was common to shave the fore part of the head, a custom introduced, according to Plutarch, by the Abantes, whom Homer calls ὄπιθεν κομοῶντες and followed, according to Xenophon, by the Lacedæmonians. It may be doubted, however, if the Greeks or Ionians ever shaved the head completely. The practice prevails amongst the Mohammedans, but it is not universal. The Śakas, Scythians or Tartars, shave the fore part of the head, gathering the hair at the back into a long tail, as do the Chinese. The mountaineers of the Himalaya shave the crown of the head, as do the people of Kaferistan, with exception of a single tuft. What Oriental people wore their hair long, except at the back of the head, is questionable; and the usage would be characteristic rather of the Teutonic and Gothic nations. The ancient Persians had long bushy beards, as the Persepolitan sculptures demonstrate. In Chardin's time they were out of fashion, but they were again in vogue in that country in the reign of the last king, Fateh Shuh.
So the Váyu, &c.; and a similar p. 376 statement is given in Manu, X. 44, where to the Śakas, Yavanas, Kámbojas, Páradas, and Pahnavas, are added the Pańd́aras (people of western Bengal), Od́ras (those of Orissa), Dráviras (of the Coromandel coast), Chinas (Chinese), Kirátas (mountaineers), and Daradas (Durds of the Hindu Koh). From this passage, and a similar one in the Rámáyańa, in which the Chinas are mentioned, the late Mr. Klaproth inferred those works to be not older than the third century B. C., when the reigning dynasty of Thsin first gave that name to China (see also p. 194. n. 145.) It was probable, he supposed, that the Hindus became acquainted with the Chinese only about 200 B. C., when their arms extended to the Oxus; but it is difficult to reconcile this date with the difference of style between the Rámáyańa particularly and the works of the era of Vikramáditya. It would seem more likely that the later appellations were interpolated. It must have been a period of some antiquity, when all the nations from Bengal to the Coromandel coast were considered as Mlechchhas and outcasts.

IV.4Book IV, Chapter 4 · Sanskrit source · English source

Sanskrit

॥ अथ चतुर्थोऽध्यायः ॥
(सगरस्य अश्वमेधयज्ञः, सौदासचरित्रम्, रामचरित्रम्)
श्रीपराशर उवाच
काश्यपदुहिता सुमतिः विदर्भराजतनया केशिनी च द्वे भार्ये सगरस्य आस्ताम् ॥१॥
ताभ्यां चापत्यार्थम् और्वः परमेण समाधिनाराधितो वरम् अदात् ॥२॥
“एका वंशकरमेकं पुत्रम्, अपरा षष्टिं पुत्रसहस्राणां जनयिष्यतीति यस्या यदभिमतं तदिच्छया गृह्यताम्” इत्युक्ते केशिनी एकं वरयामास ॥३॥
सुमतिः पुत्रसहस्राणि षष्टिं वव्रे ॥४॥
“तथा” इत्युक्ते अल्पैरहोभिः केशिनी पुत्रम् एकम् असमञ्जसनामानं वंशकरम् असूत ॥५॥
काश्यपतनयायाः तु सुमत्याः षष्टिः पुत्रसहस्रणि अभवन् ॥६॥
तस्मात् असमञ्जसात् अंशुमान् नाम कुमारो जज्ञे ॥७॥
स त्वसमञ्जसो बालो बाल्यादेव असद्वृत्तोऽभूत् ॥८॥
पिता चास्य अचिन्तयत् “अयम् अतीतबाल्यः सुबुद्धिमान् भविष्यति” इति ॥९॥
अथ तत्रापि च वयसि अतीते असच्चरितमेनं पिता तत्याज ॥१०॥
तान्यपि षष्टिः पुत्रसहस्राणि असमञ्जसचरितमेव अनुचक्रुः ॥११॥
ततश्च असमञ्जसचरितानुकारिभिः सागरैः अपध्वस्तयज्ञादिसन्मार्गे जगति देवाः सकलविद्यामयम् असंस्पृष्टम् अशेषदोषैः भगवतः पुरुषोत्तमस्य अंशभूतं कपिलं प्रणम्य तदर्थम् ऊचुः ॥१२॥
“भगवन् एभिः सगरतनयैः असमञ्जसचरितम् अनुगम्यते ॥१३॥
कथमेभिः असद्वृत्तम् अनुसरद्भिः जगद्भविष्यतीति ॥१४॥
अत्यार्तजगत्परित्राणाय च भगवतोऽत्र शरीरग्रहणम्” इत्याकर्ण्य भगवानाह “अल्पैरैव दिनैर्विनङ्क्ष्यन्ति” इति ॥१५॥
अत्रान्तरे च सगरो हयमेधम् आरभत ॥१६॥
तस्य च पुत्रैः अधिष्ठितम् अस्य अश्वं कोऽप्यपहृत्य भुवो बिलं प्रविवेश ॥१७॥
ततः तत्तनयाश्च अश्वखुरगतिनिर्बन्धेन अवनीम् एकैको योजनं चख्नुः ॥१८॥
पाताले चाश्वं परिभ्रमन्तं तम् अवनीपतितनयास्ते ददृशुः ॥१९॥
नातिदूरेऽवस्थितं च भगवन्तम् अपघने शरत्कालेऽर्कमिव तेजोभिः अवनतमूर्धम् अधश्च अशेषदिशश्च उद्भासयमानं हयहर्त्तारं कपिलर्षिम् अपश्यन् ॥२०॥
ततश्च उद्यतायुधा “दुरात्मायम् अस्मदपकारी यज्ञविघ्नकारी हन्यतां हयहर्त्ता हन्यताम्” इति अवोचन् अभ्यधावंश्च ॥२१॥
ततस्तेनापि भगवता किञ्चित् ईषत्परिवर्त्तितलोचनेन अवलोकिताः स्वशरीरसमुत्थेन अग्निना दह्यमाना विनेशुः ॥२२॥
सगरोऽपि अवगम्य अश्वानुसारि तत्पुत्रबलम् अशेषं परमर्षिणा कपिलेन तेजसा दग्धं ततो अंशुमन्तम् असमञ्जसपुत्रम् अश्वानयनाय युयोज ॥२३॥
स तु सगरतनयखातमार्गेण कपिलमुपगम्य भक्तिनम्रस्तदा तृष्टाव ॥२४॥
अथैनं भगवानाह ॥२५॥
“गच्छैनं पितामहाय अश्वं प्रापय, वरं वृणीष्व च, पुत्रक, पौत्राश्च ते स्वर्गाद्गङ्गां भुवम् आनेष्यन्त” इति ॥२६॥
अथांशुमानपि “स्वर्यातानां ब्रह्मदण्डहतानाम् अस्मत्पितॄणाम् अस्वर्गयोग्यानां स्वर्गप्राप्तिकरं वरम् अस्माकं प्रयच्छ” इति प्रत्याह ॥२७॥
तदाकर्ण्य तं च भगवानाह “उक्तमेवैतत् मयाद्य पौत्रस्ते त्रिदिवाद्गङ्गां भुवम् आनेयिष्यति” इति ॥२८॥
तदम्भसा च संस्पृष्टेषु अस्थिभस्मसु एते च स्वर्गमारोक्ष्यन्ति ॥२९॥
भगवद्विष्णुपादाङ्गुष्ठनिर्गतस्य हि जलस्य एतन्माहात्म्यम् ॥३०॥
यन्न केवलमभिसन्धिपूर्वकं स्नानाद्युपभोगेषु उपकारकम् अनभिसंहितमपि अपेतप्राणस्य अस्थिचर्मस्नायुकेशाद्युपस्पृष्टं शरीरजमपि पतितं सद्यः शरीरिणं स्वर्गं नयति” इत्युक्तः प्रणम्य भवगते, अश्वमादाय पितामहयज्ञम् आजगाम ॥३१॥
सगरोऽपि अश्वमासाद्य तं यज्ञं समापयामास ॥३२॥
सागरं च आत्मजप्रीत्या पुत्रत्वे कल्पितवान् ॥३३॥
तस्यांशुमतो दिलीपः पुत्रोऽभवत् ॥३४॥
दिलीपस्य भगीरथः योऽसौ गङ्गां स्वर्गादिह आनीय भागीरथीसंज्ञां चकार ॥३५॥
भगीरथात् सुहोत्रः सुहोत्रात् श्रुतः, तस्यापि नाभागः ततोऽम्बरीषः, तत्पुत्रः सिन्धुद्वीपः सिन्धुद्वीपात् अयुतायुः ॥३६॥
तत्पुत्रश्च ऋतुपर्णः, योऽसौ नलसहायो अक्षहृदयज्ञोऽभूत् ॥३७॥
ऋतुपर्णपुत्रः सर्वकामः ॥३८॥
तत्तनयः सुदासः ॥३९॥
सुदासात् सौदासो मित्रसहनामा ॥४०॥
स च अटव्यां मृगयार्थी पर्यटन् व्याघ्रद्वयम् अपश्यत् ॥४१॥
ताभ्यां तद्वनम् अपमृगं कृतं मत्वा एकं तयोः बाणेन जघान ॥४२॥
म्रियमाणः च असौ अतिभीषणाकृतिः अतिकरालवदनो राक्षसोऽभूत् ॥४३॥
द्वितीयोऽपि “प्रतिक्रियां ते करिष्यामि” इत्युक्त्वा अन्तर्धानं जगाम ॥४४॥
कालेन गच्छता सौदासो यज्ञमयजत् ॥४५॥
परिनिष्ठितयज्ञे आचार्ये वसिष्ठे निष्क्रान्ते तद्रक्षो वसिष्ठरूपम् आस्थाय “यज्ञावसाने मम नरमांसभोजनं देयमिति तत्संस्क्रियतां क्षणात् आगमिष्यामि” इत्युक्त्वा निष्क्रान्तः ॥४६॥
भूयश्च सूदवेषं कृत्वा राजाज्ञया मानुषं मांसं संस्कृत्य राज्ञे न्यवेदयत् ॥४७॥
असावपि हिरण्यपात्रे मांसमादाय वसिष्ठागमनप्रतीक्षकोऽभवत् ॥४८॥
आगताय वसिष्ठाय निवेदितवान् ॥४९॥
स चाप्यचिन्तयत् “अहो अस्य राज्ञो दौश्शील्यं येन एतन्मांसम् अस्माकं प्रयच्छति किमेतद्द्रव्यजातम्” इति ध्यानपरोऽभवत् ॥५०॥
अपश्यच्च तन्मांसं मानुषम् ॥५१॥
अतः क्रोधकलुषीकृतचेता राजनि शापमुत्ससर्ज ॥५२॥
“यस्मात् अभोज्यमेतत् अस्मद्विधानां तपस्विनाम् अवगच्छन्नपि भवान् मह्यं ददाति तस्मात् तवैवात्र लोलुपता भविष्यति” इति ॥५३॥
अनन्तरं च तेनापि “भगवता एवाभिहितो अस्मि” इत्युक्ते “किं किं मयाभिहितम्” इति मुनिः पुनरपि समाधौ तस्थौ ॥५४॥
समाधिविज्ञानावगतार्थः च अनुग्रहं तस्मै चकार “नात्यन्तिकम् एतत् द्वादशाब्दं तव भोजनं भविष्यति” इति ॥५५॥
असावपि प्रतिगृह्योदकाञ्जलिं मुनिशापप्रदानाय उद्यतो “भगवन् अयम् अस्मद्गुरुः नार्हसि एनं कुलदेवताभूतम् आचार्यं शप्तुम्” इति मदयन्त्या स्वपत्न्या प्रसादितः । शस्याम्बुदरक्षणार्थं तच्छापाम्बु नोर्व्यां न चाकाशे चिक्षेप, किं तु तेनैव स्वपादौ सिषेच ॥५६॥
तेन च क्रोधाश्रितेनाम्बुना दग्धच्छायौ तत्पादौ कल्माषताम् उपगतौ ततः स कल्माषपादसंज्ञाम् अवाप ॥५७॥
वसिष्ठशापाच्च षष्ठे षष्ठे काले राक्षसस्वभावमेत्याटव्यां पर्यटन् अनेकशो मानुषान् अभक्षयत् ॥५८॥
एकदा तु कञ्चिन्मुनिम् ऋतुकाले भार्यासङ्गतं ददर्श ॥५९॥
तयोश्च तमतिभीषणं राक्षसस्वरूपम् अवलोक्य त्रासात् दम्पत्योः प्रधावितयोः ब्राह्मणं जग्राह ॥६०॥
ततस्सा ब्राह्मणी बहुशः तम् अभियाचितवती ॥६१॥
“प्रसीद इक्ष्वाकुकुलतिलकभूतः त्वं महाराजो मित्रसहो न राक्षसः ॥६२॥
नार्हसि स्त्रीधर्मसुखाभिज्ञो मयि अकृतार्थायाम् अस्मद्भर्त्तारं हन्तुम्” इत्येवं बहुप्रकारं तस्यां विलपन्त्यां, व्याघ्रः पशुमिवारण्येऽभिमतं तं ब्राह्मणम् अभक्षयत् ॥६३॥
ततश्चातिकोपसमन्विता ब्राह्मणी तं राजानं शशाप ॥६४॥
“यस्मादेवं मयि अतृप्तायां त्वया अयं मत्पतिः भक्षितः तस्मात् त्वमपि कामोपभोगप्रवृत्तोऽन्तं प्राप्स्यसि” इति ॥६५॥ शप्त्वा चैवं सा अग्निं प्रविवेश ॥६६॥
ततस्तस्य द्वादशाब्दपर्यये विमुक्तशापस्य स्त्रीविषयाभिलाषिणो मदयन्ती तं स्मारयामास ॥६७॥
ततः परम् असौ स्त्रीभोगं तत्याज ॥६८॥
वसिष्ठश्च अपुत्रेण राज्ञा पुत्रार्थम् अभ्यर्थितो मदयन्त्यां गर्भाधानं चकार ॥६९॥
यदा च सप्तवर्षाण्यसौ गर्भो न जज्ञे, ततस्तं गर्भमश्मना सा देवी जघान ॥७०॥
पुत्रः च अजायत ॥७१॥
तस्य च अश्मक इत्येव नामाभवत् ॥७२॥
अश्मकस्य मूलको नाम पुत्रोऽभवत् ॥७३॥
योऽसौ निःक्षत्रे क्ष्मातलेऽस्मिन् क्रियमाणे स्त्रीभिः विवस्त्राभिः परिवार्य रक्षितः ततः तं नारीकवचम् उदाहरन्ति ॥७४॥
मूलकात् दशरथः तस्माच् इलिविलः ततश्च विश्वसहः ॥७५॥
तस्माच्च खट्वाङ्गो योऽसौ देवासुरसङ्ग्रामे देवैः अभ्यर्थितः असुरान् जघान ॥७६॥
स्वर्गे च कृतप्रियैः देवैः वरग्रहणाय चोदितः प्राह ॥७७॥
“यद्यवश्यं वरो ग्राह्यः तन्मम आयुः कथ्यताम्” इति ॥७८॥
अनन्तरं च तैरुक्तम् “एकमुहूर्तप्रमाणं तवायुः” इत्युक्तः अथ अस्खलितगतिना विमानेन लघिमादिगुणो मर्त्यलोकम् आगम्य इदमाह ॥७९॥
“यथा न ब्राह्मणेभ्यः सकाशात् आत्मापि मे प्रियतरः, न च स्वधर्मोल्लङ्घनं मया कदाचिदपि अनुष्ठितं, न च सकलदेवमानुषपशुपक्षिवृक्षादिकेषु अच्युतव्यतिरेकवती दृष्टिः मम अभूत्, तथा तमेवं मुनिजनानुस्मृतं भगवन्तम् अस्खलितगतिः प्रापयेयम्” इति अशेषदेवगुरौ भगवति अनिर्द्देश्यवपुषि सत्तामात्रात्मनि आत्मानं परमात्मनि वासुदेवाख्ये युयोज । तत्रैव च लयमवाप ॥८०॥
अत्रापि श्रूयते श्लोको गीतः सप्तर्षिभिः पुरा ।
खट्वाङ्गेन समो नान्यः कश्चिदुर्व्यां भविष्यति ॥८१॥
येन स्वर्गादिहागम्य मुहूर्त्तं प्राप्य जीवितम् ।
त्रयोऽभिसंहिता लोका बुद्ध्या सत्येन चैव हि ॥८२॥
खट्वाङ्गात् दीर्घबाहुः पुत्रोऽभवत् ॥८३॥
ततो रघुरभवत् ॥८४॥
तस्मादपि अजः ॥८५॥
अजात् दशरथः ॥८६॥
तस्यापि भगवानब्जनाभो जगतः स्थित्यर्थम् आत्मांशेन रामलक्ष्मणभरतशत्रुघ्नरूपेण चतुर्द्धा पुत्रत्वम् आयासीत् ॥८७॥
रामोपि बाल एव विश्वामित्रयागरक्षणाय गच्छन् ताटकां जघान ॥८८॥
यज्ञे च मारीचम् इषुवाताहतं समुद्रे चिक्षेप ॥८९॥
सुबाहुप्रमुखांश्च क्षयमनयत् ॥९०॥
दर्शनमात्रेण अहल्यामपापां चकार ॥९१॥
जनकगृहे च माहेश्वरं चापम् अनायासेन बभञ्ज ॥९२॥
सीतामयोनिजां जनकराजतनयां वीर्यशुल्कां लेभे ॥९३॥
सकलक्षत्रियक्षयकारिणम् अशेषहैहयकुलधूमकेतुभूतं च परशुरामम् अपास्तवीर्यबलावलेपं चकार ॥९४॥
पितृवचनाच्च अगणितराज्याभिलाषो भ्रातृभार्यासमेतो वनं प्रविवेश ॥९५॥
विराधखरदूषणादीन् कबन्धवालिनौ च निजघान ॥९६॥
बद्ध्वा च अम्भोनिधिम् अशेषराक्षसकुलक्षयं कृत्वा, दशाननापहृतां भार्यां तद्वधात् अपहृताकलङ्कामपि अनलप्रवेशशुद्धाम् अशेषदेवसङ्घैः स्तूयमानशीलां जनकराजकन्याम् अयोध्याम् आनिन्ये ॥९७॥
ततश्चाभिषेकमङ्गलं मैत्रेय वर्षशतेनापि वक्तुं न शक्यते सङ्क्षेपेण श्रूयताम् ॥९८॥
लक्ष्मणभरतशत्रुघ्नविभीषणसुग्रीवाङ्गदजाम्बवद्धनुमत्प्रभृतिभिः सम्पत्फुल्लवदनैः छत्रचामरादियुतैः सेव्यमानो दाशरथिः ब्रह्मेन्द्राग्नियमनिरृतिवरुणवायुकुबेरेशानप्रभृतिभिः सर्वामरैः वसिष्ठवामदेववाल्मीकिमार्कण्डेयविश्वामित्रभरद्वाजागस्त्यप्रभृतिभिः मुनिवरैः ऋग्यजुस्सामाथर्वभिः संस्तूयमानो नृत्यगीतवाद्याद्यखिललोकमङ्गलवाद्यैः वीणावेणुमृदङ्गभेरीपटहशङ्खकाहलगोमुखप्रभृतिभिः सुनादैः समस्तभूभृतां मध्ये सकललोकरक्षार्थं यथोचितम् अभिषिक्तो दाशरथिः कोसलेन्द्रो रघुकुलतिलको जानकीप्रियो भ्रातृत्रयप्रियः सिंहासनगत एकादशाब्दसहस्रं राज्यम् अकरोत् ॥९९॥
भरतोपि गन्धर्वविषयसाधनाय गच्छन् संग्रामे गन्धर्वकोटीः तिस्रो जघान ॥१००॥
शत्रुघ्नेनापि अमितबलपराक्रमो मधुपुत्रो लवणो नाम राक्षसो निहतो मथुरा च निवेशिता ॥१०१॥
इत्येवमाद्यतिबलपराक्रमविक्रमणैः अतिदुष्टसंहारिणो अशेषस्य जगतो निष्पादितस्थितयो रामलक्ष्मणभरतशत्रुघ्नाः पुनरपि दिवमारूढाः ॥१०२॥
येऽपि तेषु भगवदंशेषु अनुरागिणः कोसलनगरजानपदाः तेऽपि तन्मनसः तत्सालोक्यताम् अवापुः ॥१०३॥
अतिदुष्टसंहारिणो रामस्य कुशलवौ द्वौ पुत्रौ, लक्ष्मणस्य अङ्गदचन्द्रकेतू, तक्षपुष्कलौ भरतस्य, सुबाहुशूरसेनौ शत्रुघ्नस्य ॥१०४॥
कुशस्य अतिथिः, अतिथेरपि निषधः पुत्रोऽभूत् ॥१०५॥
निषधस्यापि अनलः, तस्मादपि नभाः, नभसः पुंडरीकः, तत्तनयः क्षेमधन्वा, तस्य च देवानीकः तस्यापि अहीनकः, अहीनकस्यापि रुरुः तस्य च पारियात्रकः, पारियात्रकात् देवलो, देवलात् वच्चलः, तस्यापि उत्कः, उत्काच्च वज्रनाभः, तस्मात् शङ्खणः, तस्मात् युषिताश्वः, ततश्च विश्वसहो जज्ञे ॥१०६॥
तस्मात् हिरण्यनाभो यो महायोगीश्वरात् जैमिनेः शिष्यात् याज्ञवल्क्यात् योगमवाप ॥१०७॥
हिरण्यनाभस्य पुत्रः पुष्यः, तस्माद् ध्रुवसन्धिः, ततः सुदर्शनः, तस्मादग्निवर्णः, ततः शीघ्रगः, तस्मादपि मरुः पुत्रोऽभवत् ॥१०८॥
योऽसौ योगमास्थाय अद्यापि कलापग्रामम् आश्रित्य तिष्ठति ॥१०९॥
आगामियुगे सूर्यवंशक्षत्रव्रतप्रवर्तयिता भविष्यति ॥११०॥
तस्यात्मजः प्रशुश्रुतः, तस्यापि सुसन्धिः, ततश्चापि अमर्षः, तस्य च सहस्वान्, ततश्च विश्वभवः ॥१११॥
तस्य बृहद्बलः योऽर्जुनतनयेन अभिमन्युना भारतयुद्धे क्षयम् अनीयत ॥११२॥
एते इक्ष्वाकुभूपालाः प्राधान्येन मयेरिताः ।
एतेषां चरितं शृण्वन् सर्वपापैः प्रमुच्यते ॥११३॥
॥ इति श्रीविष्णुमहापुराणे चतुर्थेंऽशे चतुर्थोऽध्यायः ॥

English Wilson 1840

CHAP. IV.

The progeny of Sagara: their wickedness: he performs an Aśwamedha: the horse stolen by Kapila: found by Sagara's sons, who are all destroyed by the sage: the horse recovered by Anśumat: his descendants. Legend of Mitrasaha or Kalmáshapáda, the son of Sudása. Legend of Khat́wánga. Birth of Ráma and the other sons of Daśaratha. Epitome of the history of Ráma: his descendants, and those of his brothers. Line of Kuśa. Vrihadbala, the last, killed in the great war.

SUMATI the daughter of Kaśyapa, and Kesiní the daughter of Rája Viderbha, were the two wives of Sagara ¹. Being without progeny, the king solicited the aid of the sage Aurva with great earnestness, and the Muni pronounced this boon, that one wife should bear one son, the upholder of his race, and the other should give birth to sixty thousand sons; and he left it to them to make their election. Kesiní chose to have the single son; Sumati the multitude: and it came to pass in a short time that the former bore Asamanjas ², a prince through whom the dynasty continued; and the daughter of Vinatá (Sumati) had sixty thousand sons. The son of Asamanjas was Anśumat.

Asamanjas was from his boyhood of very irregular conduct. His father hoped that as he grew up to manhood he would reform; but finding that he continued guilty of the same immorality, Sagara abandoned him. The sixty thousand sons of Sagara followed the example of their brother Asamanjas. The path of virtue and piety being obstructed in the world by the sons of Sagara, the gods repaired to the Muni Kapila, who was a portion of Vishńu, free from fault, and endowed with all true wisdom. Having approached him with respect, they said, "O lord, what will become of the world, if these sons of Sagara are permitted to go on in the evil ways which they have learned from Asamanjas! Do thou, then, assume a visible form, for the protection of the afflicted

p. 378

universe." "Be satisfied," replied the sage, "in a brief time the sons of Sagara shall be all destroyed."

At that period Sagara commenced the performance of the solemn sacrifice of a horse, who was guarded by his own sons: nevertheless some one stole the animal, and carried it off into a chasm in the earth, Sagara commanded his sons to search for the steed; and they, tracing him by the impressions of his hoofs, followed his course with perseverance, until coming to the chasm where he had entered, they proceeded to enlarge it, and dug downwards each for a league. Coming to Pátála, they beheld the horse wandering freely about, and at no great distance from him they saw the Rishi Kapila sitting, with his head declined in meditation, and illuminating the surrounding space with radiance as bright as the splendours of the autumnal sun, shining in an unclouded sky. Exclaiming, "This is the villain who has maliciously interrupted our sacrifice, and stolen the horse! kill him! kill him!" they ran towards him with uplifted weapons. The Muni slowly raised his eyes, and for an instant looked upon them, and they were reduced to ashes by the sacred flame that darted from his person ³.

When Sagara learned that his sons, whom he had sent in pursuit of the sacrificial steed, had been destroyed by the might of the great Rishi Kapila, he dispatched Anśumat, the son of Asamaujas, to effect the animals recovery. The youth, proceeding by the deep path which the princes had dug, arrived where Kapila was, and bowing respectfully, prayed to him, and so propitiated him, that the saint said, "Go, my

p. 379

son, deliver the horse to your grandfather; and demand a boon; thy grandson shall bring down the river of heaven on the earth." Anśumat requested as a boon that his uncles, who had perished through the sage's displeasure, might, although unworthy of it, be raised to heaven through his favour. "I have told you," replied Kapila, "that your grandson shall bring down upon earth the Ganges of the gods; and when her waters shall wash the bones and ashes of thy grandfather's sons, they shall be raised to Swarga. Such is the efficacy of the stream that flows from the toe of Vishńu, that it confers heaven upon all who bathe in it designedly, or who even become accidentally immersed in it: those even shall obtain Swarga, whose bones, skin, fibres, hair, or any other part, shall be left after death upon the earth which is contiguous to the Ganges." Having acknowledged reverentially the kindness of the sage, Anśumat returned to his grandfather, and delivered to him the horse. Sagara, on recovering the steed, completed his sacrifice; and in affectionate memory of his sons, denominated Ságara the chasm which they had dug ⁴.

The son of Anśumat was Dilípa ⁵; his son was Bhagíratha, who brought Gangá down to earth, whence she is called Bhágirathí. The son of Bhagíratha was Śruta ⁶; his son was Nábhága ⁷; his son was Ambarísha; his son was Sindhudwípa; his son was Ayutáśwa ⁸; his son was Rituparńa, the friend of Nala, skilled profoundly in dice ⁹. The

p. 380

son of Rituparńa was Sarvakáma ¹⁰; his son was Sudása; his son was Saudása, named also Mitrasaha ¹¹.

p. 381

The son of Sudása having gone into the woods to hunt, fell in with a couple of tigers, by whom the forest had been cleared of the deer. The king slew one of these tigers with an arrow. At the moment of expiring, the form of the animal was changed, and it became that of a fiend of fearful figure, and hideous aspect. Its companion, threatening the prince with its vengeance, disappeared.

After some interval Saudása celebrated a sacrifice, which was conducted by Vaśisht́ha. At the close of the rite Vaśisht́ha went out; when the Rákshas, the fellow of the one that had been killed in the figure of a tiger, assumed the semblance of Vaśisht́ha, and came and said to the king, "Now that the sacrifice is ended, you must give me flesh to eat: let it be cooked, and I will presently return." Having said this, he withdrew, and, transforming himself into the shape of the cook, dressed some human flesh, which he brought to the king, who, receiving it on a plate of gold, awaited the reappearance of Vaśisht́ha. As soon as the Muni returned, the king offered to him the dish. Vaśisht́ha surprised at such want of propriety in the king, as his offering him meat to eat, considered what it should be that was so presented, and by the efficacy of his meditations discovered that it was human flesh. His mind being agitated with wrath, he denounced a curse upon the Rájá, saying, "Inasmuch as you have insulted all such holy men as we are, by giving me what is not to be eaten, your appetite shall henceforth be excited by similar food."

"It was yourself," replied the Rájá to the indignant sage, "who commanded this food to be prepared." "By me!" exclaimed Vaśisht́ha; "how could that have been?" and again having recourse to meditation, he detected the whole truth. Foregoing then all displeasure towards the king, he said, "The food to which I have sentenced you shall not be your sustenance for ever; it shall only be so for twelve years." The king, who had taken up water in the palms of his hands, and was prepared to curse the Muni, now considered that Vaśisht́ha was his spiritual guide, and being reminded by Madayantí his queen that it ill became him to denounce an imprecation upon a holy teacher, who was the guardian divinity of his race, abandoned his intention.

p. 382

[paragraph continues] Unwilling to cast the water upon the earth, lest it should wither up the grain, for it was impregnated with his malediction, and equally reluctant to throw it up into the air, lest it should blast the clouds, and dry up their contents, he threw it upon, his own feet. Scalded by the heat which the water had derived from his angry imprecation, the feet of the Rájá became spotted black and white, and he thence obtained the name of Kalmáshapáda, or he with the spotted (kalmásha) feet (páda).

In consequence of the curse of Vaśisht́ha, the Rájá became a cannibal every sixth watch of the day for twelve years, and in that state wandered through the forests, and devoured multitudes of men. On one occasion he beheld a holy person engaged in dalliance with his wife. As soon as they saw his terrific form, they were frightened, and endeavoured to escape; but the regal Rákshasa overtook and seized the husband. The wife of the Brahman then also desisted from flight, and earnestly entreated the savage to spare her lord, exclaiming, "Thou, Mitrasaha, art the pride of the royal house of Ikshwáku, not a malignant fiend! it is not in thy nature, who knowest the characters of women, to carry off and devour my husband." But all was in vain, and, regardless of her reiterated supplications, he ate the Brahman, as a tiger devours a deer. The Brahman's wife, furious with wrath, then addressed the Rájá, and said, "Since you have barbarously disturbed the joys of a wedded pair, and killed my husband, your death shall be the consequence of your associating with your queen." So saying, she entered the flames.

At the expiration of the period of his curse Saudása returned home. Being reminded of the imprecation of the Brahmani by his wife Madayantí, he abstained from conjugal intercourse, and was in consequence childless; but having solicited the interposition of Vaśisht́ha, Madayantí became pregnant. The child, however, was not born for seven years, when the queen, becoming impatient, divided the womb with a sharp stone, and was thereby delivered. The child was thence called Aśmaka (from Aśman, 'a stone'). The son of Aśmaka was Múlaka, who, when the warrior tribe was extirpated upon earth, was surrounded and concealed by a number of females; whence he was denominated Náríkavacha

p. 383

[paragraph continues] (having women for armour) ¹². The son of Múlaka was Daśaratha; his son was Ilavila; his son was Viśwasaha; his son was Khat́wánga, called also Dilípa ¹³, who in a battle between the gods and the Asuras, being called by the former to their succour, killed a number of the latter. Having thus acquired the friendship of the deities in heaven, they desired him to demand a boon. He said to them, "If a boon is to be accepted by me, then tell me, as a favour, what is the duration of my life." "The length of your life is but an hour," the gods replied. On which, Khat́wánga, who was swift of motion, descended in his easy-gliding chariot to the world of mortals. Arrived there, he prayed, and said, "If my own soul has never been dearer to me than the sacred Brahmans; if I have never deviated from the discharge of my duty; if I have never regarded gods, men, animals, vegetables, all created things, as different from the imperishable; then may I, with unswerving step, attain to that divine being on whom holy sages meditate!" Having thus spoken, he was united with that supreme being, who is Vásudeva; with that elder of all the gods, who is abstract existence, and whose form cannot be described. Thus he obtained absorption, according to this stanza, which was repeated formerly by the seven Rishis; "Like unto Khat́wánga will be no one upon earth, who having come from heaven, and dwelt an hour amongst men, became united with the three worlds by his liberality and knowledge of truth ¹⁴."

The son of Khat́wánga was Dírghabáhu; his son was Raghu; his son was Aja; his son was Daśaratha ¹⁵. The god from whose navel the

p. 384

lotus springs became fourfold, as the four sons of Daśaratha, Ráma, Lakshmańa, Bharata, and Śatrughna, for the protection of the world. Ráma, whilst yet a boy, accompanied Viswámitra, to protect his sacrifice, and slew Tád́aká. He afterwards killed Máricha with his resistless shafts; and Subáhu and others fell by his arms. He removed the guilt of Ahalyá by merely looking upon her. In the palace of Janaka he broke with ease the mighty bow of Maheśwara, and received the hand of Sítá, the daughter of the king, self-born from the earth, as the prize of his prowess. He humbled the pride of Paraśuráma, who vaunted his triumphs over the race of Haihaya, and his repeated slaughters of the Kshatriya tribe. Obedient to the commands of his father, and cherishing no regret for the loss of sovereignty, he entered the forest,

p. 385

accompanied by his brother Lakshmańa and by his wife, where he killed in conflict Virádha, Kharadúshana and other Rákshasas, the headless giant Kabandha, and Báli the monkey monarch. Having built a bridge across the ocean, and destroyed the whole Rákshasa nation, he recovered his bride Sítá, whom their ten-headed king Rávańa had carried off, and returned to Ayodhyá with her, after she had been purified by the fiery ordeal from the soil contracted by her captivity, and had been honoured by the assembled gods, who bore witness to her virtue ¹⁶.

Bharata made himself master of the country of the Gandharbas, after destroying vast numbers of them; and Śatrughna having killed the Rákshasa chief Lavańa, the son of Madhu, took possession of his capital Mathurá.

Having thus, by their unequalled valour and might, rescued the whole world from the dominion of malignant fiends, Ráma, Lakshmańa, Bharata, and Śatrughna reascended to heaven, and were followed by those of the people of Kośala who were fervently devoted to these incarnate portions of the supreme Vishńu.

Ráma and his brothers had each two sons. Kuśa and Lava were the sous of Ráma; those of Lakshmańa were Angada and Chandraketu; the sons of Bharata were Taksha and Pushkara; and Subáhu and Śúrasena ¹⁷ were the sons of Śatrughna.

p. 386

The son of Kuśa was Atithi; his son was Nishadha; his son was Nala ¹⁸; his son was Nabhas; his son was Puńd́aríka; his son was Kshemadhanwan; his son was Deváníka; his son was Ahínagu ¹⁹; his son was Páripátra; his son was Dala ²⁰; his son was Chhala ²¹; his son was Uktha ²²; his son was Vajranábha; his son was Śankhanábha ²³; his son was Abhyutthitáśwa ²⁴; his son was Viśwasaha ²⁵; his son was Hirańyanábha, who was a pupil of the mighty Yogí Jaimini, and communicated the knowledge of spiritual exercises to Yájnawalkya ²⁶. The son of this

p. 387

saintly king was Pushya; his son was Dhruvasandhi ²⁷; his son was Sudarśana; his son was Agnivarńa; his son was Śíghra; his son was Maru ²⁸, who through the power of devotion (Yoga) is still living in the village called Kalápa, and in a future age will be the restorer of the Kshatriya race in the solar dynasty. Maru had a son named Prasuśruta; his son was Susandhi; his son was Amarsha; his son was Mahaswat ²⁹; his son was Viśrutavat ³⁰; and his son was Vrihadbala, who was killed in the great war by Abhimanyu, the son of Anjuna. These are the most distinguished princes in the family of Ikshwáku: whoever listens to the account of them will be purified from all his sins ³¹.}

Translator’s notes (31)

So the Rámáyańa. Sumati is called the daughter of Arisht́anemi: the Mahábhárata calls her Śaivyá. The story of Sagara and his descendants is told at length in the Rámáyańa, first book, and in the Mahábhárata, Vana Parva, III. 106, et seq., as well as in most of the Puráńas.
Or Panchajana: Bráhma.
The Bhágavata has, for a Puráńa, some curious remarks on this part of the story, flatly denying its truth. 'The report is not true, that the sons of the king were scorched by the wrath of the sage; for how can the quality of darkness, made up of anger, exist in a world-purifying nature, consisting of the quality of goodness; the dust of earth, as it were, in the sky? How should mental perturbation distract that sage, who was one with the supreme, and who has promulgated that Sankhyá philosophy, which is a strong vessel, by which he who is desirous of liberation passes over the dangerous ocean of the world by the path of death?'
Ságara is still the name of the ocean, and especially of the bay of Bengal, at the mouth of the Ganges. On the shore of the island called by the same name, tradition places a Kapiláśrama, or hermitage of Kapila, which is still the scene of an annual pilgrimage. Other legends assign a very different situation for the abode of the ascetic, or the foot of the Himálaya, where the Ganges descends to the plains. There would be no incompatibility, however, in the two sites, could we imagine the tradition referred to a period when the ocean washed, as it appears once to have done, the base of the Himálaya, and Saugor (Ságara) was at Harídwar.
Or Khat́wánga: Bráhma and Hari Vanśa: but this is apparently an error. See note 14.
Omitted: Matsya and Agni. Viśruta: Linga.
Nábhin: Bhágavata.
Ayutáyus: Váyu, Linga, and Kúrma. Śrutáyus: Agni. Ayutajit: Bráhma.
'knowing the heart of the dice.' The same epithet, as well as that of 'friend of Nala,' is given him in the Váyu, Bhágavata, and Bráhma Puráńas, p. 380 and in the Hari Vanśa, and leaves no doubt of their referring to the hero of the story told in the Mahábhárata. Nara however, as we shall hereafter see, is some twenty generations later than Rituparńa in the same family; and the Váyu therefore thinks it necessary to observe that two Nalas are noticed in the Puráńas, and the one here adverted to is the son of Vírasena; whilst the other belongs to the family of Ikshwáku. The same passage occurs in the Bráhma P. and Hari V.; and the commentator on the latter observes, 'Nala the son of Nishadha is different from Nala the son of Vírasena.' It is also to be observed, that the Nala of the tale is king of Nishadha, and his friend Rituparńa is king of Ayodhya. The Nala of the race of Ikshwáku is king of Ayodhyá: he is the son of Nishadha, however, and there is evidently some confusion between the two. We do not find Vírasena or his son in any of the lists. See n. 19.
There is considerable variety in this part of the lists, but the Váyu and Bhágavata agree with our text. The Matsya and others make Kalmáshapáda the son or grandson of Rituparńa, and place Sarvakáma or Sarvakarman after him. See further on.
The Váyu, Agni, Bráhma, and Hari Vanśa read Amitrasaha, 'foe-enduring;' but the commentator on our text explains it Mitra, a name of Vaśisht́ha, Saha, 'able to bear' the imprecation of; as in the following legend, which is similarly related in the Bhágavata. It is not detailed in the Váyu. A full account occurs in the Mahábhárata, Ádi P., s. 176, but with many and important variations. Kalmáshapáda, whilst hunting, encountered Śaktri, the son of Vaśisht́ha, in the woods; and on his refusing to make way, struck the sage with his whip. Śaktri cursed the king to become a cannibal; and Viswámitra, who had a quarrel with Vaśisht́ha, seized the opportunity to direct a Rákshas to take possession of the king, that he might become the instrument of destroying the family of the rival saint. Whilst thus influenced, Mitrasaha, a Brahman, applied to Kalmáshapáda for food, and the king commanded his cook to dress human flesh, and give it to the Brahman, who, knowing what it was, repeated the curse of Śaktri, that the king should become a cannibal; which taking effect with double force, Kalmáshapáda began to eat men. One of his first victims was Śaktri, whom he slew and ate; and then killed and devoured, under the secret impulse of Viśwámitra's demon, all the other sons of Vaśisht́ha. Vaśisht́ha however liberated him from the Rákshas who possessed him, and restored him to his natural character. The imprecation of the Brahman's wife, and its consequences, are told in the Mahábhárata as in the text; but the story of the water falling on his feet appears to have grown out of the etymology of his name, which might have referred to some disease of the lower extremities, the prince's designation being at length, Mitrasaha Saudása Kalmáshapáda, or Mitrasaha, son of Sudása, with the swelled feet.
His name Múlaka, or 'the root,' refers also to his being the stem whence the Kshatriya races again proceeded. It may be doubted if the purport of his title Náríkavacha is accurately explained by the text.
This prince is confounded with an earlier Dilípa by the Bráhma P. and Hari Vanśa.
The term for his obtaining final liberation is rather unusual; 'By whom the three worlds were affected or beloved:' the three worlds being identified with their source, or the supreme. The text says of this stanza ###, and the Váyu, citing it, says ###, the legend is therefore from the Vedas.

The lists here differ very materially, as the following comparison will best shew: p. 384

Vishńu.	Matsya.	Rámáyańa.
Kalmáshapáda	Kalmáshapáda	Kalmáshapáda
Aśmaka	Sarvakarman	Śankana
Múlaka	Anarańya	Sudarśana
Daśaratha	Nighna	Agnivarńa
Ilavila	Anamitra	Śighraga
Viśwasaha	Raghu	Maru
Dilípa	Dilípa	Prasusruka
Dírghabáhu	Aja	Ambarísha
Raghu	Dírghabáhu	Nahusha
Aja	Ajapála	Yayáti
Daśaratha	Daśaratha	Nábhága
		Aja
		Daśaratha.

Vishńu.

Matsya.

Rámáyańa.

Kalmáshapáda

Aśmaka

Sarvakarman

Śankana

Múlaka

Anarańya

Sudarśana

Daśaratha

Nighna

Agnivarńa

Ilavila

Anamitra

Śighraga

Viśwasaha

Raghu

Maru

Dilípa

Prasusruka

Dírghabáhu

Aja

Ambarísha

Raghu

Dírghabáhu

Nahusha

Aja

Ajapála

Yayáti

Daśaratha

Nábhága

Aja

Daśaratha.

[paragraph continues] The Váyu, Bhágavata, Kúrma, and Linga agree with our text, except in the reading of a few names; as Śataratha for Daśaratha the first; Vairivíra for Ilavila; and Kritasarman, Vriddhasarman, or Vriddhakarman, for Viśwasaha. The Agni and Bráhma and Hari Vanśa agree with the second series, with similar occasional exceptions; shewing that the Puráńas admit two series, differing in name, but agreeing in number. The Rámáyańa, however, differs from both in a very extraordinary manner, and the variation is not limited to the cases specified, as it begins with Bhagíratha, as follows:

Puráńas.	Rámáyańa.
Bhagíratha	Bhagíratha
Śruta	Kakutshtha
Nábhága	Raghu
Ambarísha	Kalmáshapáda
Sindhudwípa
Ayutáśwa
Rituparńa
Sarvakáma
Sudása
Kalmáshapáda.

Puráńas.

Rámáyańa.

Bhagíratha

Śruta

Kakutshtha

Nábhága

Raghu

Ambarísha

Kalmáshapáda

Sindhudwípa

Ayutáśwa

Rituparńa

Sarvakáma

Sudása

Kalmáshapáda.

[paragraph continues] The entire Pauráńik series comprises twenty descents, and that of the Rámáyańa sixteen. Some of the last names of the poem occur amongst the first of those of the Puráńas, but there is an irreconcilable difference in much of the nomenclature. The Agni, under the particular account of the descent of Ráma, has for his immediate predecessors Raghu, Aja, Daśaratha, as in our text; and the author of the Raghu Vanśa agrees with the Puráńas from Dilípa downwards.

This is an epitome of the Rámáyańa, the heroic poem of Válmíki, on the subject of Ráma's exploits. A part of the Rámáyańa was published, with a translation by Messrs. Carey and Marshman, several years since; but a much more correct edition of the text of the two first books, with a Latin translation of the first, and part of the second, have been more recently published by Professor Schlegel; a work worthy of his illustrious name. A summary of the story may be found in Sir Wm. Jones's Works, Maurice's Hindustan, Moor's Pantheon, &c. It is also the subject of the Uttara Ráma Charitra in the Hindu Theatre, in the introduction to which an outline of the whole is given. The story is therefore, no doubt, sufficiently familiar even to English readers. It seems to be founded on historical fact; and the traditions of the south of India uniformly ascribe its civilization, the subjugation or dispersion of its forest tribes of barbarians, and the settlement of civilized Hindus, to the conquest of Lanká by Ráma.
The Váyu specifies the countries or cities over which they reigned. Anguda and Chitraketu, as the Váyu terms the latter, governed countries near the Himálaya, p. 386 the capitals of which were Ángadi and Chandravaktrá. Taksha and Pushkara were sovereigns of Gandhára, residing at Takshaśílá and Pushkaravatí. Subáhu and Śúrasena reigned at Mathurá; and in the latter we might be satisfied to find the Śúrasenas of Arrian, but that there is a subsequent origin, of perhaps greater authenticity, in the family of Yadu, as we shall hereafter see. 'Kuśa built Kuśasthalí on the brow of the Vindhya, the capital of Kośalá; and Lava reigned at Śrávastí (see p. 355. 361) in Uttara (northern) Kośalá:' &c. The Raghu Vaasa describes Kuśa as returning from Kuśavati to Ayodhyá, after his father's death; but it seems not unlikely that the extending power of the princes of the Doab, of the lunar family, compelled Ráma's posterity to retire more to the west and south.
The Bhágavata is the only Puráńa that omits this name, as if the author had been induced to correct the reading in order to avoid the necessity of recognising two Nalas. See above, n. 9.
Here again we have two distinct series of princes, independently of variations of individual names. Instead of the list of the text, with which the Váyu and Bhágavata nearly, and the Bráhma and Hari Vanśa indifferently conform, we have in the Matsya, Linga, Kúrma, and Agni the following: Ahínagu, Sahasráśwa, Sahasráya or Sahasrabala, Chandrávaloka, Tárapíd́a or Tárádhíśa, Chandragiri, Bhánúratha or Bhánumitra, and Śrútáyus, with whom the list ends, except in the Linga, which adds Báhula, killed by Abhimanyu: enumerating therefore from Deváníka but seven or eight princes to the great war, instead of twenty-three, as in the other series. The Raghu Vaasa gives much the same list as our text, ending with Agnivarńa.
Bala: Bhágavata. Nala: Hari V.
Sthala: Bhágavata. Śala: Váyu and Bráhma. Śila: Raghu Vanśa.
Omitted: Bhágavata.
Śankha: Bráhma. Khagana: Bhág.
Dúshitáśwa: Váyu. Adhyúshitáśwa: Bráhma. Vidhriti: Bhágavata.
Omitted: Bráhma and Bhágavata.
Omitted: Bráhma and Hari V.: but included with similar particulars by the Váyu, Bhágavata, and Raghu Vanśa: see also p. 283, where Kauśalya is likewise given as the synonyme of Hirańyagarbha, being, as the commentator observes, his Visheshańam, his epithet or attribute, born p. 387 in, or king of, Kośalá. The Váyu accordingly terms him ###, but in the Bhágavata the epithet Kauśalya is referred by the commentator to Yájnawalkya, the pupil of Hirańyanábha. The author of the Raghu Vanśa, not understanding the meaning of the term, has converted Kauśalya into the son of Hirańyanábha. Raghu V. 18. 27. The Bhágavata, like our text, calls the prince the pupil of Jaimini. The Váyu, more correctly, 'the pupil of the sage's grandson.' There seems to be, however, something unusual in the account given of the relation borne by the individuals named to each other. As a pupil of Jaimini, Hirańyanábha is a teacher of the Sáma-veda (see p. 283), but Yájnawalkya is the teacher of the Vájasaneyi branch of the Yajush (p. 281). Neither of them is specified by Mr. Colebrooke amongst the authorities of the Pátanjala or Yoga philosophy; nor does either appear as a disciple of Jaimini in his character of founder of the Mímánsá school. Trans. R. As. Soc. vol. I.
Arthasiddhi: Bráhma P. and Hari V.
Maruta: Bráhma P. and Hari V. These authorities omit the succeeding four names.
Sahaswat: Váyu.
Viśwasaha: Bhágavata.
The list closes here, as the author of the Puráńas, Vyása, is cotemporary with the great war. The line of Ikshwáku is resumed prophetically in the twenty-second chapter.

IV.5Book IV, Chapter 5 · Sanskrit source · English source

Sanskrit

॥ अथ पञ्चमोऽध्यायः ॥
(निमिचरित्रम्, निमिवंशश्च)
श्रीपराशर उवाच
इक्ष्वाकुतनयो योऽसौ निमिर्नाम, सहस्रं वत्सरं सत्रमारेभे ॥१॥
वसिष्ठं च होतारं वरयामास ॥२॥
तमाह वसिष्ठः, “अहम् इन्द्रेण पञ्चवर्षशतयागार्थं प्रथमं वृतः ॥३॥
तदनन्तरं प्रतिपाल्यताम्, आगतः तवापि ऋत्विक् भविष्यामि” इत्युक्ते स पृथिवीपतिः न किञ्चिदुक्तवान् ॥४॥
वसिष्ठोऽप्यनेन समन्वीप्सितम् इति अमरपतेः यागम् अकरोत् ॥५॥
सोऽपि तत्काल एवान्यैः गौतमादिभिः यागमकरोत् ॥६॥
समाप्ते चामरपतेः यागे, त्वरया वसिष्ठो निमियज्ञं करिष्यामि इत्याजगाम ॥७॥
तत्कर्मकर्तृत्वं च गौतमस्य दृष्ट्वा, स्वपते तस्मै राज्ञे मां प्रत्याख्याय, “एतदनेन गौतमाय कर्मान्तरं समर्पितं यस्मात् तस्मादयं विदेहो भविष्यति” इति शापं ददौ ॥८॥
प्रबुद्धश्च असौ अवनीपतिरपि प्राह ॥९॥
“यस्मान्माम् असम्भाष्य अज्ञानत एव शयानस्य शापोत्सर्गम् असौ दुष्टगुरुः चकार, तस्मात् तस्यापि देहः पतिष्यति” इति शापं दत्त्वा देहमत्यजत् ॥१०॥
तच्छापाच्च मित्रावरुणयोस्तेजसि वसिष्ठस्य चेतः प्रविष्टम् ॥११॥
उर्वशीदर्शनात् उद्भूतबीजप्रपातयोः तयोः सकाशात् वसिष्ठो देहम् अपरं लेभे ॥१२॥
निमेरपि तच्छरीरम् अतिमनोहरगन्धतैलगन्धादिभिः उपसंस्क्रियमाणं नैव क्लेदादिकं दोषम् अवाप, सद्यो मृत इव तस्थौ ॥१३॥
यज्ञसमाप्तौ च भागग्रहणाय देवान् आगतान् ऋत्विज ऊचुः “यजमानाय वरो दीयताम्” इति ॥१४॥
देवैः छन्दितः असौ निमिराह ॥१५॥
“भगवन्तः अखिलसंसारदुःखहन्तारः ॥१६॥
न ह्येतादृगन्यद् दुःखमस्ति यच्छरीरात्मनोः वियोगे भवति ॥१७॥
तदहमिच्छामि सकललोकलोचनेषु वस्तुं, न पुनः शरीरग्रहणं कर्तुम्” इति एवम् उक्तैः देवैः असौ अशेषभूतानां नैत्रेषु अवतारितः ॥१८॥
ततो भूतानि उन्मेषनिमेषं चक्रुः ॥१९॥
अपुत्रस्य च भूभुजः शरीरम् अराजकभीरवो मुनयो अरण्या ममन्थुः ॥२०॥
तत्र च कुमारो जज्ञे ॥२१॥
जननात् जनकसंज्ञां च अवाप ॥२२॥
अभूत् विदेहोऽस्य पिता इति वैदेहः, मथनात् मिथिः इति ॥२३॥
तस्य उदावसुः पुत्रोऽभवत् ॥२४॥
उदावसोः नन्दिवर्धनः ततः सुकेतुः, तस्मात् देवरातः, ततश्च बृहदुक्थः, तस्य च महावीर्यः, तस्यापि सुधृतिः ॥२५॥
ततश्च धृष्टकेतुः अजायत ॥२६॥
धृष्टकेतोः हर्यश्वः, तस्य च मनुः, मनोः प्रतीकः, तस्मात् कृतरथः, तस्य च देवमीढः, तस्य च विबुधो, विबुधस्य महाधृतिः, ततश्च कृतरातः, ततो महारोमा, तस्य सुवर्णरोमा, तत्पुत्रो ह्रस्वरोमा, ह्रस्वरोम्णः सीरध्वजः अभवत् ॥२७॥
तस्य पुत्रार्थं यजनभुवं कृषतः सीरे सीता दुहिता समुत्पन्ना ॥२८॥
सीरध्वजस्य भ्राता साङ्काश्याधिपतिः कुशध्वजनामा आसीत् ॥२९॥
सीरध्वजस्य अपत्यं भानुमान्, भानुमतः, शतद्युम्नः, तस्य तु शुचिः, तस्मात् च ऊर्जनामा पुत्रो जज्ञे ॥३०॥
तस्यापि शतध्वजः, ततः कृतिः, कृतेरञ्जनः, तत्पुत्रः कुरुजित्, ततोऽरिष्टनेमिः, तस्मात् श्रुतायुः, श्रुतायुषः सुपार्श्वः, तस्मात् सृञ्जयः, ततः क्षेमावी, क्षेमाविनोऽनेनाः, तस्मात् भौमरथः, तस्य सत्यरथः, तस्मादुपगुः, उपगोः उपगुप्तः, तत्पुत्रः स्वागतः, तस्य च सुपार्श्वः, तस्यापि सुभाषः, ततः सुश्रुतः, तस्मात् सुश्रुतात् जयः, तस्य पुत्रो विजयो, विजयस्य ऋतः, ऋतात् सुनयः सुनाद् वीतहव्यः, तस्मात् धृतिः, धृतेः बहुलाश्वः, तस्य पुत्रः कृतिः ॥३१॥
कृतौ सन्तिष्ठतेऽयं जनकवंशः ॥३२॥
इत्येते मैथिलाः ॥३३॥
प्रायेणैते आत्मविद्याश्रयिणो भूपाला भवन्ति ॥३४॥
॥ इति श्रीविष्णुपराणे चतुर्थेंऽशे पञ्चमोऽध्यायः ॥

English Wilson 1840

CHAP. V.

Kings of Mithilá. Legend of Nimi, the son of Ikshwáku. Birth of Janaka. Sacrifice of Síradhwaja. Origin of Sítá. Descendants of Kuśadhwaja. Kriti the last of the Maithila princes.

THE son of Ikshwáku, who was named Nimi ¹, instituted a sacrifice that was to endure for a thousand years, and applied to Vaśisht́ha to offer the oblations. Vaśisht́ha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Rájá, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vaśisht́ha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vaśisht́ha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vaśisht́ha also leaving his body, was united with the spirits of Mitra and Varuńa for a season, until, through their passion for the nymph Urvaśí, the sage was born again in a different shape. The corpse of Nimi was preserved from decay by being embalmed with fragrant oils and resins, and it remained as entire as if it were immortal ². When the sacrifice

p. 389

was concluded, the priests applied to the gods, who had come to receive their portions, that they would confer a blessing upon the author of the sacrifice. The gods were willing to restore him to bodily life, but Nimi declined its acceptance, saying, "O deities, who are the alleviators of all worldly suffering, there is not in the world a deeper cause of distress than the separation of soul and body: it is therefore my wish to dwell in the eyes of all beings, but never more to resume a corporeal shape!" To this desire the gods assented, and Nimi was placed by them in the eyes of all living creatures; in consequence of which their eyelids are ever opening and shutting.

As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince, and produced from it a prince who was called Janaka, from being born without a progenitor. In consequence of his father being without a body (videha), he was termed also Vaideha, 'the son of the bodiless;' and the further received the name of Mithi, from having been produced by agitation (mathana) ³. The son of Janaka was Udávasu;

p. 390

his son was Nandivarddhana; his son was Suketu; his son was Devaráta; his son was Vrihaduktha; his son was Mahávírya; his son was Satyadhriti; his son was Dhrisht́aketu; his son was Haryyaśwa; his son was Maru; his son was Pratibandhaka; his son was Kritaratha; his son was Krita; his son was Vibudha; his son was Mahádhriti; his son was Kritiráta; his son was Mahároman; his son was Suvarńaroman; his son was Hraswaroman; his son was Síradhwaja.

Síradhwaja ploughing the ground, to prepare it for a sacrifice which he instituted in order to obtain progeny, there sprang up in the furrow a damsel, who became his daughter Sítá ⁴. The brother of Síradhwaja was Kuśadhwaja, who was king of Káśí ⁵; he had a son also, named Bhánumat ⁶. The son of Bhánumat was Satadyumna; his son was Śuchi; his son was Úrjjaváha; his son was Śatyadhwaja; his son was Kuni ⁷; his son was Anjana; his son was Ritujit; his son was Arisht́anemi ⁸; his son was Śrutáyus; his son was Supárśwa; his son was Sanjaya ⁹; his son was Kshemári ¹⁰; his son was Anenas ¹¹; his son was Mínaratha ¹²; his son was Satyaratha; his son was Sátyarathi ¹³; his son was Upagu ¹⁴; his son was Śruta ¹⁵; his son was Sáswata ¹⁶; his son was Sudhanwan; his son was Subhása; his son was Suśruta ¹⁷; his son was Jaya; his son was Vijaya; his son was Rita; his son was Sunaya ¹⁸; his son was Vítahavya;

p. 391

his son was Dhriti; his son was Bahuláśwa; his son was Kriti, with whom terminated the family of Janaka. These are the kings of Mithilá, who for the most part will be ¹⁹ proficient in spiritual knowledge ²⁰.

Translator’s notes (20)

None of the authorities, except the Váyu and Bhágavata, contain the series of kings noticed in this chapter.
This shews that the Hindus were not unacquainted with the Egyptian art of embalming dead bodies. In the Káśí Khańd́a, s. 30, an account is given of a Brahman who carries his mother's bones, p. 389 or rather her corpse, from Setuhandha or Rámeśwara to Káśí. For this purpose he first washes it with the five excretions of a cow, and the five pure fluids, or milk, curds, ghee, honey, and sugar. He then embalms it with Yakshakarddama, a composition of Agallochum, camphor, musk, saffron, sandal, and a resin called Kakkola; and envelopes it severally with Netra vastra, flowered muslin; Pat́t́amvara, silk; Surasa vastra, coarse cotton; Mánjisht́ha, cloth dyed with madder; and Nepala Kambala, nepal blanketing. He then covers it with pure clay, and puts the whole into a coffin of copper, Támra samput́a. These practices are not only unknown, but would be thought impure in the present day.
These legends are intended to explain, and were probably suggested by, the terms Vaideha and Mithilá, applied to the country upon the Gandak and Kai rivers, the modern Tirhut. The Rámáyańa places a prince named Mithi between Nimi and Janaka, whence comes the name Mithilá. In other respects the list of kings of Mithilá agrees, except in a few names. Janaka the successor of Nimi is different from Janaka who is celebrated as the father of Síta. One of them, which, does not appear, is also renowned as a philosopher, and patron of philosophical teachers. Mahábhárata, Moksha Dharma. According to the Váyu P., Nimi founded a city called Jayantapur, near the Áśrama of Gautama. The remains of a city called Janakpur, on the northern skirts of the district, are supposed to indicate the site of a city founded by one of the princes so named.
This identifies Síradhwaja with the second Janaka, the father-in-law of Ráma. The story of Sítá's birth, or rather discovery, is narrated in the Aránya Khańd́a of the Rámáyańa, the Vana Parva of the Mahábhárata, and in the Váyu, Brahma Vaivartta, Káliká, and other Puráńas.
The Rámáyańa says, 'of Sankaśya,' which is no doubt the correct reading. Fa Hian found the kingdom of Sang-kia-shi in the Doab, about Mainpuri. Account of the Foe-kuë-ki. The Bhágavata makes Kuśadhwaja the son of Síradwaja.
The Bhágavata differs from our authority here considerably, by inserting several princes between Kúsadhwaja and Bhánumat; or, Dharmadhwaja, who has two sons, Kritadhwaja and Kháńd́ikya; the former is the father of Keśidhwaja, the latter of Bhánumat. See the last book of the Vishńu.
Śakuni, and the last of the series, according to the Váyu,
Between this prince and Śuchi the series of the Bhágavata is Sanadhwaja, Urddhwaketu, Aja, Purujit. The following variations are from the same authority.
Chitraratha.
Kshemadhí.
Omitted.
Samaratha.
Omitted.
Upaguru.
Upagupta.
Vaswananta.
Yuyudhána, Subháshańa, Śruta.
Śunaka.
### is the reading of all the copies; but why the future verb, 'will be,' is used does not appear.
Descendants of two of the other sons of the Manu are noticed in the Bhágavata; from Nriga, it is said, proceeded Sumati, Bhútajyotish, Vasu, Pratíka, Oghavat, and his sister Oghavatí, married to Sudarśana. The Linga gives three sons to Nriga, Vrisha, Dhrisht́aka, and Rańadhrisht́a, and alludes to a legend of his having been changed to a lizard by the curse of a Brahman. Narishyanta's descendants were Chitrasena, Daksha, Madhwat, Púrva, Indrasena, Vítihotra, Satyaśrava, Uruśravas, Devadatta, Agniveśya, also called Játukarńa, a form of Agni, and progenitor of the Ágniveśya Brahmans. In the Bráhma P. and Hari V. the sons of Narishyat, whom the commentator on the latter considers as the same with Narishyanta, are termed Sacas, Sacæ or Scythians; whilst, again, it is said that the son of Narishyanta was Dama, or, as differently read, Yams. As this latter affiliation is stated in the authorities, it would appear as if this Narishyanta was one of the sons of the Manu; but this is only a proof of the carelessness of the compilation, for in the Vishńu, Váyu, and Márkańd́eya Puráńas, Narishyanta, the father of Dama, is the son of Marutta, the fourteenth of the posterity of Disht́a or Nedisht́a.

IV.6Book IV, Chapter 6 · Sanskrit source · English source

Sanskrit

॥ अथ षष्ठोऽध्यायः ॥
(सोमवंशवर्णनम्)
मैत्रेय उवाच
सूर्यस्य वंश्या भगवन् कथिता भवता मम ।
सोमस्याप्यखिलान् वंश्याञ्छ्रोतुमिच्छामि पार्थिवान् ॥१॥
कीर्त्यते स्थिरकीर्तीनां येषामद्यापि सन्ततिः ।
प्रसादसुमुखस्तान् मे ब्रह्मन्नाख्यातुमर्हसि ॥२॥
पराशर उवाच
श्रूयतां मुनिशार्दूल वंशः प्रथिततेजसः ।
सोमस्यानुक्रमात् ख्याता यत्रोर्वीपतयोऽभवन् ॥३॥
अयं हि वंशः अतिबल-पराक्रम-द्युति-शील-चेष्टावद्भिः अतिगुणान्वितैः नहुष-ययाति-कार्तवीर्यार्जुनादिभिः भूपालैः अलङ्कृतः तमहं कथयामि श्रूयताम् ॥४॥
अखिलजगत्स्रष्टुर्भगवतो नारायणस्य नाभिसरोजसमुद्भवाब्जयोनेर्ब्रह्मणः पुत्रोऽत्रिः ॥५॥
अत्रेः सोमः ॥६॥
तं च भगवान् अब्जयोनिः अशेषौषधीद्विजनक्षत्राणाम् आधिपत्ये अभ्यषेचयत् ॥७॥
स च राजसूयमकरोत् ॥८॥
तत्प्रभावात् अत्युत्कृष्टाधिपत्याधिष्ठातृत्वात् च एनं मद आविवेश ॥९॥
मदावलेपाच्च सकलदेवगुरोः बृस्पतेः तारां नाम पत्नीं जहार ॥१०॥
बहुशश्च बृहस्पतिचोदितेन भगवता ब्रह्मणा चोद्यमानः सकलैश्च देवर्षिभिः याच्यमानोऽपि न मुमोच ॥११॥
तस्य चन्द्रस्य च बृहस्पतेः द्वेषात् उशना पार्ष्णिग्राहः अभूत् ॥१२॥
अङ्गिरसश्च सकाशात् उपलब्धविद्यो भगवान् रुद्रो बृहस्पतेः सहाय्यमकरोत् ॥१३॥
यतश्चोशना ततो जम्भकुम्भाद्याः समस्ता एव दैत्यदानवनिकाया महान्तमुद्यमं चक्रुः ॥१४॥
बृहस्पतेरपि सकलदेवसैन्ययुतः सहायः शक्रोऽभवत् ॥१५॥
एवं च तयोः अतीव उग्रसंग्रामः तारानिमित्तः तारकामयो नामाभूत् ॥१६॥
ततश्च समस्तशस्त्राणि असुरेषु रुद्रपुरोगमा देवा, देवेषु च अशेषदानवा मुमुचुः ॥१७॥
एवं देवासुराहवसंक्षोभक्षुब्धहृदयम् अशेषमेव जगत् ब्रह्माणं शरणं जगाम ॥१८॥
ततश्च भगवान् अब्जयोनिः अपि उशनसं शङ्करम् असुरान् देवांश्च निवार्य, बृहस्पतये ताराम् अदापयत् ॥१९॥
तां च अन्तःप्रसवाम् अवलोक्य बृहस्पतिरपि आह ॥२०॥
“नैष मम, क्षेत्रे भवत्या अन्यस्य सुतो धार्यः, समुत्सृज एनम्, अलमलम् अतिधार्ष्ट्येन” इति ॥२१॥
सा च तेन एवम् उक्ता अतिपतिव्रता भर्तृवचनानन्तरं तम् इषीकास्तम्बे गर्भम् उत्ससर्ज ॥२२॥
स च उत्सृष्टमात्र एव अतितेजसा देवानां तेजांसि आचिक्षेप ॥२३॥
बृहस्पतिम् इन्दुं च तस्य कुमारस्य अतिचारुतया साभिलाषौ दृष्ट्वा, देवाः समुत्पन्नसन्देहाः तारां पप्रच्छुः ॥२४॥
“सत्यं कथय अस्माकम् इति सुभगे सोमस्य, अथ वा बृहस्पतेः अयं पुत्र” इति ॥२५॥
एवं तैरुक्ता सा तारा ह्रिया किञ्चिन्नोवाच ॥२६॥
बहुशोऽप्यभिहिता यदासौ देवेभ्यो नाचचक्षे, ततः स कुमारः तां शप्तुम् उद्यतः प्राह ॥२७॥
“दुष्टेऽम्ब कस्मान्मम तातं नाख्यासि ॥२८॥
अद्यैव ते व्यलीकलज्जावत्याः तथा शास्तिम् अहं करोमि ॥२९॥
यथा च नैवम् अद्यापि अतिमन्थरवचना भविष्यसि” इति ॥३०॥
अथ भगवान् पितामहः तं कुमारं सन्निवार्य स्वयमपृच्छत् तां ताराम् ॥३१॥
“कथय वत्से कस्यायमात्मजः सोमस्य वा बृहस्पतेर्वा” इत्युक्ता लज्जमानाह “सोमस्य” इति ॥३२॥
ततः प्रस्फुरद्-उच्छ्वासित-अमल-कपोल-कान्तिः भगवान् उडुपतिः कुमारमालिङ्ग्य “साधु साधु वत्स प्राज्ञोऽसि” इति ‘बुध’ इति तस्य च नाम चक्रे ॥३३॥
तदाख्यातमेवैतत्, स च यथा इलायाम् आत्मजं पुरूरवसम् उत्पादयामास ॥३४॥
पुरूरवास्तु अतिदानशीलोऽतियज्वा अतितेजस्वी । यं सत्यवादिनम् अतिरूपवन्तं मनस्विनं “मित्रावरुणशापात् मानुषे लोके मया वस्तव्यम्” इति कृतमतिः ऊर्वशी ददर्श ॥३५॥
दृष्टमात्रे च तस्मिन् अपहाय मानमशेषमपास्य स्वर्गसुखाभिलाषं तन्मनस्का भूत्वा तमेव उपतस्थे ॥३६॥
सोऽपि च ताम् अतिशयित-सकल-लोक-स्त्री-कान्ति-सौकुमार्य-लावण्य-गति-विलास-हासादि-गुणाम् अवलोक्य तदायत्तचित्तवृत्तिः बभूव ॥३७॥
उभयमपि तन्मनस्कम् अनन्यदृष्टि परित्यक्तसमस्तान्यप्रयोजनम् अभूत् ॥३८॥
राजा तु प्रागल्भ्यात् तामाह ॥३९॥
“सुभ्रु त्वामहमभिकामोऽस्मि, प्रसीद अनुरागमुद्वह” इत्युक्ता लज्जावखण्डितम् उर्वशी तं प्राह ॥४०॥
“भवत्वेवं यदि मे समयपरिपालनं भवान् करोति” इत्याख्याते पुनरपि तामाह ॥४१॥
“आख्याहि मे समयम्” इति ॥४२॥
अथ पृष्टा पुनरप्यब्रवीत् ॥४३॥
“शयनसमीपे ममोरणकद्वयं पुत्रभूतं नापनेयम् ॥४४॥
भवांश्च मया न नग्नो द्रष्टव्यः ॥४५॥
घृतमात्रं च ममाहार” इति ॥४६॥
“एवमेव” इति भूपतिरप्याह ॥४७॥
तया सह स चावनिपतिरलकायां चैत्ररथादिवनेषु अमलपद्मखण्डेषु मानसादिसरस्सु अतिरमणीयेषु रममाणः, षष्टिवर्षसहस्राणि अनुदिनप्रवर्धमानप्रमोदः अनयत् ॥४८॥
उर्वशी च तदुपभोगात् प्रतिदिनप्रवर्धमानानुरागा अमरलोकवासेऽपि न स्पृहां चकार ॥४९॥
विना चोर्वश्या सुरलोकोऽप्सरसां सिद्धगन्धर्वाणां च नातिरमणीयोऽभवत् ॥५०॥
ततश्चोर्वशीपुरूरवसोः समयविद्विश्वावसुः गन्धर्वसमवेतो निशि शयनाभ्याशात् एकमुरणकं जहार ॥५१॥
तस्याकाशे नीयमानस्योर्वशी शब्दमशृणोत् ॥५२॥
एवमुवाच च “ममानाथायाः पुत्रः केनापह्रियते, कं शरणमुपयामि” इति ॥५३॥
तदाकर्ण्य राजा “मां नग्नं देवी वीक्ष्यति” इति न ययौ ॥५४॥
अथ अन्यमपि उरणकम् आदाय गन्धर्वा ययुः ॥५५॥
तस्यापि अपह्रियमाणस्य आकर्ण्य शब्दमाकाशे पुनरपि “अनाथास्मि अहम् अभर्तृका कापुरुषाश्रया” इत्यार्तराविणी बभूव ॥५६॥
राजापि अमर्षवशात् अन्धकारमेतदिति खड्गमादाय “दुष्ट दुष्ट हतोऽसि” इति व्याहरन् अभ्यधावत् ॥५७॥
तावच्च गन्धर्वैरपि अतीवोज्ज्वला विद्युज्जनिता ॥५८॥
तत्प्रभया चोर्वशी राजानम् अपगताम्बरं दृष्ट्वा अपवृत्तसमया तत्क्षणादेव अपक्रान्ता ॥५९॥
परित्यज्य तावप्युरणकौ गन्धर्वाः सुरलोकम् उपगताः ॥६०॥
राजापि च तौ मेषावादाय अतिहृष्टमनाः स्वशयनमायातो नोर्वशीं ददर्श ॥६१॥
तां चापश्यन् व्यपगताम्बर एव उन्मत्तरूपो बभ्राम ॥६२॥
कुरुक्षेत्रे च अम्भोजसरसि अन्याभिः चतसृभिः अप्सरोभिः समवेताम् उर्वशीं ददर्श ॥६३॥
ततश्च उन्मत्तरूपो “जाये हे तिष्ठ, मनसि घोरे तिष्ठ, वचसि कपटिके तिष्ठ” इत्येवम् अनेकप्रकारं सूक्तमवोचत् ॥६४॥
आह चोर्वशी ॥६५॥
“महाराज अलमनेन अविवेकचेष्टितेन ॥६६॥
अन्तर्वत्नी अहम् । अब्दान्ते भवतात्र आगन्तव्यम् । कुमारस्ते भविष्यति । एकां च निशामहं त्वया सह वत्स्यामि” इत्युक्तः प्रहृष्टः स्वपुरं जगाम ॥६७॥
तासां चाप्सरसाम् उर्वशी कथयामास ॥६८॥
“अयं स पुरुषोत्कृष्टो येन अहमेतावन्तं कालम् अनुरागाकृष्टमानसा सहोषिता” इति ॥६९॥
एवमुक्ताः ताः च अप्सरस ऊचुः ॥७०॥
“साधु साध्वस्य रूपम् । अप्यनेन सह अस्माकमपि सर्वकालमास्या भवेद्” इति ॥७१॥
अब्दे च पूर्णे स राजा तत्राजगाम ॥७२॥
कुमारं च आयुषम् अस्मै च उर्वशी ददौ ॥७३॥
दत्त्वा चैकां निशां तेन राज्ञा सहोषित्वा, पञ्च पुत्रोत्पत्तये गर्भम् अवाप ॥७४॥
उवाच एनं राजानम् “अस्मत्प्रीत्या महाराजाय सर्व एव गन्धर्वा वरदाः संवृत्ताः । व्रियतां च वर” इति ॥७५॥
आह च राजा ॥७६॥
“विजितसकलारातिः अविहतेन्द्रियसामर्थ्यो बन्धुमान् अमितबलकोशोऽस्मि, नान्यदस्माकम् उर्वशीसालोक्यात् प्राप्तव्यमस्ति, तदहमनया सहोर्वश्या कालं नेतुम् अभिलषामि” इत्युक्ते गन्धर्वा राज्ञेऽग्निस्थालीं ददुः ॥७७॥
ऊचुश्चैनम् “अग्निमाम्नायानुसारी भूत्वा, त्रिधा कृत्वा, उर्वशीसलोकतामनोरथम् उद्दिश्य सम्यग्यजेथाः । ततोऽवश्यम् अभिलषितम् अवाप्स्यति” इत्युक्तः तामग्निस्थालीम् आदाय जगाम ॥७८॥
अन्तरटव्याम् अचिन्तयत् “अहो मेऽतीव मूढता किमहम् अकरवम् ॥७९॥
वह्निस्थाली मयैषा आनीता न उर्वशी” इति ॥८०॥
अथ एनाम् अटव्यामेव अग्निस्थालीं तत्याज स्वपुरं च जगाम ॥८१॥
व्यतीतेऽर्धरात्रे विनिद्रश्च अचिन्तयत् ॥८२॥
“मम उर्वशीसालोक्यप्राप्त्यर्थम् अग्निस्थाली गन्धर्वैः दत्ता । सा च मया अटव्यां परित्यक्ता ॥८३॥
तदहं तत्र तदाहरणाय यास्यामि” इत्युत्थाय तत्राप्युपगतो न अग्निस्थालीम् अपश्यत् ॥८४॥
शमीगर्भं च अश्वत्थम् अग्निस्थालीस्थाने दृष्ट्वा अचिन्तयत् ॥८५॥
“मयात्र अग्निस्थाली निक्षिप्ता सा च अश्वत्थः शमीगर्भोऽभूत् ॥८६॥
तदेनमेव अहम् अग्निरूपमादाय, स्वपुरम् अभिगम्य, अरणीं कृत्वा, तदुत्पन्नाग्नेः उपास्तिं करिष्यामि” इति ॥८७॥
एवमेव स्वपुरमभिगम्य अरणिं चकार ॥८८॥
तत्प्रमाणं चाङ्गुलैः कुर्वन् गायत्रीमपठत् ॥८९॥
पठतश्च अक्षरसङ्ख्यानि एव अङ्गुलानि अरणी अभवत् ॥९०॥
तत्राग्निं निर्मथ्य, अग्नित्रयम् आम्नायानुसारी भूत्वा जुहाव ॥९१॥
उर्वशीसालोक्यं फलम् अभिसन्धितवान् ॥९२॥
तेनैव च अग्निविधिना बहुविधान् यज्ञान् इष्ट्वा, गान्धर्वलोकान् अवाप्य, उर्वश्या सह अवियोगम् अवाप ॥९३॥
एकोऽग्निः आदौ अभवत्, एकेन त्वत्र मन्वन्तरे त्रेधा प्रवर्तिताः ॥९४॥
॥ इति श्रीविष्णुमहापुराणे चतुर्थांशे षष्ठोऽध्यायः ॥

English Wilson 1840

CHAP. VI.

Kings of the lunar dynasty. Origin of Soma, or the moon: he carries off Tárá, the wife of Vrihaspati: war between the gods and Asuras in consequence: appeased by Brahmá. Birth of Budha: married to Ilá, daughter of Vaivaswata. Legend of his son Pururavas, and the nymph Urvaśí: the former institutes offerings with fire: ascends to the sphere of the Gandharbas.

MAITREYA.--You have given me, reverend preceptor, an account of the kings of the dynasty of the sun: I am now desirous to hear a description of the princes who trace their lineage from the moon, and whose race is still celebrated for glorious deeds. Thou art able to relate it to me, Brahman, if thou wilt so favour me.

PARÁŚARA.--You shall hear from me, Maitreya, an account of the illustrious family of the moon, which has produced many celebrated rulers of the earth; a race adorned by the regal qualities of strength, valour, magnificence, prudence, and activity; and enumerating amongst its monarchs Nahusha, Yayáti, Kártavíryárjuna, and others equally renowned. That race will I describe to you: do you attend.

Atri was the son of Brahmá, the creator of the universe, who sprang from the lotus that grew from the navel of Náráyańa. The son of Atri was Soma ¹ (the moon), whom Brahmá installed as the sovereign of plants, of Brahmans, and of the stars. Soma celebrated the Rájasúya sacrifice, and from the glory thence acquired, and the extensive dominion with which he had been invested, he became arrogant and licentious, and carried off Tárá, the wife of Vrihaspati, the preceptor of the gods. In vain Vrihaspati sought to recover his bride; in vain Brahmá commanded, and the holy sages remonstrated; Soma refused to relinquish her. Uśanas, out of enmity to Vrihaspati, took part with Soma. Rudra, who had studied under Angiras, the father of Vrihaspati, befriended his

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fellow-student. In consequence of Uśanas, their preceptor, joining Soma, Jambha, Kujambha, and all the Daityas, Dánavas, and other foes of the gods, came also to his assistance; whilst Indra and all the gods were the allies of Vrihaspati.

Then there ensued a fierce contest, which, being on account of Táraká (or Tárá), was termed the Tárakámaya or Táraká war. In this the gods, led by Rudra, hurled their missiles on the enemy; and the Daityas with equal determination assailed the gods. Earth, shaken to her centre by the struggle between such foes, had recourse to Brahmá for protection; on which he interposed, and commanding Uśanas with the demons and Rudra with the deities to desist from strife, compelled Soma to restore Tárá to her husband. Finding that she was pregnant, Vrihaspati desired her no longer to retain her burden; and in obedience to his orders she was delivered of a son, whom she deposited in a clump of long Munja grass. The child, from the moment of its birth, was endued with a splendour that dimmed the radiance of every other divinity, and both Vrihaspati and Soma, fascinated by his beauty, claimed him as their child. The gods, in order to settle the dispute, appealed to Tárá; but she was ashamed, and would make no answer. As she still continued mute to their repeated applications, the child became incensed, and was about to curse her, saying, "Unless, vile woman, you immediately declare who is my father, I will sentence you to such a fate as shall deter every female in future from hesitating to speak the truth." On this, Brahmá again interfered, and pacified the child; and then, addressing Tárá, said, "Tell me, daughter, is this the child of Vrihaspati, or of Soma?" "Of Soma," said Tárá, blushing. As soon as she had spoken, the lord of the constellations, his countenance bright, and expanding with rapture, embraced his son, and said, "Well done, my boy; verily thou art wise:" and hence his name was Budha ².

p. 394

It has already been related how Budha begot Purúravas by Ilá. Purúravas ³ was a prince renowned for liberality, devotion, magnificence, and love of truth, and for personal beauty. Urvaśí having incurred the imprecation of Mitra and Varuńa, determined to take up her abode in the world of mortals; and descending accordingly, beheld Purúravas. As soon as she saw him she forgot all reserve, and disregarding the delights of Swarga, became deeply enamoured of the prince. Beholding her infinitely superior to all other females in grace, elegance, symmetry, delicacy, and beauty, Pururavas was equally fascinated by Urvaśí: both were inspired by similar sentiments, and mutually feeling that each was every thing to the other, thought no more of any other object. Confiding in his merits, Purúravas addressed the nymph, and said, "Fair creature, I love you; have compassion on me, and return my affection." Urvaśí, half averting her face through modesty, replied, "I will do so, if you will observe the conditions I have to propose." "What are they?" inquired the prince; "declare them." "I have two rams," said the nymph, "which I love as children; they must be kept near my bedside, and never suffered to be carried away: you must also take care never to he seen by me undressed; and clarified butter alone must be my food." To these terms the king readily gave assent.

After this, Purúravas and Urvaśí dwelt together in Alaká, sporting amidst the groves and lotus-crowned lakes of Chaitraratha, and the other forests there situated, for sixty-one thousand years ⁴. The love of

p. 395

[paragraph continues] Purúravas for his bride increased every day of its duration; and the affection of Urvaśí augmenting equally in fervour, she never called to recollection residence amongst the immortals. Not so with the attendant spirits at the court of Indra; and nymphs, genii, and quiristers, found heaven itself but dull whilst Urvaśí was away. Knowing the agreement that Urvaśí had made with the king, Viśwavasu was appointed by the Gandharbas to effect its violation; and he, coming by night to the chamber where they slept, carried off one of the rams. Urvaśí was awakened by its cries, and exclaimed, Ah me! who has stolen one of my children? Had I a husband, this would not have happened! To whom shall I apply for aid?" The Rájá overheard her lamentation, but recollecting that he was undressed, and that Urvaśí might see him in that state, did not move from the couch. Then the Gandharbas came and stole the other ram; and Urvaśí, hearing it bleat, cried out that a woman had no protector who was the bride of a prince so dastardly as to submit to this outrage. This incensed Purúravas highly, and trusting that the nymph would not see his person, as it was dark, he rose, and took his sword, and pursued the robbers, calling upon them to stop, and receive their punishment. At that moment the Gandharbas caused a flash of brilliant lightning to play upon the chamber, and Urvaśí beheld the king undressed: the compact was violated, and the nymph immediately disappeared. The Gandharbas, abandoning the rams, departed to the region of the gods.

Having recovered the animals, the king returned delighted to his couch, but there he beheld no Urvaśí; and not finding her any where, he wandered naked over the world, like one insane. At length coming to Kurukshetra, he saw Urvaśí sporting with four other nymphs of heaven in a lake beautified with lotuses, and he ran to her, and called her his wife, and wildly implored her to return. "Mighty monarch," said the nymph, "refrain from this extravagance. I am now pregnant: depart at present, and come hither again at the end of a year, when I will deliver to you a son, and remain with you for one night." Purúravas, thus comforted, returned to his capital. Urvaśí said to her companions, "This prince is a most excellent mortal: I lived with him

p. 396

long and affectionately united." "It was well done of you," they replied; "he is indeed of comely appearance, and one with whom we could live happily for ever."

When the year had expired, Urvaśí and the monarch met at Kurukshetra, and she consigned to him his first-born Áyus; and these annual interviews were repeated, until she had borne to him five sons. She then said to Purúravas, "Through regard for me, all the Gandharbas have expressed their joint purpose to bestow upon my lord their benediction: let him therefore demand a boon." The Rájá replied, "My enemies are all destroyed, my faculties are all entire; I have friends and kindred, armies and treasures: there is nothing which I may not obtain except living in the same region with my Urvaśí. My only desire therefore is, to pass my life with her." When he had thus spoken, the Gandharbas brought to Purúravas a vessel with fire, and said to him, "Take this fire, and, according to the precepts of the Vedas, divide it into three fires; then fixing your mind upon the idea of living with Urvaśí, offer oblations, and you shall assuredly obtain your wishes." The Rájá took the brasier, and departed, and came to a forest. Then he began to reflect that he had committed a great folly in bringing away the vessel of fire instead of his bride; and leaving the vessel in the wood, he went disconsolate to his palace. In the middle of the night he awoke, and considered that the Gandharbas had given him the brasier to enable him to obtain the felicity of living with Urvaśí, and that it was absurd in him to have left it by the way. Resolving therefore to recover it, he rose, and went to the place where he had deposited the vessel; but it was gone. In its stead he saw a young Aśwattha tree growing out of a Śami plant, and he reasoned with himself, and said, "I left in this spot a vessel of fire, and now behold a young Aśwattha tree growing out of a Śami plant. Verily I will take these types of fire to my capital, and there, having engendered fire by their attrition, I will worship it." Having thus determined, he took the plants to his city, and prepared their wood for attrition, with pieces of as many inches long as there are syllables in the Gayatrí: he recited that holy verse, and rubbed together sticks of as many inches as he recited syllables in the

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[paragraph continues] Gayatrí ⁵. Having thence elicited fire, he made it threefold, according to the injunctions of the Vedas, and offered oblations with it, proposing as the end of the ceremony reunion with Urvaśí. In this way, celebrating many sacrifices agreeably to the form in which offerings are presented with fire, Purúravas obtained a seat in the sphere of the Gandharbas, and was no more separated from his beloved. Thus fire, that was at first but one, was made threefold in the present Manwantara by the son of Ilá ⁶.

Translator’s notes (6)

The Váyu says the essence of Soma (Somatwa) issued from the eyes of Atri, and impregnated the ten quarters. The Bhágavata says merely that Soma was born from the eyes of Atri. The Bráhma P. and Hari V. give a grosser name to the effusion.
'He who knows.' Much erroneous speculation has originated in confounding this Budha, the son of Soma, and regent of the planet Mercury, 'he who knows,' the intelligent, with Buddha, any deified mortal, or 'he by whom truth is known;' or, as individually applicable, Gautama or Śákya, son of the Raja Śuddhodana, by p. 394 whom the Buddhists themselves aver their doctrines were first promulgated. The two characters have nothing in common, and the names are identical only when one or other is misspelt.
The story of Purúravas is told much in the same strain as follows, though with some variations, and in greater or less detail, in the Váyu, Matsya, Vámana, Padma, and Bhágavata Puráńas. It is also referred to in the Mahábhárata, vol. I. p. 113. It is likewise the subject of the Vikrama and Urvaśí of Kálídása, in which drama the incidents offensive to good taste are not noticed. See Hindu Theatre, vol. I. p. 587. The Matsya Puráńa, besides this story, which is translated in the introduction to the drama, has in another part, c. 94, an account of a Purúravas, who, in the Chákshusha Manwantara, was king of Mad́ra, and who by the worship of Vishńu obtained a residence with the Gandharbas.
One copy has sixty-one years; the Bráhma P. and Hari V. have fifty-nine: one period is as likely as the other.
It does not appear why this passage is repeated. The length of the sticks, conformably to the number of syllables in the usual form of the Gayatrí, would be twenty-four inches. The Bhágavata attaches to the operation a piece of mysticism of a Tántrika origin: Purúravas, whilst performing the attrition, mentally identifies himself and Urvaśí with the two sticks, and repeats the Mantra, ###.
The division of one fire into three is ascribed to Purúravas by the Mahábhárata and the rest. The commentator on the former specifies them as the Gárhapatya, Dakshińa, and Áhavaníya, which Sir Wm. Jones, Manu, II. 231, renders nuptial, ceremonial, and sacrificial fires; or rather, 1. household, that which is perpetually maintained by a householder; 2. a fire for sacrifices, placed to the south of the rest; and 3. a consecrated fire for oblations; forming the Tretágni, or triad of sacred fires, in opposition to the Laukika, or merely temporal ones. To Purúravas it would appear the triple arrangement was owing; but there are some other curious traditions regarding him, which indicate his being the author of some important innovations in the Hindu ritual. The Bhágavata says, that before his time there was but one Veda, one caste, one fire, and one god, Náráyańa; and that, in the beginning of the Treta age, Purúravas made them all 'three:' that is, according to the commentator, the ritual was then instituted: The Matsya P. has an account of this prince's going to the orbit of the sun and moon at every conjunction, when oblations to progenitors are to be offered, as if obsequial rites had originated with Purúravas. The Mahábhárata states some still more remarkable particulars. 'The glorious Purúravas, endowed, although a mortal, with the properties of a deity, governing the thirteen islands of the ocean, engaged in hostilities with the Brahmans in the pride of his strength, and seized their jewels, as they exclaimed against his oppression. Sanatkumára came from the sphere of Brahmá to teach him the rules of duty, but Purúravas did not accept his instructions, and the king, deprived of understanding by the pride of his power, and actuated by avarice, was therefore ever accursed by the offended great sages, and was destroyed.'

IV.7Book IV, Chapter 7 · Sanskrit source · English source

Sanskrit

॥ अथ सप्तमोऽध्यायः ॥
(जह्नोः वंशकथनम्)
श्रीपराशर उवाच
तस्यापि आयुः धीमानम् अमावसुः विश्वावसुः श्रुतायुः शतायुः अयुतायुः इति संज्ञाः षट् पुत्रा अभवन् ॥१॥
तथा अमावसोः भीमनामा पुत्रोऽभवत् ॥२॥
भीमस्य काञ्चनः, काञ्चनात् सुहोत्रः तस्यापि जह्नुः ॥३॥
योऽसौ यज्ञवाटमखिलं गङ्गाम्भसाप्लावितम् आलोक्य, क्रोधसंरक्तलोचनो भगवन्तं यज्ञपुरुषमात्मनि परमेण समाधिना समारोप्य, अखिलामेव गङ्गामपिबत् ॥४॥
अथैनं देवर्षयः प्रसादयामासुः ॥५॥
दुहितृत्वे चास्य गङ्गाम् अनयन् ॥६॥
जह्नोश्च सुमन्तः नाम पुत्रोऽभवत् ॥७॥
तस्यापि अजकः, ततो बलाकाश्वः, तस्मात् कुशः, तस्यापि कुशाम्ब-कुशनाभा-अधूर्तरजसो वसुश्चेति चत्वारः पुत्रा बभूवुः ॥८॥
तेषां कुशाम्बः “शक्रतुल्यो मे पुत्रो भवेत्” इति तपश्चकार ॥९॥
तं च उग्रतपसम् अवलोक्य, “मा भवतु अन्योऽस्मत्तुल्यवीर्य” इति आत्मनैव अस्य इन्द्रः पुत्रत्वम् अगच्छत् ॥१०॥
स गाधिर्नाम पुत्रः कौशिकोऽभवत् ॥११॥
गाधिश्च सत्यवतीं कन्यामजनयत् ॥१२॥
तां च भार्गव ऋचीको वव्रे ॥१३॥
गाधिरपि अतिरोषणाय अतिवृद्धाय ब्राह्मणाय दातुम् अनिच्छन् एकतः श्यामकर्णानाम् इन्दुवर्चसाम् अनिलरंहसाम् अश्वानां सहस्रं कन्याशुल्कम् अयाचत ॥१४॥
तेनापि ऋषिणा वरुणसकाशात् उपलभ्य अश्वतीर्थोत्पन्नं तादृशाश्वसहस्रं दत्तम् ॥१५॥
ततः ताम् ऋचीकः कन्याम् उपयेमे ॥१६॥
ऋचीकश्च तस्याः चरुम् अपत्यार्थं चकार ॥१७॥
तत्प्रसादितश्च तन्मात्रे क्षत्रवरपुत्रोत्पत्तये चरुमपरं साधयामास ॥१८॥
“एष चरुः भवत्या, अयमपरः चरुः त्वन्मात्रा सम्यगुपयोज्य” इत्युक्त्वा वनं जगाम ॥१९॥
उपयोगकाले च तां माता सत्यवतीमाह ॥२०॥
“पुत्रि, सर्व एव आत्मपुत्रम् अतिगुणम् अभिलषति, न आत्म-जाया-भ्रातृ-गुणेषु अतीव आदृतो भवतीति ॥२१॥
अतोऽर्हसि ममात्मीयं चरुं दातुं मदीयं चरुम् आत्मना उपयोक्तुम् ॥२२॥
मत्पुत्रेण हि सकलभूमण्डलपरिपालनं कार्यं, कियद्वा ब्राह्मणस्य बलवीर्यसम्पदा” इत्युक्ता सा स्वचरुं मात्रे दत्तवती ॥२३॥
अथ वनादागत्य सत्यवतीम् ऋषिरपश्यत् ॥२४॥
आह चैनाम् “अतिपापे, किमिदमकार्यं भवत्या कृतमतिरौद्रं ते वपुर्लक्ष्यते ॥२५॥
नूनं त्वया त्वन्मातृसात्कृतः चरुः उपयुक्तो न युक्तमेतत् ॥२६॥
मया हि तत्र चरौ सकलैश्वर्यवीर्यशौर्यबलसम्पद् आरोपिता त्वदीयचरौ अपि अखिलशान्तिज्ञानतितिक्षादिब्राह्मणगुणसम्पत् ॥२७॥
तच्च विपरीतं कुर्वत्याः तव अतिरौद्रास्त्रधारणपालननिष्ठः क्षत्रियाचारः पुत्रो भविष्यति, तस्याश्च उपशमरुचिः ब्राह्मणाचार” इत्याकर्ण्यैव सा तस्य पादौ जग्राह ॥२८॥
प्रणिपत्य चैनमाह ॥२९॥
“भगवन् मया एतदज्ञानादनुष्ठितं, प्रसादं मे कुरु, मैवंविधः पुत्रो भवतु, काममेवंविधः पौत्रो भवतु” इत्युक्ते मुनिरप्याह ॥३०॥
“एवमस्तु” इति ॥३१॥
अनन्तरञ्च सा जमदग्निम् अजीजनत् ॥३२॥
तन्माता च विश्वामित्रं जनयामास ॥३३॥
सत्यवत्यपि कौशिकी नाम नदी अभवत् ॥३४॥
जमदग्निः इक्ष्वाकुवंशोद्भवस्य रेणोः तनयां रेणुकाम् उपयेमे ॥३५॥
तस्यां चाशेषक्षत्रहन्तारं परशुरामसंज्ञं भगवतः सकललोकगुरोः नारायणस्यांशं जमदग्निः अजीजनत् ॥३६॥
विश्वामित्रपुत्रस्तु भार्गव एव शुनश्शेपो देवैर्दत्तः, ततश्च देवरातनामाभवत् ॥३७॥
ततश्च अन्ये मधुच्छन्दो धनञ्जयकृतदेवाष्टक-कच्छप-हारीतकाख्याः विश्वामित्रपुत्राः बभूवुः ॥३८॥
तेषां च बहूनि कौशिकगोत्राणि ऋष्यन्तरेषु विवाह्यानि अभवन् ॥३९॥
॥ इति श्रीविष्णुमहापुराणे चतुर्थांशो सप्तमोऽध्यायः ॥

English Wilson 1840

CHAP. VII.

Sons of Purúravas. Descendants of Amávasu. Indra born as Gádhí. Legend of Richíka and Satyavatí. Birth of Jamadagni and Viśwámitra. Paraśuráma the son of the former. (Legend of Paraśuráma.) Sunahśephas and others the sons of Viśwámitra, forming the Kauśika race.

PURÚRAVAS had six sons, Áyus, Dhímat, Amávasu, Viśwavasu, Śatáyus, and Śrutáyus ¹. The son of Amávasu was Bhíma ²; his son was Kánchana ³; his son was Suhotra ⁴, whose son was Jahnu. This prince, whilst performing a sacrifice, saw the whole of the place overflowed by the waters of the Ganges. Highly offended at this intrusion, his eyes red with anger, he united the spirit of sacrifice with himself, by the power of his devotion, and drank up the river. The gods and sages upon this came to him, and appeased his indignation, and reobtained Gangá from him, in the capacity of his daughter (whence she is called Jáhnaví) ⁵.

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The son of Jahnu was Sumantu ⁶; his son was Ajaka; his son was Valákáśwa ⁷; his son was Kuśá ⁸, who had four sons, Kuśámba, Kuśanábha, Amúrttaya, and Amávasu ⁹. Kuśámba, being desirous of a son, engaged in devout penance to obtain one who should be equal to Indra. Observing the intensity of his devotions, Indra was alarmed lest a prince of power like his own should be engendered, and determined therefore to take upon himself the character of Kuśámba's son ¹⁰. He was accordingly born as Gádhi, of the race of Kuśa (Kauśika). Gádhi had a daughter named Satyavatí. Richíka, of the descendants of Bhrigu, demanded her in marriage. The king was very unwilling to give his daughter to a peevish old Brahman, and demanded of him, as the nuptial present, a thousand fleet horses, whose colour should be white, with one black ear. Richíka having propitiated Varuńa, the god of ocean, obtained from him, at the holy place called Aśwatírtha, a thousand such steeds; and giving them to the king, espoused his daughter ¹¹.

In order to effect the birth of a son, Richíka ¹² prepared a dish of rice, barley, and pulse, with butter and milk, for his wife to eat; and at her

p. 400

request he consecrated a similar mixture for her mother, by partaking of which she should give birth to a prince of martial prowess. Leaving both dishes with his wife, after describing particularly which was intended for her, and which for her mother, the sage went forth to the forests. When the time arrived for the food to be eaten, the queen said to Satyavatí, "Daughter, all persons wish their children to be possessed of excellent qualities, and would be mortified to see them surpassed by the merits of their mother's brother. It will be desirable for you, therefore, to give me the mess your husband has set apart for you, and to eat of that intended for me; for the son which it is to procure me is destined to be the monarch of the whole world, whilst that which your dish would give you must be a Brahman, alike devoid of affluence, valour, and power." Satyavatí agreed to her mother's proposal, and they exchanged messes.

When Richíka returned home, and beheld Satyavatí, he said to her, "Sinful woman, what hast thou done! I view thy body of a fearful appearance. Of a surety thou hast eaten the consecrated food which was prepared for thy mother: thou hast done wrong. In that food I had infused the properties of power and strength and heroism; in thine, the qualities suited to a Brahman, gentleness, knowledge, and resignation. In consequence of having reversed my plans, thy son shall follow a warrior's propensities, and use weapons, and fight, and slay. Thy mother's son shall be born with the inclinations of a Brahman, and be addicted to peace and piety." Satyavatí, hearing this, fell at her husband's feet, and said, "My lord, I have done this thing through ignorance; have compassion on me; let me not have a son such as thou hast foretold: if such there must be, let it be my grandson, not my son." The Muni, relenting at her distress, replied, "So let it be." Accordingly in due season she gave birth to Jamadagni; and her mother brought forth Viswamitra. Satyavatí afterwards became the Kauśikí river ¹³. Jamadagni married Reńuká, the daughter of Reńú, of the

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family of Ikshwáku, and had by her the destroyer of the Kshatriya race, Paraśuráma, who was a portion of Náráyańa, the spiritual guide of the universe ¹⁴.

Translator’s notes (14)

Considerable variety prevails in these names, and the Matsya, Padma, Bráhma, and Agni enumerate eight. The lists are as follows:

Mahábhárata.	Matsya.	Agni.	Kúrma.	Bhágavata.
Áyus	Áyus	Áyus	Áyus	Áyus
Dhímat	Dhritimat	Dhímat	Máyus	Śrutáyus
Amávasu	Vasu	Vasu	Amáyus	Satyáyus
Drid́háyus	Drid́háyus	Uśráyus	Viśwáyus	Ráya
Vanáyus	Dhanáyus	Antáyus	Śatáyus	Vijaya
Śatáyus	Śatáyus	Śatáyus	Śrutáyus	Jaya
	Aśwáyus	Ritáyus
	Divijáta	Divijáta.

Mahábhárata.

Matsya.

Agni.

Kúrma.

Bhágavata.

Áyus

Dhímat

Dhritimat

Dhímat

Máyus

Śrutáyus

Amávasu

Vasu

Amáyus

Satyáyus

Drid́háyus

Uśráyus

Viśwáyus

Ráya

Vanáyus

Dhanáyus

Antáyus

Śatáyus

Vijaya

Śatáyus

Śrutáyus

Jaya

Aśwáyus

Ritáyus

Divijáta

Divijáta.

[paragraph continues] The list of the Bráhma is that of the Mahábhárata, with the addition of Śatáyus and Viśwáyus; and the Padma agrees with the Matsya.

Son of Vijaya: Bhágavata. This line of princes is followed only in our text, the Váyu, Bráhma, and Hari V., and the Bhágavata.
Kánchanaprabha: Bráhma.
Hotraka: Bhágavata.
The Bráhma P. and Hari V. add of this prince, that he was the husband of Káverí, the daughter of Yuvanáśwa, who by the imprecation of her husband became the Káverí river: another indication of the Dakshina origin of these works. The p. 399 Hari V. has another Jahnu, to whom it gives the same spouse, as we shall hereafter see.
Sunuta: Bráhma. Puru: Bhágavata.
Valaka: Bráhma. Ajaka: Bhágavata.
The Bráhma P. and Hari V. add that Kúśa was in alliance with the Pahlavas and foresters.

Our authorities differ as to these names:

Váyu.	Bráhma and Hari V.	Bhágavata.
Kuśáśwa or, Kuśasthamba	Kuśáśwa	Kuśámba
Kuśanábha	Kuśanábha	Kuśanábha
Amurttarayasa	Amurttimat	Amurttaraya
Vasu	Kuśika	Vasu.

Váyu.

Bráhma and Hari V.

Bhágavata.

Kuśáśwa or,
Kuśasthamba

Kuśáśwa

Kuśámba

Kuśanábha

Amurttarayasa

Amurttimat

Amurttaraya

Vasu

Kuśika

Vasu.

[paragraph continues] The Rámáyańa has Kuśámba, Kuśanábha, Amurttarayasa, and Vasu; and makes them severally the founders of Kauśámbi, of Mahodaya (which afterwards appears the same as Kanoj), Dharmárańya, and Girivraja; the latter being in the mountainous part of Magadhá. I. s. 29.

The Bráhma and Hari V. make Gádhi the son of Kuśika; the Váyu and Bhágavata, of Kuśánaba; the Rámáyańa, of Kuśanábha.
The Rámáyańa notices the marriage, but has no legend. The Mahábhárata, Vans P., has a rather more detailed narration, but much the same as in the text. According to the commentator, Aśwatírtha is in the district of Kanoj; perhaps at the confluence of the Kálanadí with the Ganges. The agency of the god of Ocean in procuring horses, is a rather curious additional coincidence between Varuńa and Neptune.
In the Mahábhárata, Bhrigu, the father of Richíka, prepares the Charu.
So the Rámáyańa, after stating that Satyavatí followed her husband in death, adds, that she became the Kauśikí river; the Cosi, which, rising in Nepal, flows through Puraniya into the Ganges, opposite nearly to Rájamahal.
The text omits the story of Paraśuráma, but as the legend makes a great figure in the Vaishńava works in general, I have inserted it from the Mahábhárata, where it is twice related, once in the Vana Parva, and once in the Rájadharma section of the Śánti Parva. It is told also at length in the ninth book of the Bhágavata, in the Padma and Agni Puráńas, &c.

IV.8Book IV, Chapter 8 · Sanskrit source · English source

Sanskrit

॥ अथ अष्टमोऽध्यायः ॥
(काश्यवंशवर्णनम्)
श्रीपराशर उवाच
पुरूरवसो ज्येष्ठः पुत्रो यस्त्वायुर्नामा स राहोर्दुहितरमुपयेमे ॥१॥
तस्यां च पञ्च पुत्रान् उत्पादयामास ॥२॥
नहुष-क्षत्रवृद्ध-रम्भ-रजिसंज्ञाः तथैव अनेनाः पञ्चमः पुत्रोऽभूत् ॥३॥
क्षत्रवृद्धात्सुहोत्रः पुत्रोऽभवत् ॥४॥
काश्य-काश-गृत्समदाः त्रयस्तस्य पुत्रा बभूवुः ॥५॥
गृत्समदस्य शौनकः चातुर्वर्ण्यप्रवर्तयिताऽभूत् ॥६॥
काश्यस्य काशेयः काशिराजः, तस्मात् राष्ट्रः, राष्ट्रस्य दीर्घतपाः पुत्रोऽभवत् ॥७॥
धन्वन्तरिस्तु दीर्घतपसः पुत्रोऽभवत् ॥८॥
स हि संसिद्ध-कार्य-करणः सकलसम्भूतिषु अशेषज्ञानविद् भगवता नारायणेन च अतीतसम्भूतौ तस्मै वरो दत्तः ॥९॥
“काशीराजगोत्रेऽवतीर्य त्वमष्टधा सम्यगायुर्वेदं करिष्यसि यज्ञभागभुग्भविष्यसि” इति ॥१०॥
तस्य च धन्वन्तरेः पुत्रः केतुमान्, केतुमतो भीमरथः, तस्यापि दिवोदासः, तस्यापि प्रतर्दनः ॥११॥
स च मद्रश्रेण्य-वंश-विनाशनात् अशेषशत्रवोऽनेन जिता इति शत्रुजिदभवत् ॥१२॥
तेन च प्रीतिमतात्मपुत्रो वत्सवत्सेत्यभिहितो वत्सोऽभवत् ॥१३॥
सत्यपरतया ऋतध्वजसंज्ञामवाप ॥१४॥
ततश्च कुवलयनामानमश्वं लेभे ततः कुवलयाश्व इत्यस्यां पृथिव्यां प्रथितः ॥१५॥
तस्य च वत्सस्य पुत्रोऽलर्कनामाभवत् यस्यायमद्यापि श्लोको गीयते ॥१६॥
षष्टिवर्षसहस्राणि षष्टिवर्षशतानि च ।
अलर्कादपरो नान्यो बुभुजे मेदिनीं युवा ॥१७॥
तस्याप्यलर्कस्य सन्नतिनामाऽभवदात्मजः ॥१८॥
सन्नतेः सुनीथस्तस्यापि सुकेतुस्तस्माच्च धर्मकेतुर्जज्ञे ॥१९॥
ततश्च सत्यकेतुस्तस्माद्विभुस्तत्तनयस्सुविभुस्ततश्च सुकुमारस्तस्यापि दृष्टकेतुस्ततश्च वीतिहोत्रस्तस्माद्भार्गो भार्गस्य भार्गभूमिस्ततश्चातुर्वर्ण्यप्रवृत्तिरित्येते काश्यपभूभृतः कथिताः ॥२०॥
रजेस्तु सन्ततिः श्रूयताम् ॥२१॥
॥ इति श्रीविष्णुमाहापुराणे चतुर्थांशे अष्टमोऽध्यायः ॥

English Wilson 1840

CHAP. VIII.

Sons of Áyus. Line of Kshatravriddha, or kings of Káśí. Former birth of Dhanwantarí. Various names of Pratarddana. Greatness of Alarka.

ÁYUS, the eldest son of Purúravas, married the daughter of Ráhu (or Áráhu), by whom he had five sons, Nahusha, Kshatravriddha ¹, Rambha ², Raji, and Anenas ³.

The son of Kshatravriddha was Suhotra ⁴, who had three sons, Káśa ⁵, Leśa ⁶, and Ghritsamada. The son of the last was Śaunaka ⁷, who first established the distinctions of the four castes ⁸. The son of Káśa was Kaśirájá ⁹; his son was Dírghatamas ¹⁰; his son was Dhanwantari, whose nature was exempt from human infirmities, and who in every existence had been master of universal knowledge. In his past life (or when he was produced by the agitation of the milky sea), Náráyańa had conferred upon him the boon, that he should subsequently be born in the

p. 407

family of Kásirájá, should compose the eightfold system of medical science ¹¹, and should be thereafter entitled to a share of offerings made to the gods. The son of Dhanwantari was Ketumat; his son was Bhímaratha; his son was Divodása ¹²; his son was Pratarddana, so

p. 408

named from destroying the race of Bhadraśreńya. He had various other appellations, as Śatrujit, 'the victor over his foes,' from having vanquished all his enemies; Vatsa, or 'child,' from his father's frequently calling him by that name; Ritadhwaja, 'he whose emblem was truth,' being a great observer of veracity; and Kuvalayáśwa, because he had a horse (aśwa) called Kuvalaya ¹³. The son of this prince was Alarka, of whom this verse is sung in the present day; "For sixty thousand and sixty hundred years no other youthful monarch except Alarka, reigned over the earth ¹⁴." The son of Alarka was

p. 409

[paragraph continues] Santati ¹⁵; his son was Sunítha; his son was Suketu; his son was Dharmaketu; his son was Satyaketu; his son was Vibhu; his son was Suvibhu; his son was Sukumára; his son was Dhrisht́aketu; his son was Vaińahotra; his son was Bharga; his son was Bhargabhúmi; from whom also rules for the four castes were promulgated ¹⁶. These are the Káśya

p. 410

princes, or descendants of Káśa ¹⁷. We will now enumerate the descendants of Raji.

Translator’s notes (17)

Dharmavriddha: Váyu. Vriddhaśarman: Matsya. Yajnaśarman: Padma.
Darbha: Agni. Dambha: Padma.
Vipápman: Agni and Matsya. Vidáman: Padma. The two last authorities proceed no farther with this line.
Sunahotra: Váyu, Bráhma.
Káśya: Bhágavata.
Sála: Váyu, Bráhma, Hari V.: whose son was Ársht́isena, father of Charanta; Váyu: of Kaśyapa; Bráhma and Hari V.
Here is probably an error, for the Váyu, Bhágavata, and Bráhma agree in making Śunaka the son of Ghritsamada, and father of Śaunaka.
The expression is 'The originator or causer of the distinctions (or duties) of the four castes.' The commentator, however, understands the expression to signify, that his descendants were of the four castes. So also the Váyu: 'The son of Ghritsamada was Śunaka, whose son was Śaunaka. Brahmans, Kshatriyas, Vaiśyas, and Śúdras were born in his race; Brahmans by distinguished deeds.' The existence of but one caste in the age of purity, however incompatible with the legend which ascribes the origin of the four tribes to Brahmá, is every where admitted. Their separation is assigned to different individuals, whether accurately to any one may be doubted; but the notion indicates that the distinction was of a social or political character.
Káśiya: Bráhma.
Dírghatapas: Váyu. Ghritsatamas: Agni. The Bhágavata inserts a Rásht́ra before this prince, and the Váyu a Dharma after him.
The eight branches of medical science are, 1. Śalya, extraction of extraneous bodies; 2. Śaláká, treatment of external organic affections: these two constitute surgery: 3. Chikitsá, administration of medicines, or medical treatment in general; 4. Bhútavidyá, treatment of maladies referred to demoniac possession; 5. Kaumárabhritya, midwifery and management of children; 6. Agada, alexipharmacy; 7. Rasáyana, alchemical therapeutics; 8. Bajikarańa, use of aphrodisiacs. Dhanwantari, according to the Brahma Vaivartta P., was preceded in medical science by Átreya, Bharadwája, and Charaka: his pupil Śuśruta is the reputed author of a celebrated work still extant. It seems probable that Káśí or Benares was at an early period a celebrated school of medicine.
Some rather curious legends are connected with this prince in the Váyu and Bráhma Puráńas, and Hari Vanśa, and especially in the Káśí Khańd́a of the Skánda Puráńa. According to these authorities, Śiva and Párvatí, desirous of occupying Káśí, which Divodása possessed, sent Nikumbha, one of the Gańas of the former, to lead the prince to the adoption of Buddhist doctrines; in consequence of which he was expelled from the sacred city, and, according to the Váyu, founded another on the banks of the Gomatí. We have, however, also some singular, though obscure intimations of some of the political events of this and the succeeding reign. The passage of the Váyu is, 'The king Divodása, having slain the hundred sons of Bhadraśreńya, took possession of his kingdom, which was conquered by that hero. The son of Bhadraśreńya, celebrated by the name of Durdama, was spared by Divodása, as being an infant. Pratarddana was the son of Divodása by Drishadvatí; and by that great prince, desirous of destroying all enmity, (was recovered) that (territory) which had been seized by that young boy (Durdama).' This is not very explicit, and something is wanted to complete the sense. The Bráhma P. and Hari V. tell the story twice over, chiefly in the words of the Váyu, but with some additions. In ch. 29. we have, first, the first three lines of the above extract; then comes the story of Benares being deserted; we then have the two next lines; then follow, 'That prince (Durdama) invading his patrimonial possessions, the territory which Divodása had seized by force was recovered by the gallant son of Bhadhraśreńya, Durddama, a warrior desirous, mighty king, p. 408 to effect the destruction of his foes.' Here the victory is ascribed to Durddama, in opposition to what appears to be the sense of the Váyu, and what is undoubtedly that of our text, which says that he was called Pratarddana from destroying the race of Bhadraśreńya, and Śatrujit from vanquishing all his foes. By Vairasya anta, 'the end of hostility or enmity,' is obviously not to be understood here, as M. Langlois has intimated, a friendly pacification, but the end or destruction of all enemies. In the 32d chapter of the Hari Vanśa we have precisely the same lines, slightly varied as to their order; but they are preceded by this verse; 'The city (that on the Gomati), before the existence of Benares, of Bhadraśreńya, a pious prince of the Yadu race: This verse is not in the Bráhma P. After giving the rest of the above quotation, except the last line, the passage proceeds, 'The king called Asht́aratha was the son of Bhímaratha; and by him, great king, a warrior desirous of destroying his foes was (the country) recovered, the children (of Durdama) being infants.' According to the same authority, we are here to understand Bhímaratha and Asht́aratha as epithets of Divodása and Pratarddana. From these scanty and ill-digested notices it appears, that Divodása, on being expelled from Benares, took some city and district on the Gomati from the family of Bhadraśreńya; that Durdama recovered the country, and that Pratarddana again conquered it from his descendants. The alternation concerned apparently only bordering districts, for the princes of Máhíshmati and of Káśí continue, in both an earlier and a later series, in undisturbed possession of their capitals and their power.
The Váyu, Agni, Bráhma P., and Hari V. interpose two sons of Pratarddana, Garga or Bharga and Vatsa; and they make Vatsa the father of Alarka, except the Bráhma, which has Śatrujit and Ritadhwaja as two princes following Vatsa.
The Váyu, Bráhma, and Hari V. repeat this stanza, and add that Alarka enjoyed such protracted existence through the favour of Lopamudrá, and that having p. 409 lived till the period at which the curs upon terminated, he killed the Rákshas Kshemaka, by whom it had been occupied after it was abandoned by Divodása, and caused the city to be reinhabited. The Hari V. agrees as usual with the Bráhma, except in the reading of one or two names. It is to be observed, however, that the Agni makes the Káśí princes the descendants of Vitatha, the successor of Bharata. The Bráhma P. and Hari V., determined apparently to be right, give the list twice over, deriving it in one place from Kshatravriddha, as in our text, the Váyu, and the Bhágavata; and in another, with the Agni, from Vitatha. The series of the Bráhma, however, stops with Lauhi, the son of Alarka, and does not warrant the repetition which the carelessness of the compiler of the Hari Vanśa has superfluously inserted.

Several varieties occur, in the series that follows, as the comparative lists will best shew:

Bhágavata.	Bráhma.	Váyu.	Agni.
Alarka	Alarka	Alarka	Alarka
Santati	Sannati	Sannati	Dharmaketu
Sunítha	Sunítha	Sunítha	Vibhu
Suketana	Kshema	Suketu	Sukumára
Dharmaketu	Ketumat	Dhrisht́aketu	Satyaketu
Satyaketu	Suketu	Veńuhotra
Dhrisht́aketu	Dharmaketu	Gárgya
Sukumára	Satyaketu	Gargabhúmi
Vítihotra	Vibhu	Vatsabhúmi
Bhárga	Anartta
Bhargabhúmi	Sukumára
	Dhrisht́aketu
	Veńuhotri
	Bharga
	Vatsabhúmi.

Bhágavata.

Bráhma.

Váyu.

Agni.

Alarka

Santati

Sannati

Dharmaketu

Sunítha

Vibhu

Suketana

Kshema

Suketu

Sukumára

Dharmaketu

Ketumat

Dhrisht́aketu

Satyaketu

Suketu

Veńuhotra

Dhrisht́aketu

Dharmaketu

Gárgya

Sukumára

Satyaketu

Gargabhúmi

Vítihotra

Vibhu

Vatsabhúmi

Bhárga

Anartta

Bhargabhúmi

Sukumára

Dhrisht́aketu

Veńuhotri

Bharga

Vatsabhúmi.

Our text is clear enough, and so is the Bhágavata, but the Váyu, Bráhma, and Hari V. contain additions of rather doubtful import. The former has, 'The son of Veńuhotra was the celebrated Gárgya; Gargabhúmi was the son of Gárgya; and Vatsa, of the wise Vatsa: virtuous Brahmans and Kshatriyasp. 410 were the sons of these two.' By the second Vatsa is perhaps meant Vatsabhúmi; and the purport of the passage is, that Gárgya (or possibly rather Bharga, one of the sons of Pratarddana) and Vatsa were the founders of two races (Bhúmi, 'earth,' implying 'source' or founder', who were Kshatriyas by birth, and Brahmans by profession. The Bráhma and Hari V., apparently misunderstanding this text, have increased the perplexity. According to them, the son of Veńuhotra was Bharga; Vatsabhúmi was the son of Vatsa; and Bhargabhúmi (Bhrigubhúmi, Bráhma) was from Bhárgava. 'These sons of Angiras were born in the family of Bhrigu, thousands of great might, Brahmans, Kshatriyas and Vaiśyas.' The commentator has, 'Another son of Vatsa, the father of Alarka, is described, Vatsabhúmi, &c. From Bhárgava, the brother of Vatsa. (They were) Angirasas from Gálava belonging to that family, (and were born) in the family of Bhrigu from the descent of Viśwámitra.' The interpretation is not very clear, but it authorizes the notion above expressed, that Vatsa and Bharga, the sons of Pratarddana, are the founders of two races of Kshatriya-Brahmans.
On the subject of note 12. some farther illustration is derivable from the Mahábhárata, Śánti P. Dána-dharma. Haryaśwa the king of the Káśis, reigning between the Ganges and the Yamuná, or in the Do-ab, was invaded and slain by the Haihayas, a race descended, according to this authority, from Śaryáti, the son of Manu (see p. 358). Sudeva, the son of Haryaśwa, was also attacked and defeated by the same enemies. Divodása, his son, built and fortified Benares as a defence against the Haihayas, but in vain, for they took it, and compelled him to fly. He sought refuge with Bharadwája, by whose favour he had a son born to him, Pratardana, who destroyed the Haihayas under their king Vítihavya, and reestablished the kingdom of Káśí. Vítihavya, through the protection of Bhrigu, became a Brahman. The Mahábhárata gives a list of his descendants, which contains several of the names of the Kaśya dynasty of the text; thus, Ghritsamada is said to be his son, and the two last of the line are Śunaka and Śaunaka. See n. 7.

IV.9Book IV, Chapter 9 · Sanskrit source · English source

Sanskrit

॥ अथ नवमोऽध्यायः ॥
(रजेः क्षत्रवृद्धस्य च वंशकथनम्)
श्रीपराशर उवाच
रजेस्तु पञ्च पुत्रशतानि अतुलबलपराक्रमसाराणि आसन् ॥१॥
देवासुरसंग्रामारम्भे च परस्परवधेप्सवो देवाश्चासुराश्च ब्रह्माणमुपेत्य पप्रच्छुः ॥२॥
“भगवन् अस्माकमत्र विरोधे कतरः पक्षो जेता भविष्यति” इति ॥३॥
अथाह भगवान् ॥४॥
“येषामर्थे रजिरात्तायुधो योत्स्याति तत्पक्षो जेता” इति ॥५॥
अथ दैत्यैरुपेत्य रजिः आत्मसाहाय्यदानाय अभ्यर्थितः प्राह ॥६॥
“योत्स्येऽहं भवतामर्थे यद्यहममरजयाद्भवतामिन्द्रो भविष्यामि” इत्याकर्ण्यैतत् तैरभिहितम् ॥७॥
“न वयमन्यथा वदिष्यामोऽन्यथा करिष्यामोऽस्माकमिन्द्रः प्रह्लादस्तदर्थमेवायमुद्यम” इत्युक्त्वा गतेष्वसुरेषु, देवैरपि असौ अवनीपतिः एवमेव उक्तः, तेनापि च तथैवोक्ते देवैः “इन्द्रस्त्वं भविष्यसि” इति समन्वीप्सितम् ॥८॥
रजिनापि देवसैन्यसहायेनानेकैर्महास्त्रैस्तदशेषमहासुरबलं निषूदितम् ॥९॥
अथ जितारातिपक्षश्च देवेन्द्रो रजिचरणयुगलमात्मनः शिरसा निपीड्याह ॥१०॥
“भयत्राणात् अन्नदानात् भवान् अस्मत्पिता अशेषलोकानामुत्तमोत्तमो भवान् यस्याहं पुत्रस्त्रिलोकेन्द्रः” ॥११॥
स चापि राजा प्रहस्याह ॥१२॥
“एवमस्त्वेवमस्तु, अनतिक्रमणीया हि वैरिपक्षादपि अनेकविधचाटुवाक्यगर्भा प्रणतिः” इत्युक्त्वा स्वपुरं जगाम ॥१३॥
शतक्रतुरपीन्द्रत्वं चकार ॥१४॥
स्वर्याते तु रजौ नारदर्षिचोदिता रजिपुत्राः शतक्रतुमात्मपितृपुत्रं समाचाराद्राज्यं याचितवन्तः ॥१५॥
अप्रदानेन च विजित्येन्द्रम् अतिबलिनः स्वयमिन्द्रत्वं चक्रुः ॥१६॥
ततश्च बहुतिथे काले ह्यतीते बृहस्पतिमेकान्ते दृष्ट्वा अपहृतत्रैलोक्ययज्ञभागः शतक्रतुरुवाच ॥१७॥
“बदरीफलमात्रमपि अर्हसि ममाप्यायनाय पुरोडाशखण्डं दातुम्” इत्युक्तो बृहस्पतिरुवाच ॥१८॥
“यद्येवं त्वयाहं पूर्वमेव चोदितः स्यां तन्मया त्वदर्थं किमकर्तव्यमिति अल्पैरेवाहोभिः त्वां निजं पदं प्रापयिष्यामि” इत्यभिधाय तेषामनुदिनाभिचारिकं बुद्धिमोहाय शक्रस्य तेजोऽभिवृद्धये जुहाव ॥१९॥
ते चापि तेन बुद्धिमोहेनाभिभूयमाना ब्रह्मद्विषो धर्मत्यागिनो वेदवादपराङ्मुखा बभूवुः ॥२०॥
ततस्तान् अपेतधर्माचारान् इन्द्रो जघान ॥२१॥
पुरोहिताप्यायिततेजाश्च शक्रो दिवमाक्रामत् ॥२२॥
एतदिन्द्रस्य स्वपदच्यवनारोहणं श्रुत्वा पुरुषः स्वपदभ्रशं दौरात्म्यं च नाप्नोति ॥२३॥
रम्भस्त्वनपत्योऽभवत् ॥२४॥
क्षत्रवृद्धसुतः प्रतिक्षत्रोऽभवत् ॥२५॥
तत्पुत्रः सञ्जयः, तस्यापि जयः, तस्यापि विजयः, तस्माच्च जज्ञे कृतः ॥२६॥
तस्य च हर्यधनो, हर्यधनसुतः सहदेवः, तस्माददीनः, तस्य जयसेनः, ततश्च संस्कृतिः, तत्पुत्रः क्षत्रधर्मा इत्येते क्षत्रवृद्धस्य वंश्याः ॥२७॥
ततो नहुषवंशं वक्ष्यामि ॥२८॥
॥ इति श्रीविष्णुमाहापुराणे चतुर्थांशे नवमोऽध्याय ॥

English Wilson 1840

CHAP. IX.

Descendants of Raji, son of Áyus: Indra resigns his throne to him: claimed after his death by his sons, who apostatize from the religion of the Vedas, and are destroyed by Indra. Descendants of Pratíkshatra, son of Kshatravriddha.

RAJI had five hundred sons, all of unequalled daring and vigour. Upon the occurrence of a war between the demons and the gods, both parties inquired of Brahmá which would be victorious. The deity replied, "That for which Raji shall take up arms." Accordingly the Daityas immediately repaired to Raji, to secure his alliance; which he promised them, if they would make him their Indra after defeating the gods. To this they answered and said, "We cannot profess one thing, and mean another; our Indra is Prahláda, and it is for him that we wage war." Having thus spoken, they departed; and the gods then came to him on the like errand. He proposed to them the said conditions, and they agreed that he should be their Indra. Raji therefore joined the heavenly host, and by his numerous and formidable weapons destroyed the army of their enemies.

When the demons were discomfited, Indra placed the feet of Raji upon his head, and said, "Thou hast preserved me from a great danger, and I acknowledge thee as my father; thou art the sovereign chief over all the regions, and I, the Indra of the three spheres, am thy son." The Rájá. smiled, and said, "Even be it so. The regard that is conciliated by many agreeable speeches is not to be resisted even when such language proceeds from a foe (much less should the kind words of a friend fail to win our affection)." He accordingly returned to his own city, and Indra remained as his deputy in the government of heaven.

When Raji ascended to the skies, his sons, at the instigation of Nárada, demanded the rank of Indra as their hereditary right; and as the deity refused to acknowledge their supremacy, they reduced him to submission by force, and usurped his station. After some considerable time had elapsed, the god of a hundred sacrifices, Indra, deprived of his share of offerings to the immortals, met with Vrihaspati in a retired

p. 412

place, and said to him, "Cannot you give me a little of the sacrificial butter, even if it were no bigger than a jujube, for I am in want of sustenance?" "If," replied Vrihaspati, "I had been applied to by you before, I could have done any thing for you that you wished; as it is, I will endeavour and restore you in a few days to your sovereignty." So saying, he commenced a sacrifice for the purpose of increasing the might of Indra, and of leading the sons of Raji into error, and so effecting their downfall ¹. Misled by their mental fascination, the princes became enemies of the Brahmans, regardless of their duties, and contemners of the precepts of the Vedas; and thus devoid of morality and religion, they were slain by Indra, who by the assistance of the priest of the gods resumed his place in heaven. Whoever hears this story shall retain for ever his proper place, and shall never be guilty of wicked acts.

Rambha, the third son of Áyus, had no progeny ². Kshatravriddha had a son named Pratíkshatra ³; his son was Sanjaya; his son was Vijaya ⁴; his son was Yajnakrit ⁵; his son was Harshavarddhana ⁶; his son was Sahadeva; his son was Adína ⁷; his son was Jayasena; his son was Sankriti; his son was Kshatradharman ⁸. These were the descendants of Kshatravriddha. I will now mention those of Nahusha.

Translator’s notes (8)

The Matsya says he taught the sons of Raji the Jinadharma or Jain religion.
The Bhágavata enumerates however, as his descendants, Rabhasa, Gambhíra, and Akriya, whose posterity became Brahmans. The same authority gives as the descendants of Anenas, the fourth son of Áyus, Śuddha, Śuchi, Trikakud, and Śántákhya.
The Váyu agrees with our text in making Pratipaksha (Pratikshatra) the son of Kshattravriddha; but the Bráhma P. and Hari V. consider Anenas to be the head of this branch of the posterity of Áyus. The Bhágavata substitutes Kuśa, the Leśa, of our text, the grandson of Kshatravriddha, for the first name; and this seems most likely to be correct. Although the different MSS. agree in reading ### it should be perhaps ### the patronymic Kshátravriddha; making then, as the Bhágavata does, Pratíkshatra the son of the son of Kshatravriddha.
Jaya: Bhágavata, Váyu.
Vijaya: Váyu. Krita: Bhágavata,
Haryaśwa: Bráhma, Hari V. Haryavana: Bhágavata.
The last of the list: Váyu. Ahína: Bhágavata.
Kshatravriddha: Bráhma, Hari V.

IV.10Book IV, Chapter 10 · Sanskrit source · English source

Sanskrit

॥ अथ दशमोऽध्यायः ॥
(नहुषवंशवर्णनम्, ययातेरुपाख्यानञ्च)
श्रीपराशर उवाच
यति-ययाति-संयाति-आयाति-वियाति-कृतिसंज्ञा नहुषस्य षट् पुत्रा महाबलपराक्रमा बभूवुः ॥१॥
यतिस्तु राज्यं नैच्छत् ॥२॥
ययातिस्तु भूभृदभवत् ॥३॥
उशनसश्च दुहितरं देवयानीं वार्षपर्वणीं च शर्मिष्ठामुपयेमे ॥४॥
अत्रानुवंशश्लोको भवति ॥५॥
यदुं च तुर्वसुं चैव देवयानी व्यजायत ।
द्रुह्युं चानुं च पूरुं च शर्मिष्ठा वार्षपर्वणी ॥६॥
काव्यशापाच्चाकालेनैव ययातिर्जरामवाप ॥७॥
प्रसन्नशुक्रवचनाच्च स्वजरां सङ्क्रामयितुं ज्येष्ठं पुत्रं यदुमुवाच ॥८॥
“वत्स त्वन्मातामहशापादियमकालेनैव जरा ममोपस्थिता तामहं तस्यैवानुग्रहाद्भवतः सञ्चारायामि ॥९॥
एकं वर्षसहस्रमतृप्तोऽस्मि विषयेषु त्वद्वयसा विषयानहं भोक्तुमिच्छामि ॥१०॥
नात्र भवता प्रत्याख्यानं कर्तव्यम्” इत्युक्तः स यदुर्नैच्छत्तां जरामादातुम् ॥११॥
तं च पिता शशाप “त्वत्प्रसूतिर्न राज्यार्हा भविष्यति” इति ॥१२॥
अनन्तरञ्च तुर्वसुं द्रुह्युमनुं च पृथिवीपतिर्जराग्रहणार्थं स्वयौवनप्रदानाय चाभ्यर्थयामास ॥१३॥
तैरप्येककैकेन प्रत्याख्यातस्ताञ्छशाप ॥१४॥
अथ शर्मिष्ठातनयमशेषकनीयांसं पूरुं तथैवाह ॥१५॥
स चातिप्रवणमतिः सबहुमानं पितरं प्रणम्य “महाप्रसादोऽयमस्माकम्” इत्युदारमभिधाय जरां जग्राह ॥१६॥
स्वकीयं च यौवनं स्वपित्रे ददौ ॥१७॥
सोऽपि पौरवं यौवनमासाद्य धर्माविरोधेन यथाकामं यथाकालोपपन्नं यथोत्साहं विषयांश्चचार ॥१८॥
सम्यक् च प्रजापालनमकरोत् ॥१९॥
विश्वाच्या देवयान्या च सहोपभोगं भुक्त्वा कामानामन्तं प्राप्स्यामीत्यनुदिनम् उन्मनस्को बभूव ॥२०॥
अनुदिनं चोपभोगतः कामानतिरम्यान् मेने ॥२१॥
न जातु कामः कामानामुपभोगेन शाम्यति ।
हविषा कृष्णवर्त्मेव भूय एवाभिवर्द्धते ॥२३॥
यत्पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः ।
एकस्यापि न पर्याप्तं तस्मात् तृष्णां परित्यजेत् ॥२४॥
यदा न कुरुते भावं सर्वभूतेषु पापकम् ।
समदृष्टेस्तदा पुंसः सर्वाः सुखमया दिशः ॥२५॥
या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः ।
तां तृष्णां सन्त्यजेत् प्राज्ञः सुखेनैवाभिपूर्यते ॥२६॥
जीर्यन्ति जीर्यतः केशा दन्ता जीर्यन्ति जीर्यतः ।
धनाशा जीविताशा च जीर्यतोऽपि न जीर्यतः ॥२७॥
पूर्णां वर्षसहस्रं मे विषयासक्तचेतसः ।
तथाप्यनुदिनं तृष्णा मम तेषूपजायते ॥२८॥
तस्मादेतामहं त्यक्त्वा ब्रह्मण्याधाय मानसम् ।
निर्द्वन्द्वो निर्ममो भूत्वा चरिष्यामि मृगैस्सह ॥२९॥
श्रीपराशर उवाच
पूरोस्सकाशादादाय जरां दत्त्वा च यौवनम् ।
राज्येऽभिषिच्य पूरुञ्च प्रययौ तपसे वनम् ॥३०॥
दिशि दक्षिणपूर्वस्यां तुर्वसुं च समादिशत् ।
प्रतीच्यां च तथा द्रुह्युं दक्षिणायां ततो यदुम् ॥३१॥
उदीच्याञ्च तथैवानुं कृत्वा मण्डलिनो नृपान् ।
सर्वपृथ्वीपतिं पूरुं सोऽभिषिच्य वनं ययौ ॥३२॥
॥ इति श्रीविष्णुपुराणे चतुर्थेंशे दशमोऽध्यायः ॥१०॥

English Wilson 1840

CHAP. X.

The sons of Nahusha. The sons of Yayáti: he is cursed by Śukra: wishes his sons to exchange their vigour for his infirmities. Puru alone consents. Yayáti restores him his youth: divides the earth amongst his sons, under the supremacy of Puru.

YATI, Yayáti, Sanyáti, Áyáti, Viyati, and Kriti were the six valiant sons of Nahusha ¹. Yati declined the sovereignty ², and Yayáti therefore succeeded to the throne. He had two wives, Devayání the daughter of Usanas, and Śarmisht́há the daughter of Vrishaparvan; of whom this genealogical verse is recited: "Devayání bore two sons, Yadu and Turvasu. Sarmisht́há, the daughter of Vrishaparvan, had three sons, Druhyu, Anu, and Puru ³." Through the curse of Uśanas, Yayáti

p. 414

became old and infirm before his time; but having appeased his father-in-law, he obtained permission to transfer his decrepitude to any one who would consent to take it. He first applied to his eldest son Yadu, and said, "Your maternal grandfather has brought this premature decay upon me: by his permission, however, I may transfer it to you for a thousand years. I am not yet satiate, with worldly enjoyments, and wish to partake of them through the means of your youth. Do not refuse compliance with my request." Yadu, however, was not willing to take upon him his father's decay; on which his father denounced an imprecation upon him, and said, "Your posterity shall not possess dominion." He then applied successively to Druhyu, Turvasu, and Anu, and demanded of them their juvenile vigour. They all refused, and were in consequence cursed by the king. Lastly he made the same request of Sarmisht́há's youngest son, Puru, who bowed to his father, and readily consented to give him his youth, and receive in exchange Yayáti's infirmities, saying that his father had conferred upon him a great favour.

The king Yayáti being thus endowed with renovated youth, conducted the affairs of state for the good of his people, enjoying such pleasures as were suited to his age and strength, and were not incompatible with virtue. He formed a connexion with the celestial nymph Viśwáchí, and was wholly attached to her, and conceived no end to his desires. The more they were gratified, the more ardent they became; as it is said in this verse, "Desire is not appeased by enjoyment: fire fed with sacrificial oil becomes but the more intense. No one has ever more than enough of rice, or barley, or gold, or cattle, or women: abandon therefore inordinate desire. When a mind finds neither good nor ill in all objects, but looks on all with an equal eye, then every thing yields it pleasure. The wise man is filled with happiness, who escapes from desire, which the feeble minded can with difficulty relinquish, and which grows not old with the aged. The hair becomes grey, the teeth fall out, as man advances in years; but the love of wealth, the love of life, are not impaired by age." "A thousand years

p. 415

have passed," reflected Yayáti, "and my mind is still devoted to pleasure: every day my desires are awakened by new objects. I will therefore now renounce all sensual enjoyment, and fix my mind upon spiritual truth. Unaffected by the alternatives of pleasure and pain, and having nothing I may call my own, I will henceforth roam the forests with the deer."

Having made this determination, Yayáti restored his youth to Puru, resumed his own decrepitude, installed his youngest son in the sovereignty, and departed to the wood of penance (Tapovana ⁴). To Turvasu he consigned the south-east districts of his kingdom; the west to Druhyu; the south to Yadu; and the north to Anu; to govern as viceroys under their younger brother Puru, whom he appointed supreme monarch of the earth ⁵.

Translator’s notes (5)

The Bhágavata refers briefly to the story of Nahusha, which is told in the Mahábhárata more than once, in the Vana Parva, Udyoga P., Dána Dharma P., and others; also in the Pádma and other Puráńas. He had obtained the rank of Indra; but in his pride, or at the suggestion of Śachí, compelling the Rishis to bear his litter, he was cursed by them to fall from his state, and reappear upon earth as a serpent. From this form he was set free by philosophical discussions with Yudhisht́hira, and received final liberation. Much speculation, wholly unfounded, has been started by Wilford's conjecture that the name of this prince, with Deva, 'divine,' prefixed, a combination which never occurs, was the same as Dionysius or Bacchus. Authorities generally agree as to the names of the first three of his sons: in those of the others there is much variety, and the Matsya, Agni, and Padma have seven names, as follows omitting the three first of the text:

Matsya.	Agni.	Padma.	Linga.
Udbhava	Udbhava	Udbhava	Śaryáti
Panśchi	Panchaka	Pava	Champaka
Sunyáti	Pálaka	Viyáti	Andhaka
Meghayáti	Megha	Meghayáti

Matsya.

Agni.

Padma.

Linga.

Udbhava

Śaryáti

Panśchi

Panchaka

Pava

Champaka

Sunyáti

Pálaka

Viyáti

Andhaka

Meghayáti

Megha

Meghayáti

Or, as his name implies, he became a devotee, a Yati: Bhágavata, &c.
The story is told in great detail in the Adi Parvan of the Mahábhárata, also in the Bhágavata, with some additions evidently of a recent taste. Śarmisht́há, the daughter of Vrishaparvan, king of the Daityas, having quarrelled with Devayání, the daughter of Śúkra (the religious preceptor of the same race), had her thrown into a well. Yayáti, hunting in the forest, found her, and taking her to her father, with his consent espoused her. Devayání, in resentment of Śarmisht́há's treatment, demanded that she should become her handmaid; and Vrishaparvan, afraid of Śukra's displeasure, was compelled to comply. In the service of his queen, however, Yayáti beheld Śarmisht́há, and secretly wedded her. Devayání complaining to her father of Yayáti's infidelity, Śukra inflicted on him premature decay, with permission to transfer it to any one willing to give him youth and strength in exchange, as is related in the text. The passage specifying the sons of Yayáti is precisely the same in the Mahábhárata p. 414 as in our text, and is introduced in the same way.
Bhrigutunga, according to the Bráhma.

The elder brothers were made Mańd́ala-nripas, kings of circles or districts: Bhágavata. The situation of their governments is not exactly agreed upon.

	Váyu and Padma.	Bráhma and Hari V.	Bhágavata.
Turvasu	South-east	South-east	West
Druhyu	West	West	South-east
Yadu	South-west	South	South
Anu	North	North	North

Váyu and
Padma.

Bráhma
and Hari V.

Bhágavata.

Turvasu

South-east

West

Druhyu

West

South-east

Yadu

South-west

South

Anu

North

[paragraph continues] The Linga describes the ministers and people as expostulating with Yayáti, for illegally giving the supremacy to the youngest son; but he satisfies them by shewing that he was justified in setting the seniors aside, for want of filial duty. The Mahábhárata, Udyoga P. Gálava Charitra, has a legend of Yayáti's giving a daughter to the saint Gálava, who through her means obtains from different princes eight hundred horses, white with one black ear, as a fee for his preceptor Viswámitra. Yayáti, after his death and residence in Indra's heaven, is again descending to earth, when his daughter's sons give him the benefit of their devotions, and replace him in the celestial sphere. It has the air of an old story. A legend in some respects similar has been related in our text, p. 399.

IV.11Book IV, Chapter 11 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच
अतः परं ययातेः प्रथमपुत्रस्य यदोर्वंशमहं कथयामि ॥ ४,११.१ ॥
यत्राशेषलोकनिवासो मनुष्यसिद्धगन्धर्वयक्षराक्षसगुह्यककिंपुरुषाप्सरोरगविहगदैत्यदानवादित्यरुद्रवस्वश्विमरुद्देवर्षिभिर्मुमुक्षुभिर्धर्मार्थकाममोक्षार्थिभिश्च तत्तत्फललाभाय सदाभिष्टुतोऽपरिच्छेद्यमाहात्म्यांशेन भगवाननादिनिधनो विष्णुरवततार ॥ ४,११.२ ॥
अत्र श्लोकः ॥ ४,११.३ ॥
यदोर्वंशं नरः श्रुत्वा सर्वपापैः प्रमुच्यते ।
यत्रावतीर्णं कृष्णाख्यंपरं ब्रह्मनराकृति ॥ ४,११.४ ॥
सहस्रजित्क्रोष्टुनलनहुषसंज्ञाश्चात्वारो यदुपुत्रा वभुवुः ॥ ४,११.५ ॥
सहस्रजित्पुः शतजित् ॥ ४,११.६ ॥
तस्य हैहयहेहयवेणुहयास्त्रयः पुत्रा बभूवुः ॥ ४,११.७ ॥
हैहयपुत्रो धर्मः तस्यापि धर्मनेत्रः ततः कुन्तिः कुन्तेः सहजित् ॥ ४,११.८ ॥
तत्तनयो महिष्मान् योऽसौ माहिष्मतों पुरीं निर्वापयामास ॥ ४,११.९ ॥
तस्माद्भद्रश्रेण्यस्ततो दुर्दमस्तस्माद्धनकः धनकस्य कृतवीर्यकृताग्निकृतधर्मकृतौजसश्चत्वारः पुत्रा बभूवुः ॥ ४,११.१० ॥
कृतवीर्यादर्जुःसप्तद्वीपाधिपतिर्बाहुसहस्रो जज्ञे ॥ ४,११.११ ॥
योऽसौ भगवदंशमत्रिकुलप्रसूतं दत्तात्रेयाख्यमाराध्य बाहुसहस्रमधर्मसेवानिवारणं स्वधर्मसेवित्वं रणे पृथिवीजयं धर्मतश्चानुपालनमारातिभ्योऽपराजयमखिलजगत्प्रख्यातपुरुषाच्च मृत्युमित्येतान्वरानभिलषितवांल्लेभे च ॥ ४,११.१२ ॥
तेनेयमशेषद्वीपवती पृथिवी सम्यक्परीपालिता ॥ ४,११.१३ ॥
दशयज्ञसहस्राण्यसावयजत् ॥ ४,११.१४ ॥
तस्य च श्लोकोऽद्यापि गीयते ॥ ४,११.१५ ॥
न नूनं कार्तवीर्यस्य गातिं यास्यन्ति पार्थिवाः ।
यज्ञैर्दानैस्तपोभिर्वा प्रश्रयेण श्रुतेन च ॥ ४,११.१६ ॥
अनष्टद्रव्यता च तस्य राज्येऽभवत् ॥ ४,११.१७ ॥
एवं च पञ्चाशीतिवर्षसहस्रण्यव्याहतेरोग्यश्रीबलपराक्रमो राज्यमकरोत् ॥ ४,११.१८ ॥
माहिष्मत्यां दिग्विजयाभ्यागतो स्थापितः ॥ ४,११.१९ ॥
यश्च पञ्चाशीतिवर्शसहस्रोपलक्षणकालावसाने भगवन्नारायणांशेन परशुरामेणोपसंहृतः ॥ ४,११.२० ॥
तस्य च पुत्रशतप्रधानाः पञ्चपुत्रा बभूवुः शूरशूरसेनवृषसेनमधुजयध्वजसंज्ञाः ॥ ४,११.२१ ॥
जयध्वजात्तालजङ्घः पुत्रोभवत् ॥ २२ ॥
तालजङ्घस्य तालजङ्घाख्यं पुत्रशतमासीत् ॥ ४,११.२३ ॥
एषां ज्येष्ठे वीतिहोत्रस्तथान्यो भरतः ॥ ४,११.२४ ॥
भरताद्वृषः ॥ ४,११.२५ ॥
वृषस्य पुत्रो मधुरभवत् ॥ ४,११.२६ ॥
तस्यापि वृष्णिप्रमुखंपुत्रशतमासीत् ॥ ४,११.२७ ॥
यतो वृष्णिसंज्ञामेतद्गोत्रमवाप ॥ ४,११.२८ ॥
मधुसंज्ञाहेतुश्च मधुरभवत् ॥ ४,११.२९ ॥
यादवाश्च यदुनामोपलक्षणादिति ॥ ४,११.३० ॥
इति श्रीविष्णुमहापुराणे चतुर्थांश एकादशोऽध्यायः (११)

English Wilson 1840

CHAP. XI.

The Yádava race, or descendants of Yadu. Kárttavírya obtains a boon from Dattátreya: takes Rávańa prisoner: is killed by Paraśuráma: his descendants.

I WILL first relate to you the family of Yadu, the eldest son of Yayáti, in which the eternal immutable Vishńu descended upon earth in a portion of his essence ¹; of which the glory cannot be described, though for ever hymned in order to confer the fruit of all their wishes--whether they desired virtue, wealth, pleasure, or liberation--upon all created beings, upon men, saints, heavenly quiristers, spirits of evil, nymphs, centaurs, serpents, birds, demons, gods, sages, Brahmans, and ascetics. Whoever hears the account of the race of Yadu shall be released from all sin; for the supreme spirit, that is without form, and which is called Vishńu, was manifested in this family.

Yadu had four sons, Sahasrajit, Krosht́i, Nala, and Raghu ². Śatajit was the son of the elder of these, and he had three sons, Haihaya, Veńu ³, and Haya. The son of Haihaya was Dharmanetra ⁴; his son was Kuntí ⁵; his son was Sáhanji ⁶; his son was Mahishmat ⁷; his son

p. 417

was Bhadrasena ⁸; his son was Durdama; his son was Dhanaka ⁹, who had four sons, Kritavíryya, Kritágni, Kritavarman, and Kritaujas. Kritavíryya's son was Arjuna, the sovereign of the seven Dwípas, the lord of a thousand arms. This prince propitiated the sage Dattátreya, the descendant of Atri, who was a portion of Vishńu, and solicited and obtained from him these boons--a thousand arms; never acting unjustly; subjugation of the world by justice, and protecting it equitably; victory over his enemies; and death by the hands of a person renowned in the three regions of the universe. With these means he ruled over the whole earth with might and justice, and offered ten thousand sacrifices. Of him this verse is still recited; "The kings of the earth will assuredly never pursue his steps in sacrifice, in munificence, in devotion, in courtesy, and in self-control." In his reign nothing was lost or injured; and so he governed the whole earth with undiminished health, prosperity, power, and might, for eighty five thousand years. Whilst sporting in the waters of the Narmadá, and elevated with wine, Rávańa came on his tour of triumph to the city Máhishmatí, and there he who boasted of overthrowing the gods, the Daityas, the Gandharbas and their king, was taken prisoner by Kárttavírya, and confined like a tame beast in a corner of his capital ¹⁰. At the expiration of his long reign Kárttavírya was killed by Paraśuráma, who was an embodied portion of the mighty Náráyańa ¹¹. Of the hundred sons of this king, the five principal were Śúra ¹², Śúrasena, Vrishańa ¹³, Madhu ¹⁴, and

p. 418

[paragraph continues] Jayadhwaja ¹⁵. The son of the last was Tálajangha, who had a hundred sons, called after him Tálajanghas: the eldest of these was Vítihotra; another was Bharata ¹⁶, who had two sons, Vrisha and Sujátí ¹⁷. The son of Vrisha was Madhu ¹⁸; he had a hundred sons, the chief of whom was Vrishńi, and from him the family obtained the name of Vrishńi ¹⁹. From the name of their father, Madhu, they were also called Mádhavas; whilst from the denomination of their common ancestor Yadu, the whole were termed Yádavas ²⁰.

p. 419

This page consists solely of footnotes.

Translator’s notes (20)

Or, 'in which Krishńa was born.' It might have been expected, from the importance of this genealogy, that it would have been so carefully preserved, that the authorities would have closely concurred in its details. Although, however, the leading specifications coincide, yet, as we shall have occasion to notice, great and irreconcilable variations occur.
The two first generally agree. There are differences in the rest; as,

Váyu.

Bráhma.

Bhágavata.

Kúrma.

Níla

Nala

Nala

Níla

Ajita

Anjika

Aripu

Jina

Raghu

Payoda

Aripu

Raghu

Váyu.
Bráhma.
Bhágavata.
Kúrma.
Níla
Nala
Nala
Níla
Ajita
Anjika
Aripu
Jina
Raghu
Payoda
Aripu
Raghu
[paragraph continues] The Bráhma and Hari V. read Sahasráda for the first name; and the Linga has Balasani in place of Nala. The Agni makes Śatajit also a son of Yadu.
Veńuhaya: Bhágavata, &c. Uttánahaya: Padma. Vet́t́ahaya: Matsya. They were the sons of Sahasráda: Bráhma and Hari V.
Dharmatantra: Váyu. Dharma: Kúrma.
Kírtti: Váyu.
Sanjneya: Váyu. Sankana: Agni. Sahanja of Sahanjani pura: Bráhma. Sanjnita: Linga. Sanhana: Matsya. Sohanji: Bhágavata.
By whom the city of Máhíshmatí on the Narbadda was founded: Bráhma P., Hari V.
So the Bhágavata; but the Váyu, more correctly, has Bhadrasreńya. See p. 407. n. 12.
Kanaka: Váyu, &c. Varaka: Linga. Andhaka: Kúrma.
According to the Váyu, Kárttavírya was the aggressor, invading Lanká, and there taking Rávańa prisoner. The circumstances are more usually narrated as in our text.
See page 402. Kárttavírya's fate was the consequence of an imprecation denounced by Ápava or Vaśisht́ha, the son of Varuńa, whose hermitage had been burnt, according to the Mahábhárata, Rája-dharma, by Chitrabhánu, or Fire, to whom the king had in his bounty presented the world. The Váyu makes the king himself the incendiary, with arrows given him by Súrya to dry up the ocean.
Urjjita: Bhágavata.
Vrishabha: Bhágavata. Dhrisht́a: Matsya. Dhrishńa: Kúrma. Prishokta: Padma. Vrishńi: Linga. Krishńáksha: Bráhma.
Krishńa, in all except the Bhágavata.
King of Avanti: Bráhma and Hari Vanśa.
Ananta: Váyu and Agni; elsewhere omitted.
Durjaya only: Váyu, Matsya.
This Madhu, according to the Bhágavata, was the son of Kárttavírya. The Bráhma and Hari V. make him the son of Vrisha, but do not say whose son Vrisha was. The commentator on the latter asserts that the name is a synonyme of Payoda, the son of Yadu, according to his authority, and to that alone.
The Bhágavata agrees with our text, but the Bráhma, Hari V., Linga, and Kúrma make Vrishańa the son of Madhu, and derive the family name of Vrishńis or Várshńeyas from him.
The text takes no notice of some collateral tribes, which appear to merit remark. Most of the other authorities, in mentioning the sons of Jayadhwaja, observe that from them came the five great divisions of the Haihaya tribe. These, according to the Váyu, were the Tálajanghas, Vítihotras, Ávantyas, Tuńd́ikeras, and Játas. The Matsya and Agni omit the first, and substitute Bhojas; and the latter are included in the list in the Bráhma, Padma, Linga, and Hari V. For Játas the reading is Sanjátas or Sujátas. The Bráhma P. has also Bháratas, who, as well as the Sujátas, are not commonly specified, it is said, 'from their great number.' They are in all probability invented by the compiler out of the names of the text, Bharata and Sujáti. The situation of these tribes is central India, for the capital of the Tálajanghas was Máhishmatí or Chulí-Maheswar, still called, according to Col. Tod, Sahasra-báhuki-basti, 'the village of the thousand-armed;' that is, of Kárttavíryya. Annals of Rajasthan, I. 39. n. The Tuńd́ikeras and Vítihotras are placed in the geographical lists behind the Vindhyan mountains, and the termination -kaira is common in the valley of the Narmadá, as Bairkaira, &c., or we may have Tuńd́ikera abbreviated, as Tuńd́ari on the Tapti. The Ávantyas were in Ujayin, and the Bhojas were in the neighbourhood probably of Dhár in Malwa. These tribes must have preceded, then, the Rajput tribes, by whom these countries are now occupied, or Rahtores, Chauhans, Pawars, Gehlotes, and the rest. There are still some vestiges of them, and a tribe of Haihayas still exists, at the top of the valley of Sohagpur in Bhagel-khańd́, aware of their ancient lineage, and though p. 419 few in number, celebrated for their valour. Tod's Rajasthan, I. 39. The scope of the traditions regarding them, especially of their overrunning the country, along with Śakas and other foreign tribes, in the reign preceding that of Sagara (see p. 373), indicates their foreign origin also; and if we might trust to verbal resemblances, we might suspect that the Hayas and Haihayas of the Hindus had some connexion with the Hia, Hoiei-ke, Hoiei-hu, and similarly denominated Hun or Turk tribes, who make a figure in Chinese history. Des Guignes, Histoire des Huns, I. 7, 55, 231. II. 253, &c. At the same time it is to be observed that these tribes do not make their appearance until some centuries after the Christian era, and the scene of their first exploits is far from the frontiers of India: the coincidence of appellation may be therefore merely accidental. In the word Haya, which properly means 'a horse,' it is not impossible, however, that we have a confirmatory evidence of the Scythian origin of the Haihayas, as Col. Tod supposed; although we cannot with him imagine the word 'horse' itself is derived from haya. Rajasthan, I. 76.

IV.12Book IV, Chapter 12 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच
क्रोष्टोस्तु यदुपुत्रस्यात्मजो ध्वजिनीवान् ॥ ४,१२.१ ॥
ततश्च स्वातिः ततो रुशङ्कुः रुशङ्कोश्चित्ररथः ॥ ४,१२.२ ॥
तत्तनयः शशिबिन्दुः चतुर्दशमहारत्नेशश्चक्रवर्त्यभवत् ॥ ४,१२.३ ॥
तस्य च शतसहस्रं पत्नी नामभवत् ॥ ४,१२.४ ॥
दशलक्षसंख्याश्च पुत्राः ॥ ४,१२.५ ॥
तेषां च पृथुश्रवाः पृथुकर्मा पृथुकीर्तिः पृथुयशाः पृथुजयः पृथुदानः षट्पुत्राः प्रधानाः ॥ ४,१२.६ ॥
पृथुश्रवसश्च पुत्रः पृथुतमः ॥ ४,१२.७ ॥
तस्मादुशना यो वाजिमेधानां शतमाजहार ॥ ४,१२.८ ॥
तस्य च शितपुर्नाम पुत्रोऽभवत् ॥ ४,१२.९ ॥
तस्यापि रुक्मकवचस्ततः परवृत् ॥ ४,१२.१० ॥
तस्य परावृतो रुक्मेषुपृथुज्यामघवलितहरितसंज्ञास्तस्य पञ्चात्मजा बभूवुः ॥ ४,१२.११ ॥
तस्माद्यापि ज्यामघस्य श्लोको गीयते ॥ ४,१२.१२ ॥
भार्यावश्यास्तु ये केचिद्भविष्यन्त्यथ वा मृताः ।
तेषां तु ज्यामघः श्रेष्ठः शैव्यापतिरभून्नृपः ॥ ४,१२.१३ ॥
अपुत्रा तस्य सा पत्नी शैव्या नाम तथाप्यसौ ।
अपत्यकामोऽपि भयान्नान्यां भार्यामविन्दत ॥ ४,१२.१४ ॥
स त्वेकदा प्रभूतरथतुरगगजसंमर्दातिदारुणे महाहवे युद्ध्यमानःच सकलमेवारिचक्रमजयत् ॥ ४,१२.१५ ॥
तच्चारिचक्रमपास्तपुत्रकलत्रबन्धुबलकोशं स्वमधिष्ठानं परित्यज्य दिशः प्रतिविद्रुतम् ॥ ४,१२.१६ ॥
तस्मिंश्च विद्रुतेतित्रासलोलायतलोचनयुगलं त्राहित्राहि मां तातांब भ्रतरित्याकुलविलापविधुरं स राजकन्यारत्नमद्राक्षीत् ॥ ४,१२.१७ ॥
तद्दर्शनाच्च तस्यामनुरागनुगतान्तरात्मा स नृपोऽचिन्तयत् ॥ ४,१२.१८ ॥
साध्विदं ममापत्यरहितस्य वन्ध्याभर्तुः सांप्रतं विधिनापत्यकारणं कन्यारत्नमुपपादितम् ॥ ४,१२.१९ ॥
तदेतत्समुद्वहामीति ॥ ४,१२.२० ॥
अथ वैनां स्यन्दनमारोप्य स्वमधिष्ठानं नयामि ॥ ४,१२.२१ ॥
तयैव देव्याशैव्ययाहमनुज्ञातःसमुद्वहामीति ॥ ४,१२.२२ ॥
अथैनां रथमारोप्य स्वनगरमगच्छत् ॥ ४,१२.२३ ॥
विजयिनं च राजानमशेषपौरभृत्वयरिजनामात्यसमेता शैव्या द्रष्टुमधिष्ठनद्वारमागता ॥ ४,१२.२४ ॥
सा चावलोक्य राज्ञः सव्यपार्शववर्त्तिनीं कन्यामीषदुद्भूतामर्षस्फुरदधरपल्लवा राजानमवोचत् ॥ ४,१२.२५ ॥
अतिचपलचित्तात्र स्यन्दने केयमारोपितेति ॥ ४,१२.२६ ॥
असावप्यनालोचितोत्तरवचनोतिभयात्तामाह स्नुषा ममेयमिति ॥ ४,१२.२७ ॥
अथैनं शैव्योवाच ॥ ४,१२.२८ ॥
नाहं प्रसूता पुत्रेण नान्या पत्न्यभवत्तव ।
स्नुषासंबन्धता ह्योषा कतमेन सुतेन ते ॥ ४,१२.२९ ॥
श्रीपराशर उवाच
इत्यात्मेर्ष्याकोपकलुषितवचनमुषितविवेको भयाद्दुरुक्तापरिहारार्थमिदमवनीपतिराह ॥ ४,१२.३० ॥
यस्ते जनिष्यत्यात्मजस्तस्येयमनागतस्यैव भार्या निरूपितेत्याकर्ण्योद्भूतमृदुहासा तथेत्याह ॥ ४,१२.३१ ॥
प्रविवेश च राज्ञा सहाधिष्ठानम् ॥ ४,१२.३२ ॥
अनन्तरं चातिशुद्धलग्नहोरांशकावयवोक्तकृतपुत्रजन्मलाभगुणाद्वयसः परिणाममुपगतापि शैव्या स्वल्पैरेवाहोभिर्गर्भमवाप ॥ ४,१२.३३ ॥
कालेन च कुमारमजीजनत् ॥ ४,१२.३४ ॥
तस्य च विदर्भ इति पिता नाम चक्रे ॥ ४,१२.३५ ॥
स च तां स्नुषामुपयेमे ॥ ४,१२.३६ ॥
तस्यां चासौक्रथकैशिकसंज्ञौ पुत्रावजनयत् ॥ ४,१२.३७ ॥
पुनश्च तृतीयं रोमपादसंज्ञं पुत्रमजीजनद्यो नारदादवाप्तज्ञानवान्भविष्यतीति ॥ ४,१२.३८ ॥
रोमपादाद्बभ्रुः बभ्रोर्धृतिर्ः धृतेः कैशिकः कैशिकस्यापि चेदिः पुत्रोऽभवत्यस्य संततौ चैद्या भूपालाः ॥ ४,१२.३९ ॥
क्रथस्य स्नषापुत्रस्यकुन्तिरभवत् ॥ ४,१२.४० ॥
कुन्तेर्धृष्टिः धृष्टेर्निधृतिः निधृतेर्दशार्हस्ततश्च व्योमः तस्यापि जीमूतः ततश्च विकृतिः ततश्च भीभरथः तस्मान्नवरथः तस्यापि दशरथः ततश्च शकुनिः तत्तनयः करंभिः करंभेर्देवरातोऽभवत् ॥ ४,१२.४१ ॥
तस्माद्देवक्षत्रः तस्यापि मधुः मधोः कुमारवंशः कुमारवंशादनुः अनोः पुरुमित्रः पृथिवीपतिरभवत् ॥ ४,१२.४२ ॥
ततश्चांशुस्तस्माच्च सत्वतः ॥ ४,१२.४३ ॥
सत्वतादेते सात्वताः ॥ ४,१२.४४ ॥
इत्येतां ज्यामघस्य संततिं सम्यक्छ्रद्धासमन्वितः श्रुत्वा पुमान्मैत्रेय स्वपापैः प्रमुच्यते ॥ ४,१२.४५ ॥
इति श्रीविष्णुमाहापुराणे चतुर्थांशे द्वादशोऽध्यायः (१२)

English Wilson 1840

CHAP. XII.

Descendants of Krosht́ri. Jyámagha's connubial affection for his wife Śaivyá: their descendants kings of Vidarbha and Chedi.

KROSHT́RI, the son of Yadu ¹, had a son named Vrijinívat ²; his son was Swáhí ³; his son was Rushadru ⁴; his son was Chitraratha; his son was Śaśavindu, who was lord of the fourteen great gems ⁵; he had a hundred thousand wives and a million of sons ⁶. The most renowned of them were Prithuyaśas, Prithukarman, Prithujaya, Prithukírtti, Prithudána, and Prithuśravas. The son of the last of these six ⁷ was Tamas ⁸; his son was Uśanas ⁹, who celebrated a hundred sacrifices of the horse; his son was Śiteyus ¹⁰; his son was Rukmakavacha ¹¹; his son was Parávrit, who lead five sons, Rukméshu, Prithurukman, Jyámagha, Pálita, and Harita ¹². To this day the following verse relating to Jyámagha

p. 421

is repeated: "Of all the husbands submissive to their wives, who have been or who will be, the most eminent is the king Jyámagha ¹³, who was the husband of Śaivyá." Śaivyá was barren; but Jyámagha was so much afraid of her, that he did not take any other wife. On one occasion the king, after a desperate conflict with elephants and horse, defeated a powerful foe, who abandoning wife, children, kin, army, treasure, and dominion, fled. When the enemy was put to flight, Jyámagha beheld a lovely princess left alone, and exclaiming, "Save me, father! Save me, brother!" as her large eyes rolled wildly with affright. The king was struck by her beauty, and penetrated with affection for her, and said to himself, "This is fortunate; I have no children, and am the husband of a sterile bride; this maiden has fallen into my hands to rear up to me posterity: I will espouse her; but first I will take her in my car, and convey her to my palace, where I must request the concurrence of the queen in these nuptials." Accordingly he took the princess into his chariot, and returned to his own capital.

When Jyámagha's approach was announced, Śaivyá came to the palace gate, attended by the ministers, the courtiers, and the citizens, to welcome the victorious monarch: but when she beheld the maiden standing on the left hand of the king, her lips swelled and slightly quivered with resentment, and she said to Jyámagha, "Who is this light-hearted damsel that is with you in the chariot?" The king unprepared with a reply,

p. 422

made answer precipitately, through fear of his queen; "This is my daughter-in-law." "I have never had a son," rejoined Śaivyá, "and you have no other children. Of what son of yours then is this girl the wife?" The king disconcerted by the jealousy and anger which the words of Śaivyá displayed, made this reply to her in order to prevent further contention; "She is the young bride of the future son whom thou shalt bring forth." Hearing this, Śaivyá smiled gently, and said, "So be it;" and the king entered into his great palace.

In consequence of this conversation regarding the birth of a son having taken place in an auspicious conjunction, aspect, and season, the queen, although passed the time of women, became shortly afterwards pregnant, and bore a son. His father named him Vidarbha, and married him to the damsel he had brought home. They had three sons, Kratha, Kaiśika ¹⁴, and Romapáda ¹⁵. The son of Romapáda was Babhru ¹⁶, and his son was Dhriti ¹⁷. The son of Kaiśika was Chedi, whose descendants were called the Chaidya kings ¹⁸. The son of Kratha was Kunti ¹⁹; his son was Vrishńi ²⁰; his son was Nirvriti ²¹; his son was Dasárha; his son was Vyoman; his son was Jímúta; his son was Vikriti ²²; his son was Bhímaratha; his son was Navaratha ²³; his son was Daśaratha ²⁴; his son was Śakuni; his son was Karambhi; his son was Devaráta; his son was Devakshatra ²⁵; his son was Madhu ²⁶; his son was Anavaratha; his

p. 423

son was Kuruvatsa; his son was Anuratha; his son was Puruhotra; his son was Anśu; his son was Satwata, from whom the princes of this house were termed Sátwatas. This was the progeny of Jyámagha; by listening to the account of whom, a man is purified from his sins.

Translator’s notes (26)

In the Bráhma P. and Hari V. we have two families from Krosht́ri; one which is much the same as that of the text; the other makes short work of a long story, as we shall again notice.
Vajravat: Kúrma.
Śánti: Kúrma. Swáha: Matsya. Triśanku Linga.
Vishánsu: Agni. Rishabha: Linga. Kuśika: Kúrma. Ruśeku: Bhágavata.
Or articles the best of their kind; seven animate, and seven inanimate; a wife, a priest, a general, a charioteer, a horse, an elephant, and a body of foot soldiers; or, instead of the last three, an executioner, an encomiast, a reader of the Vedas; and a chariot, an umbrella, a jewel, a sword, a shield, a banner, and a treasure.
The text states this in plain prose, but the Váyu quotes a verse which makes out but a hundred hundred or 10,000 sons.
The Matsya has the first, third, and fifth of our text, and Prithudharma, Prithukírtti, and Prithumat. The Kúrma has also six names, but makes as many successions.
Suyajna: Agni, Bráhma, Matsya. Dharma: Bhágavata.
Ushat: Bráhma, Hari V.
Śitíkshu: Agni. Śineyus: Bráhma. Purujit: Bhágavata. The Váyu has Maruta and Kambalavarhish, brothers, instead.
Considerable variety prevails here. The Bráhma and Hari V. have Marutta the Rájarshi (a gross blunder, see p. 352), Kambalavarhish, Śataprasúti, Rukmakavacha: the Agni--Marutta, Kambalavarhish, Rukmeshu: whilst the Bhágavata makes Ruchaka son of Uśanas, and father to the five princes who in the text are the grandsons of Rukmakavacha.
The Bhágavata has Rukmeshu, Rukman, Jyámagha, Prithu, and Purujit. The p. 421 Váyu reads the two last names Parigha and Hari. The Bráhma and Hari V. insert Parajit as the father of the five named as in the text.
Most of the other authorities mention that the elder of the five brothers, Rukmeshu, succeeded his father in the sovereignty; and that the second, Prithurukman, remained in his brother's service. Pálita and Harita were set over Videha (Linga) or Tirhut, and Jyámagha went forth to settle where he might: according to the Váyu he conquered Madhyadeśa (the country along the Narmadá), Mekalá, and the Śuktimat mountains. So the Bráhma P. states that he established himself along the Rikshavat mountain, and dwelt in Śuktimati. He names his son, as we shall see, Vidarbha: the country so called is Berar, and amongst his descendants we have the Chaidyas or princes of Boghelkand, and Chandail, and Dasárha, more correctly perhaps Dasarńa, Chattisgher; so that this story of Jyámagha's adventures appears to allude to the first settlement of the Yádava tribes along the Narmadá, more to the south and west than before.
The Bhágavata has Kuśa; the Matsya, Kauśika: all the authorities agree in specifying three sons.
Lomapáda: Agni.
Vastu: Váyu. Kriti: Agni.
Áhuti: Váyu. Iti: Padma. Dyuti: Matsya. Bhriti: Kúrma. This latter is singular in carrying on the line of Romapáda for twelve generations farther.
The Bhágavata, however, makes the princes of Chedi continuous from Romapáda; as, Babhru, Dhriti, Uśíka, Chedi--the Chaidyas, amongst whom were Damaghosha and Śiśupála.
Kumbhi: Padma.
Dhrisht́a: Váyu. Dhrisht́i: Matsya,
Nivritti: Váyu. Nidhriti: Agni. The Bráhma makes three sons, Avanta, Daśárha, and Balivrishahan. In the Linga it is said of Dasárha that he was 'destroyer of the host of copper (faced; European?) foes.'
Vikala: Matsya.
Nararatha: Bráhma, Hari V.
Drid́haratha: Agni. Devaráta: Linga.
Soma: Linga. Devanakshatra: Padma.

There is great variety in the succeeding appellations: p. 423

Bhágavata.	Váyu.	Bráhma.	Matsya.	Padma.	Kúrma.
Madhu	Madhu	Madhu	Madhu	Madhu	Madhu
Kuruvaśa	Manu	Manavaśas	Uruvas	Puru	Kuru
Anu	Puruvatsa	Purudwat	Purudwat	Punarvasu	Anu
Puruhotra Áyu	Purudwat Satwa	Madhu and Satwa	Jantu	Jantu	Ansa
Satwata	Satwata	Satwata	Satwata	Satwata	Andhaka Satwata

Bhágavata.

Váyu.

Bráhma.

Matsya.

Padma.

Kúrma.

Madhu

Kuruvaśa

Manu

Manavaśas

Uruvas

Puru

Kuru

Anu

Puruvatsa

Purudwat

Punarvasu

Anu

Puruhotra
Áyu

Purudwat
Satwa

Madhu
and Satwa

Jantu

Ansa

Satwata

Andhaka
Satwata

[paragraph continues] The Linga has Purushaprabhu, Manwat, Pratarddana, Satwata; and the Agni, Dravavasu, Puruhuta, Jantu, and Sátwata. Some of these originate, no doubt, in the blunders of copyists, but they cannot all be referred to that source.

IV.13Book IV, Chapter 13 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच ।
भजनभजमानदिव्यांधकदेवावृधमहाभोजवृष्णिसंज्ञास्सत्वतस्य पुत्रा बभूवुः १ ।
भजमानस्य निमिकृकणवृष्णयस्तथान्ये द्वैमात्राः शतजित्सहस्रजिदयुतजित्संज्ञास्त्रयः २ ।
देवावृधस्यापि बभ्रुः पुत्रोऽभवत् ३ ।
तयोश्चायं श्लोको गीयते ४ ।
यथैव शृणुमो दूरात्संपश्यामस्तथांतिकात् ।
बभ्रुः श्रेष्ठो मनुष्याणां देवैर्देवावृधस्समः ५ ।
पुरुषाः षट् च षष्टिश्च सहस्राणि तथाऽष्ट ये ।
तेऽमृतत्वमनुप्राप्ता बभ्रोर्देवावृधादपि ६ ।
महाभोजस्त्वतिधर्मात्मा तस्यान्वये भोजाः मृत्तिकावरपुरनिवासिनो मार्त्तिकावरा बभूवुः ७ ।
वृष्णे सुमित्रो युधाजिच्च पुत्रावभूताम् ८ ।
ततश्चानमित्रः तथानमित्रान्निघ्नः ९ ।
निघ्नस्य प्रसेन सत्राजितौ १० ।
तस्य च सत्राजितो भगवानादित्यः सखाऽभवत् ११ ।
एकदा त्वंभोनिधितीरसंश्रयः सूर्यं सत्राजित्तुष्टाव तन्मनस्कतया च भास्वानभिष्टूयमानोऽग्रतस्तस्थौ १२ ।
ततस्त्वस्पष्टमूर्त्तिधरं चैनमालोक्य सत्राजित्सूर्यमाह १३ ।
यथैव व्योम्नि वह्निपिंडोपमं त्वामहमपश्यं तथैवाद्याग्रतो गतमप्यत्र भगवता किंचिन्न प्रसादीकृतं विश्षोमुपलक्षयामीत्येवमुक्ते भगवता सूर्येण निजकंठादुन्मुच्य स्यमंतकं नाम महामणिवरमवतार्यैकान्ते न्यस्तम् १४ ।
ततस्तमाताम्रोज्ज्वलं ह्रस्ववपुषमीषदापिंगलनयनमादित्यमद्रा क्षीत् १५ ।
कृतप्रणिपातस्तवादिकं च सत्राजितमाह भगवानादित्यस्सहस्रदीधितिः वरमस्मत्तोभिमतं वृणीष्वेति १६ ।
स च तदेव मणिरत्नमयाचत १७ ।
स चापि तस्मै तद्दत्त्वा दीधितिपतिर्वियति स्वधिष्ण्यमारुरोह १८ ।
सत्राजितोऽप्यमलमणिरत्नसनाथकंठतया सूर्य इव तेजोभिरश्षोदिगंतराण्युद्भासयन् द्वारकां विवेश १९ ।
द्वारकावासी जनस्तु तमायांतमवेक्ष्य भगवंतमादिपुरुषं पुरुषोत्तममवनिभारावतरणायांश्नो मानुषरूपधारिणं प्रणिपत्याह २० ।
भगवन् भवंतं द्र ष्ट्रं नूनमयमादित्य आयातीत्युक्तो भगवानुवाच २१ ।
भगवान्नायमादित्यः सत्राजितोऽयमादित्यदत्तस्यमंतकाख्यं महामणिरत्नं बिभ्रदत्रोपयाति २२ ।
तदेनं विस्त्रब्धाः पश्यतेत्युक्तास्ते तथैव ददृशुः २३ ।
स च तं स्यमंतकमणिमात्मनिवेशने चक्रे २४ ।
प्रतिदिनं तन्मणिरत्नमष्टौ कनकभारान्स्त्रवति २५ ।
तत्प्रभावाच्च सकलस्यैव राष्ट्रस्योपसर्गानावृष्टिव्यालाग्नितो यद्दुर्भिक्षादिभयं न भवति २६ ।
अच्युतोऽपि तद्दिव्यं रत्नमुग्रसेनस्य भूपतेर्योग्यमेतदिति लिप्सां चक्रे २७ गोत्रभेदभयाच्छक्तोपि न जहार २८ ।
सत्राजिदप्यच्युतो मामेतद्याचयिष्यतीत्यवगम्य रत्नलोभाद्भ्रात्रे प्रसेनाय तद्र त्नमदात् २९ ।
तच्च शुचिना ध्रियमाणमश्षोमेव सुवर्णस्रवादिकं गुणजातमुत्पादयति अन्यथा धारयंतमेव हंतीत्यजानन्नसावपि प्रसेनस्तेन कंठसक्तेन स्यमंतकेनाश्वमारुह्याटव्यां मृगयामगच्छत् ३० ।
तत्र च सिंहाद्वधमवाप ३१ ।
साश्वं च तं निहत्य सिंहोप्यमलमणिरत्नमास्याग्रेणादाय गंतुमभ्युद्यतः ऋक्षाधिपतिना जांबवता दृष्टो घातितश्च ३२ ।
जांबवानप्यमलमणिरत्नमादाय स्वबिलं प्रविवेश ३३ ।
सुकुमारसंज्ञाय बालकाय च क्रीडनकमकरोत् ३४ ।
अनागच्छति तस्मिन्प्रसेने कृष्णो मणिरत्नमभिलषितवान्स च प्राप्तनान्नूनमेतदस्य कर्मेत्यखिल एव यदुलोकः परस्परं कर्णाकर्ण्याऽकथयत् ३५ ।
विदितलोकापवादवृत्तांतश्च भगवान् सर्वयदुसैन्यपरिवारपरिवृतः प्रसेनाश्वपदवीमनुससार ३६ ।
ददर्श चाश्वसमवेतं प्रसेनं सिंहेन विनिहतम् ३७ ।
अखिलजनमध्ये सिंहपददर्शनकृतपरिशुद्धः सिंहपदमनुससार ३८ ।
ऋक्षपतिनिहतं च सिंहमप्यल्पे भूमिभागे दृष्ट्वा ततश्च तद्र त्नगौरवादृक्षस्यापि पदान्यनुययौ ३९ ।
गिरितटे च सकलमेव तद्यदुसैन्यमवस्थाप्य तत्पदानुसारी ऋक्षबिलं प्रविवेश ४० ।
अन्तः प्रविष्टश्च धात्र्! याः सुकुमारकमुल्लालयन्त्या वाणीं शुश्राव ४१ ।
अत्र श्लोकः।
सिंहः प्रसेनमवधीत्सिंहो जाम्बवता हतः ।
सुकुमारकमा रोदीस्तव ह्येष स्यमंतकः ४२ ।
इत्याकर्ण्योपलब्धस्यमंतकॐतःप्रविष्टः कुमारक्रीडनकीकृतं च धात्र्! या हस्ते तेजोभिर्जाज्वल्यमानं स्यमंतकं ददर्श ४३ ।
तं च स्यमंतकाभिलषितचक्षुषमपूर्वपुरुषमागतं समवेक्ष्य धात्री त्राहित्राहीति व्याजहार ४४ ।
तदार्त्तरवश्रवणानंतरं चामर्षपूर्णहृदयः स जांबवानाजगाम ४५ ।
तयोश्च परस्परमुद्धतामर्षयोर्युद्धमेकविंशतिदिनान्यभवत् ४६ ।
ते च यदुसैनिकास्तत्र सप्ताष्टादिनानि तन्निष्क्रांतिमुदीक्षमाणास्तस्थुः ४७ ।
अनिष्क्रमणे च मधुरिपुरसाववश्यमत्र बिलेऽत्यंतं नाशमवाप्तो भविष्यत्यन्यथा तस्य जीवतः कथमेतावंति दिनानि शत्रुजये व्याक्षेपो भविष्यतीति कृताध्यवसाया द्वारकामागम्य हतः कृष्ण इति कथयामासुः ४८ ।
तद्बांधवाश्च तत्कालोचितमखिलमुत्तरक्रियाकलापं चक्रुः ४९ ।
ततश्चास्य युद्ध्यमानस्यातिश्रद्धादत्तविशिष्टोपपात्रयुक्तान्नतोयादिना श्रीकृष्णस्य बलप्राणपुष्टिरभूत् ५० ।
इतरस्यानुदिनमतिगुरुपुरुषभेद्यमानस्य अतिनिष्ठुरप्रहारपातपीडिताखिलावयवस्य निराहारतया बलहानिरभूत् ५१ ।
निर्जितश्च भगवता जांबवान्प्रणिपत्य व्याजहार ५२ ।
सुरासुरगंधर्वयक्षराक्षसादिभिरप्यखिलैर्भवान्न जेतुं शक्यः किमुतावनिगोचरैरल्पवीर्यैर्नरैर्नरावयवभूतैश्च तिर्यग्योन्यनुसृतिभिः किं पुनरस्मद्विधैरवश्यं भवताऽस्मत्स्वामिना रामेणेव नारायणस्य सकलजगत्परायणस्यांश्नो भगवता भवितव्यमित्युक्तस्तस्मै भगवानखिलावनिभारावतरणार्थमवतरणमाचचक्षे ५३ ।
प्रीत्यभिव्यंजितकरतलस्पर्शनेन चैनमपगतयुद्धखेदं चकार ५४ ।
स च प्रणिपत्य पुनरप्येनं प्रसाद्य जांबवतीं नाम कन्यां गृहागतायार्घ्यभूतां ग्राहयामास ५५ ।
स्यमंतकमणिरत्नमपि प्रणिपत्य तस्मै प्रददौ ५६ ।
अच्युतोप्यतिप्रणतात्तस्मादग्राह्यमपि तन्मणिरत्नमात्मसंशोधनाय जग्राह ५७ ।
सह जांबवत्या स द्वारकामाजगाम ५८ ।
भगवदागमनोद्भूतहर्षोत्कर्षस्य द्वारकावासिजनस्य कृष्णावलोकनात्तत्क्षणमेवातिपरिणतवयसोपि नवयौवनमिवाभवत् ५९ ।
दिष्ट्यादिष्ट्येति सकलयादवाः स्त्रियश्च सभाजयामासुः ६० ।
भगवानपि यथानुभूतमश्षॐ यादवसमाजे यथावदाचचक्षे ६१ ।
स्यमंतकं च सत्राजिताय दत्त्वा मिथ्याभिशस्तिपरिशुद्धिमवाप ६२ ।
जांबवतीं चांतःपुरे निवेशयामास ६३ ।
सत्राजितोपि मयास्याभूतमलिनमारोपितमिति जातसंत्रासात्स्वसुतां सत्यभामां भगवते भार्यार्थं ददौ ६४ ।
तां चाक्रूरकृतवर्मशतधन्वप्रमुखा यादवाः प्राग्वरयाम्बभूवुः ६५ ।
ततस्तत्प्रदानादवज्ञातमेवात्मानं मन्यमानाः सत्राजिते वैरानुबंधं चक्रुः ६६ ।
अक्रूरकृतवर्मप्रमुखाश्च शतधन्वानमूचुः ६७ ।
अयमतीव दुरात्मा सत्राजितो योऽस्माभिर्भवता च प्रार्थितोऽप्यात्मजामस्मान् भवंतं चाविगणय्य कृष्णाय दत्तवान् ६८ ।
तदलमनेन जीवता घातयित्वैनं तन्महारत्नं स्यमंतकाख्यं त्वया किं न गृह्यते वयमभ्युपपत्स्यामो यद्यच्युतस्तवोपरि वैरानुबंधं करिष्यतीत्येवमुक्तस्तथेत्यसावप्याह ६९ ।
जतुगृहदग्धानां पांडुतनयानां विदितपरमार्थोऽपि भगवान् दुर्योधनप्रयत्नशैथिल्यकरणार्थं पार्थानुकूल्यकरणाय वारणावतं गतः ७० ।
गते च तस्मिन् सुप्तमेव सत्राजितं शतधन्वा जघान मणिरत्नं चाददात् ७१ ।
पितृवधामर्षपूर्णा च सत्यभामा शीघ्रं स्यंदनमारूढा वारणावतं गत्वा भगवतेऽहं प्रतिपादितेत्यक्षांतिमता शतधन्वनाऽस्मत्पिता व्यापादितः तच्च स्यमंतकमणिरत्नमपहृतं यस्यावभासनेनापहृततिमिरं त्रैलोक्यं भविष्यति ७२ ।
तदियं त्वदीयापहासना तदालोच्य यदत्र युक्तं तत्क्रियतामिति कृष्णमाह ७३ ।
तया चैवमुक्तः परितुष्टांतः करणोऽपि कृष्णः सत्यभामाममर्षताम्रनयनः प्राह ७४ ।
सत्ये सत्यं ममैवैषापहासना नाहमेतां तस्य दुरात्मनस्सहिष्ये ७५ ।
न ह्यनुल्लंघ्य परपादपं तत्कृतनीडाश्रयिणो विहंगमा वध्यंते तदलममुनास्मत्पुरतः सौकप्रोरितवाक्यपरिकरेणेत्युक्त्वा द्वारकामभ्येत्यैकांते बलदेवं वासुदेवः प्राह ७६ ।
मृगयागतं प्रसेनमटव्यां मृगपतिर्जघान ७७ ।
सत्राजितोऽप्यधुना शतधन्वना निधनं प्रापितः ७८ ।
तदुभयविनाशात्तन्मणिरत्नमावाभ्यां सामान्यं भविष्यति ७९ ।
तदुत्तिष्ठारुह्यतां रथः शतधन्वनिधनायोद्यमं कुर्वित्यभिहितस्तथेति समन्विच्छितवान् ८० ।
कृतोद्यमौ च तावुभावुपलभ्य शतधन्वा कृतवर्माणमुपेत्य पार्ष्णिपूरणकर्मनिमित्तमचोदयत् ८१ ।
आह चैनं कृतवर्मा ८२ ।
नाऽहं बलदेववासुदेवाभ्यां सह विरोधायालमित्युक्तश्चाक्रूरमचोदयत् ८३ ।
असावप्याह ८४ ।
न हि कश्चिद्भगवता पादप्रहारपरिकंपितजगत्त्रयेण सुररिषुवनितावैधव्यकारिणा प्रबलरिपुचक्राप्रतिहतचक्रेण चक्रिणा मदमुदितनयनावलोकनाखिलनिशातनेनातिगुरुवैरिवारणापकर्षणा-विकृतमहिमोरुसीरेम सीरिणा च सह सकलजगद्वंद्यानाममरवराणामपि योद्धुं समर्थः ८५ ।
किमुताहं तदन्यश्शरणमभिलष्यतामित्युक्तश्शतधनुराह ८६ ।
यद्यस्मत्परित्राणासमर्थं भवानात्मानमधिगच्छति तदयमस्मत्तस्तावन्मणिः संगृह्य रक्ष्यतामिति ८७ ।
एकमुक्तः सोऽप्याह ८८ ।
यद्यंत्ययामप्यवस्थायां न कस्मैचिद्भवान् कथयिष्यति तदहमेतं ग्रहीष्यामीति ८९ ।
तथेत्युक्ते चाक्रूरस्तन्मणिरत्नं जग्राह ९० ।
शतधनुरप्य तुलवेगां शतयोजनवाहिनीं वडवामारुह्यापक्रांतः ९१ ।
शैव्यसुग्रीवमेघपुष्पबलाहकाश्वचतुष्टययुक्तरथस्थितौ बलदेववासुदेवौ तमनुप्रयातौ ९२ ।
सा च वडवा शतयोजनप्रमाणमार्गमतीता पुनरपि वाह्यमाना मिथिलावनोद्देशो! प्राणानुत्ससर्ज ९३ ।
शतधनुरपि तां परित्यज्य पदातिरेवाद्र वत् ९४ ।
कृष्णोपि बलभद्र माह ९५ ।
तावदत्र स्यंदने भवता स्थेयमहमेनमधमाचारं पदातिरेव पदातिमनुगम्य यावद्घातयामि अत्र हि भूभागे दृष्टदोषास्सभया अतो नैतेश्वा भवतेमं भूमिभागमुल्लंघनीयाः ९६ ।
तथेत्युक्त्वा बलदेवो रथ एव तस्थौ ९७ ।
कृष्णोपि द्विक्रोशमात्रं भूमिभागमनुसृत्य दूरस्थितस्यैव चक्रं क्षिप्त्वा शतधनुषश्शिरश्चिच्छेद ९८ ।
तच्छरीरांबरादिषु च बहुप्रकारमन्विच्छन्नपि स्यमंतकमणिं नावाप पदा तदोपगम्य बलभद्र माह ९९ ।
वृथैवास्माभिः शतधनुर्घातितः न प्राप्तमखिलजगत्सारभूतं तन्महारत्नं स्यमंतकाख्यमित्याकर्ण्योद्भूतकोपो बलदेवो वासुदेवमाह १०० ।
धिक्त्वां यस्त्वमेवमर्थलिप्सुरेतच्च ते भ्रातृत्वान्मया क्षांतं तदयं पंथास्स्वेच्छया गम्यतां न मे द्वारकया न त्वया न चाश्षोबंधुभिः कार्य्यमलमलमेभिर्ममाग्रतोऽलीकशपथैरित्याक्षिप्य तत्कथां कथंचित्प्रसाद्यमानोपि न तस्थौ १०१ ।
स विदेहपुरीं प्रविवेश १०२ ।
जनकराजश्चार्घ्यपूर्वकमेनं गृहं प्रवेशयामास १०३ ।
स तत्रैव च तस्थौ १०४ ।
वासुदेवोऽपि द्वारकामाजगाम १०५ ।
यावच्च जनकराजगृहे बलभद्रो ऽवतस्थे तावद्धार्त्तराष्ट्रो दुर्योधनस्तत्सकाशाद्गदाशिक्षामशिक्षयत् १०६ ।
वर्षत्रयांते च बभ्रूग्रसेनप्रभृतिभिर्यादवैर्न तद्र त्नं कृष्णेनाऽपहृतमिति कृतावगतिभिर्विदेहनगरीं गत्वा बलदेवस्संप्रत्याय्य द्वारकामानीतः १०७ ।
अक्रूरोप्युत्तममणिसमुद्भूतसुवर्णेन भगवद्ध्यानपरोऽनवरतं यज्ञानियाज १०८ ।
सवनगतौ हि क्षत्रियवैश्यौ निघ्नन्ब्रह्महा भवतीत्येवंप्रकारं दीक्षाकवचं प्रविष्ट एव तस्थौ १०९ ।
द्विषष्टिवर्षाण्येवं तन्मणिप्रभावात्तत्रोपसर्गदुर्भिक्षमारिकामरणादिकं नाभूत् ११० ।
अथाक्रूरपक्षीयैर्भोजैश्शत्रुघ्ने सात्वतस्य प्रपौत्रे व्यापादिते भोजैस्सहाक्रूरो द्वारकामपहायापक्रान्तः १११ ।
तदपक्रांतिदिनादारभ्य तत्रोपसर्गदुर्भिक्षव्यालानावृष्टिमारिकाद्युपद्र वा बभूवुः ११२ ।
अथ यादवा बलभद्रो ग्रसेनसमवेता मंत्रममंत्रयन् ११३ ।
भगवानुरगारिकेतनः किमिदमेकदैव प्रचुरोपद्र वागमनमेतदालोच्यतामित्युक्तेंधकनामा यदुवृद्धः प्राह ११४ ।
अस्याक्रूरस्य पितृश्वफल्को यत्र यत्राभूत्तत्रतत्र दुर्भिक्षमारिकानावृष्ट्यादिकं नाभूत् ११५ ।
काशीराजस्य विषये त्वनावृष्ट्या च श्वफल्को नीतः ततश्च तत्क्षणाद्देवो ववर्ष ११६ ।
काशीराजपत्न्याश्च गर्भे कन्यारत्नं पूर्वमासीत् ११७ ।
सा च कन्या पूर्णेपि प्रसूतिकाले नैव निश्चक्राम ११८ ।
एवं च तस्य गर्भस्य द्वादशवर्षाण्यनिष्क्रामतो ययुः ११९ ।
काशीराजश्च तामात्मजां गर्भस्थामाह १२० ।
पुत्रि कस्मान्न जायसे निष्क्रम्य तामास्यं ते द्र ष्टुमिच्छामि एतां च मातरं किमिति चिरं क्लेशयिष्यसीत्युक्ता गर्भस्थैव व्याजहार १२१ ।
तात यद्येकैकां गां दिनेदिने ब्राह्मणाय प्रयच्छसि तदहमन्यैस्त्रिभिर्वर्षैरस्माद्गर्भात्ततोऽवश्यं निष्क्रमिष्यामीत्येद्वचनमाकर्ण्य राजा दिनेदिने ब्राह्मणाय गां प्रादात् १२२ ।
सापि तावता कालेन जाता १२३ ।
ततस्तस्याः पिता गांदिनीति नाम चकार १२४ ।
तां च गांदिनीं कन्यां श्वफल्कायोपकारिणे गृहमागतायार्घ्यभूतां प्रादात् १२५ ।
तस्यामयमक्रूरः श्वफल्काज्जज्ञे १२६ ।
तस्यैवंगुणमिथुनादुत्पत्तिः १२७ ।
तत्कथमस्मिन्नपक्रान्ते अत्र दुर्भिक्षमारिकाद्युपद्र वा न भविष्यंति १२८ ।
तदयमत्रानीयतामलमतिगुणवत्यपराधान्वेषणेनेति यदुवृद्धस्यांधकस्यैतद्वचनमाकर्ण्य केशवोग्रसेनबलभद्र पुरोगमैर्यदुभिः कृतापराधतितिक्षुभिरभयं दत्त्वा श्वफल्कपुत्रः स्वपुरमानीतः १२९ ।
तत्र चागतमात्र एव तस्य स्यमंतकमणेः प्रभावादनावृष्टिमारिकादुर्भिक्षव्यालाद्युपद्र वोपशमा बभूवुः १३० ।
कृष्णश्चिंतयामास १३१ ।
स्वल्पमेतत्कारणं यदयं गांदिन्यां श्वफल्केनाक्रूरो जनितः १३२ ।
सुमहांश्चायमनावृष्टिदुर्भिक्षमारिकाद्युपद्र वाप्रतिषेधकारी प्रभावः १३३ ।
तन्नूनमस्य सकाशो! स महामणिः स्यमंतकाख्यस्तिष्ठति १३४ ।
तस्य ह्येवंविधाः प्रभावाः श्रूयन्ते १३५ ।
अयमपि च यज्ञादनंतरमन्यत्क्रत्वंतरं तस्यानंतरमन्यद्यज्ञांतरं चाजस्रमविच्छिन्नं यजतीति १३६ ।
अनल्पोपादानं चास्यासंशयमत्राऽसौ मणिवरस्तिष्ठितीति कृताध्यवसायोऽन्यत्प्रयोजनमुद्दिश्य सकलयादवसमाजमात्मगृह एवाचीकरत् १३७ ।
तत्र चोपविष्टेष्वखिलेषु यदुषु पूर्वं प्रयोजनमुपन्यस्य पर्यवसिते च तस्मिन् प्रसंगांतरपरिहासकथामक्रूरेण कृत्वा जनार्दनस्तमक्रूरमाह १३८ ।
दानपते जानीम एव वयं यथा शतधन्वना तदिदमखिलजगत्सारभूतं स्यमंतकं रत्नं भवतः तदश्षोराष्ट्रोपकरकं भवत्सकाशो! तिष्ठति तिष्ठतु सर्व एव वयं तत्प्रभावफलभुजः किं त्वेष बलभद्रो ऽस्मानाशंकितवांश्तदस्मत्प्रीतये दर्शयस्वेत्यभिधाय जोषं स्थिते भगवति वासुदेवे सरत्नस्सोचिंतयत् १३९ ।
किमत्रानुष्ठेयमन्यथा चेद्ब्रवीम्यहं तत्केवलांबरतिरोधानमन्विष्यंतो रत्नमेते द्र क्ष्यंति अतिविरोधो न क्षम इति संचिंत्य तमखिलजगत्कारणभूतं नारायणमाहक्रूरः १४० ।
भगवन्ममैतत्स्यमंतकरत्नं शतधनुषा समर्पितमपगते च तस्मिन्नद्य श्वः परश्वो वा भगवान् याचयिष्यतीति कृतमतिरतिकृच्छ्रेणैतावंतं कालमधारयम् १४१ ।
तस्य च धारणश्क्लोए!नाहमश्षोओ!पभोगेष्वसंगिमानसो न वेद्मि स्वसुखकलामपि १४२ ।
एतावन्मात्रमप्यश्षोराष्ट्रोपकारी धारयितुं न शक्नोति भवान्मन्यत इत्यात्मना न चोदितवान् १४३ ।
तदिदं स्यमंतकरत्नं गृह्यतामिच्छया यस्याभिमतं तस्य समर्प्यताम् १४४ ।
ततः स्वोदरवस्त्रनिगोपितमतिलघुकनकसमुद्गकगतं प्रकटीकृतवान् १४५ ।
ततश्च निष्क्राम्य स्यमंतकमणिं तस्मिन्यदुकुलसमाजे मुमोच १४६ ।
मुक्तमात्रे च तस्मिन्नतिकान्त्या तदखिलमास्थानमुद्योतितम् १४७ ।
अथाहाक्रुरः स एष मणिः शतधन्वनास्माकं समर्पितः यस्यायं स एनं गृह्णातु इति १४८ ।
तमालोक्य सर्वयादवानां साधुसाध्विति विस्मितमनसां वाचोऽश्रूयंत १४९ ।
तमालोक्यातीव बलभद्रो ममायमच्युतेनैव सामान्यस्समन्विच्छित इति कृतस्पृहोऽभूत् १५० ।
ममैवायं पितृधनमित्यतीव च सत्यभामापि स्पृहयांचकार १५१ ।
बलसत्यावलोकनात्कृष्णोप्यात्मानं गोचक्रांतरावस्थितमिव मेने १५२ ।
सकलयादवसमक्षं चाक्रूरमाह १५३ ।
एतद्धि मणिरत्नमात्मसंशोधनाय एतेषां यदूनां मया दर्शितम् एतच्च मम बलभद्र स्य च सामान्यं पितृधनं चैतत्सत्यभामाया नान्यस्यैतत् १५४ ।
एतच्च सर्वकालं शुचिना ब्रह्मचर्यादिगुणवता ध्रियमाणमश्षोराष्ट्रस्योपकारकमशुचिना ध्रियमाणमाधारमेव हंति १५५ ।
अतोहमस्य षोडशस्त्रीसहस्रपरिग्रहादसमर्थो धारणे कथमेतत्सत्यभामा स्वीकरोति १५६ ।
आर्यबलभद्रेणापि मदिरापानाद्यश्षोओ!पभोगपरित्यागः कार्यः १५७ ।
तदलं यदुलोकोयं बलभद्रः अहं च सत्या च त्वां दानपते प्रार्थयामः १५८ ।
तद्भवानेव धारयितुं समर्थः १५९ ।
त्वद्धृतं चास्य राष्ट्रस्योपकारकं तद्भवानश्षोराष्ट्रनिमित्तमेतत्पूर्ववद्धारयत्वन्यन्न वक्तव्यमित्युक्तो दानपतिस्तथेत्याह जग्राह च तन्महारत्नम् १६० ।
ततःप्रभृत्यक्रूरः प्रकटेनैव तेनातिजाज्ज्वल्यमानेनात्मकंठावसक्तेनादित्य इवांशुमाली चचार १६१ ।
इत्येतद्भगवतो मिथ्याभिशस्तिक्षालनं यः स्मरति न तस्य कदाचिदल्पापि मिथ्याभिशस्तिर्भवति अव्याहताखिलेंद्रि यश्चाखिलपापमोक्षमवाप्नोति १६२ ।
इति श्रीविष्णुमहापुराणे चतुर्थांशो! त्रयोदशोऽध्यायः १३।
भजिन-भजमान-दिव्यान्धक-देवावृध-महाभोज वृष्णिसंज्ञाः सत्वतस्य पुत्रा बभूवुः ।। ४-१३-१ ।।
भजनानस्य निमि-बृकणा-वृष्णयः, तथान्ये तदू वैमात्राः--शताजित्सहस्त्रजिदू-अयुताजित् संज्ञाः ।। ४-१३-२ ।।
देवावृधस्यापि बब्रुः पुत्रोऽभूत् । तस्य च अयं श्लोको गीयते ।। ४-१३-३ ।।
यथेव श्वृणुमो दूरात् सग्पश्यामस्तथान्तिकात् ।
बभ्रुः श्रेष्ठो मनुष्याणां दैवैर्देवाबृधः समः ।। ४-१३-४ ।।
पुरुषाः षट् च षष्टिश्व षट् सहस्त्रामि चाष्ट च ।
यैऽमृतत्वमनुप्राप्ता बभ्रोर्देवावृधादपि ।। ४-१३-५ ।।
महाभोजस्त्वतिधर्म्मात्मां । तस्यान्वये भोजा मात्तिंकावता बभूवुः ।। ४-१३-६ ।।
वृष्णोः सुमित्रो युधाजिज्व पुत्रोऽभवत् । ततश्वानमित्र-शिनी तथा ।। ४-१३-७ ।।
अनिमित्रान्निघ्रः, निघ्रस्य प्रसेन-सत्राजितौ । तस्य च सत्राजिलस्य भगवानादित्यः सखाभवत् ।। ४-१३-८ ।।
एकदा त्वम्भोधेस्तीरसंश्वयः सूर्य्यं सत्राजितस्तुष्टाव । तन्मनस्कतया च भास्वानभिष्टूयमानोऽग्रतस्तस्य तस्थै, अस्पष्टमुर्त्तिधरं चैनमालोक्य सत्राजितः सूर्य्यमाह,--यथैव व्योम्रि त्वां वह्निपिण्डोपममहमपश्यं तथैवाद्याग्रतो
गतमप्यत्र नि किञ्चिद्भगवता प्रसादीकृतं विशेषमुपलक्षयामि ।। ४-१३-९ ।।
इत्येवमुक्ते (भगवता) सूर्य्यण निजकण्ठादुन्मुच्य स्यमम्तकनामा मणि वतार्य्य एकान्ते न्यस्तः, ततस्तमाताम्रोज्ज्वादिकञ्च सत्राजितमाह भगवान्,-- वरमस्मत्तोऽभिमतं वृणीष्वेति । स च तदेव मणिरत्रमयाचत । स चापि तस्मै तदू दत्त्वा वियति स्वं धिष्णायमारुरोह ।। ४-१३-१० ।।
सत्राजितोऽप्यमल-मणिरत्रसनाथकण्ठतया सूर्य्य इव तेजोभिरशेषदिगन्त राण्युद्भासयन् द्रारकां विवेश ।। ४-१३-११ ।।
द्रारकावासिजनपदस्तु तमायान्तमवेक्ष्य भगवन्त मनादिपुरुषं पुरुषो त्तममवनिभारावतारणायांशेन मानुषरूपधारिणं प्रणिपत्याह--भगवन् ! भगवन्तमयं नूनं द्रष्टुमायात्यादित्यः । इत्याकर्ण्य प्रहस्य च तानाह भगवान्, नायमादित्यः सत्राजितोऽयमादित्य दत्तं स्यमन्तकाख्यं महामणि
बिभ्रदत्रोपायाति । तदेनं विश्वब्धाः पश्यत, इत्युक्तास्ते ययुः ।। ४-१३-१२ ।।
स च तं स्यमन्तकाख्यं महामणिमात्मनिवेशने चक्रे ।। ४-१३-१३ ।।
भांजन-भजमान-दिव्यान्धकःदेवावृध-महाभोज-प्रतिदिनञ्च तन्मणिरत्र प्रवरमष्टौ कनकभारान् स्त्रवति ।। ४-१३-१४ ।।
ततूप्रभावाज्व सकलस्यैव राष्ट्रस्योपसर्गा अनावृष्टि व्यालाग्रिचौरदुभिक्षादि भय न भवति ।। ४-१३-१५ ।।
अच्युतोऽपि तद्रत्रमुग्रसेनस्य भूपतेर्योग्यमेतदिति लिप्साञ्चक्र, गोत्र भेदभयाज्व शक्तोऽपि न जगार ।। ४-१३-१६ ।।
सत्राजितोऽप्यच्युतो मामेतदू याचिष्यतीत्यवगत रत्नलोभः स्वभ्रात्रे प्रसे नाय तद्रत्नं दत्तवान् ।। ४-१३-१७ ।।
तज्व शुचिना ध्रियमाणामशेषसुवर्णस्त्रावादिकं गुणमुतूपादयति, अन्यथा य एव धारयति, तमेव हन्तीति । असावपि प्रसेनः स्यमन्तकेन कण्ठा सक्ते नाश्वमारुह्याटठ्यां मृगयामागच्छत् । तत्र च सिंहादू वधमवाप । साश्वञ्च तं निहत्य सिहोऽह्यमलमणि रत्नमास्याग्रेणादाय गन्तुमुद्यतः ऋक्षाधिपतिना जाम्बवता दृष्टो घातितश्व । जाम्बवानप्यमलं तन्मणिरत्न मादाय स्वविलं प्रविवेश, सुकुमारक संज्ञाय च बालकाय क्रीड़नमकरोतू ।। ४-१३-१८ ।।
अनागच्छति च तस्मिन् प्रसेने कृष्णो मणिरत्न मभिलषितंवान् न च प्राप्तवान्, नूनमेतदस्य कर्म्म, नान्येन प्रसेनो हन्यत इत्यखिल एव यदुलोकः परस्परं कर्माकणर्यकथयत् ।। ४-१३-१९ ।।
विदितलोकापवादवृत्तान्तश्व भगवान यदुस्यैन्यपरिवारः प्रसेनाश्वपद वीमनूससार, ददशे चाश्वसमेतं प्रसेने निहतं सिंहेन । अखिलजनपद मध्ये सिहपददर्शनकृतपरिशुद्धिः सिंहपद्दमनुससार ।। ४-१३-२० ।।
ऋक्षविनिहतञ्च सिंहमप्यल्पे भूमिभागे दृष्ट्वा ततश्व तद्रत्नगौरवादृक्षस्यापि पदान्यनुययौ । गिरितटे च सकलमेव यदुसैन्यमवस्थाप्य ततूपदानुसारी ऋक्षविलं प्रविवेश । अर्द्धप्रविष्टश्व धात्र्याः सुकुमाराकमुल्लापयन्त्या वाणीं शुश्राव ।। ४-१३-२१ ।।
सिंहः प्रसेनमवधीत् सिहो जाम्बवता हतः ।
सुकुमारक ! मा रोदीस्तव ह्य षे स्यमन्तकः ।। ४-१३-२२ ।।
इत्याकणर्य लब्धस्यमन्तकोदन्तोऽन्तोऽन्तः प्रविष्टः कुमारक्रीड़नकीकृतञ्च धात्री हस्ते तेजोभिर्ज्जाज्वव्यमांनं स्यमन्तकं ददर्श ।। ४-१३-२३ ।।
तञ्च स्यमन्तकाभिलाषचक्षुषमपूर्व्वं पुरुषमागत मवेक्ष्य धात्री त्राहि त्राहीति व्याजहार ।। ४-१३-२४ ।।
तदार्त्तनादश्ववणानन्तरञ्चामर्षपूर्णह्टदयः स जाम्बवान् आजगाम, तयोश्व परस्परं युध्यतोर्दू योर्युद्धमेकविंशतिं दिनान्यभवत् । ते च यदुसैनिकास्तत्र सप्ताष्टदिनानि तन्निष्कान्तिमुदीक्षमाणास्तस्थुः । अनिष्कममाणे च मधुरिपौ असाववश्यमत्र विलेऽत्यन्तनाशमाप्तो भविष्यत्यन्यथा तस्य कथमेतावन्ति दिनानि शत्रुजये व्याक्षेपो भवतीति कृताध्यवसाया द्रारकामागता हतः कृष्णा इति कथयामासुः ।। ४-१३-२५ ।।
तदूबान्धवाश्व ततूकालोचितमखिलमुपरतक्रियाकलापं चक्रुः ।। ४-१३-२६ ।।
तत्र चास्य युध्यमानस्यातिश्वद्धादत्तविशिष्टपात्रोपयुक्तान्नतोयादिना कृष्णस्य बलप्राणपुष्टिरभूत ।। ४-१३-२७ ।।
इतरस्यानुदिनमतिगुरुपुरुषभिद्यमानस्यातिनिष्ठरप्रहारपीड़िताखिलावय वस्य निराहारतया बलहानिः । निर्ज्जितश्व भगवता जाम्बवान् प्रणिपत्याह
--असुर-सुर-यक्षवान्धर्व्व-राक्षसादिभिरप्यखिलैर्भगवान् न जेतुं शक्यः, किमुतावनिगोचरैरल्पवीर्य्यैर्नरावयवभूतैश्व तिर्य्यगूयोन्यनुसृतिभिः, किं पुनस्मद्रिधैरवश्यं भगवतोऽस्मत्-स्वामिनो नारायणस्य सकलजगत्परायण स्यांशेन भगवता भवितव्यमित्युक्तः ।। ४-१३-२८ ।।
तस्मै भगवाखिलमवनिभारावतारमाचचक्षे ।। ४-१३-२९ ।।
प्रीत्याञ्जितकरतलस्पर्शनेन चैनमपगतयुद्धखेदं चकार ।। ४-१३-३० ।।
स च प्रणिपत्यैनं पुनरपि प्रसाद्य जाम्बवतीं नाम कन्यां गृहागमनार्ध्यभूता ग्राहयामास ।। ४-१३-३१ ।।
स्यमन्तकमणिमप्यसौ प्रणिपत्य तस्मै प्रददौ । अच्युतोऽप्यतिप्रणतात् तस्मादग्राह्यमपि तन्मणि रत्नमात्मशोधनाय जग्राह ।। ४-१३-३२ ।।
सह जाम्बवत्या द्रारकामाजगाम ।
भगवदागमनोदूभूतहर्षोतूकर्षस्य द्रारकावासिजनस्य कृष्णावलोकनानु क्षणमे वातिपरिणतवयसोऽपि नवयौवनभिवाभवत् । आनकदुन्दुभिञ्च दिष्टय दिष्टेयति च सकलयादवाः स्त्रियश्व सभाजयामासुः ।। ४-१३-३३ ।।
भगवानपि यथानुभूतमशेषयादवसमाजे यथावदाचचक्षे, स्यभन्तकञ्च सत्राजिताय दत्त्वा मिथ्याभि--शस्तिवशुद्धिमवाप, जाम्बवतीञ्चान्तः पुरे निवेशया मास ।
सत्राजितोऽपि मयास्यभूतमलिनमारोपित मिति जातसन्त्रासः स्वसुतां सत्यभामां भगवते भार्य्यां ददौ ।। ४-१३-३४ ।।
ताञ्चाक्रूर-कृतवर्म्-शतधन्वप्रमुखा यादवाः पूर्व्वं वरयामासुः । ततस्तत प्रदानादवज्ञातमात्मान मन्य मानाः सत्राजिते वैरानुबन्धं चक्रुः । अक्रूर-कृतवर्म्मप्रमुखाश्व शतधन्वानमूचुः, अयमितिदुरात्मा सत्राजितो योऽस्माभिर्भवता चाभ्यर्थितोऽप्यात्मजामस्मान् भवन्तं चाविगणय्य कृष्णाय दत्तवान्, तदल मनेन जीवता । घातयित्वैनं तन्महारत्नं त्वया किं न गृह्मते ? वयम प्यभ्युपपतूस्यामः यद्यच्युतस्तवापि वैरानुबन्धं करिष्यतीति ।। ४-१३-३५ ।।
एवमुक्तस्तथेत्यसावप्याह । जतुगृहदग्धानाञ्च पाण्डुनन्दनानां विदितपरमा र्थोऽपि भगवान् दुर्य्योधन प्रयत्नशैथिल्यार्थं कुल्यकरणाय वारणावतं गत ।। ४-१३-३६ ।।
गते च तस्मिन् सुप्तमेव सत्राजितं शतधन्वा जघान, मणिरत्नञ्चा ददे । पितृवधामर्षपूर्णा च सत्यभामा शीघ्रं स्यन्दनमारूढटा वारणावतं गत्वा भगवतेऽहं प्रतिपादितेति अक्षान्तिमता शतधन्वना अस्मतूपिता व्यापादितः, तज्व स्यमन्तकपमणिरत्नमपह्टतम् । तदियमस्यावहासना । तदालोच्य यदत्र युक्तं, तत् क्रियतामिति कृष्णमाह ।। ४-१३-३७ ।।
तया चैवमुक्तः परितुष्टान्तः करणोऽपि कृष्णः, सत्यभामाममर्षताम्रलोचनः प्राहस,-सत्ये! ममैषा वहासना, नाहमेतां तस्य दुरात्मनः सहिष्ये ।। ४-१३-३८ ।।
न ह्यनुल्लङ्घय वरपादपं ततूकृतनीड़ाश्रयिणो विहङ्गा वध्यन्ते ।। ४-१३-३९ ।।
तदलमत्यर्थममुनास्मत्पुरतः शोकप्रे रितवाक्य परिकरेण, इत्युक्त्वा द्रारका मभ्येत्य बलदेवमेकान्ते वासुदेवः प्राह,--मृगयागतं प्रसेनमटव्यां मगपतिर्जघान । सत्राजितोऽप्यधुना शतधन्वना निधनं प्रापितः । तदुभय विनाशात तन्मणिरत्नमावाभ्यां सामोन्यं भविष्यति ।। ४-१३-४० ।।
तदुत्तिष्ठ, आरुह्यतां रथः, शतघनुर्निधनायोद्यमं कुरु, इत्यभिहितस्तथेति समन्वीप्सितवान् ।
कृतोदू योगौ च तावुभावुपलभ्य शतधन्वा कृतर्माणमुपेत्य पार्ष्णिपूरण कर्मनिमित्तमचोदयत् । आह चैनं कृतवर्मा, नाहं बलभद्र-वासुदेवाभ्यां सह विरोधायालम्, इत्युक्तश्वाक्रू रमचोदयत् । आह चासावपि,--नहि कश्विदू भगवता पादप्रहारपरिकम्पितजगत्त्रयेण असुरवरवनितावैधव्यरापियमा प्रबलरिपुचक्रण चक्रिणा, मदमुदित नयनावलोकितारिबलविशात नेन अतिगुरुवैरि--वारणाकर्षणाविष्कृत-महिमोरुसीरेण सीरिणा च सह सकलजगदूवन्द्यानाममरवराणामपि योद्धु समर्थः किमुताहम् । तदन्यतः शरणमभिलष्यताम् ।। ४-१३-४१ ।।
इत्युक्तः शंतधनुराह,--यद्यस्मतूपरित्राणासमर्थं भवानात्मानमवगच्छति तदयमस्मन्मणिः संगृह्य रक्ष्यताम् । इत्युक्तः सोऽप्याह,--यद्यन्तयायामप्य वस्थायां न कस्मैचिद्भवान् कथयिष्यति, तदहमेनं ग्रहीष्यामि । तथेत्युक्ते अक्रूरस्तन्मणिरत्रं जग्राह ।। ४-१३-४२ ।।
शतधनुरप्यतुलवेगां शतयोजनवाहिनीं वड़वा मारुह्यापक्रान्तः ।
शैव्य-सुग्रीव-मेघपुस्प-बलाहकाश्वचतुष्टययुक्तरथावस्थितौ बलदेव-वासुदेवौ तमनुप्रयातौ ।। ४-१३-४३ ।।
सा च वड़वा शतयोजनप्रमाणं मार्गमतीत्य पुनरपि वाह्यमाना मिथिला वनोद्देशे प्राणानुत्ससर्ज्ज । शतधनुरपि तां परित्यज्य पदातिरेवाद्रवत् ।। ४-१३-४४ ।।
कृष्णोऽपि बलभद्रमाह,--तावदत्रैव स्यन्दने भवता स्थेयम् । अहमेनम धमाचारं पदातिरेव पदातिमनुगम्य यावदू घातयामि । अत्र हि भूभागे दृष्टदोषा हयाः, नैतेऽश्वा भवतेमं भूमिभागमुल्लङूध्य नेयाः ।। ४-१३-४५ ।।
तथेत्युक्त्वा बलभद्रो रथ एव तस्थौ । कृष्णोऽपि द्रिक्रोशमात्र भूमि भागमनुसृत्य दूरस्थस्यैव चक्र क्षिप्त्वा शतधनुषः शिरश्विच्छेद । तच्छरी राम्बरादिषु च बहुप्रकारमन्विष्यन्नपि स्यमन्तकं मणिं नावाप यदा, तदोप गम्य बलभद्रमाह--वृथैवास्माभिर्घातितः शतधनुः न प्राप्तमखिलजगत्सार भूतं तन्मणि रत्रम् । इत्याकर्ण्य उद्भूतकोपो बलदेवो वासुदेवमाह, -- धिक् त्वां यस्त्वमर्थलिप्सुः । एतच्च ते भ्रातृत्वान्मर्षये तदयं पन्थाः, स्वेच्छया गम्यताम्, न मे द्रारकया, न त्वया, न बन्धुभिः कार्य्यम् । अलमेभिमैमाग्रतोऽलीकशपथैः । इत्याक्षिप्य तं तथा प्रसाद्यमानोऽपि न तस्थौ, विदेहपुरीं प्रविवेश ।। ४-१३-४६ ।।
अक्रू रोऽप्युत्तममणिसमुदूभूतसुवर्णध्यानपरस्ततो यज्ञानीजे ।। ४-१३-४९ ।।
सवनगतौ हि क्षत्त्रियवैश्यौ निघ्रन् ब्रह्महा भवतीत्यतो दीक्षा कवचं प्रविष्ट एव तस्थौ द्रिषष्टि वर्षाणि ।। ४-१३-५० ।।
एव तन्मणिरत्नप्रभावात् तत्रोपसर्गदुर्भिक्षमराकादिकं नाभूत् ।। ४-१३-५१ ।।
अथाक्रू रपक्षीयैर्भोजैः शत्रुघ्र सात्वतस्य प्रपौत्रे व्यापादिते भोजैः सहाक्रूरो द्रारकामपहाय अपक्रान्तः ।। ४-१३-५२ ।।
तदपक्रान्तिदिनादारभ्य तत्रोपसर्गव्यालानावृष्टि मरकाद्यु पद्रवा बभूवुः ।
अथ यादव-बलभद्रोग्रसेन समवेतोऽमन्त्रयदू भगवानुरगारिकेतनः,--कियदि दमेकदैव प्रचुरोपद्रवागमनोमेतदालोच्यताम् ।। ४-१३-५३ ।।
इत्युक्ते अन्धकनामा यदुवृद्धः प्राह, --अस्याकू रस्य पिता श्वफल्कोनाम यत्र यत्राभूत्, तत्र दुर्भिक्ष-मरकानावृष्ठ्यादिकं नाभूत् ।। ४-१३-५४ ।।
काशिराजस्य विषयेऽत्यन्तानावृष्टयां श्वफल्कोऽनीयत, ततस्ततूक्षणादेव देवो ववर्ष । काशिंराजस्य पत्न्याश्व गर्भे कन्या पूर्व्वमासीत् ।। ४-१३-५५ ।।
सापि पूर्णेऽपि प्रसूतिकाले नैव निश्वक्राम । एवञ्च तस्य गर्भस्य द्रादश वर्षाणयनिष्कामतो यतुः । काशिराजस्तु तामात्मजां गर्भस्थामाह,--पुत्रि! कस्मान्न जायसे ? निष्कम्यताम्, आस्यन्ते द्रष्टुमिच्छामि । स्वकाञ्च मातरं किमिति चिरं क्लशायसि इत्युक्ता सा गर्भस्थैव व्याजहार-तात! यद्य कै कां गां दिने दिने ब्राह्मणोब्यः प्रयच्छसि, तदाहमन्यैस्त्रिबिर्वर्षैरस्मादू गर्भात् तावदवश्यं निष्कमिष्यामीति । एतच्च तदूवचनमाकणर्य राजा ब्राह्मणाय दिने दिने गां प्रादात्, सापि तावता कालेन जाता । ततस्तस्याः पिता गान्दिनीति नाम चकार । ताञ्च गान्दिनीं कन्यां श्वफल्कायोपकारिणो गृहागतायार्ध्यभूतां प्रादात्, सा च गान्दिनी प्रतिदिनं यावज्जीवं ब्राह्मणाय गां दत्तवती । तस्यामयमकूरः श्वफल्काज्जज्ञे । तस्यैवंगुणमिथना दुत्पत्तिः ।। ४-१३-५६ ।।
तत् कथमस्मिन्नपक्रान्तेऽत्र मरकदुभिंक्षाद्यु पद्रवा न भविष्यन्ति । तदय मानियतामिति, अलमत्राति गुमवत्यपराधान्वेषणेन इति ।। ४-१३-५७ ।।
यदुवृद्धस्यान्धकस्य एतदूवचनमाकर्ण्य केशवोग्रसेन बलभद्रपुरोगमैर्यदुभिः कृतापराधतितिक्षाभवमभयं दत्त्वा श्वापल्किः स्वपुरमानीतः, तत्र चागत एव तत्स्थ-स्यमन्तकमणेरनुभावादनावृष्टि-मरक-दुर्भिक्ष-व्यालाद्यु पद्रवः शशाम कृष्णाश्व चिन्तयामास,--श्वल्पमेतत् कारणं, यदयं गान्दिन्यां श्वफल्केनाकूरो जनितः, सुमहांश्वायमानावृष्टिदुर्भिक्षमरकाद्यु पशमनकारी प्रभावः ।। ४-१३-५८ ।।
तन्नूनमस्य सकाशे स महामणिः स्यमन्तकाक्यस्तिष्ठति । तस्य ह्य वं विधाः प्रभावाः श्रूयन्ते । अयमपि यज्ञादनन्तरमन्यत् क्रत्वन्तरं, तस्माद यज्ञान्तर यजतीति । अल्पोपादानञ्चास्य । असंशय मत्रासौ वरमणिस्तिष्ठतीति कृताध्यवसायोऽन्यत् प्रयोजनमूद्दिश्य सकलयादवसमाजमात्मगेहे एवाची--करत् । तत्र चोपविष्टेष्वखिलेषु यादवेषु पूर्व्वप्रयोजनमुपन्यस्य पर्य्यवसिते च तस्मिन् प्रसङ्गागतपरिहास कथामक्रू रेण सह कृत्वा जनार्द्दनस्तमक्रू रमाह ।। ४-१३-५९ ।।
दानपते! जानीम एव वयं --यथा शतधन्वना अखिलजगत्सारभूतं स्यमन्तरात्नं भवतः सकाशे समर्पितम् । तदेतद्राष्ट्रोपकारकं भवतः सकाशे तिष्ठतीति तिष्ठतु, सर्व्व एव वयं ततूप्रभावफलभुजः, किन्त्वेष बलभद्रोऽस्माना । शङ्कितवान् । तदस्मतप्रीतये दर्शय, इत्यभिहितः सरतनः सोऽचिन्तयत् ।किमत्रानुष्ठेयम्? अन्यथा चेत् ब्रवीम्यहं, तत केवलाम्बरतिरोधानमन्विष्य न्तो रत्नमेते द्रक्ष्यन्तीति अतोऽन्वेषणां न क्षेममिति सञ्चिन्त्य तमखिलजगतकारणभूतं नारायणमाहाक्रूरः--भगवन्! ममैतत् स्यमन्तकमणिरत्नं शतधनुषा समर्पितम् ।। ४-१३-६० ।।
अपगते च तस्मिन् अद्य श्वः परश्वो वा भगवान् मां याचिष्यतीति कृतमतिरतिकृचूछ्रणैतावन्तं कालमधारयम्, अस्य च धारणक्लशेनाहमशेषोपभोगेष्वसङ्गिमानसो न वेद्मि स्वसुखकलामपि ।। ४-१३-६१ ।।
एतावन्मात्रमशेषराष्टोपकारि धारयितु न शक्रोतीति मां भगवान् मंस्यत इत्यात्मना न चोदितम् ।। ४-१३-६२ ।।
तदिदं स्यमन्तकरत्नं गृह्यताम्, इच्छया यस्याभिमतं तस्यसमर्प्यताम् ।
ततः सोऽधरवस्त्रनिगोपितातिलघुकनकसमुदूगकं प्रकटीकृतवान् ।। ४-१३-६३ ।।
ततश्व निष्काम्य स्यमन्तकमणि तत्र यदुसमाजे मुमोच । मुक्तमात्रे च तेन्पतिकान्तया तदशिल मास्थानमुद्दयोतितम् ।। ४-१३-६४ ।।
अथाहाक्रूरः--स एष मणिर्यः शतधन्वनास्माकं समर्पितः, यस्यायं, स एनं गृह्णात्विति ।
तन्मणिरत्नमालोक्य सर्व्वयादवानां साधु साध्विति विस्मितमनसां वाचोऽश्रूयन्त । तमालोक्य ममाय मच्युतेनैव सामान्यः समन्विच्छित इति बलमद्रः सस्पृहोऽभवत् ।। ४-१३-६५ ।।
ममैवदं पितृधनमित्यतीव च सत्यभामापि स्पृहयाञ्चकार । बलसत्याननावलोकनातू कृष्णोऽप्यात्मानं चक्रान्तरावस्थितमिव मेने ।। ४-१३-६६ ।।
सकलयादवसमक्षञ्चाक्रूरमाह,--एतद्धि मणिरत्नमात्मशोधनायैषां यदूनां दर्शितम् । एतच्च मम बलभद्रस्य च सामान्यं, पितृधनञ्चैतत् सत्यभामाया नान्यस्य ।। ४-१३-६७ ।।
एतच्च सर्व्वकालं शुचिना ब्रह्मचर्य्यगुणवता ध्रियमाणमशेषराष्ट्रस्योपकारकम्, अशुचिना ध्रियमाण माधारमेव हन्ति ।। ४-१३-६८ ।।
अतोऽहमस्य षोड़शस्त्रीसहस्त्रपरिग्रहादसमर्थो धारणो ।। ४-१३-६९ ।।
कथञ्चैतत् सत्यभामा स्वीकरोतु ? आर्य्येण बलभद्रणापि मदिरा पानाद्यशेषोपभोगपरित्यागः कथं कार्य्यः तदयं यदुलोकोऽयं बलभद्रोऽहं सत्या च त्वां दानपते ! प्रार्थयामः, एतदू भवानेव धारयितु समर्थः, त्वत्स्थञ्चास्य राष्ट्रस्योपकारकं, तद्भवानशेषराष्ट्रोपकार निमित्तमेतत्पूर्व्ववदू धारयतु । त्वयान्यथा न वक्तव्यमित्युक्ते दान पतिस्तथेत्युक्त्वा जग्राह तन्महा मणिरत्नम् । ततः प्रभृति चाक्रूरः प्रकटोनैवातीव तेजसा जाज्वल्यमानेनात्मकण्ठासक्तेनादित्य इवांशुमाली चचार ।। ४-१३-७० ।।
इत्येतां भगवतो मिथ्याबिशस्तिक्षालनां यः स्मरति, न तस्य कदाचिदल्पापि मिथ्याबिशस्तिर्भवति अब्याहतेन्द्रियश्वाखिलपापमोक्षम वाप्रोति ।। ४-१३-७१ ।।

English Wilson 1840

CHAP. XIII.

Sons of Satwata. Bhoja princes of Mrittikávatí. Súrya the friend of Satrájit: appears to him in a bodily form: gives him the Syamantaka gem: its brilliance and marvellous properties. Satrájit gives it to Prasena, who is killed by a lion: the lion killed by the bear Jámbavat. Krishńa suspected of killing Prasena, goes to look for him in the forests: traces the bear to his cave: fights with him for the jewel: the contest prolonged: supposed by his companions to be slain: he overthrows Jámbavat, and marries his daughter Jámbavatí: returns with her and the jewel to Dwáraká: restores the jewel to Satrájit, and marries his daughter Satyabhámá. Satrájit murdered by Śatadhanwan: avenged by Krishńa. Quarrel between Krishńa and Balaráma. Akrúra possessed of the jewel: leaves Dwáraká. Public calamities. Meeting of the Yádavas. Story of Akrúra's birth: he is invited to return: accused by Krishńa of having the Syamantaka jewel: produces it in full assembly: it remains in his charge: Krishńa acquitted of having purloined it.

THE sons of Satwata were Bhajina, Bhajamána, Divya, Andhaka, Devávriddha, Mahábhoja, and Vrishńi ¹. Bhajamána had three sons, Nimi ², Krikańa ³, and Vrishńi ⁴, by one wife, and as many by another, Śatajit, Sahasrajit, and Ayutajit ⁵. The son of Devávriddha was Babhru of whom this verse is recited; "We hear when afar, and we behold when nigh, that Babhru is the first of men, and Devávriddha is equal to the gods: sixty-six persons following the precepts of one, and six thousand and eight who were disciples of the other, obtained immortality." Mahábhoja was a pious prince; his descendants were the Bhojas, the princes of Mrittikávatí ⁶, thence called Márttikávatas ⁷. Vrishńi had two sons, Sumitra and Yudhájit ⁸; from the former Anamitra and Śini were

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born ⁹. The son of Anamitra was Nighna, who had two sons, Prasena and Satrájit. The divine Áditya, the sun, was the friend of the latter.

On one occasion Satrájit, whilst walking along the sea shore, addressed his mind to Súrya, and hymned his praises; on which the divinity appeared and stood before him. Beholding him in an indistinct shape, Satrájit said to the sun, "I have beheld thee, lord, in the heavens as a globe of fire: now do thou shew favour unto me, that I may see thee in thy proper form." On this the sun taking the jewel called Syamantaka from off his neck, placed it apart, and Satrájit beheld him of a dwarfish stature, with a body like burnished copper, and with slightly reddish eyes. Having offered his adorations, the sun desired him to demand a boon, and he requested that the jewel might become his. The sun presented it to him, and then resumed his place in the sky. Having obtained the spotless gem of gems, Satrájit wore it on his neck, and becoming as brilliant thereby as the sun himself, irradiating all the region with his splendour, he returned to Dwáraká. The inhabitants of that city, beholding him approach, repaired to the eternal male, Purushottama, who, to sustain the burden of the earth, had assumed a mortal form (as Krishńa), and said to him, "Lord, assuredly the divine sun is coming to visit you." But Krishńa smiled, and said, "It is not the divine sun, but Satrájit, to whom Áditya has presented the Syamantaka gem, and he now wears it: go and behold him without apprehension." Accordingly they departed. Satrájit having gone to his house, there deposited the jewel, which yielded daily eight loads of gold, and through its marvellous virtue dispelled all fear of portents, wild beasts, fire, robbers, and famine.

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Achyuta was of opinion that this wonderful gem should be in the possession of Ugrasena; but although he had the power of taking it from Satrájit, he did not deprive him of it, that he might not occasion ally disagreement amongst the family. Satrájit, on the other hand, fearing that Krishńa would ask him for the jewel, transferred it to his brother Prasena. Now it was the peculiar property of this jewel, that although it was an inexhaustible source of good to a virtuous person, yet when worn by a man of bad character it was the cause of his death. Prasena having taken the gem, and hung it round his neck, mounted his horse, and went to the woods to hunt. In the chase he was killed by a lion. The lion, taking the jewel in his mouth, was about to depart, when he was observed and killed by Jámbavat, the king of the bears, who carrying off the gem retired into his cave, and gave it to his son Sukumára to play with. When some time had elapsed, and Prasena did not appear, the Yádavas began to whisper one to another, and to say, "This is Krishńa's doing: desirous of the jewel, and not obtaining it, he has perpetrated the murder of Prasena in order to get it into his possession."

When these calumnious rumours came to the knowledge of Krishńa, he collected a number of the Yádavas, and accompanied by them pursued the course of Prasena by the impressions of his horse's hoofs. Ascertaining by this means that he and his horse had been killed by a lion, he was acquitted by all the people of any share in his death. Desirous of recovering the gem, he thence followed the steps of the lion, and at no great distance came to the place where the lion had been killed by the bear. Following the footmarks of the latter, he arrived at the foot of a mountain, where he desired the Yádavas to await him, whilst he continued the track. Still guided by the marks of the feet, he discovered a cavern, and had scarcely entered it when he heard the nurse of Sukumára saying to him, "The lion killed Prasena; the lion has been killed by Jámbavat: weep not, Sukumára, the Syamantaka is your own." Thus assured of his object, Krishńa advanced into the cavern, and saw the brilliant jewel in the hands of the nurse, who was giving it as a plaything to Sukumára. The nurse soon descried his

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approach, and marking his eyes fixed upon the gem with eager desire, called loudly for help. Hearing her cries, Jámbavat, full of anger, came to the cave, and a conflict ensued between him and Achyuta, which lasted twenty-one days. The Yádavas who had accompanied the latter waited seven or eight days in expectation of his return, but as the foe of Madhu still came not forth, they concluded that he must have met his death in the cavern. "It could not have required so many days," they thought, "to overcome an enemy;" and accordingly they departed, and returned to Dwáraká, and announced that Krishńa had been killed.

When the relations of Achyuta heard this intelligence, they performed all the obsequial rites suited to the occasion. The food and water thus offered to Krishńa in the celebration of his Śráddha served to support his life, and invigorate his strength in the combat in which he was engaged; whilst his adversary, wearied by daily conflict with a powerful foe, bruised and battered in every limb by heavy blows, and enfeebled by want of food, became unable longer to resist him. Overcome by his mighty antagonist, Jámbavat cast himself before him and said, "Thou, mighty being, art surely invincible by all the demons, and by the spirits of heaven, earth, or hell; much less art thou to be vanquished by mean and powerless creatures in a human shape; and still less by such as we are, who are born of brute origin. Undoubtedly thou art a portion of my sovereign lord Náráyańa, the defender of the universe." Thus addressed by Jámbavat, Krishńa explained to him fully that he had descended to take upon himself the burden of the earth, and kindly alleviated the bodily pain which the bear suffered from the fight, by touching him with his hand. Jámbavat again prostrated himself before Krishńa, and presented to him his daughter Jámbavatí, as an offering suitable to a guest. He also delivered to his visitor the Syamantaka jewel. Although a gift from such an individual was not fit for his acceptance, yet Krishńa took the gem for the purpose of clearing his reputation. He then returned along with his bride Jámbavatí to Dwáraká..

When the people of Dwáraká beheld Krishńa alive and returned, they were filled with delight, so that those who were bowed down with

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years recovered youthful vigour; and all the Yádavas, men and women, assembled round Ánakadundubhi, the father of the hero, and congratulated him. Krishńa related to the whole assembly of the Yádavas all that had happened, exactly as it had befallen, and restoring the Syamantaka jewel to Satrájit was exonerated from the crime of which he had been falsely accused. He then led Jámbavatí into the inner apartments.

When Satrájit reflected that he had been the cause of the aspersions upon Krishńa's character, he felt alarmed, and to conciliate the prince he gave him to wife his daughter Satyabhámá. The maiden had been previously sought in marriage by several of the most distinguished Yádavas, as Akrúra, Kritavarman and Śatadhanwan, who were highly incensed at her being wedded to another, and leagued in enmity against Satrájit. The chief amongst them, with Akrúra and Kritavarman, said to Śatadhanwan, "This caitiff Satrájit has offered a gross insult to you, as well as to us who solicited his daughter, by giving her to Krishńa: let him not live: why do you not kill him, and take the jewel? Should Achyuta therefore enter into feud with you, we will take your part." Upon this promise Śatadhanwan undertook to slay Satrájit.

When news arrived that the sons of Páńd́u had been burned in the house of wax ¹⁰, Krishńa, who knew the real truth, set off for Bárańávata to allay the animosity of Duryodhana, and to perform the duties his relationship required. Śatadhanwan taking advantage of his absence, killed Satrájit in his sleep, and took possession of the gem. Upon this coming to the knowledge of Satyabhámá, she immediately mounted her chariot, and, filled with fury at her father's murder, repaired to Bárańávata, and told her husband how Satrájit had been killed by Śatadhanwan in resentment of her having been married to another, and how he had carried off the jewel; and she implored him to take prompt measures to avenge such heinous wrong. Krishńa, who is ever internally placid, being informed of these transactions, said to Satyabhámá, as his eyes flashed with indignation, "These are indeed

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audacious injuries, but I will not submit to them from so vile a wretch. They must assail the tree, who would kill the birds that there have built their nests. Dismiss excessive sorrow; it needs not your lamentations to excite any wrath." Returning forthwith to Dwáraká, Krishńa took Baladeva apart, and said to him, "A lion slew Prasena, hunting in the forests; and now Satrájit has been murdered by Śatadhanwan. As both these are removed, the jewel which belonged to them is our common right. Up then, ascend your car, and put Śatadhanwan to death."

Being thus excited by his brother, Balaráma engaged resolutely in the enterprise; but Śatadhanwan, being aware of their hostile designs, repaired to Kritavarman, and required his assistance. Kritavarman, however, declined to assist him, pleading his inability to engage in a conflict with both Baladeva and Krishńa. Śatadhanwan thus disappointed, applied to Akrúra; but he said, "You must have recourse to some other protector. How should I be able to defend you? There is no one even amongst the immortals, whose praises are celebrated throughout the universe, who is capable of contending with the wielder of the discus, at the stamp of whose foot the three worlds tremble; whose hand makes the wives of the Asuras widows, whose weapons no host, however mighty, can resist: no one is capable of encountering the wielder of the ploughshare, who annihilates the prowess of his enemies by the glances of his eyes, that roll with the joys of wine; and whose vast ploughshare manifests his might, by seizing and exterminating the most formidable foes." "Since this is the case," replied Śatadhanwan, "and you are unable to assist me, at least accept and take care of this jewel." "I will do so," answered Akrúra, "if you promise that even in the last extremity you will not divulge its being in my possession." To this Śatadhanwan agreed, and Akrúra took the jewel; and the former mounting a very swift mare, one that could travel a hundred leagues a day, fled from Dwáraká.

When Krishńa heard of Śatadhanwan's flight, he harnessed his four horses, Śaivya, Sugríva, Meghapushpa, and Baláhaka, to his car, and, accompanied by Balaráma, set off in pursuit. The mare held her speed,

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and accomplished her hundred leagues; but when she reached the country of Mithilá, her strength was exhausted, and she dropped down and died. Śatadhanwan ¹¹ dismounting, continued his flight on foot. When his pursuers came to the place where the mare had perished, Krishńa said to Balaráma, "Do you remain in the car, whilst I follow the villain on foot, and put him to death; the ground here is bad; and the horses will not be able to drag the chariot across it." Balaráma accordingly stayed with the car, and Krishńa followed Śatadhanwan on foot: when he had chased him for two kos, he discharged his discus, and, although Śatadhanwan was at a considerable distance, the weapon struck off his head. Krishńa then coining up, searched his body and his dress for the Syamantaka jewel, but found it not. He then returned to Balabhadra, and told him that they had effected the death of Śatadhanwan to no purpose, for the precious gem, the quintessence of all worlds, was not upon his person. When Balabhadra heard this, he flew into a violent rage, and said to Vásudeva, "Shame light upon you, to be thus greedy of wealth! I acknowledge no brotherhood with you. Here lies my path. Go whither you please; I have done with Dwáraká, with you, with all our house. It is of no use to seek to impose upon me with thy perjuries." Thus reviling his brother, who fruitlessly endeavoured to appease him, Balabhadra went to the city of Videha, where Janaka ¹² received him hospitably, and there he remained. Vásudeva returned to Dwáraká. It was during his stay in the dwelling of Janaka that Duryodhana, the son of Dhritarásht́ra, learned from Balabhadra the art of fighting with the mace. At the expiration of three years, Ugrasena and other chiefs of the Yádavas, being satisfied that Krishńa had not the jewel, went to Videha, and removed Balabhadra's suspicions, and brought him home.

Akrúra, carefully considering the treasures which the precious jewel secured to him, constantly celebrated religious rites, and, purified with holy prayers ¹³, lived in affluence for fifty-two years; and through the

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virtue of that gem there was no dearth nor pestilence in the whole country ¹⁴. At the end of that period, Śatrughna, the great grandson of Satwata, was killed by the Bhojas, and as they were in bonds of alliance with Akrúra, he accompanied them in their flight from Dwáraká. From the moment of his departure various calamities, portents, snakes, dearth, plague, and the like, began to prevail; so that he whose emblem is Garúda called together the Yádavas, with Balabhadra and Ugrasena, and recommended them to consider how it was that so many prodigies should have occurred at the same time. On this Andhaka, one of the elders of the Yadhu race, thus spake: "Wherever Śwaphalka, the father of Akrúra, dwelt, there famine, plague, dearth, and other visitations were unknown. Once when there was want of rain in the kingdom of Kásirájá, Śwaphalka was brought there, and immediately there fell rain from the heavens. It happened also that the queen of Káśírájá conceived, and was quick with a daughter; but when the time of delivery arrived, the child issued not from the womb. Twelve years passed away, and still the girl was unborn. Then Káśírájá spake to the child, and said, 'Daughter, why is your birth thus delayed? come forth; I desire to behold you, why do you inflict this protracted suffering upon your mother?' Thus addressed, the infant answered, 'If, father, you will present a cow every day to the Brahmans, I shall at the end of three years more be born.' The king accordingly presented daily a cow to the Brahmans, and at the end of three years the damsel came into the world. Her father called her Gándiní, and he subsequently gave her to Śwaphalka, when he came to his palace for his benefit. Gándiní, as long as she lived, gave a cow to the Brahmans every day. Akrúra was her

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son by Śwaphalka, and his birth therefore proceeds from a combination of uncommon excellence. When a person such as he is, is absent from us, is it likely that famine, pestilence, and prodigies should fail to occur? Let him then he invited to return: the faults of men of exalted worth must not be too severely scrutinized."

Agreeably to the advice of Audhaka the elder, the Yádavas sent a mission, headed by Keśava, Ugrasena, and Balabhadra, to assure Akrúra that no notice would be taken of any irregularity committed by him; and having satisfied him that he was in no danger, they brought him back to Dwáraká. Immediately on his arrival, in consequence of the properties of the jewel, the plague, dearth, famine, and every other calamity and portent, ceased. Krishńa, observing this, reflected ¹⁵ that the descent of Akrúra from Gándiní and Śwaphalka was a cause wholly disproportionate to such an effect, and that some more powerful influence must be exerted to arrest pestilence and famine. "Of a surety," said he to himself, "the great Syamantaka jewel is in his keeping, for such I have heard are amongst its properties. This Akrúra too has been lately celebrating sacrifice after sacrifice; his own means are insufficient for such expenses; it is beyond a doubt that he has the jewel." Having come to this conclusion, he called a meeting of all the Yádavas at his house, under the pretext of some festive celebration. When they were all seated, and the. purport of their assembling had been explained, and the business accomplished, Krishńa entered into conversation with Akrúra, and, after laughing and joking, said to him, "Kinsman, you are a very prince in your liberality; but we know very well that the precious jewel which was stolen by Sudhanwan was delivered by him to you, and is now in your possession, to the great benefit of this kingdom. So let it remain; we all derive advantage from its virtues.

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[paragraph continues] But Balabhadra suspects that I have it, and therefore, out of kindness to me, shew it to the assembly." When Akrúra, who had the jewel with him, was thus taxed, he hesitated what he should do. "If I deny that I have the jewel," thought he, "they will search my person, and find the gem hidden amongst my clothes. I cannot submit to a search." So reflecting, Akrúra said to Náráyańa, the cause of the whole world, "It is true that the Syamantaka jewel was entrusted to me by Śatadhanwan, when he went from hence. I expected every day that you would ask me for it, and with much inconvenience therefore I have kept it until now. The charge of it has subjected me to so much anxiety, that I have been incapable of enjoying any pleasure, and have never known a moment's ease. Afraid that you would think me unfit to retain possession of a jewel so essential to the welfare of the kingdom, I forbore to mention to you its being in my hands; but now take it yourself, and give the care of it to whom you please." Having thus spoken, Akrúra drew forth from his garments a small gold box, and took from it the jewel. On displaying it to the assembly of the Yádavas, the whole chamber where they sat was illuminated by its radiance. "This," said Akrúra, "is the Syamantaka gem, which was consigned to me by Śatadhanwan: let him to whom it belongs now take it."

When the Yádavas beheld the jewel, they were filled with astonishment, and loudly expressed their delight. Balabhadra immediately claimed the jewel as his property jointly with Achyuta, as formerly agreed upon; whilst Satyabhámá, demanded it as her right, as it had originally belonged to her father. Between these two Krishńa considered himself as an ox between the two wheels of a cart, and thus spake to Akrúra in the presence of all the Yádavas: "This jewel has been exhibited to the assembly in order to clear my reputation; it is the joint right of Balabhadra and myself, and is the patrimonial inheritance of Satyabhámá. But this jewel, to be of advantage to the whole kingdom, should be taken charge of by a person who leads a life of perpetual continence: if worn by an impure individual, it will be the cause of his death. Now as I have sixteen thousand wives, I am not qualified to have the care of it. It is not likely that Satyabhámá will agree to the

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conditions that would entitle her to the possession of the jewel; and as to Balabhadra, he is too much addicted to wine and the pleasures of sense to lead a life of self-denial. We are therefore out of the question, and all the Yádavas, Balabhadra, Satyabhámá, and myself, request you, most bountiful Akrúra, to retain the care of the jewel, as you have done hitherto, for the general good; for you are qualified to have the keeping of it, and in your hands it has been productive of benefit to the country. You must not decline compliance with our request." Akrúra, thus urged, accepted the jewel, and thenceforth wore it publicly round his neck, where it shone with dazzling brightness; and Akrúra moved about like the sun, wearing a garland of light.

He who calls to mind the vindication of the character of Krishńa from false aspersions, shall never become the subject of unfounded accusation in the least degree, and living in the full exercise of his senses shall be cleansed from every sin ¹⁶.

Translator’s notes (16)

The Agni acknowledges but four sons. but all the rest agree in the number, and mostly in the names, Mahábhoja is sometimes read Mahabhága.
Krimi: Bráhma, Agni, Kúrma.
Panava: Váyu. Kramańa: Bráhma. Kripańa: Padma. Kinkińa: Bhágavata.
Dhrisht́hi: Bhágavata, Bráhma.
The Bráhma and Hari V. add to the first three Śara and Puranjaya, and to the second Dásaka.
By the Parńáśá river: Bráhma P.: a river in Malwa.
These are made incorrectly the descendants of Babhru in the Hari V.
The Bhágavata, Matsya, and Váyu p. 425 agree in the main, as to the genealogy that follows, with our text. The Váyu states that Vrishńi had two wives, Mádrí and Gándhárí; by the former he had Yudhájit and Anamitra, and by the latter Sumitra and Devamíd́hush. The Matsya also names the ladies, but gives Sumitra to Gándhárí, and makes Mádrí the mother of Yudhájit, Devamíd́husha, Anamitra, and Śini. The Agni has a similar arrangement, but substitutes Dhrisht́a for Vrishńi, and makes him the fifteenth in descent from Satwata. The Linga, Padma, Bráhma P., and Hari V. have made great confusion by altering, apparently without any warrant, the name of Vrishńi to Krosht́ri.
The Bhágavata makes them sons of Yudhájit; the Matsya and Agni, as observed in the preceding note, his brothers as well as Sumitra's.
This alludes to events detailed in the Mahábhárata.
The Váyu calls Sudhanwan or Śatadhanwan king of Mithilá.
A rather violent anachronism to make Janaka cotemporary with Balaráma.
The text gives the commencement of the prayer, but the commentator does not say whence it is taken: 'Oh, goddess! the p. 431 murderer of a Kshatriya or Vaiśya, engaged in religious duties, is the slayer of a Brahman;' i. e. the crime is equally heinous. Perhaps the last word should be ### 'is.'
Some of the circumstances of this marvellous gem seem to identify it with a stone of widely diffused celebrity in the East, and which, according to the Mohammedan writers, was given originally by Noah to Japhet; the Hijer al mattyr of the Arabs, Sang yeddat of the Persians, and Jeddah tash of the Turks, the possession of which secures rain and fertility. The author of the Habib us Seir gravely asserts that this stone was in the hands of the Mongols in his day, or in the tenth century.
Krishńa's reflecting, the commentator observes, is to be understood of him only as consistent with the account here given of him, as if he were a mere man; for, as he was omniscient, there was no occasion for him to reflect or reason. Krishńa however appears in this story in a very different light from that in which he is usually represented; and the adventure, it may be remarked, is detached from the place in which we might have expected to find it, the narrative of his life, which forms the subject of the next book.
The story of the Syamantaka gem occurs in the Bhágavata, Váyu, Matsya, Bráhma, and Hari V., and is alluded to in other Puráńas. It may be considered as one common to the whole series. Independently of the part borne in it by Krishńa, it presents a curious and no doubt a faithful picture of ancient manners, in the loose self-government of a kindred clan, in the acts of personal violence which are committed, in the feuds which ensue, in the public meetings which are held, and the part that is taken by the elders and by the women in all the proceedings of the community.

IV.14Book IV, Chapter 14 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच
अनमित्रस्य पुत्रः शिनिर्नामाभवत् ॥ ४,१४.१ ॥
तस्यापि सत्यकः सत्यकात्सात्यकिर्युयुधानापरनामा ॥ ४,१४.२ ॥
तस्मादपि संजयः तत्पुत्रश्च कुणिः कुणेर्युगन्धरः ॥ ४,१४.३ ॥
इत्येते शैनेयाः ॥ ४,१४.४ ॥
अनमित्रस्यान्वये वृष्णिः तस्मात्श्चफल्कः तत्प्रभावः काथेन एव ॥ ४,१४.५ ॥
श्वफल्कस्यान्यः कनीयांश्चित्रकोनाम भ्राता ॥ ४,१४.६ ॥
श्वफल्कादक्रूरो गान्दिन्यामभवत् ॥ ४,१४.७ ॥
तथोपमद्गः ॥ ४,१४.८ ॥
उपमद्गोर्मृदामृदविश्वारिमेजयगिरिक्षत्रोपक्षत्रशतघ्नारिमर्दनधर्मदृग्दृष्टधर्मगन्धमोजवाहप्रतिवाहाख्याः पुत्राःसुताराख्या कन्या च ॥ ४,१४.९ ॥
देववानुपदेवश्चाक्रूरपुत्रौ ॥ ४,१४.१० ॥
पृथुविपृथुप्रमुखाश्चित्रकस्य पुत्रा बहवो बभूवुः ॥ ४,१४.११ ॥
कुकुरभजमानशुचिकंबलबर्हिषाख्यास्तथान्धकस्य चत्वारः पुत्राः ॥ ४,१४.१२ ॥
कुकुराद्धृष्टः तस्माच्च कपोतरोमा ततश्च विलोमा तस्मादपि तुंबुरसखोऽभवदनुसंज्ञश्च ॥ ४,१४.१३ ॥
अनोरानकदुन्दभिः ततश्चा भिजितभिजितः पुनर्वसुः ॥ ४,१४.१४ ॥
तस्याप्याहुकः आहुकी च कन्या ॥ ४,१४.१५ ॥
आहुकस्य देवकोग्रसेनौ द्वौ पुत्रौ ॥ ४,१४.१६ ॥
देववानुपदेवः सहदेवो देवरक्षिता च देवकस्य चत्वारः पुत्राः ॥ ४,१४.१७ ॥
तेषां वृकदेवोपदेवा देवरक्षिता श्रीदेवा शान्तिदेवा सहदेवा देवकी च सप्तभगिन्यः ॥ ४,१४.१८ ॥
ताश्च सर्वा वसुदेव उपयेमे ॥ ४,१४.१९ ॥
उग्रसेनस्यापि कंसन्यग्रोधसुनामानकाह्वशङ्कुसुभूमिराष्ट्रपालयुद्धतुष्टिसुतुष्टिंमत्संज्ञाः पुत्रा बभूवुः ॥ ४,१४.२० ॥
कंसाकंसवतीसुतनूराष्ट्रपलिकाह्वाश्चोग्रसेनस्य तनूजाः कन्याः ॥ ४,१४.२१ ॥
भजमानाच्च विदूरथः पुत्रोऽभवत् ॥ ४,१४.२२ ॥
विदूरथाच्छूरः शुराच्छमी शमिनः प्रतिक्षत्रः तस्मात्स्वयंभोजः ततश्च हृदिकः ॥ ४,१४.२३ ॥
तस्यापि कृतवर्मशतधनुर्दवार्हदेवगर्भाद्याः पुत्रा बभूवुः ॥ ४,१४.२४ ॥
देवगर्भस्यापि शुरः ॥ ४,१४.२५ ॥
शुरस्यापि मारीषा नाम पत्न्यभवत् ॥ ४,१४.२६ ॥
तस्यां चासौ दशपुत्रानजनयद्वसुदेवरूर्वान् ॥ ४,१४.२७ ॥
वसुदेवस्य जातमात्रस्यैव तद्गृहे भगवदंशावतारमव्याहतदृष्ट्या पश्यद्भिर्देवैर्दिव्यानकदुन्दुभयो वादिताः ॥ ४,१४.२८ ॥
ततश्चसावानकदुन्दुभिसंज्ञामवाप ॥ ४,१४.२९ ॥
तस्य च देवभागदेवश्रवाष्टकककुच्चक्रवत्सधारकसृंजयश्यामशमिकगञ्जूषसंज्ञा नव भ्रतरोऽभवन् ॥ ४,१४.३० ॥
पृथा श्रुतदेवा श्रुत कीर्तिः श्रुतश्रवा राजाधिदेवी च वसुदेदादीनां पञ्च भगिन्योऽभवन् ॥ ४,१४.३१ ॥
शुरस्य कुन्तिर्नाम सखाभवत् ॥ ४,१४.३२ ॥
तस्मै चापुत्राय पृथामात्मजां विधिना शुरो दत्तवान् ॥ ४,१४.३३ ॥
तां च पाण्डुरुवाह ॥ ४,१४.३४ ॥
तस्यां च धर्मानिलेन्द्रैर्युधिष्ठरभीमसेनार्जुनाख्यास्त्रयः पुत्राःसमुत्पादिताः ॥ ४,१४.३५ ॥
पूर्वमेवानूढायाश्च भगवता भास्वता कानीनः कर्णो नाम पुत्रोऽजन्यत ॥ ४,१४.३६ ॥
तस्याश्च सपत्नी माद्री नामाभूत् ॥ ४,१४.३७ ॥
तस्यां च नासत्यदस्त्राभ्यां नकुलसहदेवौ पाण्डोः पुत्रौ जनितौ ॥ ४,१४.३८ ॥
श्रुतदेवां तु वृद्धधर्मा नाम कारूश उवयेमे ॥ ४,१४.३९ ॥
तस्याञ्च च दन्तवक्रो नाम महासुरो जज्ञे ॥ ४,१४.४० ॥
श्रुतकीर्तिमपि केकयराजा उपयेमे ॥ ४,१४.४१ ॥
तस्यां च संतर्दनादयः कैकेयाः पञ्च पुत्रा बभूवुः ॥ ४,१४.४२ ॥
राजाधिदेव्यमावन्त्यौ विन्दानुविन्दौ जज्ञाते ॥ ४,१४.४३ ॥
श्रुतश्रवसमपि चेदिराजो दमघोषनामोपयेमे ॥ ४,१४.४४ ॥
तस्यां च शिशुपालमुत्पादयामास ॥ ४,१४.४५ ॥
स वा पूर्वमप्युदारविक्रमो दैत्यानामादिपुरुषो हिरण्यकशिपुरभवत् ॥ ४,१४.४६ ॥
यश्च भगवता सकललोकगुरुणा नारसिंहेन घातितः ॥ ४,१४.४७ ॥
पुनरपि अक्षयवीर्यशौर्यसंपत्पराक्रमगुणःसमाक्रान्तसकलत्रैलोकेश्वरप्रभावो दशाननो नामाभूत् ॥ ४,१४.४८ ॥
बहुकालोपभुक्तभगवत्सकाशावाप्तशरीरपातोद्भवपुण्यफलो भगवता राघवरूपिणा सोऽपि निधनमुपपादितः ॥ ४,१४.४९ ॥
पुनश्चेदिराजस्य दमघोषस्यात्मजः शिशु पालनामाभवत् ॥ ४,१४.५० ॥
शिशुपालत्वेपि भगवतो भूभारावतारणायावतीर्णांशस्य पुण्डरीकनयनाख्यस्योपरि द्वेषानुबन्धमतितराञ्चकार ॥ ४,१४.५१ ॥
भगवता च स निधनमुपानीतस्तत्रैव परमात्मभूते मनस एकाग्रतया सायुज्यमवाप ॥ ४,१४.५२ ॥
भगवान् यदि प्रसन्नो यथाभिलषितं ददाति तथा अग्रसन्नोपि निघ्नन् दिव्यमनुपमं स्थानं प्रयच्छति ॥ ४,१४.५३ ॥
इति श्रीविष्णुमहापुराणे चतुर्थांशे चतुर्दशोऽध्यायः (१४)
अनमित्रस्यानूजः शिनिर्नामाभवत् । तस्यापि सत्यकः, सत्यकात् सात्यकि र्युयुधाननामा, ततोऽप्य सङ्गःततूपुत्रश्व तूणिः, तूणोर्युगन्धर इति शैनेयाः ।। ४-१४-१ ।।
अनिमित्रस्यैवान्वये पृश्विः तस्माज्व श्वफल्कः। तत्प्रभावः कथित एव । श्वफल्कस्य कनीयांश्वित्रको नामाभवदू भ्राता, श्वफल्कादक्रूरो गान्दिन्या मभवत् । तथोपमदूगु-मृदर-विशारि-मेजय-गिरि-क्षत्रोपक्षत्र-शत्रुघ्र-विमर्द्दनधर्म्मधृगूदृष्टशर्म्म-गन्धनोजा-वाह-प्रतिवाहाख्याःपुत्राः सुताराख्या च कन्या ।
देववात् उपदेवश्व अक्रूरपुत्रौ । पृथु-विपृथु-प्रमुखाश्वित्रकस्य पुत्रा बहवोऽभवन् ।। ४-१४-२ ।।
कुकुर-भजमान-शुचि-कम्बलबर्हिषख्यास्तथान्धकस्य चत्वारः पुत्राः ।। ४-१३-३ ।।
कुकुरादू धृष्टः, तस्माज्व कपोतरोमा, ततश्व विलोमा, तस्मादपि तुम्बुरुसखा भवसंज्ञकश्वन्दनोदक दुन्दुभिः । ततश्वाभिजित्, ततः पुनर्वसुः, तस्या प्याहुकः पुत्रः आहुकी कन्याभूत् ।। ४-१४-४ ।।
आहुकस्य देवकोग्रसेनौ द्रौ पुत्रौ । देववानुपदेवश्व सुदेवो देवरक्षितो देवकस्यापि चत्वारः पुत्राः । तेषाञ्च वृकदेवा उपदेवा देवरक्षिता श्रीदेवा शान्ति देवा सहदेवा देवकी च सप्त भगिन्यः । ताश्व सर्व्वा एव वसुदेव उपयेमे । उग्रसेनस्यापि कंस न्यग्रोध-गुनाम-कङ्ग-शङ्कु-खभूमि-राष्ट्रपालयुद्धमुष्टि-तुष्टिमतूसंज्ञाः पुत्राः, कंसा कंसवती सुतन् राष्ट्रपाली कङ्की चोग्रसेनतनुजाः ।। ४-१४-५ ।।
भजमानज्व विदूश्थः पुत्रोऽबवत् । विदूरथात् शूरः, शूरात् शमी, शमिनः प्रितिक्षत्रः, तस्मात् स्वयम्भोजः ततश्व ह्टदिकः ।। ४-१४-६ ।।
ततश्व कृतवर्म्मा, तस्मात् शतधनुर्देवमीढ़ षाद्या बबूवुः ।। ४-१४-७ ।।
देवमीढ़ु षस्य शूरः, शूरस्यापि मारिषा नाम पत्न्यभवत् ।। ४-१४-८ ।।
अस्याञ्चासौ दश पुत्राजनयद् वासुदेवपूर्व्वान् । वासुदेवस्य जातमा त्रस्यैव एतदूगृहे भगवदंशावतारमव्याहतदृष्ठया पश्यद्भिर्देवैर्दिव्या आनका दुन्दुभयश्व वादिताः ।। ४-१४-९ ।।
ततस्तदैवानकदुन्दुभिसंज्ञामवाप । तस्यापि देवभाग-देवश्रवोऽनाधृष्ठिकरुन्धक--वतूसबालक-सृञ्जय-श्याम-शमीक-गण्डूषसंज्ञा नव भ्रातरो बभूःवु, पृथा श्रुतदेवा श्रुतकीर्त्तिः श्रुतश्रवाः राजाधिदेवी च वसुदेवादीनां पञ्चभगिन्योऽभवन् ।
शूरस्य च कुन्तिभोजनामा सखाभवत् । तस्मै चापुत्राय पृथामात्मजां विधिना शूरोऽददात् । ताञ्च पाण्डुरुवाह । तस्याञ्च घर्म्मानिलशक्रैर्युधिष्ठिर-भीमार्ज्जुनाख्यास्त्रयः पुत्राः समुत्पादिताः । पूर्व्वमन् ढ़ायाश्व भगवता भास्वता कर्माख्यः कानीनः पुत्रोऽजन्यत ।। ४-१४-१० ।।
तस्याश्व सपत्री नामाभवत् । तस्याञ्च नासत्यदस्त्राभ्यां नकुल सहदेवौ पाण्डोः पुत्त्रौ जनितौ ।
श्रुतदेवान्तु वृद्धशर्म्मा नाम कारूष उपयेमे । तस्यां दन्तवक्रो नाम महासुरो जज्ञ । श्रुतकीर्त्तिमपि कैकेयराज उपयेमे । तस्यां सन्तर्द्दनादयः पञ्च कैकेयाः पुत्रा बङूवुः । रातजीघि देव्यामावन्त्यौ विन्दानुविन्दौ जज्ञाते ।। ४-१४-११ ।।
श्रुतश्रवसमपि चेदिराजो दमघोषनामा उपयेमे । तस्यां शिशुपालमुत्पा दुयामास । स हि पूर्व्व मप्यनाचारविक्रमसम्पन्नो दैत्यादिपुरुषो हिरण्य कशिपुरभूत् ।। ४-१४-१२ ।।
यश्व भगवता सकललोकगुरुणा घातितः, पुनरप्यक्षतवीर्य्यशौर्य्यसम्पत पराक्रमगुणृः समाक्रान्त सकलत्रैलोक्येश्वरप्रभावो दशाननोऽबवत् ।। ४-१४-१३ ।।
बहुकालोपभुक्त-भगवत्सकाशादेवाप्त-शरीर-पातोद्भवपुणयफलोऽथ भगव तैव राघवरूपिणा सोऽपि निधनमुपनीतः, पुनश्चैदिराज-दमघोषपुत्रः शिशपालनामाभवत् ।। ४-१४-१४ ।।
शिशुपालत्वे च भगवतो भूभारावतारणाया वतीर्णांशस्य पुण्डरीकनयनाख्यस्य उपरि दूषोनुबन्धमतितरां चकार । भगवता च निधनमु पनीत स्तत्रैव परमात्मभूते मनसंस्तदेकाग्रतया
तत्रैव सायुज्यमवाप ।। ४-१४-१५ ।।
भगवान हि प्रसन्नो यथाभिलषितं ददाति, अप्रसन्नोऽपि निघ्रन् दिव्यमनुपमं स्थानं प्रयच्छति ।। ४-१४-१६ ।।

English Wilson 1840

CHAP. XIV.

Descendants of Śini, of Anamitra, of Śwaphalka and Chitraka, of Andhaka. The children of Devaka and Ugrasena. The descendants of Bhajamána. Children of Śúra: his son Vasudeva: his daughter Prithá married to Páńd́u: her children Yudhisht́hira and his brothers; also Karńa by Áditya. The sons of Páńd́u by Mádrí. Husbands and children of Śúra's other daughters. Previous births of Śiśupála.

THE younger brother of Anamitra was Śini; his son was Satyaka; his son was Yuyudhána, also known by the name of Sátyaki; his son was Asanga; his son was Túni ¹; his son was Yugandhara ². These princes were termed Śaineyas.

In the family of Anamitra, Priśni was born; his son was Śwaphalka ³, the sanctity of whose character has been described: the younger brother of Śwaphalka was named Chitraka. Śwaphalka had by Gándiní, besides Akrúra, Upamadgu, Mridura, Śárimejaya, Giri, Kshatropakshatra, Śatrughna, Arimarddana, Dharmadhris, Dhrisht́asarman, Gandhamojávaha, and Prativáha. He had also a daughter, Sutárá ⁴.

Devavat and Upadeva were the sons of Akrúra. The sons of Chitrika were Prithu and Vipritha, and many others ⁵. Andhaka had four sons, Kukkura, Bhajamána, Śuchi ⁶, Kambalavarhish. The son of Kukkura was Vrisht́a ⁷; his son was Kapotaroman; his son was Viloman ⁸;

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his son was Bhava ⁹, who was also called Chandanodakadundubhi ¹⁰; he was a friend of the Gandharba Tumburu; his son was Abhijit; his son was Punarvasu; his son was Áhuka, and he had also a daughter named Áhukí. The sons of Áhuka were Devaka and Ugrasena. The former had four sons, Devavat, Upadevá, Sudeva, and Devarakshita, and seven daughters, Vrikadevá, Upadevá, Devarakshitá, Śrídevá, Śántidevá, Sahadevá, and Devakí: all the daughters were married to Vasudeva. The sons of Ugrasena were Kansa, Nyagrodha, Sunáman, Kanka, Śanku, Subhúmi, Rásht́rapála, Yuddhamusht́hi, and Tusht́imat; and his daughters were Kansá, Kansavatí, Sutanu, Rásht́rapálí, and Kankí.

The son of Bhajamána ¹¹ was Vidúratha; his son was Śúra; his son was Śamin ¹²; his son was Pratíkshatra ¹³; his son was Swayambhoja ¹⁴; his son was Hridika, who had Kritavarman, Śatadhanu, Devamíd́husha, and others ¹⁵. Śúra, the son of Devamíd́husha ¹⁶, was married to Márishá, and had by her ten sons. On the birth of Vasudeva, who was one of these sons, the gods, to whom the future is manifest, foresaw that the divine being would take a human form in his family, and thereupon they sounded with joy the drums of heaven: from this circumstance Vasudeva was also called Ánakadunbubhi ¹⁷. His brothers were Devabhága, Devaśravas, Anádhrisht́i, Karundhaka, Vatsabálaka, Śrinjaya,

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[paragraph continues] Śyáma, Śamíka, and Gańd́úsha; and his sisters were Prithá, Śrutadevá, Śrutakírttí, Śrutaśravas, and Rájádhideví.

Śúra had a friend named Kuntibhoja, to whom, as he had no children, the presented in due form his daughter Pritha. She was married to Pańd́u, and bore him Yudhisht́hira, Bhíma, and Arjuna, who were in fact the sons of the deities Dharma, Váyu (air), and Indra. Whilst she was yet unmarried, also, she had a son named Karńa, begotten by the divine Áditya (the sun). Pańd́u had another wife, named Mádrí, who had by the twin sons of Áditya, Násatya and Dasra, two sons, Nakula and Sahadeva ¹⁸.

Śrutadevá was married to the Kárusha prince Vriddhaśarman, and bore him the fierce Asura Dantavaktra. Dhrisht́aketu, raja of Kaikeya ¹⁹, married Śrutakírtti, and had by her Santarddana and four other sons, known as the five Kaikeyas. Jayasena, king of Avanti, married Rájádhideví, and had Vinda and Anavinda. Śrutaśravas was wedded to Damaghosha, raja of Chedi, and bore him Śiśupála ²⁰. This prince was in a former existence the unrighteous but valiant monarch of the Daityas, Hirańyakaśipu, who was killed by the divine guardian of creation (in the man-lion Avatára). He was next the ten-headed sovereign Rávańa, whose unequalled prowess, strength, and power were overcome by the lord of the three worlds, Ráma. Having been killed by the deity in the form of Rághava, he had long enjoyed the reward of his virtues in exemption from an embodied state, but had now received birth once more as Śiśupála, the son of Damaghosha, king of Chedi. In this character he renewed, with greater inveteracy than ever, his hostile hatred towards the god surnamed Puńd́arikáksha, a portion of the supreme being, who had descended to lighten the burdens of the earth; and was in consequence slain by him: but from the circumstance of his thoughts being constantly engrossed by the supreme being, Śiśupála was united with him after death; for the lord giveth to those to whom he is favourable whatever they desire, and he bestows a heavenly and exalted station even upon those whom he slays in his displeasure.

Translator’s notes (20)

Bhúti: Váyu. Kuni: Bhágavata. Dyumni: Matsya.
The Agni makes these all brother's sons of Satyaka, and adds another, Rishabha, the father of Śwaphalka.
The authorities are not agreed here. Śwaphalka, according to the Agni, as just remarked, comes from Śini, the son of Anamitra. The Bhágavata, instead of Priśni, has Vrishńi, son of Anamitra; the Bráhma and Hari V. have Vrishńi; and the Agni, Prishńi, son of Yudhájit. The Matsya also makes Yudhájit the ancestor of Akrúra, through Rishabha and Jayanta. Yudhájit in the Bráhma, &c. is the son of Krosht́ri.
The different authorities vary in the reading of these names, though they generally concur in the number.
The Matsya and Padma call them sons of Akrúra, but no doubt incorrectly.
Śami: Váyu. Śaśi: Matsya. Śini Agni. This last makes them the sons of Babhru, and calls the first Sundara.
Vrishńi: Bhágavata, Váyu, Matsya, &c. Dhrisht́a: Agni. Dhrishńu: Bráhma, Hari V.
The Bhágavata puts Viloman first. The Linga makes it an epithet of Kapotaroman, saying he was Vilomaja, 'irregularly begotten.' In place of Viloman we have Raivata, Váyu; Taittiri, Matsya; Tittiri, Agni.
Nava: Agni. Bala: Linga. Nala: Matsya. Tomas: Kúrma. Anu: Bhágavata.
The Matsya, Váyu, and Agni agree with our text. The Linga, Padma, and Kúrma read Ánakadundubhi as a synonyme of Bala. The Bráhma and Hari V. have no such name, but here insert Punarvasu, son of Taittiri. The Bhágavata has a different series, or Anu, Andhaka, Dundubhi, Arijit, Punarvasu, Áhuka.
This Bhajamána is the son of Andhaka, according to all the best authorities; so the Padma calls this branch the Ándhakas. The Agni makes him the son of Babhru.
Váta, Niváta, Śamin: Váyu.
Sonáśwa: Matsya. Sonáksha: Padma. Śini: Bhájavata.
Bhojaka: Agni. Bhoja: Padma.
Ten sons: Matsya, &c.
Devárha: Váyu, Padma, Agni, and Matsya; and a different series follows, or Kambalavarhish, Asamaujas, Samaujas, Sudanstra, Suvaśa, Dhrisht́a, Anamitra, Nighna, Satrájit. They all make Vasudeva the son of Śúra, however; but the three first leave it doubtful whether that Śúra was the son of Bhajamána or not. The Bhágavata and Bráhma agree with the text, which is probably correct. The Bráhma has Śúra son of Devamíd́hush, although it does not specify the latter amongst the sons of Hridika.
Ánaka a larger, and Dundubhi a smaller drum.
The Mahábhárata is the best authority for these circumstances.
The Padma calls him king of Kashmir.
The Bráhma P. and Hari V. make Śrutadevá mother of Śiśupála, and Prithukírtti of Dantavaktra.

IV.15Book IV, Chapter 15 · Sanskrit source · English source

Sanskrit

मैत्रेय उवाच
हिरण्यकशिपुत्वे च रावणत्वे च विष्णुना ।
अवाप निहतो भोगानप्राप्यानमरैरपि ॥ ४,१५.१ ॥
न लयं तत्र तेनैव निहतः स कथं पुनः ।
संप्राप्तः शिशुपालत्वे सायुज्यं शाश्वते हरौ ॥ ४,१५.२ ॥
एतदिच्छाम्यहं श्रोतुं सर्वधर्मभृत्तां वर ।
कौतूहलपरेणैतत्पृष्टो मे वक्तुमर्हसि ॥ ४,१५.३ ॥
श्रीपराशर उवाच
दैत्येश्वरस्य वधायाशिललोकोत्पत्तिस्थितिविनाशकारिणा पूर्वं तनुग्रहणं कुर्वता नृसिंह रूपमाविष्कृतम् ॥ ४,१५.४ ॥
तत्र च हिरण्यकशिपोर्विष्णुरयमित्येतन्न मनस्यभूत् ॥ ४,१५.५ ॥
निरतिशयपुण्यसमुद्भूतमेतत्सत्त्वाजातमिति ॥ ४,१५.६ ॥
रजोद्रेकप्रेरितैकाग्रमतिस्तद्भावनायोगात्ततोवाप्तवधहैतुकीं निरतिशयामेवाखिलत्रैलोक्यकारीणीं दशाननत्वे भोगसंपदमवाप ॥ ४,१५.७ ॥
न तु स तस्मिन्ननादिनिधने परब्रह्मभूते भगवत्यनालंबिनि कृते मनसस्तल्लयमवाप ॥ ४,१५.८ ॥
एवं दशाननत्वेप्यनङ्गपराधीनतया जानकीसमासक्तचेतसा भगवता दाशरथि रूपधारिणा हतस्य तद्रूपदर्शनमेवासीत्नायमच्युत इत्यासक्तिर्विपद्यतोन्तःकरणे मानुषबुद्धिरेव केवलमस्याभूत् ॥ ४,१५.९ ॥
पुनरप्यच्युतविनिपातमात्रफलमखिलभूमण्डलश्लाघ्यचेदिराजकुले जन्म अव्याहतैश्वर्यं शिशुपालत्वेप्यवाप ॥ ४,१५.१० ॥
तत्र त्वखिलानामेव स भगवन्नाम्नां त्वङ्कारकारणमभवत् ॥ ४,१५.११ ॥
ततश्च तत्कालकृतानां तेषामशेषणामेवाच्युतनाम्नामनवरतमनेकजन्मसु वर्धितविद्वेषानुबन्धिचित्तो विनिन्दनसंतर्जनादिषूच्चारणमकरोत् ॥ ४,१५.१२ ॥
तच्च रूपमुत्फुल्लपद्मदलामलाक्षिमत्युज्ज्वलपीतवस्त्रधार्यमलकिरिटकेयूरहारकटकादिशोभितमुदारचतुर्बाहुशङ्खचक्रगदाधरमतिप्ररूढवैरानुभावादटनभोजनस्नानासनशयनादिष्वशेषावस्थान्तरेषु नान्यत्रोपययावस्य चेतसः ॥ ४,१५.१३ ॥
ततस्तमेवाक्रोशेषूच्चारयंस्तमेव हृदयेन धारयन्नात्मवधाय यावद्भगवद्धस्तचक्रांशुमालोज्ज्वालमक्षयतेजःस्वरूपं ब्रह्मभूतमपगतद्वेषादिदोषं भगवन्तमद्राक्षीत् ॥ ४,१५.१४ ॥
तावच्च भगवच्चक्रेणाशु व्यापादितस्तत्स्मरणदग्धाखिलाघसंचयो भगवतान्तमुपनीतस्ततस्मिन्नेव लयमुपययौ ॥ ४,१५.१५ ॥
एतत्तवाखिलंमयाभिहितम् ॥ ४,१५.१६ ॥
अयं हि भगवान् कीर्तितश्च संस्मृतश्च द्वेषानुबन्धेनापि अखिलमुरासुरादिर्दुल्लभं फलं प्रयच्छति किमुत सम्यग्भक्तिमत्मिति ॥ ४,१५.१७ ॥
वसुदेवस्य त्वानकदुन्दुभेः पौरवीरोहिणीमदिराभद्रादेवकीप्रमुखा बह्व्यः पत्न्योऽभवन् ॥ ४,१५.१८ ॥
बलभद्रशठसारणदुर्मदादीन्पुत्रार्त्नोहिण्यानकदुन्दुभिरुत्पादयामास ॥ ४,१५.१९ ॥
बलदेवोपि रेवत्यां विशठोल्मुकौ पुत्रावजनयत् ॥ ४,१५.२० ॥
सार्ष्टिमार्ष्टिशिशुसत्यसत्यधृतिप्रमुखाः सारणात्मजाः ॥ ४,१५.२१ ॥
भद्राश्वभद्रबाहुदुर्दमभूताद्याः रोहिण्याः कुलजाः ॥ ४,१५.२२ ॥
नन्दोपनन्दकृतकाद्य मदिरायास्तनयाः ॥ ४,१५.२३ ॥
भद्रायाश्चोपनिधिगदाद्याः ॥ ४,१५.२४ ॥
वैशाल्यां च कौशिकमेकमेवाजनयत् ॥ ४,१५.२५ ॥
आनकदुन्दुभेर्देवक्यामपि कीर्तिमत्सुषेणोदायुभद्रसेनऋजुदासभद्रदेवाख्याः षट्पुत्रा जज्ञिरे ॥ ४,१५.२६ ॥
तांश्च सर्वानेव कंसोघातितवान् ॥ ४,१५.२७ ॥
अनन्तरं च सप्तमं गर्भमर्धरात्रे भगवत्प्रहितायोगनिद्रा रोहिण्या जठरमाकृष्य नीतवती ॥ ४,१५.२८ ॥
कर्षणाच्चासावपि संकर्षणाख्यामगमत् ॥ ४,१५.२९ ॥
ततश्च सकलजगन्महातरुमूलभूतोभूतभविष्यदादिसकलसुरासुरमुनिजनमनसामप्यगोचरोऽब्जभवप्रमुखैरनलमुखैः प्रणम्यावनिभारहरणाय प्रसादितो भगवाननादिमध्यनिधनोदेवकीगर्भमवततार वासुदेवः ॥ ४,१५.३० ॥
तत्प्रसादविवद्धमानोरुमहिमा च योगनिद्रा नन्दगोपपत्न्या यशोदाया गर्भमधितिष्ठितवती ॥ ४,१५.३१ ॥
सुप्रसन्नादित्यचन्द्रादिग्रहमव्यालादिभयं स्वस्थमानसमखिलमेवैतज्जगदपास्ताधर्ममभवत्त्स्मिश्च पुण्डरीकनयने जायमाने ॥ ४,१५.३२ ॥
जातेन च तेनाखिलमेवैतत्सन्मार्गवर्ति जगदक्रियत ॥ ४,१५.३३ ॥
भगवतोप्यत्र मर्त्यलोकेऽवतीर्णस्य षोडशसहस्राण्येकोत्तरशताधिकानि भार्याणाम भवन् ॥ ४,१५.३४ ॥
तासां च रुक्मिणी सत्यभामा जांबवती चारुहासिनीप्रमुखा ह्यष्टौ पत्न्यः प्रधाना बभूचवुः ॥ ४,१५.३५ ॥
तासु चाष्टावयुतानिलक्षं च पुत्राणां भगवानखिलमूर्तिरनादिमानजनयत् ॥ ४,१५.३६ ॥
तेषां च प्रद्युम्नचारुदेष्ण्यसांबादयः त्रयोदश प्रधानाः ॥ ४,१५.३७ ॥
प्रद्युम्नोपि रुक्मिणस्तनयां रुक्मवतीं नामोपयेमे ॥ ४,१५.३८ ॥
तस्यामनिरुद्धो जज्ञे ॥ ४,१५.३९ ॥
अनिरुद्धोऽपि रुक्मिणा एव पौत्रीं सुभद्रां नामो पयेमे ॥ ४,१५.४० ॥
तस्यामस्य वज्रो जज्ञे ॥ ४,१५.४१ ॥
वज्रस्य प्रतिबाहुः तस्यापि सुचारुः ॥ ४,१५.४२ ॥
एवमनेकशतसहस्६ उषसंख्यस्य यदुकुलस्य पुत्रसंख्या वर्षशतैरपि वक्तुं न शक्यते ॥ ४,१५.४३ ॥
यतो हि श्लोकाविमावत्र चरितार्थौ ॥ ४,१५.४४ ॥
तिस्त्रः कोट्यःसहस्राणामष्टाशीति शतानि च ।
कुमाराणां कृहाचार्याश्चापयोगेषु ये रताः ॥ ४,१५.४५ ॥
संख्यानं यादवानां कः करिष्यति महात्मनाम् ।
यत्रायुतानामयुतलक्षेणास्ते सदाहुकः ॥ ४,१५.४६ ॥
देवासुरे हता ये तु दैतेयास्सुमहाबला:।
उत्पन्नास्ते मनुष्येषु जनोपद्रवकारिण:।।४,१५,४७।
तेषामुत्सादनार्थाय भुविदेवा यदो:कुले।
अवतीर्णा:कुलशतं यत्रैकाभ्यधिकं द्विज:॥ ४,१५,४८।
उत्पन्नास्ते मनुष्येषु प्रमाणे च प्रभुत्वे च व्यवस्थितः।
निदेशस्थायिनस्तस्य ववृधुः सर्वयादवाः ॥ ४,१५.४९ ॥
इति प्रसूतिं वृष्णीनां यश्र्शृणोति नरः सदा ।
स सर्वैः पातकैर्मुक्तो विष्णुलोकं प्रपद्यते ॥ ४,१५.५० ॥
इति श्रीविष्णुमहापुराणे चतुर्थांशे पञ्चदशोऽध्यायः (१५)

English Wilson 1840

CHAP. XV.

Explanation of the reason why Śiśupála in his previous births as Hirańyakaśipu and Rávańa was not identified with Vishńu on being slain by him, and was so identified when killed as Śiśupála. The wives of Vasudeva: his children: Balaráma and Krishńa his sons by Devakí: born apparently of Rohińí and Yasodá. The wives and children of Krishńa. Multitude of the descendants of Yadu.

MAITREYA.--Most eminent of all who cultivate piety, I am curious to hear from you, and you are able to explain to me, how it happened that the same being who when killed by Vishńu as Hirańyakaśipu and Rávańa obtained enjoyments which, though scarcely attainable by the immortals, were but temporary, should have been absorbed into the eternal Hari when slain by him in the person of Śiśupála.

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his

p. 439

mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

Vasudeva, also called Ánakadandubhi, had Rohińí, Pauraví ¹, Bhadrá, Madirá, Devakí, and several other wives. His sons by Rohińí were Balabhadra, Sárańa, Śaru, Durmada, and others. Balabhadra espoused Revatí, and had by her Nisat́ha and Ulmuka. The sons of Śarańa were Mársht́i, Mársht́imat, Śíśu, Satyadhriti, and others. Bhadráśwa, Bhadrabáhu, Durgama, Bhúta, and others, were born in the family of Rohińí (of the race of Puru). The sons of Vasudeva by Madirá were Nanda, Upananda, Krítaka, and others. Bhadrá bore him Upanidhi, Gada, and others. By his wife Vaiśálí he had one son named Kauśika. Devakí bore him six sons, Kírttimat, Susheńa, Udáyin, Bhadrasena, Rijudaśa, and Bhadradeha; all of whom Kansa put to death ².

p. 440

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru ³.

p. 441

In this manner the descendants of Yadu multiplied, and there were many hundreds of thousands of them, so that it would be impossible to repeat their names in hundreds of years. Two verses relating to them are current: "The domestic instructors of the boys in the use of arms amounted to three crores and eighty lacs (or thirty-eight millions). Who shall enumerate the whole of the mighty men of the Yádava race, who were tens of ten thousands and hundreds of hundred thousands in number?" Those powerful Daityas who were killed in the conflicts between them and the gods were born again upon earth as men, as tyrants and oppressors; and, in order to check their violence, the gods also descended to the world of mortals, and became members of the hundred and one branches of the family of Yadu. Vishńu was to them a teacher and a ruler, and all the Yádavas were obedient to his commands.

Whoever listens frequently to this account of the origin of the heroes of the race of Vrishńi, shall be purified from all sin, and obtain the sphere of Vishńu.

Translator’s notes (3)

Pauraví is rather a title attached to a second Rohińí, to distinguish her from the first, the mother of Balaráma: she is also said by the Váyu to be the daughter of Báhlíka.
The enumeration of our text is rather imperfect. The Váyu names the wives of Vasudeva, Pauraví, Rohińí, Madirá, Rudrá, Vaiśákhí, Devakí; and adds two bondmaids, Sugandhí and Vanarají. The p. 440 Bráhma P. and Hari V. name twelve wives, and two slaves; Rohiní, Madirá, Vaiśákhí, Bhadrá, Sunámní, Sahadevá, Śántidevá, Śrídevá, Devarakshitá, Vrikadeví, Upadeví, Devaki; and Śantanu and Báravá. The children of the two slaves, according to the Váyu, were Puńd́ra, who became a king, and Kapila, who retired to the woods. In the Bhágavata we have thirteen wives, Pauraví, Rohińí, Bhadrá, Madirá, Rochaná, Ilá, Devakí, Dhritadeví, Śántidevá, Upadeví, Śrídevá, Devarakshitá, and Sahadevá: the last seven in this and the preceding list are the daughters of Devaka.
The wives and children of Krishńa are more particularly described in the next book. The Bráhma P. and Hari V. add some details of the descendants of Vasudeva's brothers: thus Devabhága is said to be the father of Uddhava; Anadhrisht́i of Devaśravas, a great scholar or Pańd́it. Devaśravas, another brother of Vasudeva, p. 441 had Śatrughna and another son called Ekalavya, who for some cause being exposed when an infant, was found and brought up by the Nishádas, and was thence termed Nishádin. Vatsavat (Vatsabálaka) and Gańd́úsha being childless, Vasudeva gave his son Kauśika to be adopted by the former, and Krishńa gave Chárudeshńa and three others to the latter. Kanaka (Karundhaka) had two sons, Tantrija and Tantripála. Aváksrinjima (Śrinjaya) had also two, Víra and Aśwahanu. The gracious Śamíka became as the son (although the brother) of Śyáma, and disdaining the joint rule which the princes of the house of Bhoja exercised, made himself paramount. Yudhisht́hira was his friend. The extravagant numbers of the Yádavas merely indicate that they were, as they undoubtedly were, a powerful and numerous tribe, of whom many traces exist in various parts of India.

IV.16Book IV, Chapter 16 · Sanskrit source · English source

Sanskrit

पराशर उवाच ।
इत्येष समासतस्ते कथितः, तूर्व्वसोर्वशमवधारय ।। ४-१६-१ ।।
तुर्व्वसोर्वह्रिरात्मजः, वह्रर्गोभानुः त्रैशाम्बः, तस्माज्व करन्धमः, तस्मादपि
ततश्व मरुत्तः, सोऽनपत्योऽभवत् । ततश्व पौरवं दुष्मन्त पुत्रमकल्पयत् ।
एवं ययातिशापात् तद्वंशः पौरवं वंशमाश्रितवान् ।। ४-१६-२ ।।

English Wilson 1840

CHAP. XVI.

Descendants of Turvasu.

PARÁŚARA.--I shall now summarily give you an account of the descendants of Turvasu.

The son of Turvasu was Vahni ¹; his son was Gobánu ²; his son was Traiśámba ³; his son was Karandhama; his son was Marutta. Marutta had no children, and he therefore adopted Dushyanta, of the family of Puru; by which the line of Turvasu merged into that of Puru ⁴. This took place in consequence of the malediction denounced on his son by Yayáti ⁵.

Translator’s notes (5)

Varga: Agni.
Bhánumat: Bhágavata, which also inserts Bhaga before him.
Tribhánu: Váyu. Triśánu: Bráhma. Traiśáli: Agni. Triśári: Matsya.
Besides Bharata, who, as will be hereafter seen, was the son of Dushyanta, the Váyu, Matsya, Agni, and Bráhma Puráńas enumerate several descendants in this line, for the purpose evidently of introducing, as the posterity of Turvasu, the nations of the south of India: the series is Varuttha, (Karutthama, Bráhma), Ándíra (Ákríra, Bráhma); whose sons are Páńd́ya, Karńát́a, Chola, Kerala; the Hari V. adds Kola, and the Agni very incorrectly Gandhára.
The curse alluded to is the failure of his line (Prajásamuchcheda), denounced upon Turvasu as the punishment of refusing to take his father's infirmities upon him (see p. 414). He was also sentenced to rule over savages and barbarians, Mlechchhas, or people not Hindus. The Mahábhárata adds that the Yavanas sprang from Turvasu. As sovereign of the southeast, he should be the ancestor of the people of Arracan, Ava, &c.; but the authorities cited in the preceding note refer the nations of the Peninsula to him, and consequently consider them as Mlechchhas. Manu also places the Dráviras or Tamuls amongst Mlechchhas; and these and similar passages indicate a period prior to the introduction of Hinduism into the south of India.

IV.17Book IV, Chapter 17 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच
द्रुह्योस्तु तनयो बभ्रुः ॥ ४,१७.१ ॥
बभ्रोःसेतुः ॥ ४,१७.२ ॥
सेतुपुत्र आरब्धनामा ॥ ४,१७.३ ॥
आरब्धस्यात्मजो गान्धारः गान्धारस्य धर्मः धर्मात्घृतः घृतात्दुर्दमः ततः प्रचेताः ॥ ४,१७.४ ॥
प्रचेतसः पुत्रः शतधर्मः बहुलानां म्लेछानामुदीच्यानामाधिपत्यमकरोत् ॥ ४,१७.५ ॥

English Wilson 1840

CHAP. XVII.

Descendants of Druhyu.

THE son of Druhyu was Babhru; his son was Setu; his son was Áradwat ¹; his son was Gándhára ²; his son was Dharma ³; his son was Dhrita ⁴; his son was Duryáman ⁵; his son was Prachetas, who had a hundred sons, and they were the princes of the lawless Mlechchhas or barbarians of the north ⁶.

Translator’s notes (6)

Also Áraddha in MSS., and Árat́t́a, Matsya, which last seems to be the preferable reading. The Váyu has Áruddha; the Bráhma, Angárasetu; but Árat́t́a is a northern country, contiguous to, or synonymous with, Gándhára.
Of Gándhára it is said in the Váyu that it is a large country named after him, and is famous for its breed of horses: ###. The Matsya reads the beginning of the second line ###, shewing that Árat́t́a and Gándhára are much the same. See p. 191. n. 83.
The Bráhma P. and Hari V., in opposition to all the rest, make Dharma and his successors the descendants of Anu.
Ghrita: Agni.
Durdama: Váyu and Bhágavata. The Matsya, Bráhma, and Agni insert a Vidupa, Duduha, or Vidula, before Prachetas.
So the Bhágavata and Matsya. The Mahábhárata says the descendants of Druhya are the Vaibhojas, a people unacquainted with the use of cars or beasts of burden, and who travel on rafts: they have no kings.

IV.18Book IV, Chapter 18 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच
ययातेश्चातुर्थपुत्रस्यानोःसभानलचक्षुः परमेषुसंज्ञास्त्रयः पुत्रा बभूवुः ॥ ४,१८.१ ॥
सभानलपुत्रः कालानलः ॥ २ ॥
कालानलात्सृंजयः ॥ ४,१८.३ ॥
सृंजयात्पुरञ्जयः ॥ ४,१८.४ ॥
पुरञ्जयाज्जनमेजयः ॥ ४,१८.५ ॥
तस्मान्महाशालः ॥ ४,१८.६ ॥
तस्माच्च महामनाः ॥ ४,१८.७ ॥
तस्मादुशीनरतितीक्षू द्वौ पुत्रावुत्पन्नौ ॥ ४,१८.८ ॥
उशीनरस्यापि शिबिनृगनवकृमि वर्माख्याः पञ्च पुत्रा बभूवुः ॥ ४,१८.९ ॥
पृषदर्भसुवीरकेकयमद्रकाश्चत्वारशिशबिपुत्राः ॥ ४,१८.१० ॥
तितीक्षोरपि रुशद्रथः पुत्रोऽभूत् ॥ ४,१८.११ ॥
तस्यापि हेमः हेमस्यापि सुतपाः सुतपसश्च बलिः ॥ ४,१८.१२ ॥
यस्य क्षेत्रे दीर्घतमसांगवङ्गकलिङ्गसुह्यपौण्ड्राख्यं वालेयं क्षत्रमजन्यत ॥ ४,१८.१३ ॥
तन्नामसंतसतिसंज्ञाश्च पञ्चविषयाः बभूवुः ॥ ४,१८.१४ ॥
अङ्गादनपानस्ततो दिविरथस्तस्माद्धर्मरथः ॥ ४,१८.१५ ॥
ततश्चित्ररथः रोमपादसंज्ञः ॥ ४,१८.१६ ॥
यस्य दशरथो मित्रं जज्ञे ॥ ४,१८.१७ ॥
यस्याजपुत्रो दशरथः शान्तां नाम कन्यामनपत्यस्यदुहितृत्वे युयोज ॥ ४,१८.१८ ॥
रोमपादाच्चतुरङ्गः तस्मात्पृथुलाक्षः ॥ ४,१८.१९ ॥
ततश्चंपः यश्चंपां निवेशायामास ॥ ४,१८.२० ॥
चंपस्य हर्यङ्गो नामात्मजोऽभूत् ॥ ४,१८.२१ ॥
हर्यङ्गाद्भद्ररथः भद्ररथाद्बृहद्रथः बृहद्रथाद्बृहत्कर्मा बृहत्कर्मणश्च वृहद्भानुस्तस्माच्च बृहन्मनाः बृहन्मनसो जयद्रथः ॥ ४,१८.२२ ॥
जयद्रथो ब्रहमक्षत्रान्तरालसंभूत्यां पत्न्यां विजयं नाम पुत्रमजीजनत् ॥ ४,१८.२३ ॥
विजयश्च धृतिं पुत्रमवाप ॥ ४,१८.२४ ॥
तस्यापि धृतव्रतः पुत्रोऽभूत् ॥ ४,१८.२५ ॥
धृतव्रतात्सत्यकर्मा ॥ ४,१८.२६ ॥
सत्यकर्मणस्त्वतिरथः ॥ ४,१८.२७ ॥
यो गङ्गाङ्गतो मञ्जूषागतं पृथापविद्धं कर्णं पुत्रमवाप ॥ ४,१८.२८ ॥
कर्णाद्वृषसेनः इत्येतदन्ता अङ्गवंश्याः ॥ ४,१८.२९ ॥
अतश्च पुरुवंशं श्रोतुमर्हसि ॥ ४,१८.३० ॥

English Wilson 1840

CHAP. XVIII.

Descendants of Anu. Countries and towns named after some of them, as Anga, Banga, and others.

ANU ¹, the fourth son of Yayáti, had three sons, Sabhánara, Chákshusha, and Paramekshu ². The son of the first was Kálánara ³; his son was Śrinjaya; his son was Puranjaya; his son was Janamejaya; his son was Mahámani ⁴; his son was Mahámanas, who had two sons, Uśínara and Titikshu. Uśínara had five sons, Śivi, Trińa ⁵, Gara ⁶, Krimi, Dárvan ⁷. Śivi had four sons, Vrishadarbha, Suvíra, Kaikeya, and Madra ⁸. Titikshu had one son, Ushadratha ⁹; his son was Hema ¹⁰; his son was Sutapas; his son was Bali, on whose wife five sons were begotten by Dírghatamas, or Anga, Banga, Kalinga, Suhma, and Puńd́ra ¹¹; and their descendants, and the five countries they inhabited, were known by the same names ¹².

p. 445

The son of Anga was Pára ¹³; his son was Divaratha; his son was Dharmaratha ¹⁴; his son was Chitraratha; his son was Romapáda ¹⁵, also called Daśaratha, to whom, being childless, Daśaratha, the son of Aja, gave his daughter Śántá to be adopted ¹⁶. After this, Romapáda had a son named Chaturanga; his son was Prithuláksha; his son was Champa, who founded the city of Champá ¹⁷. The son of Champa was Haryyanga; his son was Bhadraratha, who had two sons, Vrihatkarman and Vrihadratha. The son of the first was Vrihadbhánu ¹⁸; his son was Vrihanmanas; his son was Jayadratha, who, by a wife who was the daughter of a Kshatriya father and Brahmani mother, had a son named Vijaya ¹⁹;

p. 446

his son was Dhriti; his son was Dhritavrata; his son was Satyakarman; his son was Adhiratha ²⁰, who found Karna in a basket on the banks of the Ganges, where he had been exposed by his mother, Pritha. The son of Karńa was Vrishasena ²¹. These were the Anga kings. You shall next hear who were the descendants of Puru.

Translator’s notes (21)

By some unaccountable caprice the Bráhma P. and Hari V., unsupported by any other authority, here substitute for Anu the name of Kaksheyu, a descendant of Puru, and transfer the whole series of his posterity to the house of Puru.
Paksha and Parapaksha: Váyu. Parameshu: Matsya. Paroksha: Bhágavata.
Kálánala: Váyu. Koláhala: Matsya.
Maháśála: Agni. Maháśíla: Bhágav.
Nriga: Agni. Vana: Bhágavata.
Nava: Matsya. Śama: Bhágavata.
Vrata: Agni. Suvrata: Matsya. Daksha: Bhágavata. According to the Bráhma P. and Hari V. the five sons of Uśínara were the ancestors of different tribes. Śivi was the progenitor of the Śaivas; Nriga of the Yaudheyas; Nava of the Navarásht́ras; Vrata of the Ámbasht́has; and Krimi founded the city Krimilá.
Bhadra and Bhadraka: Matsya, Agni. These sons of Śivi give name to different provinces and tribes in the west and north-west of India.
Rushadratha: Agni. Tushadratha: Matsya.
Pheńa: Agni. Sena: Matsya.
Odra, or in some copies Andhra: Bhágavata.
See p. 185. n. 3; p. 188. n. 46, 49, 50; and p. 190. n. 73. Of Suhma it may be remarked, that it is specified in the Siddhánta Kaumudí as an example of Paniní's rule; 17.3.24; by which Nagara compounded with names of countries in the east becomes Nágara, as Sauhmanágara, 'produced, &c. in a city of Suhma.' The descendants of Anu, according to the Mahábhárata were all Mlechchhas. The last named work, as well as the Váyu and Matsya Puráńas, have an absurd story of the circumstances of the birth of Dírghatamas, who was the son of Ujási or Utathya, the elder brother of Vrihaspati by Mamatá, and of his begetting Anga p. 445 and the rest. They agree in assigning descendants of all four castes to them; the Váyu stating that Bali had ### and the Matsya ascribing it to a boon given by Brahmá to Bali: 'Do thou establish the four perpetual castes.' Of these, the Brahmans are known as Báleyas: ###. The Matsya calls Bali, the son of Virochana, and 'existing for a whole Kalpa;' identifying him therefore, only in a different period and form, with the Bali of the Vámana Avatára.
Anápána: Váyu. Khanápána: Bhágavata. Adhiváhana: Agni. Dadhivahana: Matsya.
This prince is said in the Váyu to have drank the Soma juice along with Indra.
The Matsya and Agni insert a Satyaratha.
This is noticed in the Rámáyańa, in the story of the hermit Rishyaśringa, to whom Śántá was given in marriage. Her adoptive father is called in the Rámáyańa, as the is in the Agni and Matsya, Lomapáda: the meaning is the same, 'hairy foot.' Rámáyańa, IX. X. See also Prelude to the Uttara Ráma Cheritra, Hindu Theatre, I. 289.
The Bhágavata differs here from all the other authorities in omitting Champa, the founder of Champapurí, a city of which traces still remain in the vicinity of Bhagalpur, having inserted him previously amongst the descendants of Ikshwáku (see p. 373. n. 12). Champá is every where recognised as the capital of Anga, and the translators of the Rámáyańa were very wide of the truth, when they conjectured that it might be Angwa or Ava.
Vrihaddarbha: Bráhma. The Bhágavata omits the two successors of Champa, and makes Vrihadratha, Vrihatkarman, and Vrihadbhánu, sons of Prithuláksha.
The Váyu, Matsya, and Hari V. make Vijaya the brother of Jayadratha. The Bhágavata agrees with our text. The mother of Vijaya from her origin was of the Súta caste, the genealogist and charioteer. Manu, X. 47. Her son was of the same caste, children taking the caste of the mother: consequently the descendants of Vijaya, kings of Anga, were Sútas; and this explains the contemptuous application of the term Súta to Karńa, the half brother of the Páńd́us; for he, as p. 446 will presently be mentioned, was adopted into the Anga family, and succeeded to the crown.
Some variety prevails in the series of princes here, but this arises from not distinguishing the collateral lines, the descendants of Jayadratha from those of Vijaya. The Váyu and Matsya give the latter as in our text, but they agree also with the Agni and Bráhma in the successors of Jayadratha, as Drid́haratha or Vrihadratha, and Janamejaya or Viśwajit.
Súrasena: Váyu. Vikarńa: Bráhma.

IV.19Book IV, Chapter 19 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच ।
पूरोर्जनमेजयस्तस्यापि प्रचिन्वान् प्रचिन्वतः प्रवीरः प्रवीरान्मनस्युर्मनस्योश्चाभयदः तस्यापि सुद्युस्सुद्यो र्बहुगतः तस्यापि संयातिस्संयातेरहंयातिः ततो रौद्रा श्वः १ ।
ऋतेषुकक्षेषुस्थंडिलेषुकृतेषुजलेषुधर्मेषुधृतेषुस्थलेषुसन्नतेषुवनेषुनामानो रौद्रा श्वस्य दश पुत्रा बभूवुः २ ।
ऋतेषोरंतिनारः पुत्रोऽभूत् ३ ।
सुमतिमप्रतिरथं ध्रुवं चाप्यंतिनारः पुत्रानवाप ४ ।
अप्रतिरथस्य कण्वः पुत्रोऽभूत् ५ ।
तस्यापि मेधातिथिः ६ ।
यतः कण्वायना द्विजा बभूवुः ७ ।
अप्रतिरथस्यापरः पुत्रोऽभूदैलीनः ८ ।
ऐलीनस्य दुष्यंताद्याश्चत्वारः पुत्रा बभूवुः ९ ।
दुष्यंताच्चक्रवर्त्ती भरतोऽभूत् १० ।
यन्नामहेतुर्देवैश्श्लोको गीयते ११ ।
माता भस्त्र पितुः पुत्रो येन जातः स एव सः ।
भरस्व पुत्रं दुष्यंतमावमंस्थाश्शकुंतलाम् १२ ।
रेतोधाः पुत्रो नयति नरदेव यमक्षयात् ।
त्वं चास्य धाता गर्भस्य सत्यमाह शकुंतला १३ ।
भरतस्य पत्नित्रये नव पुत्रा बभूवुः १४ ।
नैते ममानुरूपा इत्यभिहितास्तन्मातरः परित्यागभयात्तत्पुत्राञ्जघ्नुः १५ ।
ततोस्य वितथे पुत्रजन्मनि पुत्रार्थिनो मरुत्सोमयाजिनो दीर्घतमसः पार्ष्ण्यपास्तद्बृहस्पतिवीर्यादुतथ्यपत्न्यां ममतायां समुत्पन्नो भरद्वाजाख्यः पुत्रो मरुद्भिर्दत्तः १६ ।
तस्यापि नामनिर्वचनश्लोकः पठ्यते १७ ।
मूढे भर द्वाजमिमं भरद्वाजं बृहस्पते ।
यातौ यदुक्त्वा पितरौ भरद्वाजस्ततस्त्वयम् इति १८ ।
भरद्वाजस्स तस्य वितथे पुत्रजन्मनि मरुद्भिर्दत्तः ततो वितथसंज्ञामवाप १९ ।
वितथस्यापि मन्युः पुत्रोऽभवत् २० ।
बृहत्क्षत्रमहावीर्यनगरगर्गा अभवन्मन्युपुत्राः २१ ।
नगरस्य संकृतिस्संकृतेर्गुरुप्रीतिरंतिदेवौ २२ ।
गर्गाच्छिनिः ततश्च गार्ग्याश्शैन्याः क्षत्रोपेता द्विजातयो बभूवु २३ ।
महावीर्याच्च दुरुक्षयो नाम पुत्रोऽभवत् २४ ।
तस्य त्रय्यारुणिः पुष्करिणः कपिश्च पुत्रत्रयमभूत् २५ ।
तच्च पुत्रत्रितयमपि पश्चाद्विप्रतामुपजगाम २६ ।
बृहत्क्षत्रस्य सुहोत्रः २७ ।
सुहोत्राद्धस्ती य इदं हस्तिनपुरमावासयामास २८ ।
अजमीढद्विजमीढपुरुमीढास्त्रयो हस्तिनस्तनयाः २९ ।
अजमीढात्कण्वः ३० ।
कण्वान्मेधातिथिः ३१ ।
यतः कण्वायना द्विजाः ३२ ।
अजमीढस्यान्यः पुत्रो बृहदिषुः ३३ ।
बृहदिषोर्बृहद्धनुर्बृहद्धनुषश्च बृहत्कर्मा ततश्च जयद्र थस्तस्मादपिविश्वजित् ३४ ।
ततश्च सेनजित् ३५ ।
रुचिराश्वकाश्यदृढहनुवत्सहनुसंज्ञास्सेनजितः पुत्राः ३६ ।
रुचिराश्वपुत्रः पृथुसेनः पृथुसेनात्पारः ३७ ।
पारान्नीलः ३८ ।
तस्यैकशतं पुत्राणाम् ३९ ।
तेषां प्रधानः कांपिल्याधिपतिस्समरः ४० ।
समरस्यापि पारसुपारसदश्वास्त्रयः पुत्राः ४१ ।
सुपारात्पृथुः पृथोस्सुकृतेर्विभ्राजः ४२ ।
तस्माच्चाणुहः ४३ ।
यश्शुकदुहितरं कीर्त्तिं नामोपयेमे ४४ ।
अणुहाद्ब्रह्यदत्तः ४५ ।
ततश्च विष्वक्सेनस्तस्मादुदक्सेनः ४६ ।
भल्लाभस्तस्य चात्मजः ४७ ।
द्विजमीढस्य तु यवीनरसंज्ञः पुत्रः ४८ ।
तस्यापि धृतिमांस्तस्माच्च सत्यधृतिस्ततश्च दृढनेमिस्तस्माच्च सुपार्श्वस्ततस्सुमतिस्ततश्च सन्नतिमान् ४९ ।
सन्नतिमतः कृतः पुत्रोऽभूत् ५० ।
यं हिरण्यनाभो योगमध्यापयामास ५१ ।
यश्चतुर्विंशतिप्राच्यसामागानां संहिताश्चकार ५२ ।
कृताच्चोग्रायुधः ५३ ।
येन प्राचुर्येण नीपक्षयः कृतः ५४ ।
उग्रायुधात्क्षेम्यः क्षेम्यात्सुधीरस्तस्माद्रि पुंजयः तस्माच्च बहुरथ इत्येते पौरवाः ५५ ।
अजमीढस्य नलिनी नाम पत्नी तस्यां नीलसंज्ञः पुत्रोऽभवत् ५६ ।
तस्मादपि शांतिः शांतेस्सुशांतिस्सुशांतेः पुरंजयः तस्माच्च ऋक्षः ५७ ।
ततश्च हर्यश्वः ५८ ।
तस्मान्मुद्गलसृंजयबृहदिषुयवीनरकांपिल्यसंज्ञाः पंचानामेव तेषां विषयाणां रक्षणायालमेते मत्पुत्रा इति पित्राभिहिताः पांचालाः ५९ ।
मुद्गलाच्च मौद्गल्याः क्षत्रोपेता द्विजातयो बभूवुः ६० ।
मुद्गलाद्धर्यश्वः ६१ ।
हर्यश्वाद्दिवोदासोऽहल्या च मिथुनमभूत् ६२ ।
शरद्वतश्चाहल्यायां शतानंदोऽभवत् ६३ ।
शतानंदात्सत्यधृतिर्धनुर्वेदान्तगो जज्ञे ६४ ।
सत्यधृतेर्वराप्सरसमुर्वशीं दृष्ट्वा रेतस्कन्नं शरस्तंबे पपात ६५ ।
तच्च द्विधागतमपत्यद्वयं कुमारः कन्या चाभवत् ६६ ।
तौ च मृगयामुपयातश्शंतनुर्दृष्ट्वा कृपया जग्राह ६७ ।
ततः कुमारः कृपः कन्या चाश्वत्थाम्नो जननी कृपी द्रो णाचार्यस्य पत्न्यभवत् ६८ ।
दिवोदासस्य पुत्रो मित्रायुः ६९ ।
मित्रायोश्च्यवनो नाम राजा ७० ।
च्यवनात्सुदासः सुदासात्सौदासः सौदासात्सहदेवस्तस्यापि सोमकः ७१ ।
सोमकाज्जंतुः पुत्रशतज्येष्ठोऽभवत् ७२ ।
तेषां यवीयान् पृषतः पृषताद्द्रु पदस्तस्माच्च धृष्टद्युम्नस्ततो धृष्टकेतुः ७३ अजमीढस्यान्यो ऋक्षनामा पुत्रोऽभवत् ७४ ।
तस्य संवरणः ७५ ।
संवरणात्कुरुः ७६ ।
य इदं धर्मक्षेत्रं कुरुक्षेत्रं चकार ७७ ।
सुधनुर्जह्नुपरीक्षित्प्रमुखाः कुरोः पुत्राः बभूवुः ७८ ।
सुधनुषः पुत्रस्सुहोत्रस्तस्माच्च्यवनः च्यवनात्कृतकः ७९ ।
ततश्चोपरिचरो वसुः ८० ।
बृहद्र थप्रत्यग्रकुशांबकुचेलमात्स्यप्रमुखाः वसोः पुत्रास्सप्ताजायंत ८१ ।
बृहद्र थात्कुशाग्रः कुशाग्राद्वृषभः वृषभात्पुष्पवान् तस्मात्सत्यहितः तस्मात्सुधन्वा तस्य च जतुः ८२ ।
बृंहद्र थाच्चान्यश्शकलद्वयजन्मा जरया संधितो जरासंधनामा ८३ ।
तस्मात्सहदेवस्सहदेवात्सोमपस्ततश्च श्रुतिश्रवाः ८४ ।
इत्येते मया मागधा भूपालाः कथिताः ८५ ।
इति श्रीविष्णुमहापुराणे चतुर्थांश एकोनविंशोऽध्यायः १९।

English Wilson 1840

CHAP. XIX.

Descendants of Puru. Birth of Bharata, the son of Dushyanta: his sons killed: adopts Bharadwája or Vitatha. Hastin, founder of Hastinapur. Sons of Ajámíd́ha, and the races derived from them, as Pánchálas, &c. Kripa and Kripí found by Śántanu. Descendants of Riksha, the son of Ajámíd́ha. Kurukshetra named from Kuru. Jarásandha and others, kings of Magadhá.

THE son of Puru was Janamejaya; his son was Práchinvat; his son was Pravíra; his son was Manasyu; his son was Bhayada ¹; his son was Sudyumna ²; his son was Bahugava ³; his son was Samyáti ⁴; his son was Ahamyáti ⁵; his son was Raudráśwa ⁶, who had ten sons, Riteyu ⁷, Kaksheyu, Sthańd́ileyu, Ghriteyu, Jaleyu, Sthaleyu, Santateyu, Dhaneyu, Vaneyu, and Vrateyu ⁸. The son of Riteyu was Rantinára ⁹,

p. 448

whose sons were Tansu, Apratiratha, and Dhruva ¹⁰. The son of the second of these was Kańwa, and his son was Medhátithi, from whom the Káńwáyána Brahmanas ¹¹ descended. Anila ¹² was the son of Tansu, and he had four sons, of whom Dushyanta was the elder ¹³. The son of

p. 449

[paragraph continues] Dushyanta was the emperor Bharata; a verse explanatory of his name is chaunted by the gods; "The mother is only the receptacle; it is the father by whom a son is begotten. Cherish thy son, Dushyanta; treat not Śakuntalá with disrespect. Sons, who are born from the paternal loins, rescue their progenitors from the infernal regions. Thou art the parent of this boy; Śakuntalá has spoken truth." From the expression 'cherish,' Bharaswa, the prince was called Bharata ¹⁴.

Bharata had by different wives nine sons, but they were put to death by their own mothers, because Bharata remarked that they bore no resemblance to him, and the women were afraid that he would therefore desert them. The birth of his sons being thus unavailing, Bharata sacrificed to the Maruts, and they gave him Bharadwája, the son of Vrihaspati by Mamata the wife of Utathya, expelled by the kick of Dirghatamas, his half brother, before his time. This verse explains the purport of his appellation; "'Silly woman,' said Vrihaspati, 'cherish this child of two fathers' (bhara dwá-jam). 'No, Vrihaspati,' replied Mamatá, 'do you take care of him.' So saying, they both abandoned him; but from their expressions the boy was called Bharadwája." He was also termed Vitatha, in allusion to the unprofitable (vitatha) birth of the sons of Bharata ¹⁵. The son of Vitatha was

p. 450

[paragraph continues] Bhavanmanyu ¹⁶; his sons were many, and amongst them the chief were Vrihatkshatra, Mahávíryya, Nara, and Garga ¹⁷. The son of Nara was Sankriti; his sons were Ruchiradhí and Rantideva ¹⁸. The son of Garga

p. 451

was Sini ¹⁹, and their descendants called Gárgyas and Śainyas, although Kshatriyas by birth, became Brahmans ²⁰. The son of Mahávíryya was Urukshaya ²¹, who had three sons, Trayyáruńa, Pushkarin, and Kapi ²²; the last of whom became a Brahman. The son of Vrihatkshatra was Suhotra ²³, whose son was Hastin, who founded the city of

p. 452

[paragraph continues] Hastinápur ²⁴. The sons of Hastin were Ajamíd́ha ²⁵, Dwimíd́ha, and Purumíd́ha. One son of Ajamíd́ha was Kańwa, whose son was Medhátithi ²⁶; his other son was Vrihadishu, whose son was Vrihadvasu ²⁷; his son was Vrihatkarman ²⁸; his son was Jayadratha ²⁹; his son was Viśwajit ³⁰; his son was Senajit, whose sons were Ruchiráśwa, Káśya, Drid́hadhanush, and Vasahanu ³¹. The son of Ruchiráśwa was Prithusena; his son was Pára; his son was Nípa; he had a hundred sons, of whom Samara, the principal, was the ruler of Kámpilya ³². Samara had three sons, Pára, Sampára, Sadaśwa. The son of Pára was Prithu; his son was Sukriti; his son was Vibhrátra ³³; his son was Anuha, who married Kritwí, the daughter of Śuka (the son of Vyása), and had by her Brahmadatta ³⁴;

p. 453

his son was Viśwaksena; his son was Udaksena ³⁵; and his son was Bhallát́a ³⁶.

The son of Dwimíd́ha ³⁷ was Yavínara; his son was Dhritimat ³⁸; his son was Satyadhriti; his son was Drid́hanemi; his son was Supárśwa ³⁹; his son was Sumati; his son was Sannatimat; his son was Krita, to whom Hirańyanábha taught the philosophy of the Yoga, and he compiled twenty-four Sanhitás (or compendia) for the use of the eastern Brahmans, who study the Sáma-veda ⁴⁰. The son of Krita was Ugráyudha, by whose prowess the Nípa race of Kshatriyas was destroyed ⁴¹; his son was Kshemya; his son was Suvíra; his son was Nripanjaya ⁴²; his son was Bahuratha. These were all called Pauravas.

Ajamíd́ha had a wife called Níliní, and by her he had a son named Níla; his son was Śánti; his son was Śuśánti; his son was Purujánu ⁴³; his son was Chakshu ⁴⁴; his son was Haryyaśwa ⁴⁵, who had five sons,

p. 454

[paragraph continues] Mudgala, Śrinjaya ⁴⁶, Vrihadishu, Pravíra ⁴⁷, and Kámpilya ⁴⁸. Their father said, "These my five (pancha) sons are able (alam) to protect the countries;" and hence they were termed the Pánchálas ⁴⁹. From Mudgala descended the Maudgalya Brahmans ⁵⁰: he had also a son named Bahwaśwa ⁵¹, who had two children, twins, a son and daughter, Divodása and Ahalyá. The son of Śaradwat or Gautama by Ahalyá was Śatánanda ⁵²; his son was Satyadhriti, who was a proficient in military science. Being enamoured of the nymph Urvaśí, Satyadhriti was the parent of two children, a boy and a girl. Śántanu, a Raja, whilst hunting, found these children exposed in a clump of long Śara grass; and, compassionating their condition, took them, and brought them up. As they were nurtured through pity (kripá), they were called Kripa and Kripí. The latter became the wife of Drońa, and the mother of Aswattháman.

The son of Divodása was Mitráyu ⁵³; his son was Chyavana; his son

p. 455

was Sudása; his son was Saudása, also called Sahadeva; his son was Somaka; he had a hundred sons, of whom Jantu was the eldest, and Prishata the youngest. The son of Prishata was Drupada; his son was Dhrisht́adyumna; his son was Drisht́aketu.

Another son of Ajamíd́ha was named Riksha ⁵⁴; his son was Samvarańa; his son was Kuru, who gave his name to the holy district Kurukshetra; his sons were Sudhanush, Jahnu, Paríkshit, and many others ⁵⁵. The son of Sudhanush was Suhotra; his son was Chyavana; his son was Krítaka ⁵⁶; his son was Uparichara the Vasu ⁵⁷, who had seven children, Vrihadratha, Pratyagra, Kuśámba, Mávella, Matsya, and others. The son of Vrihadratha was Kuśágra; his son was Rishabha ⁵⁸; his son was Pushpavat; his son was Satyadhrita ⁵⁹; his son was Sudhanwan; and his son was Jantu. Vrihadratha had another son, who being born in two

p. 456

parts, which were put together (sandhita) by a female fiend named Jará, he was denominated Jarásandha ⁶⁰; his son was Sahadeva; his son was Somápi ⁶¹; his son was Srutaśravas ⁶². These were kings of Magadhá.

Translator’s notes (62)

Abhayada: Váyu. Vítamaya: Agni. Vátáyudha: Matsya. Chárupáda: Bhágavata. The Mahábhárata, Ádi P., p. 136, 138, has two accounts of the descendants of Puru, differing materially in the beginning from each other, and from the lists of the Puráńas. In the first, Pravíra is made the son of Puru; his son is Manasyu, who has three sons, Śakta, Sanhanana, and Vágmin; and there the line stops. Another son of Puru is Raudráśwa, whose sons are Richeyu and the rest, as in our text; making them the second in descent, instead of the eleventh. In the second list, the son of Puru is Janamejaya, whose successors are Práchinvat, Samyáti, Ahamyáti, Śarvabhauma, Jayatsena, Aváchína, Ariha, Mahábhauma, Ayutanáyin, Akrodhana, Devátithi, Ariha, Riksha, Matinára, who is therefore the fifteenth from Puru, instead of the fourth as in the first account, or the twelfth as in the text.
Dhundu: Váyu. Śambhu: Agni. Sudhanwan: Bráhma.
Bahuvidha: Agni and Matsya.
Sampáti: Agni.
Omitted: Váyu. Bahuvádin: Matsya.
Bhadráśwa: Matsya.
Rájeyu: Váyu. Richeyu: Agni. They were the sons of the Apsaras Ghritáchí: or of Misrakeśí: Mahábhárata. The Bráhma P. and Hari V. have very unaccountably, and in opposition to all other authorities, transferred the whole of the descendants of Anu to this family; substituting for Anu the second name in our text, Kaksheyu. (p. 444.)
The Váyu names also ten daughters, Rudrá, Śúdrá, Madrá, Subhágá, Amalajá, Talá, Khalá, Gopajálá, Támrarasá, and Ratnakútí; and adds that they were married to Prabhákara, a Rishi of the race of Atri. The Bráhma P. and Hari V. have a legend of the birth of Soma, the moon, from him and one of these ten; who succeeded to the power and prerogatives of Atri. The sons of the other wives were less distinguished, but they formed families eminent amongst holy Brahmans, called Swastyátreyas.
Atimára or Atibhára: Bhágavata. p. 448 Antinára: Matsya. Matinára: Mahábhárata, Agni and Bráhma. According to the Matsya and Hari V. (not in the Bráhma P.), Gaurí, the daughter of this prince, was the mother of Mándhátri, of the family of Ikshwáku.
In place of these the Matsya has Amúrttirayas and Nrichandra, and there are several varieties in the nomenclature. In place of the first we have Vasu or Trasu, Váyu; Tansurogha, Agni; Tansurodha, Bráhma; and Sumati, Bhágavata. Pratiratha is read for the second in the Agni and Brahmá; and for the third, Suratha, Agni; Subáhu, Hari V.
Medhátithi is the author of many hymns in the Rig-veda, and we have therefore Brahmans and religious teachers descended from Kshatriyas.
Malina: Váyu. Raibhya: Bhágavata. Dharmanetra: Bráhma P. The Hari V. omits him, making sad blundering work of the whole passage. Thus the construction is such as to intimate that Tansu or Tansurodha had a wife named Ilá, the daughter of Medhátithi; that is, his brother's great-granddaughter: but this, as the commentator observes, is contrary to common sense, and he would read it therefore, 'The daughter of him who was named Ilin;' a Raja so called: but in the Váyu and Matsya we have Iliná, the daughter of Yama, married to Tansu, and mother of Malina or Anila; more correctly perhaps Ailina. The blunder of the Hari V. therefore arises from the compiler's reading Yasya, 'of whom,' instead of Yamasya, 'Yama.' It is not an error of transcription, for the metre requires Yasya, and the remark of the commentator proves the correctness of the reading. The name occurs Ílina, the son of Tansu, in the Mahábhárata, agreeably to the Anuvanśa śloka, which is there quoted. 'Saraswatí bore Tansu to Matinára, and Tansu begot a son, Ílina, by Kálingí.'
The Váyu, Matsya, and Bhágavata agree with our text in making these the grandsons of Tansu: even the Bráhma P. concurs, but the Hari V. makes them his sons, having apparently transformed Tansosuta, the son of Tansu, into a synonyme of Tansu, or Tansurodha; as in these parallel passages: 'The son of Tansu was the illustrious sage Dharmanetra: Upadánaví had from him four excellent sons.' Bráhma P. 'Tansurodha was a royal sage, the illustrious institutor of laws. Upadánaví had four sons from Tansurodha.' Hari V. The commentator explains Dharmanetra to be 'institutor p. 449 of laws.' We have Upadánaví before, as the daughter of Vrishaparvan the Daitya, married to Hirańyáksha. Hamilton (Buchanan) calls her the wife of Sughora. The four sons are named in other authorities, with some variations: Dushyanta, Sushyanta or Rishyanta or Sumanta, Pravíra and Anagha or Naya. The Mahábhárata enumerates five, Dushyanta, Śúra, Bhíma, Vasu, and Pravasu, but makes them the sons of Ílina and grandsons of Tansu.
These two Ślokas are taken from the Mahábhárata, Ádi Parvan, p. 112, and are part of the testimony borne by a heavenly messenger to the birth of Bharata. They are repeated in the same book, in the account of the family of Puru, p. 139. They occur, with a slight variation of the order, in other Puráńas, as the Váyu, &c., and shew the greater antiquity of the story of Śakuntalá, although they do not narrate it. The meaning of the name Bharata is differently explained in Śakuntalá; he is said to be so called from supporting' the world: he is also there named Śarvadamana, 'the conqueror of all.'
The Bráhma P. and Hari V., the latter especially, appear to have modified this legend, with the view perhaps of reconciling those circumstances which are related of Bharadwája as a sage with his p. 450 history as a king. Whilst therefore they state that Bharadwája was brought by the winds to Bharata, they state that he was so brought to perform a sacrifice, by which a son was born, whom Bharadwája also inaugurated. In the Váyu, Matsya, and Agni, however, the story is much more consistently narrated; and Bharadwája, being abandoned by his natural parent, is brought by the winds, as a child, not as a sage; and being adopted by Bharata, is one and the same with Vitatha, as our text relates. Thus in the Váyu, the Maruts bring to Bharata, already sacrificing for progeny, Bharadwája, the son of Vrihaspati; and Bharata receiving him, says, "This Bharadwája shall be Vitatha." The Matsya also says, the Maruts in compassion took the child, and being pleased with Bharata's worship, gave it to him, and he was named Vitatha. And the Agni tells the whole story in one verse: 'Then the son of Vrihaspati, being taken by the winds; Bharadwája was transferred with sacrifice, and was Vitatha.' The account given in the Bhágavata is to the same purpose. The commentator on the text also makes the matter clear enough: 'The name of Bharadwája in the condition of son of Bharata was Vitatha.' It is clear that a new-born infant could not be the officiating priest at a sacrifice for his own adoption, whatever the compiler of the Hari Vanśa may please to assert. From Bharadwája, a Brahman by birth, and king by adoption, descended Brahmans and Kshatriyas, the children of two fathers: The Mahábhárata, in the Ádi Parvan, tells the story very simply. In one place, p. 136. v. 3710, it says that Bharata, on the birth of his children proving vain, obtained from Bharadwája, by great sacrifices, a son, Bhúmanyu; and in another passage it makes Bhúmanyu the son of Bharata by Sunandá, daughter of Śarvasena, king of Káśí; p. 139. v. 3785. The two are not incompatible.
Manyu: Bhágavata. Suketu: Agni. But the Bráhma and Hari V. omit this and the next generation, and make Suhotra, Anuhotra, Gaya, Garga, and Kapila the sons of Vitatha: they then assign to Suhotra two sons, Káśíka and Ghritsamati, and identify them and their descendants with the progeny of Áyu, who were kings of Káśí (see p. 409. n. 15); a piece of confusion unwarranted by any other authority except the Agni.
Vrihat, Ahárya, Nara, Garga: Matsya.
Guruvírya and Trideva: Váyu. The first is called Gurudhí, Matsya; and Guru, p. 451 Bhágavata: they agree in Rantideva. The Bhágavata describes the great liberality of this prince, and his practice of Yoga. According to a legend preserved in the Megha Duta, his sacrifices of kine were so numerous, that their blood formed the river Charmanvatí, the modern Chambal.
Śivi: Matsya.
The other authorities concur in this statement; thus furnishing an additional instance of one caste proceeding from another. No reason is assigned: the commentator says it was from some cause.
Durbhakshaya: Váyu. Urukshat: Matsya. Duritakshaya: Bhágavata.
Trayyáruńi, Pushkaráruńi, Kavi; all became Brahmans: ### Matsya: and there were three chief branches of the Kávyas, or descendants of Kavi; ### Gargas, Sankritis, and Kávyas. Ibid.
In the Mahábhárata, Suhotra is the son of Bhúmanyu; and in one place the father of Ajamíd́ha, &c., and in another of Hastin. The Bráhma P. in some degree, and the Hari Vanśa in a still greater, have made most extraordinary confusion in the instance of this name. In our text and in all the best authorities we have three Suhotras, perfectly distinct: 1. Suhotra great-grandson of Amávasu, father of Jahnu, and ancestor of Viswámitra and the Kauśikas (see p. 308); 2. Suhotra son of Kshatravriddha, and grandson of Ayus, and progenitor of the race of Káśí kings (p. 406); and 3. Suhotra the son of Vrihatkshatra, grandson of Vitatha, and parent of Hastin. In the two blundering compilations mentioned, we have, first (Hari V. c. 20), a Suhotra son of Vrihatkshatra, of the race of Puru; his descent is not given, but, from the names which follow Suhotra, the dynasty is that of our present text: secondly (Hari V. c. 27), Suhotra son of Kánchana, of the line of Amávasu, and father of Jahnu, &c.: thirdly (Hari V. c. 29), Suhotra the son of Kshatravriddha, and progenitor of the Káśí kings: fourthly (Hari V. 32), we have the first and third of these personages confounded; Suhotra is made the son of Vitatha, and progenitor of the Káśí kings, the dynasty of whom is repeated; thus connecting them with the line of Puru instead of Áyus, in opposition to all authority. Again, we have a notable piece of confusion, and Suhotra the son of Vitatha is made the father of Vrihat, the father of the three princes who in our text and in the Hari V. (c. 20) are the sons of Hastin; and amongst whom Ajamíd́ha is made the father of Jahnu, and ancestor of the Kauśikas, instead of being, as in c. 27, and as every where else, of the family of Amávasu. The source of all this confusion is obvious. The compilers extracted all the authentic traditions accurately enough, but, puzzled by the identity of name, they have also p. 452 mixed the different accounts together, and caused very absurd and needless perplexity. It is quite clear also that the Hari Vanua does not deserve the pains taken, and taken fruitlessly, by Mr. Hamilton and M. Langlois to reduce it to consistency. It is of no weight whatever as an authority for the dynasties of kings, although it furnishes some particular details, which it has picked up possibly from authentic sources not now available.
It was finally ruined by the encroachments of the Ganges, but vestiges of it were, at least until lately, to be traced along the river, nearly in a line with Delhi, about sixty miles to the east.
In one place, son of Suhotra; in another, grandson of Hastin: Mahábhárata.
The copies agree in this reading, yet it can scarcely be correct. Kańwa has already been noticed as the son of Apratiratha. According to the Bhágavata, the elder son of Ajamíd́ha was Priyamedhas, from whom a tribe of Brahmans descended. The Matsya has Vrihaddhanush, and names the wife of Ajamíd́ha, Dhúminí. It also however, along with the Váyu, makes Kańwa the son of Ajamíd́ha by his wife Kesiní.
Vrihaddhanush: Bhágavata. Also called Vrihaddharman: Hari V.
Vrihatkaya: Bhágavata.
Satyajit: Hari V.
Aśwajit: Matsya. Viśada: Bhágavata.

Bhágavata.	Matsya.	Hari V.
Ruchiráśwa	Ruchiráśwa	Ruchira
Káśya	Káśya	Śwetaketu
Drid́hahanu	Drid́háśwa	Mahimnára
Vatsa	Vatsa k. of Avanti.	Vatsa k. of Avanti.

Bhágavata.

Matsya.

Hari V.

Ruchiráśwa

Ruchira

Káśya

Śwetaketu

Drid́hahanu

Drid́háśwa

Mahimnára

Vatsa

Vatsa k. of Avanti.

Kámpilya appears to be the Kampil of the Mohammedans, situated in the Doab. It was included in southern Pánchála. The Matsya makes Samara the son of Káśya.
Vibhrája in MSS., also in the Váyu.
The Bhágavata omits the descents subsequent to Nípa, and makes Brahmadatta the son of Nípa by Sukriti. In the Hari V. is a curious legend of the different transmigrations of Brahmadatta and his six companions, who were successively as many Brahmans, then foresters, then p. 453 deer, then water-fowl, then swans, and finally Brahmans again, when with the king they obtained liberation. According to the Bhágavata, Brahmadatta composed a treatise on the Yoga, a Yoga tantra.
Dańd́asena: Hari V.
Bhalláka: Váyu. Bhalláda: Bhágavata. The Váyu makes him the last of the race. The Hari V. adds that he was killed by Karńa. The Matsya names his successor Janamejaya, when the race of the Nípas was exterminated by Ugráyudha; as noticed below.
So the Váyu and Bhágavata. The Matsya and Hari V., with less consistency, derive this family also from Ajamíd́ha.
Kritimat: Bhágavata.
Between these two the Váyu inserts Mahat and Rukmaratha. The Matsya, Sudhanwan, Śarvabhauma, Mahápaurava, and Rukmadhara. The Bráhma P., Sudharman, Śarvabhauma, Mahat, and Rukmaratha.
The Bhágavata says he was the author of six Sanhitás of the Sáma-veda. (See p. 282.)
The Hari V. says he killed Nípa, the grandfather of Prishata, but it had previously stated that it was the son of Bhallát́a, several descents after Nípa, who was killed by Ugráyudha: and again (c. 32), Prishata, conformably to other authorities, appears as the father of Drupada, in the family of Śrinjaya. The Hari V. relates the destruction of Ugráyudha by Bhíshma, in consequence of his demanding in marriage the widow of Śántanu: after which, Prishata, it is said, recovered possession of Kámpilya.
Puranjaya: Bhágavata.
Purujáti: Váyu. Puruja: Bhágavata. The Bráhma P. and Hari V. omit Níla and Śánti.
Riksha: Váyu. Prithu: Matsya. Arka: Bhágavata. Omitted: Bráhma.
Báhyáswa: Agni. Bhadráśwa: Mats. Bharmyaswa: Bhágavata.
Jaya: Matsya. Sanjaya: Bhágavata.
Yavínara: Agni and Bhágavata. Javínara: Matsya.
Kapila: Mats. Krimiláśwa: Bráhma.
Pánchála was at first the country north and west of Delhi, between the foot of the Himálaya and the Chambal. It was afterwards divided into northern and southern Pánchála, separated by the Ganges. Mákandi on the Ganges and Kámpilya were the chief cities of the latter; Ahikshetra in the former. The Pánchálas, according to the Mahábhárata, expelled Samvarańa from Hastinápur, but it was recovered by Kuru. The purport of the term Pánchála is similarly explained in other Puráńas. In the Mahábhárata they are the grandsons of Ajamíd́ha.
The Matsya says that they, as well as the Káńwas, were all followers or partisans of Angiras: ###. The Hari V. has nearly the same words.
Badhryáśwa: Váyu. Pancháśwa: Agni. Bandhyáśwa: Matsya. Bhármya: Bhágavata. But there is some indistinctness as to his descent. The Matsya and Hari V. give the son of Mudgala only his patronymic Maudgalya. According to the first, his son was Indrasena; and his son, Bandhyáśwa. The second makes Badhryáśwa the son of Maudgalya by Indrasena. The Bhágavata makes Bhármya, the patronymic of Mudgala, the son of Bharmyáśwa, and who is the father of Divodása and Ahalyá: ###. The commentator has, ###.
In the Rámayańa, Śatánanda appears as the family priest of Janaka, the father of Śítá.
From whom the Maitreya Brahmans were descended: Hari V. In the Matsya and Agni the son of Mitráyu is called Maitreya (see p. 3). The Bráhma P. and Hari V. here close the lineage of p. 455 Divodása: the Agni adds but one name, Somápi. They then proceed with the descendants of Śrinjaya, one of the Pánchálas, or Panchadhanush, Somadatta, Sahadeva, and then as in our text. The Váyu and Bhágavata agree with the latter in making the line continuous from Divodása. According to the Matsya and Bráhma P. the race of Ajamíd́ha became extinct in the person of Sahadeva, but Ajamíd́ha himself was reborn as Somaka, in order to continue his lineage, which was thence called the Somaka family. It was in the reign of Drupada that the possessions of the Pánchálas were divided; Drońa, assisted by the Páńd́avas, conquering the country, and ceding the southern portion again to Drupada, as related in the Mahábhárata. The two princes last named in the list figure in the great war.
The Hari V. gives him two brothers, Dhúmravarńa and Sudarśana. In the Mahábhárata one list agrees with the text; the other calls Samvarańa the son of Ajamíd́ha by his wife Rikshá.
One other is named in the Bhágavata, Matsya, Bráhma, and Agni; Animejaya, Arimarddana, and Nishadháśwa. The Hari V. has Sudhanwat in place of Jahnu; having also Sudhanush.
Krita: Váyu. Kritayajna: Bráhma. Krimi: Matsya. Kriti: Bhágavata.
The story of Uparichara, or a Vasu who by command of Indra became king of Chedi, is told in the Mahábhárata, Ádi Parvan (vol. I. p. 85). He is there said to have at first five sons, Vrihadratha, king of Magadhá, Pratyagra, Kuśámba, also called Maniváhana, Mávella, and Yadu, by his wife Giriká; afterwards he has, by Adriká, an Apsaras condemned to the form of a fish, Matsya a son, and Satyavatí or Kálí a daughter: the latter was the mother of Vyása. The same legend is referred to in the accounts of Uparichara and his family in the Bhágavata, Matsya, Hari V., &c.
Vrishabha: Matsya.
Satyahita: Váyu. Satyahita: Bhágavata. Satyadhrita or Pushya: Matsya.
This story is told in the 16th section of the Sabhá Parvan of the Mahábhárata, where also he is called the son of Vrihadratha. In the Váyu he is the son of Satyahita. The Agni has Satyahita, Urjja, Sambhava, Jarásandha; and the Matsya, Satyadhrita, Dhanusha, Śarva, Sambhava, Jarásandha.
Somádhi: Váyu. Udápi: Agni. Udáyus: Bráhma. Somavit: Matsya.
Śrutakarman: Agni. Śrutaśarman Bráhma.

IV.20Book IV, Chapter 20 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच
परीक्षितश्च जनमेजयश्रुतसेनोग्रसेनभीमसेनाश्चात्वारः पुत्राः ॥ ४,२०.१ ॥
जह्नोस्तु सुरथोनामात्मजो बभूव ॥ ४,२०.२ ॥
तस्यापि विदूरथः ॥ ४,२०.३ ॥
तस्मात्सार्वभोमःसार्वभौमाज्जयत्सेनस्तस्मादाराधितस्ततश्चायुतायुरयुतायोरक्रोधनः ॥ ४,२०.४ ॥
तस्माद्देवातिथिः ॥ ४,२०.५ ॥
ततश्च ऋक्षोऽन्योभवत् ॥ ४,२०.६ ॥
ऋक्षाद्भीमसेनस्ततश्च दिलीपः ॥ ४,२०.७ ॥
दिलीपात्प्रतीपः ॥ ४,२०.८ ॥
तस्यापि देवापिशन्तनुबाह्लीकसंज्ञास्त्रयः पुत्रा बभूवुः ॥ ४,२०.९ ॥
देवापिर्बाल एवारण्यं विवेश ॥ ४,२०.१० ॥
शन्तनुस्तु महीपालोऽभूत् ॥ ४,२०.११ ॥
अयं च तस्य श्लोकः पृथिव्यां गीयते ॥ ४,२०.१२ ॥
यंयं कराभ्यां स्पृशति वीर्णं यौवनमेति सः ।
शान्तिं चाप्नोति येनाग्र्यां कर्मणा तेन शन्तनुः ॥ ४,२०.१३ ॥
तस्य च शन्तनोर्राष्ट्रे द्वादशवर्षाणि देवो न ववर्ष ॥ ४,२०.१४ ॥
ततश्चाशेषराष्ट्रविनाशमवेक्ष्यासौ राजा ब्राह्मणानपृच्छत्कस्मादस्माकं राष्ट्रे देवो न वर्षति को ममापराध इति ॥ ४,२०.१५ ॥
ततश्च तमूचुर्ब्राह्मणाः ॥ ४,२०.१६ ॥
अग्रजस्य ते हीयमवनिस्त्वया संभुज्यते अतः परिवेत्ता त्वमित्युक्तःस राजा पुनस्तानपृच्छत् ॥ ४,२०.१७ ॥
किं मयात्र विधेयमिति ॥ ४,२०.१८ ॥
ततस्ते पुनरप्यूचुः ॥ ४,२०.१९ ॥
यावद्देवापिर्न पतनादिभिर् दोषैरभिभूयते तावदेतत्तस्यार्हं राज्यम् ॥ ४,२०.२० ॥
तदलमेतेन तु तस्मै दीयतामित्युक्ते तस्यं मन्त्रिप्रवरेणाश्मराविणा तत्रारण्ये तपस्विनो वेदवादविरोधवक्तारः प्रयुक्ताः ॥ ४,२०.२१ ॥
तैरस्याप्यतिऋजुमतेर्महीपतिपुत्रस्य बुद्धिर्वेदवादविरोधमार्गानुसारिण्यक्रियत ॥ ४,२०.२२ ॥
राजा च शन्तनुर्द्विजवचनोत्पन्नपरिदेवनशोकस्तान् ब्राह्मणानग्रतः कृत्वाग्रजस्य प्रदानायारण्यं जगाम ॥ ४,२०.२३ ॥
तदाश्रममुपगताश्च तमवनतमवनीपतिपुत्रं देवापिमुपतस्थुः ॥ ४,२०.२४ ॥
ते ब्राह्मणा वेदवादानुबन्धीनि वचांसि राज्यमग्रजेन कर्तव्यमित्यर्थवन्ति तमूचुः ॥ ४,२०.२५ ॥
असावपि देवापिर्वेदवादविरोधयुक्तिदूषितमनेकप्रकारं तानाह ॥ ४,२०.२६ ॥
ततस्ते ब्राह्मणाः शन्तनुमूचुः ॥ ४,२०.२७ ॥
आगच्छ हे राजन्नलमत्रातिनिर्बधेन प्रशान्त एवासावना वृष्टिदोषः पतितोयमनादिकालमभिहितवेदवचनदूषणोच्चरणात् ॥ ४,२०.२८ ॥
पतिते चाग्रजे नैव ते परिवेतृत्वं भवतीत्युक्तः शन्तनुःस्वपुरमागम्य राज्यमकरोत् ॥ ४,२०.२९ ॥
वेदवादविरोधवचनोच्चारणदूषिते च तस्मिन्देवापौ तिष्ठत्यपि ज्येष्ठभ्रातर्यखिलसस्यनिष्पत्तये ववर्ष भगवान्पर्जन्यः ॥ ४,२०.३० ॥
बाह्लीकात्सोमदत्तः पुत्रोऽभूत् ॥ ४,२०.३१ ॥
सोमदत्तस्यापि भूरिभूरिश्रवशल्यसंज्ञास्त्रयः पुत्रा बभूवुः ॥ ४,२०.३२ ॥
शन्तनोरप्यमरनद्यां जाह्नव्यामुदारकीर्तिरशेषशास्त्रर्थविद्भीष्मः पुत्रोऽभूत् ॥ ४,२०.३३ ॥
सत्यवत्यां च चित्राङ्गदविचित्रवीर्यौ द्वौ पुत्रावुत्पादयामास शन्तनुः ॥ ४,२०.३४ ॥
चित्राङ्गदस्तु बाल एव चित्राङ्गदेनैव गन्धर्वोणाहवे निहतः ॥ ४,२०.३५ ॥
विचित्रवीर्योऽपि काशीराजतनये अंबांवालिके उपयेमे ॥ ४,२०.३६ ॥
तदुपभोगातिखेदाच्च यक्ष्मणा गृहीतः स पञ्चत्वमगमत् ॥ ४,२०.३७ ॥
सत्यवतीनियोगाच्च मत्पुत्रः कृष्णद्वैपायनो मातुर्वचनमनतिक्रमणीयमिति कृत्वा विचित्रवीर्यक्षेत्रे धृतराष्ट्रपाण्डुतत्प्रहितभुजिष्यायां विदुरं चोत्पादयामास ॥ ४,२०.३८ ॥
धतराष्ट्रोपि गान्धार्यां दुर्योधनदुः शासनप्रधानं पुत्रशतमुत्पादयामास ॥ ४,२०.३९ ॥
पाण्ढोरप्यरण्ये मृगयायामृषिशापोपहतप्रजाजननसामर्थ्यस्य धर्मवायुशक्रैर्युधिष्ठिरभीमसेनार्जुनाः कुन्त्यां नकुलसहदेवौ चाश्विभ्यां माद्रयां पञ्चपुत्राःसमुत्पादिताः ॥ ४,२०.४० ॥
तेषां च द्रौपद्यां पञ्चैव बभूवुः ॥ ४,२०.४१ ॥
युधिष्ठिरात्प्रतिविन्ध्यः भीमसेनाच्छुतसेनः श्रुतकीर्तिरर्जुनाच्छुतानीको नकुलाच्छुतकर्मा सहदेवात् ॥ ४,२०.४२ ॥
काशी च भीमसेनादेव सर्वगं सुतमवाप ॥ ४,२०.४३ ॥
यौधेयी युधिष्छिराद्देवकं पुत्रमवाप ॥ ४,२०.४४ ॥
हिडिंबा घटोत्कचं भीमसेनात्पुत्रं लेभे ॥ ४,२०.४५ ॥
काशी च भीमसेनादेव सर्वगं सुतमवाप ॥ ४,२०.४६ ॥
सहदेवाच्च विजयी कुहोत्रं पुत्रमवाप ॥ ४,२०.४७ ॥
रेणुमत्यां च नकुलोपि निरमित्रमजीजनत् ॥ ४,२०.४८ ॥
अर्जुनस्याप्युलूप्यां नागकन्यायामिरावान्नाम पुत्रोऽभवत् ॥ ४,२०.४९ ॥
मणीपुरपतिपुत्र्यां पुत्रिकाधर्मेण बब्रुवाहनं नाम पुत्रमर्जुनोऽजनयत् ॥ ४,२०.५० ॥
सुभद्रायां चार्भकत्वेपि योसावतिबलपराक्रमःसमस्तारातिरथजेता सोऽभिमन्युरजायत ॥ ४,२०.५१ ॥
अभिमन्योरुत्तरायां परिक्षीणेषु कुरुष्वश्वत्थामप्रयुक्तब्रह्मस्त्रेण गर्भ एव भस्मीकृतो भगवतःसकलसुरासुरवन्दितचरणयुगलस्यात्मेच्छया कारममानुषरूपधारीणोनुभावात्पुनर्जीवितमवाप्य परीक्षिज्जज्ञे ॥ ४,२०.५२ ॥
योऽयं सांप्रतमेदद्भूमण्डलमखण्डितायतिधर्मेण पालयतीति ॥ ४,२०.५३ ॥
इति श्रीविष्णुमहापुराणे चतुर्थांशे विंशोऽध्यायः (२० )

English Wilson 1840

CHAP. XX.

Descendants of Kuru. Devápi abdicates the throne: assumed by Śántanu: he is confirmed by the Brahmans: Bhíshma his son by Gangá: his other sons. Birth of Dhritarásht́ra, Páńd́u, and Vidura. The hundred sons of Dhritarásht́ra. The five sons of Páńd́u: married to Draupadí: their posterity. Paríkshit, the grandson of Arjuna, the reigning king.

PARÍKSHIT, the son of Kuru, had four sons, Janamejaya, Śrutasena, Ugrasena, and Bhímasena ¹. The son of Jahnu was Suratha; his son was Vidúratha; his son was Sárvabhauma; his son was Jayasena Árávin; his son was Ayutáyus; his son was Akrodhana; one of his sons was Devatithi, and another was called Riksha; his son was Dilípa; his son was Pratípa, who had three sons, Devápi, Śántanu, and Báhlíka. The first adopted in childhood a forest life, and Śántanu became king. Of him this verse is spread through the earth; "Śántanu is his name, because if he lays his hands upon an old man, he restores him to youth, and by him men obtain tranquillity (śánti)."

p. 458

In the kingdom over which Śántanu ruled there was no rain for twelve years. Apprehensive that the country would become a desert, the king assembled the Brahmans, and asked them why no rain fell, and what fault he had committed. They told him that he was as it were a younger brother married before an elder, for he was in the enjoyment of the earth, which was the right of his elder brother Devápi. "What then am I to do?" said the Rájá: to which they replied, "Until the gods shall be displeased with Devápi, by his declining from the path of righteousness, the kingdom is his, and to him therefore you should resign it." When the minister of the king, Asmarisárin, heard this, he collected a number of ascetics who taught doctrines opposed to those of the Vedas, and sent them into the forest; where meeting with Devápi, they perverted the understanding of the simple-minded prince, and led him to adopt heretical notions. In the meantime, Śántanu being much distressed to think that he had been guilty of the offence intimated by the Brahmans, sent them before him into the woods, and then proceeded thither himself, to restore the kingdom to his elder brother. When the Brahmans arrived at the hermitage of Devápi, they informed him, that, according to the doctrines of the Vedas, succession to a kingdom was the right of the elder brother: but he entered into discussion with them, and in various ways advanced arguments which had the defect of being contrary to the precepts of the Vedas. When the Brahmans heard this, they turned to Śántanu, and said, "Come hither, Rájá; you need give yourself no further trouble in this matter; the dearth is at an end: this man is fallen from his state, for he has uttered words of disrespect to the authority of the eternal, untreated Veda; and when the elder brother is degraded, there is no sin in the prior espousals of his junior." Śántanu thereupon returned to his capital, and administered the government as before; and his elder brother Devápi being degraded from his caste by repeating doctrines contrary to the Vedas, Indra poured down abundant rain, which was followed by plentiful harvests ².

p. 459

The son of Báhlíka was Somadatta, who had three sons, Bhúri, Bhúriśravas, and Śala ³.

The son of Śántanu was the illustrious and learned Bhíshma, who was born to him by the holy river-goddess, Gangá; and he had by his wife Satyavatí two sons, Chitrángada and Vichitravíryya. Chitrángada, whilst yet a youth, was killed in a conflict with a Gandharba, also called Chitrángada. Vichitravíryya married Ambá and Ambaliká, the daughters of the king of Káśí; and indulging too freely in connubial rites, fell into a consumption, of which he died. By command of Satyavatí, my son Krishńa-dwaipáyana, ever obedient to his mother's wishes ⁴, begot upon the widows of his brother the princes Dhritarásht́ra and Páńd́u, and upon a female servant, Vidura. Dhritarásht́ra had Duryodhana, Duhsáśana, and other sons, to the cumber of a hundred. Páńd́u having incurred the curse of a deer, whose mate he had killed in the chase, was deterred from procreating children; and his wife Kuntí, bare to him in consequence three sons, who were begotten by the deities Dharma, Váyu, and Indra; namely, Yudhisht́hira, Bhíma, and Arjuna: and his wife Mádrí had two sons, Nakula and Sahadeva, by the celestial sons of Aświní. These had each a son by Draupadí. The son of Yudhisht́hira was Prativindhya; of Bhíma, Śrutasoma; of Arjuna, Śrutakírtti; of Nakula, Śatáníka; and of Sahadeva, Śrutakarman. The Páńd́avas had also other sons ⁵. By his wife Yaudheyí, Yudhisht́hira had Devaka.

p. 460

[paragraph continues] The son of Bhíma by Hid́imbá was Ghat́otkacha, and he had also Sarvatraga by his wife Káśí. The son of Sahadeva by Vijayá was Suhotra; and Niramitra was the son of Nakula by Kareńumatí. Arjuna had Irávat by the serpent-nymph Ulupí; Babhruváhana, who was adopted as the son of his maternal grandfather, by the daughter of the king of Manipura; and, by his wife Subhadrá Abhimanyu, who even in extreme youth was renowned for his valour and his strength, and crushed the chariots of his foes in fight. The son of Abhimanyu by his wife Uttará was Paríkshit, who, after the Kurus were all destroyed, was killed in his mother's womb by the magic Bráhma weapon, hurled by Aswattháman: he was however restored to life by the clemency of that being whose feet receive the homage of all the demons and the gods, and who for his own pleasure had assumed a human shape (Krishńa). This prince, Paríkshit, now reigns over the whole world with undivided sway ⁶.

Translator’s notes (6)

This, although it occurs in other authorities, appears to be an error, for these are the sons of a subsequent Paríkshit (see the next chapter, p. 461). The Matsya omits Paríkshit here, and the Bhágavata states that he had no children. In most of the Puráńas, however, the line of Paríkshit is continued, but there is very great confusion in the lineage. According to the Váyu, Janamejaya was the son of Paríkshit, whose son was Śrutasena, whose son was Bhímasena. Janamejaya had also a son named Suratha; but Suratha was also the name of the son of Jahnu, from whom the line continues as in the text. The Bráhma P. and Hari V. also make Suratha the son both of Janamejaya and of Jahnu; and they observe that there are two Rikshas, two Paríkshits, three Bhímasenas, and two Janamejayas, in the lunar race. Some of the confusion probably originates with the Mahábhárata, which, as before noticed, gives two lists from Puru to Śántanu, differing from one another and from all the lists of the Puráńas. In the first of these lists such collateral names have been retained as appear to have furnished our text and that of other Puráńas with distinct persons: thus making the members of one fraternity so many descents. Of the two lists, however, the second is probably to be regarded as the more recent, if not more correct; for Vaiśámpáyana repeats it at Janamejaya's request, because the latter is not satisfied with the summary account which the former had first communicated to him. Mahábh. vol. I, p. 136 and p. 138.
The Mahábhárata merely states that Devápi retired to a religious life. The story of his heresy is narrated, much as in the text, in the Bhágavata, Váyu, &c. The Matsya adds, that he was also leprous; on which account his subjects contemned him. p. 459 He was probably set aside in favour of his younger brother, either on that account or on that of his heresy; such a disposition being conformable to Hindu law. According to the Bhágavata and Matsya he is still alive at a place called Kalápa gráma, where, in the Krita age of the next Maháyuga, he will be the restorer of the Kshatriya race.
The Matsya says that Báhlíka had a hundred sons or lords of the Bahlíkas.
Before her marriage to Śántanu, Satyavatí had a son, Krishńa-dwaipáyana or Vyása, by Paráśara: he was therefore the half brother of Vichitravíryya, and legally qualified to raise up offspring to him by his widow. This law is abrogated in the present age. The whole story of the sons of Śántanu is told at length in the Mahábhárata.
The Mahábhárata names some of them rather differently, and adds some particulars. Thus Yaudheya was the son of Yudhisht́hira by his wife Deviká, daughter of Govásana of the Śaivya tribe. The son of Bhímasena was Sarvaga, by Balandhará, princess of Káśí; he had also Ghat́okkacha by Hid́imbá. Abhimanyu was the p. 460 son of Arjuna by Subhadrá. The wives and sons of the other two are the same, but Kareńumatí is termed a princess of Chedí, and Vijayá of Madra.
In the details immediately preceding, the Puráńas generally concur, deriving them probably from the same source, the Ádi Parvan of the Mahábhárata, and employing very frequently the same words. The period at which the chapter closes is supposed to be that at which the Vyása, who arranged or compiled the Puráńas, is believed to have flourished. Paríkshit died of the bite of a snake, according to the Mahábhárata, Ádi P. The Bhágavata is supposed to have been narrated to him in the interval between the bite and its fatal effect.

IV.21Book IV, Chapter 21 · Sanskrit source · English source

Sanskrit

अतः परं भविष्यानहं भूमिपालान् कीर्त्तयिष्ये । योऽयं साम्प्रतमवनीपतिः,पराक्षित् तस्यापि जनमेजय - श्रुतसेनोग्रसेन-भीमसेनाः पुत्राश्वत्वारो भविष्यन्ति ।। ४-२०-१ ।।
जनमेजयस्यापि शतानीको भविष्यति । योऽसौ याज्ञवल्क्याद् वेदमधीत्य कृपादस्त्राण्यवाप्य विषमविषयविरक्तचित्तवृत्तिश्व शौनकोपदेशादात्मविज्ञानप्रवीणः परं निर्व्वाणमवाप्स्यति ।। ४-२०-२ ।।
शतानीकादश्वमेधदत्तो भविता तस्मादप्यधिसीमकृष्णः, अधिसीमकृष्णाद् निचक्षुः, यो गङ्गयापहृते हस्तिनापुरे कौशाम्ब्यां निवत्स्यति । तस्याप्युष्णः पुत्रो भविता । उष्णाद्विचिित्ररथः, ततः शुचिरथः, तस्माद् वृष्णि मान्, ततः सुषेणः, तस्मादपि सुनीथः, सुनीथादृचः, ततो नृचक्षुः, तस्यापि सुखाबलः, तस्मात् परिप्लवः, ततश्व सुनयः, ततो मेधावी, मेधाविनो नृपञ्जयः, ततो मृदुः, तस्मात् तिग्मः, वसुदानः, ततोऽप्यपरः शतानीकः ।। ४-२०-३ ।।
तस्माच्च उदयनः, उदयनाद्विहीनरः, ततश्च दण्डपाणिः, ततो निरमित्रः, तस्माच्च क्षेमकः । तत्रायं श्लोकः ।
ब्रह्मक्षत्रस्य यो योनिर्वंशो राजर्षिसत्कृतः ।
क्षेमकं प्राप्य राजानं संस्थानं प्राप्स्यते कलौ ।। ४-२०-४ ।।

English Wilson 1840

CHAP. XXI.

Future kings. Descendants of Paríkshit, ending with Kshemaka.

I WILL now enumerate the kings who, will reign in future periods ¹. The present monarch, Paríkshit ², will have four sons, Janamejaya, Śrutasena, Ugrasena, and Bhímasena ³. The son of Janamejaya will be Śatáníka ⁴, who will study the Vedas under Yájnyawalkya, and military science with Kripa; but becoming dissatisfied with sensual enjoyments, he will acquire spiritual knowledge from the instructions of Śaunaka, and ultimately obtain salvation. His son will be Aswamedhadatta (a son given by the gods in reward for the sacrifice of a horse ⁵); his son will be Asíma-krishńa ⁶; his son will be Nichakra ⁷, who will remove the capital to Kauśámbí, in consequence of Hastinápura being washed away by the Ganges; his son will be Ushńa ⁸; his son will be Chitraratha; his son

p. 462

will be Vrishńimat ⁹; his son will be Susheńa; his son will be Sunítha ¹⁰; his son will be Richa ¹¹; his son will be Nrichakshu ¹²; his son will be Sukhíhala ¹³; his son will be Pariplava; his son will be Sunaya ¹⁴; his son will be Medhávin; his son will be Nripanjaya ¹⁵; his son will be Mridu ¹⁶; his son will be Tigma ¹⁷; his son will be Vrihadratha; his son will be Vasudána ¹⁸; and his son will be another Śatáníka; his son will be Udayana ¹⁹; his son will be Ahínara ²⁰; his son will be Khańd́apáni ²¹; his son will be Niramitra ²²; his son will be Kshemaka ²³: of him this verse is recited; "The race which gave origin to Brahmans and Kshatriyas, and which was purified by regal sages, terminated with Kshemaka; in the Kali age ²⁴."

Translator’s notes (24)

The style now adopted is that of prophecy, as Vyása could not consistently have recorded the events which were posterior to his time.
Also read Paríkshita, Paríksha, and Paríkshi.
See p. 457. The Váyu and Matsya relate, rather obscurely, a dispute between Janamejaya and Vaiśampáyana, in consequence of the former's patronage of the Brahmans of the Vájasaneyi branch of the Yajur-veda, in opposition to the latter, who was the author of the black or original Yajush (see p. 279). Janamejaya twice performed the Aśwamedha according to the Vájasaneyi ritual, and established the Trisarví, or use of certain texts by Aśmaka and others, by the Brahmans of Anga, and by those of the middle country. He perished however in consequence, being cursed by Vaiśampáyana. Before their disagreement, Vaiśampáyana related the Mahábhárata to Janamejaya. Mahábh., Adi Parvan.
The reading of the text is rather, 'his (Paríkshit's) other son will be Śatáníka;' but the commentator refers 'his' to Janamejaya. The Váyu, Matsya, and Bhágavata also make Śatáníka the son of Janamejaya. The Bráhma P. has a totally different series, or Paríkshit, Súryápid́a, Chandrápid́a, Janamejaya, Satyakarńa, Śwetakarńa, Sukumára, and Ajaśyáma.
The Bhágavata interposes Sahasráníka. The Vrihatkathá has the same descent, but calls the son of Sahasráníka, Udayana or Vatsa. The Bhágavata has Aśwamedhaja.
Adhisáma k.: Váyu. Adhisoma k.: Matsya. The former states that the Váyu P. was narrated in this king's reign, in the second year of a three years' sacrifice at Kurukshetra.
Nemichakra: Bhágav. Vichakshus: Matsya. They agree with the text as to the removal of the capital, and the cause.
Ukta: Bhág. Bhúrijyesht́ha: Matsya.
Suchidratna, Váyu; Suchidrava, Mats.; Kaviratha, Bhág.; is interposed between Chitraratha and Vrishnímat.
Sutírtha: Váyu.
Ruchi: Váyu. Omitted: Mats. and Bhág.
Chitráksha: Váyu.
Sukhínala: Bhág.
Sutapas: Mats.
Puranjaya: Mats.
Úrva: Mats. Dúrva: Bhág.
Tigmátman: Mats. Timi: Bhágavata.
Sudása: Bhág. Vasudáman: Mats.
The Matsya concurs with the text (see above, note 5); the Bhágavata has Durdamana.
Vahínara: Bhág.
Dańd́apáni: Bhág., Váyu, Mats.
Nimi: Bhág.
Kshepaka: Váyu.
The same memorial verse is quoted in the Matsya and Váyu P., preceded by one which states the number of princes twenty-five. The specification however, commencing with Śatáníka, is twenty-six or twenty-seven. The passage is, ###.

IV.22Book IV, Chapter 22 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच
अतश्चेक्ष्वाकवो भविष्याः पार्थिवाः कथ्यन्ते ॥ ४,२२.१ ॥
बृहद्बलस्य पुत्रो बृहत्क्षणः ॥ ४,२२.२ ॥
तस्मादुरुक्षयस्तस्माच्च वत्सव्यूहस्ततश्च प्रतिव्योमस्तस्मादपि दिवाकरः ॥ ४,२२.३ ॥
तस्मात्सहदेवः सहदेवाद्बृहदश्वस्तत्सूनुर्भानुरथस्तस्य च प्रतीताश्वस्तस्यापि सुप्रतीकस्ततश्च मरुदेवस्ततः सुनक्षत्रस्तमात्किन्नरः ॥ ४,२२.४ ॥
किन्नरादन्तरिक्षस्तस्मात्सुपर्णस्ततश्चामित्रजित् ॥ ४,२२.५ ॥
ततश्च बृहद्भाजस्तस्यापि धर्मी धर्मीणः कृतञ्जयः ॥ ४,२२.६ ॥
कृतञ्जयाद्रणञ्जयः ॥ ४,२२.७ ॥
रणञ्जयात्संजयस्तस्माच्छाक्यश्छाक्याच्छुद्धोदनस्तस्माद्राहुलस्ततः प्रसेनजित् ॥ ४,२२.८ ॥
ततश्च क्षुद्रकस्ततश्चज कुण्डकस्तस्मादपि सुरथः ॥ ४,२२.९ ॥
तत्पुत्रश्च सुमित्रः ॥ ४,२२.१० ॥
इत्येते चेक्ष्वाकवो बृहद्बलान्वयाः ॥ ४,२२.११ ॥
अत्रानुवंशश्लोकः ॥ ४,२२.१२ ॥
इक्ष्वाकूणामयं वंशःसुमित्रान्तो भविष्यति ।
यतस्तं प्राप्य राजानं संस्थां प्राप्स्यति वै कलौ ॥ ४,२२.१३ ॥
इति श्रीमहाविष्णुपुराणे चतुर्थांशे द्वाविंशोऽध्यायः (२२)

English Wilson 1840

CHAP. XXII.

Future kings of the family of Ikshwáku, ending with Sumitra.

I WILL now repeat to you the future princes of the family of Ikshwáku ¹.

The son of Vrihadbala ² will be Vrihatkshańa ³; his son will be Urukshepa ⁴; his son will be Vatsa ⁵; his son will be Vatsavyúha ⁶; his son will be Prativyoman ⁷; his son will be Divákara; his son will be Sahadeva ⁸; his son will be Vrihadaśwa ⁹; his son will be Bhánuratha ¹⁰; his son will be Supratítha ¹¹; his son will be Marudeva ¹²; his son will be Sunakshatra; his son will be Kinnara ¹³; his son will be Antaríksha; his son will be Suvarna ¹⁴; his son will be Amitrajit ¹⁵; his son will be Vrihadrája ¹⁶; his son will be Dharman ¹⁷; his son will be Kritanjaya; his son will be Rańanjaya; his son will be Sanjaya; his son will be Śákya ¹⁸; his son will be Śuddhodana ¹⁹; his son will be Rátula ²⁰; his son will be

p. 464

[paragraph continues] Prasenajit; his son will be Kshudraka; his son will be Kuńd́aka ²¹; his son will be Suratha ²²; his son will be Sumitra. These are the kings of the family of Ikshwáku, descended from Vrihadbala. This commemorative verse is current concerning them; "The race of the descendants of Ikshwáku will terminate with Sumitra: it will end in the Kali age with him ²³."

Translator’s notes (23)

See p. 359.
Vrihadratha: Váyu,
Vrihatkshaya: Váyu. Vrihadrańa: Bhág. Omitted: Mats.
Omitted: Váyu. Urukshaya: Mats. Urukriya: Bhág.
Omitted by all three.
Vatsavriddha: Bhág.
Prativyúha: Váyu.
The Bhágavata inserts Bhánu. The Matsya says that Ayodhyá was the capital of Divákara. The Váyu omits the next twelve names; probably a defect in the copies.
Dhruváśwa: Mats.
Bhánumat: Bhág. Bhávyaratha or Bhávya: Mats.
Pratikáśwa: Bhág. Pratípáśwa: Mats.
The Bhágavata and Matsya prefix a Supratípa or Supratíka.
Pushkara: Bhág.
Suparvan or Sumantra: Mats. Sutapas: Bhág.
Amantravit: Matsya.
Vrihadbrája: Bhág,
Omitted: Mats. Varhish: Bhág.
The Bhágavata and Váyu have Śákya. My copy of the Matsya has Śádhya, but the Radcliffe MS., more correctly, no doubt, Śakya.
In some copies Krodhodana; but it is also Śuddhodana, Mats. and Váyu; Śuddhoda, Bhág.
Ráhula: Váyu. Siddhártha or Pushkala: Mats. Lángala: Bhág. This and the two preceding names are of considerable chronological interest; for Śákya is the name of the author or reviver of Buddhism, whose birth appears to have occurred in the seventh, and death in the sixth century before Christ (B. C. 621-543). There can be no doubt of the individual here intended, although he is out of his place, for he was the son, not the father, of Śuddhodana, and the father of Ráhula; as he is termed in the Amara p. 464 and Haima Koshas, Śaudhodani or Śuddhodana suta the son of Śuddhodana, and Ráhulasú the parent of Ráhula: so also in the Maháwanśo, Siddhártha or Śákya is the son of Śuddhodano, and father of Ráhulo. Turnour's translation, p. 9. Whether they are rightly included amongst the princes of the race of Ikshwáku is more questionable; for Śuddhodana is usually described as a petty prince, whose capital was not Ayodhyá, but Kapila or Kapilavastu. At the same time it appears that the provinces of the Doab had passed into the possession of princes of the lunar line, and the children of the sun may have been reduced to the country north of the Ganges, or the modern Gorakhpur, in which Kapila was situated. The Buddhists do usually consider their teacher Śákya to be descended from Ikshwáku. The chronology is less easily adjusted, but it is not altogether incompatible. According to the lists of the text, Śákya, as the twenty-second of the line of Ikshwáku, is cotemporary with Ripunjaya, the twenty-second and last of the kings of Magadhá, of the family of Jarásandha; but, agreeably to the Buddhist authorities, he was the friend of Bimbasára, a king who in the Pauráńik list appears to be the fifth of the Śaiśunága dynasty, and tenth from Ripunjaya. The same number of princes does not necessarily imply equal duration of dynasty, and Ikshwáku's descendants may have outlasted those of Jarásandha; or, as is more likely--for the dynasty was obscure, and is evidently imperfectly preserved--several descents may have been omitted, the insertion of which would reconcile the Pauráńik lists with those of the Buddhists, and bring Śákya down to the age of Bimbasára. It is evident, from what occurs in other authorities, that the Aikshwákava princes are regarded as cotemporaries even of the Śaiśunága dynasty: see c. 24. n. 17.
Kshulika: Váyu. Kulaka or Kshullaka: Mats. Omitted: Bhág. In the Mahávíra Charitra, a work written by the celebrated Hemachandra, in the twelfth century, we have a Prasenajit, king of Magadhá, residing at Rajgriha, succeeded by Śreníka, and he by Kúlika. The Bauddhas have a Prasenajit cotemporary with Śákya, son of Mahápadma, king of Magadhá. There is some confusion of persons either in the Pauráńik genealogies or in the Buddhist and Jain traditions, but they agree in bringing the same names together about the same period.
Omitted: Bhág.
The Váyu and Bhágavata have the same stanza. We have here twenty-nine or thirty princes of the later solar line, cotemporary with the preceding twenty-six or twenty-seven of the later dynasty of the moon.

IV.23Book IV, Chapter 23 · Sanskrit source · English source

Sanskrit

मागधानां बार्हद्रथानां भविष्याणामनुक्रमं कथयामि ।। ४-२३-१ ।।
अत्र हि वंशे महाबला जरासन्धप्रधानां बङूवुः ।। ४-२३-२।।
जरासचन्धसुतात् सहदेवचात सोमापिः, तस्मात् श्रुतवान्, तस्याप्ययुतायुः, ततश्व निरमित्रः तत्तनयः सुक्षत्रः, तस्मादपि बृहत्कर्म्मा, ततश्व सेनजित्, तस्माज्व श्रुतञ्जयः, ततो विप्रः, तस्य च पुत्रः शुचिनामा भविष्यति । तस्यापि क्षेम्यः, ततश्व सुव्रतादू धर्म्मः, ततः सुश्रमः, ततो दृढ़सेनः,
ततः सुमतिः, तस्मात् सुबलः, तस्य सुनीतो भविता । ततः सत्यजित्, सत्यजितो विशजित्, तस्यापि रिपुञ्जयः पुत्रः, इत्येते बाहद्रथा भूपतयो वर्षसहस्त्रमेकं भविष्यन्ति ।। ४-२३-३ ।।

English Wilson 1840

CHAP. XXIII.

Future kings of Magadhá: descendants of Vrihadratha.

I WILL now relate to you the descendants of Vrihadratha, who will be the kings of Magadhá. There have been several powerful princes of this dynasty, of whom the most celebrated was Jarásandha; his son was Sahadeva; his son is Somápi ¹; his son will be Śrutavat ²; his son will be Ayutáyus ³; his son will be Niramitra ⁴; his son will be Sukshatra ⁵; his son will be Vrihatkarman ⁶; his son will be Senajit ⁷; his son will be Śrutanjaya ⁸; his son will be Vipra ⁹; his son will be Śuchi ¹⁰; his son will be Kshemya ¹¹; his son will be Suvrata ¹²; his son will be Dharma ¹³; his son will be Suśuma ¹⁴; his son will be Drid́hasena ¹⁵; his son will be Sumati ¹⁶; his son will be Suvala ¹⁷; his son will be Suníta ¹⁸; his son will be Satyajit ¹⁹; his son will be Viśwajit ²⁰; his son will be Ripunjaya ²¹. These are the Várhadrathas, who will reign for a thousand years ²².

Translator’s notes (22)

Somádhi; Váyu, Matsya: and they now affect greater precision, giving the years of the reigns. Somádhi 58, V.; 50, M.
Śrutaśravas, 67 yrs. V.; 64, M,
36 yrs. V.; Apratípa, 26, M.
100 yrs. V.; 40, M.
8 yrs. V.; 56, M.; Sunakshatra, Bhág.
23 yrs. V. and M.; Vrihatsena, Bhág.
23 yrs. V.; 50, M.; Karmajit, Bhág.
40 yrs. V. and M.
Mahábala, 25 yrs. V.; Vidhu, 28, M.
58 yrs. V.; 64, M.
28 yrs. V. and M.
60 yrs. V.; 64, M.
5 yrs. V.; Sunetra, 35, M.; Dharmanetra, Bhág.
38 yrs. V.; Nivritti, 58, M.; Sama, Bhag.
48 yrs. V.; Trinetra, 28, M.; Dyumatsena, Bhág.
33 yrs. V.; Mahatsena, 48, M.
22 yrs. V.; Netra, 33, M.
40 yrs. V.; Abala, 32, M.
80 yrs. V.; omitted, M.
35 yrs. V.; omitted, M.
50 yrs. V. and M.; Puranjaya and Viśwajit are identified, Bhág.
Our list and that of the Váyu specifies twenty-one kings after Sahadeva: the Bhágavata specifies twenty, and in another passage states that to be the number. My copy of the Matsya names but nineteen, and the Radcliffe but twelve; but both agree in making the total thirty-two. They all concur with the text also in stating that 1000 years had elapsed from the great war, at the death of the last Várhadratha prince; and this is more worthy of credit than the details, which are obviously imperfect.

IV.24Book IV, Chapter 24 · Sanskrit source · English source

Sanskrit

श्रीपराशर उवाच ।
योऽयं रिपुंजयो नाम बार्हद्रथोंत्यः तस्यामात्यो मुनिको नाम भविष्यति १ ।
स चैनं स्वामिनं हत्वा स्वुपुत्रं प्रद्योतनामानमभिषेक्ष्यति २ ।
तस्यापि बलाकनामा पुत्रो भविता ३ ।
ततश्च विशाखयूपः ४ ।
तत्पुत्रो जनकः ५ ।
तस्य च नंदिवर्द्धनः ६ ।
ततो नंदी ७ ।
इत्येतेष्टत्रिंशदुत्तरमष्टशतं पंच प्रद्योताः पृथिवीं भोक्ष्यन्ति ८ ।
ततश्च शिशुनाभः ९ ।
तत्पुत्रः काकवर्णो भविता १० ।
तस्य च पुत्रः क्षेमधर्मा ११ ।
तस्यापि क्षतौजाः १२ ।
तत्पुत्रो विधिसारः १३ ।
ततश्चाजातशत्रुः १४ ।
तस्मादर्भकः १५ ।
तस्माच्चोदयनः १६ ।
तस्मादपि नंदिवर्द्धनः १७ ।
ततो महानंदी १८ ।
इत्येते शैशनाभा भूपालास्त्रीणि वर्षशतानि द्विषष्ट्यधिकानि भविष्यंति १९ ।
महानंदिनस्ततश्शूद्रा गर्भोद्भवोतिलुब्धोतिबलो महापद्मनामा नंदः परशुराम इवापरोऽखिलक्षत्रांतकारी भविष्यति २० ।
ततः प्रभृति शूद्रा भूपाला भविष्यंति २१ ।
स चैकच्छत्रामनुल्लंघितशासनो महापद्मः पृथिवीं भोक्ष्यते २२ ।
तस्याप्यष्टौ सुतास्सुमाल्याद्य भवितारः २३ ।
तस्य महापद्मस्यानुपृथिवीं भोक्ष्यंति २४ ।
महापद्मपुत्राश्चैकं वर्षशतमवनीपतयो भविष्यंति २५ ।
ततश्च नवचैतान्नंदान् कौटिल्यो ब्राह्मणस्समुद्धरिष्यति २६ ।
तेषामभावे मौर्व्याः पृथिवीं भोक्ष्यंति २७ ।
कौटिल्य एव चंद्र गुप्तसुत्पन्नं राज्येऽभिषेक्ष्यति २८ ।
तस्यापि पुत्रो बिंदुसारो भविष्यति २९ ।
तस्याप्यशोकवर्द्धनस्ततस्सुयशास्ततश्च दशरथस्ततश्च संयुतस्ततश्शालिशूकस्तस्मात्सोमशर्मा तस्यापि सोमशर्मणश्शतधन्वा ३० ।
तस्यानुबृहद्र थनामा भविता ३१ ।
एवमेते मौर्य्या दश भूपतयो भविष्यंति अब्दशतं सप्तत्रिंशदुत्तरम् ३२ ।
तेषामंते पृथिवीं दश शुंगा भोक्ष्यंति ३३ ।
पुष्यमित्रस्सेनापतिस्स्वामिनं हत्वा राज्यं करिष्यति तस्यात्मजोऽग्निमित्रः ३४ ।
तस्मात्सुज्येष्ठस्ततो वसुमित्रस्तस्मादप्युदंकस्ततः पुलिंदकस्ततो घोषवसुस्तस्मादपि वज्रमित्रस्ततो भागवतः ३५ ।
तस्माद्देवभूतिः ३६ ।
इत्येते शुंगा द्वादशोत्तरं वर्षशतं पृथिवीं भोक्ष्यंति ३७ ।
ततः कण्वानेषाभूर्यास्यति ३८ ।
देवभूतिं तु शुंगराजानं व्यसनिनं तस्यैवामात्यः कण्वो वसुदेवनामा तं निहत्य स्वयमवनीं भोक्ष्यति ३९ ।
तस्य पुत्रो भूमित्रस्तस्यापि नारायणः ४० ।
नारायणात्मजस्सुशर्मा ४१ ।
एते काण्वायनाश्चत्वारः पंचचत्वारिंशद्वर्षाणि भूपतयो भविष्यंति ४२ ।
सुशर्माणं तु काण्वं तद्भूत्यो बलिपुच्छकनामा हत्वांध्रजातीयो वसुधां भोक्ष्यति ४३ ।
ततश्च कृष्णनामा तद्भ्राता पृथिवीपतिर्भविष्यति ४४ ।
तस्यापि पुत्रः शांतकर्णिस्तस्यापि पूर्णोत्संगस्तत्पुत्रश्शातकर्णिस्तस्माच्च लम्बोदरस्तस्माच्च पिलकस्ततो मेघस्वातिस्ततः पटुमान् ४५ ।
ततश्चारिष्टकर्मा ततो हालाहलः ४६ ।
हालाहलात्पललकस्ततः पुलिंदसेनस्ततः सुंदरस्ततश्शातकर्णिस्तश्शिवस्वातिस्ततश्च गोमतिपुत्रस्तत्पुत्रोऽलिमान् ४७ ।
तस्यापि शांतकर्णिस्ततः शिविश्रितस्तश्च शिवस्कंधस्तस्मादपि यज्ञश्रीस्ततो द्वियज्ञस्तस्माच्चंद्र श्रीः ४८ ।
तस्मात्पुलोमापिहि ४९ ।
एवमेवे त्रिंशच्चत्वार्यब्दशतानि षट्पंचाशदधिकानि पृथिवीं भोक्ष्यंति ५० ।
आंध्रभृत्यास्सप्ताभीरप्रभृतयो दशगर्दभिनश्च भूभुजो भविष्यंति ५१ ।
ततष्षोडश भूपतयो भवितारः ५२ ।
ततश्चाष्टौ यवनाश्चतुर्दश तुरुष्कारा मुंडाश्च त्रयोदश एकादश मौना एते वै पृथुवीपतयः पृथिवीं दशवर्षशतानि नवत्यधिकानि भोक्ष्यंति ५३ ।
ततश्च मौना एकादश भूपतयोऽब्दशतानि त्रीणि पृथिवीं भोक्ष्यंति ५४ ।
तेषूत्सन्नेषु कैंकिला यवना भूपतयो भविष्यंत्यमूर्द्धाभिषिक्ताः ५५ ।
तेषामपत्यं विंध्यशक्तिस्ततः पुंरजयस्तस्माद्रा मचंद्र स्तस्माद्धर्मवर्मा ततो वंगस्ततोभून्नंदनस्ततस्सुनंदी तद्भ्राता नंदियशाश्शुक्रः प्रवीर एते वर्षशतं षड्वर्षाणि भूपतयो भविष्यंति ५६ ।
ततस्तत्पुत्रास्त्रयोदशैते बाह्लिकाश्च त्रयः ५७ ।
ततः पुष्पमित्राः पटुमियत्रास्त्रयोदशैकलाश्च सप्तांध्राः ५८ ।
ततश्च कोसलायां तु नव चैव भूपतयो भविष्यंति ५९ ।
नैषधास्तु त एव ६० ।
मगधायां तु विश्वस्फटिकसंज्ञोऽन्यान्वर्णान्करिष्यति ६१ ।
कैवर्त्तबटुपुलिंदब्राह्मणान्राज्ये स्थपयिष्यति ६२ ।
उत्साद्याखिलक्षत्रजातिं नव नागाः पद्मवत्यां नाम पुर्यामनुगंगाप्रयागं गयाद्गुप्तांश्च मागधा भोक्ष्यंति ६३ ।
कोशलांध्रपुंड्रताम्रलिप्तसमतटपुरीं च देवरक्षितो रक्षिता ६४ ।
कलिंगमाहिषमहेंद्र भौमान् गुहा भोक्ष्यंति ६५ ।
नैषधनैमिषककालकोशकाञ्जनपदान्मणिधान्यकवंशा भोक्ष्यंति ६६ ।
त्रैराज्यमुषिकजनपदान्कनकाह्वयचो भोक्ष्यति ६७ ।
सौराष्ट्रावंत्यशूद्रा भीरान्नर्मदामरुभूविषयांश्च व्रात्यद्विजाभीरशूद्रा द्या भोक्ष्यंति ६८ ।
सिंधुतटदाविकोर्वीचंद्र भागाकाश्मीरविषयांश्च व्रात्यम्लेच्छशूद्रा दयो भोक्ष्यंति ६९ ।
एते च तुल्यकालास्सर्वे पृथिव्यां भूभुजो भविष्यंति ७० ।
अल्पप्रसादा बृहत्कोपास्सार्वकालमनृताधर्मरुचयः स्त्रीबालगोवधकर्त्तारः परस्वादानरुचयोल्पसारास्तमिस्रप्राया उदितास्तमितप्राया अल्पायुषो महेच्छा ह्यल्पधर्मा लुब्धाश्च भविष्यन्ति ७१ ।
तैश्च विमिश्रा जनपदास्तच्छीलानुवर्त्तिनो राजाश्रयशुष्मिणो म्लेच्छाचाराश्च विपर्ययेण वर्त्तमानाः प्रजाः क्षपयिष्यंति ७२ ।
ततश्चानुदिनमल्पाल्पह्रासव्यवच्छेदाद्धर्मार्थयोर्जगतस्संक्षयो भविष्यति ७३ ।
ततश्चार्थ एवाभिजनहेतुः ७४ ।
बलमेवाश्षोधर्महेतुः ७५ ।
अभिरुचिरेव दांपत्यसंबंधहेतुः ७६ ।
स्त्रीत्वमेवोपभोगहेतुः ७७ ।
अनृतमेव व्यवहारजयहेतुः ७८ ।
उन्नतांबुतैव पृथिवीहेतु ७९ ।
ब्रह्मसूत्रमेव विप्रत्वहेतुः ८० ।
रत्नधातुतैव श्लाघ्यताहेतुः ८१ ।
लिंगधाराणमेवाश्रमहेतुः ८२ ।
अन्यायमेव वृत्तिहेतुः ८३ ।
दौर्बल्यमेवावृत्तिहेतुः ८४ ।
अभयप्रगल्भोच्चारणमेव पांडित्यहेतुः ८५ ।
अनाढ्यतैव साधुत्वहेतुः ८६ ।
स्नानमेव प्रसाधनहेतुः ८७ ।
दानमेव धर्महेतुः ८८ ।
स्वीकरणमेव विवाहहेतुः ८९ ।
सद्वेषधार्येव पात्रम् ९० ।
दूरायतननोदकमेव तीर्थहेतुः ९१ ।
कपटवेषधारणमेव महत्त्वहेतुः ९२ ।
इत्येवमनेकदोषोत्तरे तु भूमंडले सर्ववर्णेष्वेव योयो बलवान्सस भूपतिर्भविष्यति ९३ ।
एवं चातिलुब्धकराजासहाश्शैलानामंतरद्रो णीः प्रजास्संश्रयिष्यंति ९४ ।
मधुशाकमूलफलपत्रपुष्पाद्याहाराश्च भविष्यंति ९५ ।
तरुवल्कलपर्णचीरप्रावरणाश्चातिबहुप्रजाश्शीतवातातपवर्षसहाश्च भविष्यंति ९६ ।
न च कश्चित्त्रयोविंशतिवर्षाणि जीविष्यति अनवरतं चात्र कलियुगे क्षयमायात्यखिल एवैष जनः ९७ ।
श्रौतस्मार्त्ते च धर्मे विप्लवमत्यंतमुपगते क्षीणप्राये च कलावश्षोजगत्स्रष्टुश्चराचरगुरोरादिमध्यांतरहितस्य ब्रह्ममयस्यात्मरूपिणो भगवतो वासुदेवस्यांशश्शंबलग्रामप्रधानब्राह्मणस्य विष्णुयशसो गृहेष्टगुणर्द्धिसमन्वितः कल्किरूपीजगत्यत्रावतीर्य सकलम्लेच्छदस्युदुष्टाचरणचेतसामश्षोआ!णामपरिच्छिन्नशक्तिमाहा-त्म्यः क्षयं करिष्यति स्वधर्मेषु चाखिलमेव संस्थापयिष्यति ९८ ।
अनंतरं चाश्षोकलेरवसाने निशावसाने विबुद्धानामिव तेषामेव जनपदानाममलस्फटिकदलशुद्धा मतयो भविष्यंति ९९ ।
तेषां च बीजभूतानामश्षोमनुष्याणां परिणतानामपि तत्कालकृतापत्यप्रसूतिर्भविष्यति १०० ।
तानि च तदपत्यानि कृतयुगानुसारीण्येव भविष्यंति १०१ ।
अत्रोच्यते ।
यथा चंद्र श्च सूर्यश्च तथा तिष्यो बृहस्पतिः ।
एकराशौ समेष्यंति तदा भवति वै कृतम् १०२ ।
अतीता वर्त्तमानाश्च तथैवानागताश्च ये ।
एते वंश्षोउ! भूपालाः कथिता मुनिसत्तम १०३ ।
यावत्परीक्षितो जन्म यावन्नंदाभिषेचनम् ।
एतद्वर्षसहस्रं तु ज्ञेयं पंचाशदुत्तरम् १०४ ।
सप्तर्षीणां तु यौ पूर्वौ दृश्येते ह्युदितौ दिवि ।
तयोस्तु मध्ये नक्षत्रं दृश्यते यत्समं निशि १०५ ।
तेन सप्तर्षयो युक्तास्तिष्ठंत्यब्दशतं नृणाम् ।
ते तु पारीक्षिते काले मघास्वासन्द्विजोत्तम १०६ ।
तदा प्रवृत्तश्च कलिर्द्वादशाब्दशतात्मकः १०७ ।
यदैव भगवान्विष्णोरंशो यातो दिवं द्विज ।
वसुदेवकुलोद्भूतस्तदैवात्रागतः कलिः १०८ ।
यावत्सपादपद्माभ्यां पस्पर्शेमां वसुंधराम् ।
तावत्पृथ्वीपरिष्वंगे समर्थो नाभवत्कलिः १०९ ।
गते सनातनस्यांशो! विष्णोस्तत्र भुवो दिवम् ।
तत्याज सानुजो राज्यं धर्म पुत्रो युधिष्ठिरः ११० ।
विपरीतानि दृष्ट्वा च निमित्तानि हि पांडवः ।
याते कृष्णे चकाराऽथ सोऽभिषेकं परीक्षितः १११ ।
प्रयास्यंति यदा चैते पूर्वाषाढां महर्षयः ।
तदा नंदात्प्रभृत्येष गतिवृद्धिं गमिष्यति ११२ ।
यस्मिन् कृष्णो दिवं यातस्तस्मिन्नेव तदा हनि ।
प्रतिपन्नं कलियुगं तस्य संख्यां निबोध मे ११३ ।
त्रीणि लक्षाणि वर्षाणां द्विज मानुष्यसंख्यया ।
षष्टिश्चैव सहस्राणि भविष्यत्येष वै कलिः ११४ ।
शतानि तानि दिव्यानां सप्त पंच च संख्यया ।
निश्श्षोए!ण गते तस्मिन्भविष्यति पुनः कृतम् ११५ ।
ब्राह्मणाः क्षत्त्रिया वैश्याश्शूद्रा श्च द्विजसत्तम ।
युगेयुगे महात्मानः समतीतास्सहस्रशः ११६ ।
बहुत्वान्नामधेयानां परिसंख्या कुलेकुले ।
पौनरुक्त्याद्धि साम्याच्च न मया परिकीर्त्तिता ११७ ।
देवापिः पौरवो राजा पुरुश्चेक्षाकुवंशजः ।
महायोगबलोपेतौ कलापग्रामसंश्रितौ ११८ ।
कृते युगे त्विहागम्य क्षत्रप्रावर्त्तकौ हि तौ ।
भविष्यतो मनोर्वंशबीजभूतौ व्यवस्थितौ ११९ ।
एतेन क्रमयोगेन मनुपुत्रैर्वसुंधरा ।
कृतत्रेताद्वापराणि युगानि त्रीणि भुज्यते १२० ।
कलौ ते बीजभूता वै केचित्तिष्ठंति वै मुने ।
यथैव देवापिपुरू सांप्रतं समधिष्ठितौ १२१ ।
एष तूद्देशतो वंशस्तवोक्तो भूभुजां मया ।
निखिलो गदितुं शक्यो नैष वर्षशतैरपि १२२ ।
एते चान्ये च भूपाला यैरत्र क्षितिमंडले ।
कृतं ममत्वं मोहांधैर्नित्यं हेयकलेवरे १२३ ।
कथं ममेयमचला मत्पुत्रस्य कथं मही ।
मद्वंशस्येतिचिंतार्त्ता जग्मुरंतमिमे नृपाः १२४ ।
तेभ्यः पूर्वतराश्चान्ये तेभ्यस्तेभ्यस्तथा परे ।
भविष्याश्चैव यास्यंति तेषामन्ये च येऽप्यनु १२५ ।
विलोक्यात्मजयोद्योगं यात्राव्यग्रान्नराधिपान् ।
पुष्पप्रहासैश्शरदि हसंतीव वसुंधरा १२६ ।
मैत्रेय पृथिवीगीताञ्छ्लोकांश्चात्र निबोध मे ।
यानाह धर्मध्वजिने नजकायासितो मुनिः १२७ ।
पृथिव्युवाच ।
कथमेष नरेंद्रा णां मोहो बुद्धिमतामपि ।
येन केन सधर्माणोप्यतिविश्वस्तचेतसः १२८ ।
पूर्वमात्मजयं कृत्वा जेतुमिच्छंति मंत्रिणः ।
ततो भृत्यांश्च पौरांश्च जिगीषंते तथा रिपून् १२९ ।
क्रमेणानेन जेष्यामो वयं पृथ्वीं ससागराम् ।
इत्यासक्तधियो मृत्युं न पश्यंत्यविदूरगम् १३० ।
समुद्रा वरणं याति भूमंडलमथो वशम् ।
कियदात्मजयस्यैतन्मुक्तिरात्मजये फलम् १३१ ।
उत्सृज्य पूर्वजा याता यां नादाय गतः पिता ।
तां मामतीव मूढत्वाज्जेतुमिच्छंति पार्थिवाः १३२ ।
मत्कृते पितृपुत्राणां भ्रातॄणां चापि विग्रहः ।
जायतेत्यंतमोहेन ममत्वादृतचेतसाम् १३३ ।
पृथ्वी ममेयं सकला ममैषा मदन्वयस्यापि च शाश्वतीयम् ।
योयो मृतेऽन्यत्र बभूव राजा कुबुद्धिरासीदिति तस्यतस्य १३४ ।
दृष्ट्वा ममत्वादृतचित्तमेकं विहाय मां मृत्युवशं व्रजंतम् ।
तस्यानुयस्तस्य कथं ममत्वं हृद्यास्पदं मत्प्रभवं करोति १३५ ।
पृथ्वी ममैषाऽऽशु परित्यजैनां वदंति ये दूतमुखैस्स्वशत्रून् ।
नराधिपास्तेषु ममातिहासः पुनश्च मूढेषु दयाऽभ्युपैति १३६ ।
श्रीपराशर उवाच।
इत्येते धरणीगीताश्श्लोका मैत्रेय यैश्श्रुताः ।
ममत्वं विलयं याति तपत्यर्के यथा हिमम् १३७ ।
इत्येष कथितः सम्यङ्मनोर्वंशो मया तव ।
यत्र स्थितिप्रवृत्तस्य विष्णोरंशांशका नृपाः १३८ ।
शृणोति य इमं भक्त्या मनोर्वंशमनुक्रमात् ।
तस्य पापमश्षॐ वै प्रणश्यत्यमलात्मनः १३९ ।
धनधान्यर्द्धिमतुलां प्राप्नोत्यव्याहतेंद्रि यः ।
श्रुत्वैवमखिलं वंशं प्रशस्तं शशिसूर्ययोः १४० ।
इक्ष्वाकुजह्नुमांधातृसगराविक्षितान्रघून् ।
ययातिनहुषाद्यांश्च ज्ञात्वा निष्ठामुपागतान् १४१ ।
महाबलान्महावीर्याननन्तधनसंचयान् ।
कृतान्कालेन बलिना कथाश्षोआ!न्नराधिपान् १४२ ।
श्रुत्वा न पुत्रदारादौ गृहक्षेत्रादिके तथा ।
द्र व्यादौ वा कृतप्रज्ञो ममत्वं कुरुते नरः १४३ ।
तप्तं तपो यैः पुरुषप्रवीरैरुद्वाहुभिर्वर्षगणाननेकान् ।
इष्ट्वा सुयज्ञैर्बलिनोतिवीर्याः कृतानुकालेन कथावशेषाः १४४ ।
पृथुस्समस्तान्विचचार लोकानव्याहतो यो विजितारिचक्रः ।
स कालवाताभिहतः प्रणष्टः क्षिप्तं यथा शाल्मलितूलमग्नौ १४५ ।
यः कार्त्तवीर्यो बुभुजे समस्तान्द्वीपान्समाक्रम्य हतारिचक्रः ।
कथाप्रसंगेष्वभिधीयमानस्स एव संकल्पविकल्पहेतुः १४६ ।
दशाननाविक्षतराघवाणामैश्वर्यमुद्भासितदिङ्मुखानाम् ।
भस्मापि शिष्टं न कथं क्षणेन भ्रूभंगपातेन धिगंतकस्य १४७ ।
कथाशरीरत्वमवाप यद्वै मांधातृनामा भुवि चक्रवर्त्ती ।
श्रुत्वापि तत्को हि करोति साधुर्ममत्वमान्मन्यपि मंदचेताः १४८ ।
भगीरथाद्यास्सगरं ककुत्स्थो दशननो राघवलक्ष्मणौ च ।
युधिष्ठिराद्याश्च बभूवुरेते सत्यं न मिथ्या क्व नु ते न विद्मः १४९ ।
ये सांप्रतं ये च नृपा भविष्याः प्रोक्ता मया विप्रवरोग्रवीयाः ।
एते तथाऽन्ये च तथाभिधेयाः सर्वे भविष्यंति यथैव पूर्वे १५० ।
एत द्विदित्वा न नरेण कार्यं ममत्वमात्मन्यपि पंडितेन ।
तिष्ठंतु तावत्तनयात्मजायाः क्षेत्रादयो ये च शरीरिणोऽन्ये १५१ ।
इति श्रीविष्णुमाहपुराणे चतुर्थांशो! चतुर्विंशोध्यायः २४।

English Wilson 1840

CHAP. XXIV.

Future kings of Magadhá. Five princes of the line of Pradyota. Ten Śaiśunágas. Nine Nandas. Ten Mauryas. Ten Śungas. Four Kańwas. Thirty Ándhrabhrityas. Kings of various tribes and castes, and periods of their rule. Ascendancy of barbarians. Different races in different regions. Period of universal iniquity and decay. Coming of Vishńu as Kalki. Destruction of the wicked, and restoration of the practices of the Vedas. End of the Kali, and return of the Krita, age. Duration of the Kali. Verses chanted by Earth, and communicated by Asita to Janaka. End of the fourth book.

THE last of the Vríhadratha dynasty, Ripunjaya, will have a minister named Sunika ¹, who having killed his sovereign, will place his son Pradyota upon the throne ²: his son will be Pálaka ³; his son will be Viśákhayúpa ⁴; his son will be Janaka ⁵; and his son will be Nandivarddhana ⁶. These five kings of the house of Pradyota will reign over the earth for a hundred and thirty-eight years ⁷.

The next prince will be Śiśunaga ⁸; his son will be Kákavarńa ⁹; his son will be Kshemadharman ¹⁰; his son will be Kshatraujas ¹¹; his son will be Vidmisára ¹²; his son will be Ájátaśatru ¹³; his son will be

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[paragraph continues] Dharbaka ¹⁴; his son will be Udayáśwa ¹⁵; his son will also be Nandivarddhana; and his son will be Mahánandi ¹⁶. These ten Śaiśunágas will be kings of the earth for three hundred and sixty-two years ¹⁷.

The son of Mahánanda will be born of a woman of the Śúdra or servile class; his name will be Nanda, called Mahápadma, for he will be exceedingly avaricious ¹⁸. Like another Paraśuráma, he will be the annihilator of the Kshatriya race; for after him the kings of the earth will be Śúdras. He will bring the whole earth under one umbrella: he

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will have eight sons, Sumálya and others, who will reign after Mahápadma; and he and his sons ¹⁹ will govern for a hundred years. The Brahman Kaut́ilya will root out the nine Nandas ²⁰

Upon the cessation of the race of Nanda, the Mauryas will possess the earth, for Kant́ilya will place Chandragupta ²¹ on the throne: his son

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will be Vindusára ²²; his son will be Aśokavarddhana ²³; his son will be

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[paragraph continues] Suyaśas ²⁴; his son will be Daśaratha; his son will be Sangata; his son will be Śáliśúka; his son will be Somaśarmman; his son will be Saśadharman ²⁵; and his successor will be Vrihadratha. These are the ten Mauryas, who will reign over the earth for a hundred and thirty-seven years ²⁶.

The dynasty of the Śungas will next become possessed of the sovereignty; for Pushpamitra, the general of the last Maurya prince, will

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put his master to death, and ascend the throne ²⁷: his son will be Agnimitra ²⁸; his son will be Sujyesht́ha ²⁹; his son will be Vasumitra ³⁰; his son will be Árdraka ³¹; his son will be Pulindaka ³²; his son will be Ghoshavasu ³³; his son will be Vajramitra ³⁴; his son will be Bhágavata ³⁵; his son will be Devabhúti ³⁶. These are the ten Śungas, who will govern the kingdom for a hundred and twelve years ³⁷.

Devabhúti, the last Śunga prince, being addicted to, immoral indulgences, his minister, the Kańwa named Vasudeva will murder him, and usurp the kingdom: his son will be Bhúmimitra; his son will be Náráyańa; his son will be Suśarman. These four Káńwas will be kings of the earth for forty-five years ³⁸.

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Suśarman the Káńwa will be killed by a powerful servant named Śipraka, of the Ándhra tribe, who will become king, and found the Ándhrabhritya dynasty ⁴⁰: he will be succeeded by his brother Krishńa ⁴¹; his son will be Śrí Śátakarńi ⁴²; his son will be Púrnotsanga ⁴³; his son will be Śátakarńi (2nd) ⁴⁴; his son will be Lambodara ⁴⁵; his son will be Ivílaka ⁴⁶; his son will be Meghaswáti ⁴⁷; his son will be Patumat ⁴⁸; his

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son will be Arisht́akarman ⁴⁹; his son will be Hála ⁵⁰; his son will be Tálaka ⁵¹; his son will be Pravilasena ⁵²; his son will be Sundara, named Śátakarńi ⁵³; his son will be Chakora Śátakarńi ⁵⁴; his son will be Śivaswáti ⁵⁵; his son will be Gomatiputra ⁵⁶; his son will be Pulimat ⁵⁷; his son will be Śivaśrí Śátakarńi ⁵⁸; his son will be Śivaskandha ⁵⁹; his son will be Yajnaśrí ⁶⁰; his son will be Vijaya ⁶¹; his son will be Chandraśrí ⁶²; his son will be Pulomárchish ⁶³. These thirty Andhrabhritya kings will reign four hundred and fifty-six years ⁶⁴.

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After these, various races will reign, as seven Ábhíras, ten Garddhabas, sixteen Śakas, eight Yavanas, fourteen Tusháras, thirteen Muńd́as,

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eleven Maunas, altogether seventy-nine princes ⁶⁷, who will be sovereigns

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of the earth for one thousand three hundred and ninety years; and

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then eleven Pauras will be kings for three hundred years ⁶⁸. When they are destroyed, the Kailakila Yavanas will be kings; the chief of whom will be Vindhyaśakti; his son will be Puranjaya; his son will be Rámachandra; his son will be Adharma, from whom will be Varánga, Kritanandana, Śudhinandi, Nandiyaśas, Śiśuka, and Pravíra; these will rule for a hundred and six years ⁶⁹. From them will proceed thirteen sons;

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then three Báhlíkas, and Pushpamitra, and Pat́umitra, and others, to the number of thirteen, will rule over Mekala ⁷⁰. There will be nine

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kings in the seven Koalas, and there will be as many Naishadha princes ⁷¹.

In Magadhá a sovereign named Viśwasphat́ika will establish other tribes; he will extirpate the Kshatriya or martial race, and elevate fishermen, barbarians, and Brahmans, and other castes, to power ⁷². The nine Nágas will reign in Padmávati, Kántipuri, and Mathurá; and the Guptas of Magadhá along the Ganges to Prayága ⁷³. A prince named

p. 480

[paragraph continues] Devarakshita will reign, in a city on the sea shore, over the Kośalas, Od́ras, Puńd́ras, and Támraliptas ⁷⁴. The Guhas will possess Kálinga, Máhihaka, and the mountains of Mahendra ⁷⁵. The race of Mańidhanu will occupy the countries of the Nishádas, Naimishikas, and Kálatoyas ⁷⁶.

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[paragraph continues] The people called Kanakas will possess the Amazon country, and that called Múshika ⁷⁷. Men of the three tribes, but degraded, and Ábhíras and Śúdras, will occupy Śaurásht́ra, Avanti, Śúra, Arbuda, and Marubhúmi: and Śúdras, outcastes, and barbarians will be masters of the banks of the Indus, Dárvika, the Chandrabhágá, and Káshmir ⁷⁸.

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These will all be contemporary monarchs, reigning over the earth; kings of churlish spirit, violent temper, and ever addicted to falsehood and wickedness. They will inflict death on women, children, and cows; they will seize upon the property of their subjects; they will be of limited power, and will for the most part rapidly rise and fall; their lives will be short, their desires insatiable, and they will display but little piety. The people of the various countries intermingling with them will follow their example, and the barbarians being powerful in the patronage of the princes, whilst purer tribes are neglected, the people will perish ⁷⁹. Wealth and piety will decrease day by day, until

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the world will be wholly depraved. Then property alone will confer rank; wealth will be the only source of devotion; passion will be the sole bond of union between the sexes; falsehood will be the only means of success in litigation; and women will be objects merely of sensual gratification. Earth will be venerated but for its mineral treasures ⁸⁰; the Brahmanical thread will constitute a Brahman; external types (as the staff and red garb) will be the only distinctions of the several orders of life; dishonesty will be the universal means of subsistence; weakness will be the cause of dependance; menace and presumption will be substituted for learning; liberality will be devotion; simple ablution will be purification ⁸¹; mutual assent will be marriage; fine clothes will be dignity ⁸²; and water afar off will be esteemed a holy spring. Amidst all castes he who is the strongest will reign over a principality thus vitiated by many faults. The people, unable to bear the heavy burdens imposed upon them by their avaricious sovereigns, will take refuge amongst the valleys of the mountains, and will be glad to feed upon wild honey, herbs, roots, fruits, flowers, and leaves: their only covering will be the bark of trees, and they will be exposed to the cold, and wind, and sun, and rain. No man's life will exceed three and twenty years. Thus in the Kali age shall decay constantly proceed, until the human race approaches its annihilation.

When the practices taught by the Vedas and the institutes of law shall nearly have ceased, and the close of the Kali age shall be nigh, a

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portion of that divine being who exists of his own spiritual nature in the character of Brahma, and who is the beginning and the end, and who comprehends all things, shall descend upon earth: he will be born in the family of Vishńuyaśas, an eminent Brahman of Sambhala village, as Kalki, endowed with the eight superhuman faculties. By his irresistible might he will destroy all the Mlechchhas and thieves, and all whose minds are devoted to iniquity. He will then reestablish righteousness upon earth; and the minds of those who live at the end of the Kali age shall be awakened, and shall be as pellucid as crystal. The men who are thus changed by virtue of that peculiar time shall be as the seeds of human beings, and shall give birth to a race who shall follow the laws of the Krita age, or age of purity. As it is said; "When the sun and moon, and the lunar asterism Tishya, and the planet Jupiter, are in one mansion, the Krita age shall return ⁸³."

Thus, most excellent Muni, the kings who are past, who are present, and who are to be, have been enumerated. From the birth of Paríkshit to the coronation of Nanda it is to be known that 1015 years have elapsed ⁸⁴. When the two first stars of the seven Rishis (the great Bear)

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rise in the heavens, and some lunar asterism is seen at night at an equal distance between them, then the seven Rishis continue stationary in that conjunction for a hundred years of men ⁸⁶. At the birth of

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[paragraph continues] Paríkshit they were in Maghá, and the Kali age then commenced, which consists of 1200 (divine) years. When the portion of Vishńu (that had been born from Vasudeva) returned to heaven, then the Kali age commenced. As long as the earth was touched by his sacred feet, the Kali age could not affect it. As soon as the incarnation of the eternal Vishńu had departed, the son of Dharma, Yudhisht́hira, with his brethren, abdicated the sovereignty. Observing unpropitious portents, consequent upon Krishńa's disappearance, he placed Paríkshit upon the throne. When the seven Rishis are in Purváshád́há, then Nanda will begin to reign ⁸⁷, and thenceforward the influence of the Kali will augment.

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The day that Krishńa shall have departed from the earth will be the first of the Kali age, the duration of which you shall hear; it will continue for 360,000 years of mortals. After twelve hundred divine years shall have elapsed, the Krita age shall be renewed.

Thus age after age Brahmans, Kshatriyas, Vaiśyas, and Śúdras, excellent Brahman, men of great souls, have passed away by thousands; whose names and tribes and families I have not enumerated to you, from their great number, and the repetition of appellations it would involve. Two persons, Devápi of the race of Puru, and Maru of the family of Ikshwáku, through the force of devotion continue alive throughout the whole four ages, residing at the village of Kalápa: they will return hither in the beginning of the Krita age, and, becoming members of the family of the Manu, give origin to the Kshatriya dynasties ⁸⁸. In this manner the earth is possessed through every series of the three first ages, the Krita, Treta, and Dwápara, by the sons of the Manu; and some remain in the Kali age, to serve as the rudiments of renewed generations, in the same way as Devápi and Maru are still in existence.

I have now given you a summary account of the sovereigns of the earth; to recapitulate the whole would be impossible even in a hundred lives. These and other kings, who with perishable frames have possessed this ever-during world, and who, blinded with deceptive notions of individual occupation, have indulged the feeling that suggests, "This earth is mine--it is my son's--it belongs to my dynasty," have all passed away. So, many who reigned before them, many who succeeded them, and many who are yet to come, have ceased, or will cease, to be. Earth laughs, as if smiling with autumnal flowers, to behold her kings unable to effect the subjugation of themselves. I will repeat to you, Maitreya, the stanzas that were chanted by Earth, and which the Muni Asita communicated to Janaka, whose banner was virtue. "How great is the folly of princes, who are endowed with the faculty of reason, to cherish

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the confidence of ambition, when they themselves are but foam upon the wave. Before they have subdued themselves, they seek to reduce their ministers, their servants, their subjects, under their authority; they then endeavour to overcome their foes. 'Thus,' say they, 'will we conquer the ocean-circled earth;' and, intent upon their project, behold not death, which is not far off. But what mighty matter is the subjugation of the sea-girt earth to one who can subdue himself. Emancipation from existence is the fruit of self-control. It is through infatuation that kings desire to possess me, whom their predecessors have been forced to leave, whom their fathers have not retained. Beguiled by the selfish love of sway, fathers contend with sons, and brothers with brothers, for my possession. Foolishness has been the character of every king who has boasted, 'All this earth is mine--every thing is mine--it will be in my house for ever;' for he is dead. How is it possible that such vain desires should survive in the hearts of his descendants, who have seen their progenitor, absorbed by the thirst of dominion, compelled to relinquish me, whom he called his own, and tread the path of dissolution? When I hear a king sending word to another by his ambassador, 'This earth is mine; immediately resign your pretensions to it;' I am moved to violent laughter at first, but it soon subsides in pity for the infatuated fool."

These were the verses, Maitreya, which Earth recited, and by listening to which ambition fades away like snow before the sun. I have now related to you the whole account of the descendants of the Manu; amongst whom have flourished kings endowed with a portion of Vishńu, engaged in the preservation of the earth. Whoever shall listen reverently and with faith to this narrative, proceeding from the posterity of Manu, shall be purified entirely from all his sins, and, with the perfect possession of his faculties, shall live in unequalled affluence, plenty, and prosperity. He who has heard of the races of the sun and moon, of Ikshwá.ku, Jahnu, Mańd́hátri, Sagara, and Raghu, who have all perished; of Yayáti, Nahusha, and their posterity, who are no more; of kings of great might, resistless valour, and unbounded wealth, who have been overcome by still more powerful time, and are now only a tale; he will learn wisdom, and forbear to call either children, or wife, or house, or

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lands, or wealth, his own. The arduous penances that have been performed by heroic men obstructing fate for countless years, religious rites and sacrifices of great efficacy and virtue, have been made by time the subject only of narration. The valiant Prithu traversed the universe, every where triumphant over his foes; yet he was blown away, like the light down of the Simal tree, before the blast of time. He who was Kártavíryya subdued innumerable enemies, and conquered the seven zones of the earth; but now he is only the topic of a theme, a subject for affirmation and contradiction ⁸⁹. Fie upon the empire of the sons of Raghu, who triumphed over Daśánana, and extended their sway to the ends of the earth; for was it not consumed in an instant by the frown of the destroyer? Mańd́hátri, the emperor of the universe, is embodied only in a legend; and what pious man who hears it will ever be so unwise as to cherish the desire of possession in his soul? Bhagíratha, Sagara, Kakutstha, Daśánana, Ráma, Lakshmana, Yudhisht́hira, and others, have been. Is it so? Have they ever really existed? Where are they now? we know not! The powerful kings who now are, or who will be, as I have related them to you, or any others who are unspecified, are all subject to the same fate, and the present and the future will perish and be forgotten, like their predecessors. Aware of this truth, a wise man will never be influenced by the principle of individual appropriation; and regarding them as only transient and temporal possessions, he will not consider children and posterity, lands and property, or whatever else is personal, to be his own.

Translator’s notes (89)

Munika, Váyu; Pulika, Matsya; Śunaka, Bhág.
For 23 years, V. and M.
24 yrs. V.; Tilaka or Bálaka, 28, M.
50 yrs. V.; 53, M.
Ajaka, 21 yrs. V.; Súryaka, 21, M.; Rajaka, Bhág.
20 yrs. V. and M.
This number is also specified by the Váyu and Bhágavata, and the several years of the reigns of the former agree with the total. The particulars of the Matsya compose 145 years, but there is no doubt some mistake in them.
Śiśunáka, who according to the Váyu and Matsya relinquished Benares to his son, and established himself at Girivraja or Rajgriha in Behar, reigns 40 years, V. and M.
36 yrs. V. and M.
Kshemakarman, 20 yrs. V.; Kshemadharmman, 36, M.
40 yrs. V.; Kshemajit or Kshemárchis, 36, M.; Kshetrajna, Bhág.
Vimbisara, 28 yrs. V.; Vindusena or Vindhyasena, 28, M.; Vidhisára, Bhág.
25 yrs. V.; 27, M.: but the latter inserts a Kańwáyana, 9 yrs., and Bhúmimitra or Bhúmiputra, 14 yrs., before him. In this and the preceding name we have appellations of considerable celebrity in the traditions of the Bauddhas. Vidmisára, read also Vindhusára, Vilwisára, &c., is most probably their Vimbasára, who was born at the same time with Śákya, and was reigning at Rájgriha when he began his religious career. The Maháwanśo says that Siddhatto and Bimbisaro were attached p. 467 friends, as their fathers had been before them: p. 10. Śákya is said to have died in the reign of Ajátaśatru, the son of Vimbasára, in the eighth year of his reign. The Váyu transposes these names, and the Matsya still more alters the order of Ajátaśatru; but the Bhágavata concurs with our text. The Buddhist authority differs from the Puráńas materially as to the duration of the reigns, giving to Bimbisaro 52 years, and to Ajatasattu 32: the latter, according to the same, murdered his father. Maháwanśo, p. 10. We may therefore with some confidence claim for these princes a date of about six centuries B. C. They are considered co-temporary with Sudhodana, &c. in the list of the Aikshwákavas (p. 463. n. 20).
Harshaka, 25 yrs. V.; Vansaka, 24, M.
33 yrs. V.; Udibhi or Udásin, 33, M. According to the Váyu, Udaya or Udayáśwa founded Kusumapur or Pát́aliputra, on the southern angle of the Ganges. The legends of Śákya, consistently with this tradition, take no notice of this city in his peregrinations on either bank of the Ganges. The Maháwanśo calls the son and successor of Ajátaśatru, Udayibhadako (Udayinhhadraka): p. 15.
42 and 43 yrs. V.; 40 and 43, M. The Maháwanśo has in place of these, Anuruddhako, Mundo, and Nágadáso; all in succession parricides: the last deposed by an insurrection of the people: p. 15.
The several authorities agree in the number of ten Śaiśunágas, and in the aggregate years of their reigns, which the Matsya and the Bhágavata call 360: the Váyu has 362, with which the several periods correspond: the details of the Matsya give 363. The Váyu and Matsya call the Śaiśunágas, Kshatrabandhus, which may designate an inferior order of Kshatriyas: they also observe, that cotemporary with the dynasties already specified, the Pauravas, the Várhadrathas, and Mágadhas, there were other races of royal descent; as, Aikshwákava princes, 24: Pánchálas, 25, V.; 27, M: Kálakas or Kásakas or Káseyas, 24: Haihayas, 24, V.; 28, M.: Kálingas, 32, V.; 40, M.: Śakas, V.; Aśmakas, M., 25: Kuravas, 26: Maithilas, 28: Śúrasenas, 23: and Vitihotras, 20.
The Bhágavata calls him Mahápadmapati, the lord of Mahápadma; which the commentator interprets, 'sovereign of an infinite host,' or 'of immense wealth;' Mahápadma signifying 100.000 millions. The Váyu and Matsya, however, consider Mahápadma as another name of Nanda.
So the Bhágavata also; but it would be more compatible with chronology to consider the nine Nandas as so many descents. The Váyu and Matsya give eighty-eight years to Mahápadma, and only the remaining twelve to Sumálya and the rest of the remaining eight; these twelve years being occupied with the efforts of Kaut́ilya to expel the Nandas. The Maháwanśo, evidently intending the same events, gives names and circumstances differently; it may be doubted if with more accuracy. On the deposal of Nágadáso, the people raised to the throne the minister Susunágo, who reigned eighteen years. This prince is evidently confounded with the Śiśuuága of the Puráńas. He was succeeded by his son Kálásoko, who reigned twenty years; and he was succeeded by his sons, ten of whom reigned together for twenty-two years: subsequently there were nine, who, according to their seniority, reigned for twenty-two years. The Brahman Chanako put the ninth surviving brother, named Dhana-Nando (Rich-Nanda), to death, and installed Chandagutto. Maháwanśo, p. 15 and 21. These particulars, notwithstanding the alteration of some of the names, belong clearly to one story; and that of the Buddhists looks as if it was borrowed and modified from that of the Brahmans. The commentary on the Maháwanśo, translated by Mr. Turnour (Introduction, p. xxxviii.), calls the sons of Kálásoko 'the nine Nandas;' but another Buddhist authority, the Dípawanśo, omits Kálásoko, and says that Susunágo had ten brothers, who after his demise reigned collectively twenty-two years. Journal of the As. Soc. of Bengal, Nov. 1838, p. 930.
For the particulars of the story here alluded to, see the Mudrá Rákshasa, Hindu Theatre, vol. II. Kaut́ilya is also called, according to the commentator on our text, Vátsyáyana, Vishńugupta, and Cháńakya. According to the Matsya P., Kant́ilya retained the regal authority for a century; but there is some inaccuracy in the copies.
This is the most important name in all the lists, as it can scarcely be doubted that he is the Sandrocottus, or, as Athenæus writes more correctly, the Sandrocoptus, of the Greeks, as I have endeavoured to prove in the introduction to the Mudrá Rákshasa. The relative positions of Chandragupta, Vidmisára, or Bimbisára, and Ajátaśatru, serve to confirm the identification. Śákya was cotemporary with both the latter, dying in the eighth year of Ajátaśatru's reign. The Maháwanśo says he reigned twenty-four years afterwards; but the Váyu makes his whole reign but twenty-five years, which would place the close of it B. C. 526. The rest of the Śaiśunága dynasty, according to the Váyu and Matsya, reigned 143 or 140 years; bringing their close to B. C. 383. Another century being deducted for the duration of the Nandas, would place the accession of p. 469 Chandragupta B. C. 283. Chandragupta was the cotemporary of Seleucus Nicator, who began his reign B. C. 310, and concluded a treaty with him B. C. 305. Although therefore his date may not be made out quite correctly from the Pauráńik premises, yet the error cannot be more than twenty or thirty years. The result is much nearer the truth than that furnished by Buddhist authorities. According to the Maháwanśo a hundred years had elapsed from the death of Buddha to the tenth year of the reign of Kálásoko (p. 15). He reigned other ten years, and his sons forty-four, making a total of 154 years between the death of Śákya and the accession of Chandragupta, which is consequently placed B. C. 389, or above seventy years too early. According to the Buddhist authorities, Chan-ta-kutta or Chandragupta commenced his reign 396 B. C. Burmese Table; Prinsep's Useful Tables. Mr. Turnour, in his Introduction, giving to Kálásoko eighteen years subsequent to the century after Buddha, places Chandragupta's accession B. C. 381, which, he observes, is sixty years too soon; dating, however, the accession of Chandragupta front 323 B. C. or immediately upon Alexander's death, a period too early by eight or ten years at least. The discrepancy of dates, Mr. Turnour is disposed to think, proceeds from some intentional perversion of the buddhistical chronology. Introd. p. L. The commentator on our text says that Chandragupta was the son of Nanda by a wife named Murá, whence he and his descendants were called Mauryas. Col. Tod considers Maurya a corruption of Mori, the name of a Rajput tribe. The T́íka on the Maháwanśo builds a story on the fancied resemblance of the word to Mayúra, S. Mori, Pr. 'a peacock.' There being abundance of pea-fowl in the place where the Sákya tribe built a town, they called it Mori, and there princes were thence called Mauryas. Turnour, Introduction to the Maháwanśo, p. xxxix. Chandragupta reigned, according to the Váyu P., 24 years; according to the Maháwanśo, 34; to the Dípawasanśo, 24.
So the Maháwanśo, Bindusáro. Burmese Table, Bin-tu-sara. The Váyu has Bhadrasára, 25 years; the Bhágavata, Várisára. The Matsya names but four princes of this race, although it concurs with the others in stating the series to consist of ten. The names are also differently arranged, and one is peculiar: they are, Śatadhanwan, Vrihadratha, Śuka, and Daśaratha.
Aśoka, 36 years, Váyu; Śuka, 26, Mats.; Aśokavarddhana, Bhág.; Aśoko and Dhammaśoko, Maháwanśo. This king is the most celebrated of any in the annals of the Buddhists. In the commencement of his reign he followed the Brahmanical faith, but became a convert to that of Buddha, and a zealous encourager of it. He is said to have maintained in his palace 64,000 Buddhist priests, and to have erected 84,000 columns or topes throughout India. A great convocation of Buddhist priests was held in the eighteenth year of his reign, which was followed by missions to Ceylon and other places. According to Buddhist chronology he ascended the throne 218 years after the death of Buddha, B. C. 325. As p. 470 the grandson of Chandragupta, however, he must have been some time subsequent to this, or, agreeably to the joint duration of the reigns of Chandragupta and Bindusára, supposing the former to have commenced his reign about B. C. 315, forty-nine years later, or B. C. 266. The duration of his reign is said to have been thirty-six years, bringing it down to B. C. 230: but if we deduct these periods from the date assignable to Chandragupta, of B. C. 283, we shall place Aśoka's reign from B. C. 234 to 198. Now it is certain that a number of very curious inscriptions, on columns and rocks, by a Buddhist prince, in an ancient form of letter, and the Páli language, exist in India; and that some of them refer to Greek princes, who can be no other than members of the Seleucidan and Ptolemæan dynasties, and are probably Antiochus the Great and Ptolemy Euergetes, kings of Syria and Egypt in the latter part of the third century before Christ. Journal of the Asiatic Society of Bengal, February and March, 1838. The Indian king appears always under the appellation Piyadaśí or Priyadarśín, 'the beautiful;' and is entitled Devánam-piya, 'the beloved of the gods.' According to Buddhist authorities, the Rasawáhiní and Dípawanśo, quoted by Mr. Turnour (J. As. Soc. of Bengal, Dec. 1837, p. 1056, and Nov. 1838, p. 930), Piyadaśí or Piyadaśano is identified both by name and circumstances with Aśoka, and to him therefore the inscriptions must be attributed. Their purport agrees well enough with his character, and their wide diffusion with the traditionary report of the number of his monuments. His date is not exactly that of Antiochus the Great, but it is not very far different, and the corrections required to make it correspond are no more than the inexact manner in which both Brahmanical and Buddhist chronology is preserved may well be expected to render necessary.
The name of Daśaratha, in a similar ancient character as that of Piyadaśí's inscriptions, has been found at Gaya amongst Buddhist remains, and like them decyphered by Mr. Prinsep, Journ. As. Soc. Bengal, Aug. 1837, p. 677. A different series of names occurs in the Váyu; or, Kuśala, 8 yrs.; Bandhupálita, Indrapálita, Daśavarman, 7 yrs.; Śatadhara, 8 yrs.; and Vrihadaśwa, 7 yrs. The Bhágavata agrees in most of the names, and its omission of Daśaratha is corrected by the commentator.
Śatadhanwan, Bhág.
The Váyu says nine Sumúrttyas reigned 137 years. The Matsya and Bhágavata have ten Mauryas, and 137 years. The detailed numbers of the Váyu and Matsya differ from their totals, but the copies are manifestly corrupt.
The Bhágavata omits this name, but states that there were ten Śungas, although, without Pushpamitra, only nine are named. The Váyu and Matsya have the same account of the circumstances of his accession to the throne; the former gives him a reign of sixty, the latter of thirty-six years. In a play attributed to Kálidása, the Málavikágnimitra, of which Agnimitra is the hero, his father is alluded to as the Senání or general, as if he had deposed his master in favour, not of himself, but of his son. Agnimitra is termed king of Vidiśa, not of Magadhá. Pushpamitra is represented as engaged in a conflict with the Yavanas on the Indus; thus continuing the political relations with the Greeks or Scythians of Bactria and Ariana. See Hindu Theatre, vol. I. 347.
8 yrs. V.; omitted M.
7 yrs. V. and M.; but the latter places him after Vasumitra; and in the drama the son of Agnimitra is called Vasumitra.
8 yrs. V.; 10 yrs. M.
Andraka, V.; Antaka, M.: they agree in his reign, 2 years. Bhadraka, Bhág.
3 yrs. V. and M.
3 yrs. V.; omitted, M.; Ghosha, Bhág.
9 yrs. M.
Bhága, M.; 32 yrs. V. and M.
Kshemabhúmi, V.; Devabhúmi, M.; 10 yrs. both.
The Bhágavata says, 'more than a hundred.' The commentator explains it: 112. The Váyu and Matsya have the same period.
The names of the four princes agree in all the authorities. The Matsya transfers the character of Vyasaní to the minister, with the further addition of his being a Brahman; Dwija. In the lists given by Sir Wm. Jones and Col. Wilford, the four Káńwas are said to have reigned 345 years; but in seven copies of the Vishńu P., from different parts of India, the number is, as given in the text, forty-five. There is however authority for the larger number, both in the text of the Bhágavata and the comment. The former has, #### and the latter, ### p. 472 There is no doubt therefore of the purport of the text; and it is only surprising that such a chronology should have been inserted in the Bhágavata, not only in opposition to all probability, but to other authority. The Váyu and Matsya not only confirm the lower number by stating it as a total, but by giving it in detail; thus:

Vasudeva will reign

9 years

Bhúmimitra

14

Náráyańa

12

Suśarman

10

Total

45

Vasudeva will reign
9 years
Bhúmimitra
14
Náráyańa
12
Suśarman
10
Total
45
[paragraph continues] And six copies of the Matsya concur in this statement.
The expressions Andhrajátiyas and Andhrabhrityas have much perplexed Col. Wilford, who makes three races out of one, Ándhras, Andhrajátiyas, and Andhrabhrityas. As. Res. IX. 101. There is no warrant for three races in the Puráńas, although the Matsya, and perhaps the Váyu, distinguishes two, as we shall hereafter see. Our text has but one, to which all the terms may be applied. The first of the dynasty was an Ándhra by birth or caste (játiya), and a servant (bhritya) of the last of the Káńwa race. So the Váyu; ###: the Matsya; ### and the Bhágavata; ###. The terms 'an Andhra by caste' and 'a Bhritya or servant,' with the addition, in the last passage, of Vrishala, 'a Śúdra,' all apply to one person and one dynasty. Wilford has made wild work with his triad. The name of the first of this race is variously read: Sindhuka, Váyu; Śiśuka, Matsya; Balin, Bhág.; and, according to Wilford, Chhismaka in the Brahmańd́a P., and Śúdraka or Śúraka in the Kumáriká Khańd́a of the Skánda P. As. Res. IX. 107. He reigned 23 years, Váyu and Matsya. If the latter form of his name be correct, he may be the king who is spoken of in the prologue to the Mrichchhakat́í.
10 yrs. V.; 18, M.
56 yrs. V.; 18, M.; 10, Brahmańd́a, Wilford; Simálakarńi, Mats.; Śántakarńa, Bhág.
Omitted, V.; 18 yrs. M.; Paurnamása, Bhág.
Omitted, V. and Bhág.; 56 yrs. M.; but the latter has before him a Śrívaswáni, 18 yrs.
18 yrs. M.
Apilaka, 12 yrs. V. and M.; Chivilika or Vivilika, Bhág.
Omitted, V. and M.
Patumávi, 24 yrs. V.; Drirhamána, Bhág.
Nemi-krishńa, 25 yrs. V.; Arisht́akarńi, 25 yrs. M.
Hála, 1 yr. V.; 5 yrs. M.; Háleya, Bhág.
Mandalaka, 5 yrs. M.; omitted, Bhág.
Puríshasena, 21 yrs. V.; Purindrasena, 5 yrs. Mats.; Puríshataru, Bhág.
Śátakarńi only, V. and M.; the first gives him three years, the second but one. Sunanda, Bhág.
Chakora, 6 months, V.; Vikarńi, 6 months, M.
28 yrs. V. and M.
Gotamíputra, 21 yrs. V. and M.
Pulomat, 28 yrs. M.; Purimat, Bhág.
Omitted, V.; 7 yrs. M.; Medhaśiras, Bhág.
Omitted, V.; 7 yrs. M.
29 yrs. V.; 9 yrs. M.
6 yrs. V. and M.
Dańd́aśrí, 3 yrs. V.; Chandraśrí, 10 yrs. M.; Chandravijaya, Bhág.
Pulovápi, 7 yrs. V.; Pulomat, 7 yrs. M.; Sulomadhi, Bhág.
The Váyu and Bhágavata state also 30 kings, and 456 years; the Matsya has 29 kings, and 460 years. The actual enumeration of the text gives but 24 names; that of the Bhágavata but 23; that of the Váyu but 17. The Matsya has the whole 29 names, adding several to the list of our text; and the aggregate of the reigns amounts to 435 years and 6 months. The difference between this and the total specified arises probably from some inaccuracy in the MSS. As this list appears to be fuller than any other, it may be advisable to insert it as it occurs in the Radcliffe copy of the Matsya P.

1.	Śiśuka	23	yrs.
2.	Krishńa	18
3.	Simalakarńi	18
4.	Purnotsanga	18
5.	Śrívaswáni	18
6.	Śátakarńi	56
7.	Lambodara	18
8.	Apítaka	12
9.	Sangha	18
10.	Śátakarńi	18
11.	Skandhaswáti	7
12.	Mrigendra	3
13.	Kuntalaswáti	28
14.	Swátikarńa	1
15.	Pulomávit	36
16.	Goraksháśwaśrí	25
17.	Hála	5
18.	Mantalaka	5
19.	Puríndrasena	5
20.	Rajádaswáti	0	6 months
21.	Śivaśwáti	28
22.	Gautamiputra	21
23.	Pulomat	28	p. 474
24.	Śivaśrí	7
25.	Skandhaswáti	7
26.	Yajnaśrí	9
27.	Vijaya	6
28.	Vadaśrí	10
29.	Pulomat	7
	Total	435	yrs. 6 m.

[paragraph continues] Several of the names vary in this list from those in my copy. The adjuncts Swáti and Śátikarńa appear to be conjoined or not with the other appellations, according to the convenience of, the metre, and seem to be the family designations or titles. The dynasty is of considerable chronological interest, as it admits of some plausible verifications. That a powerful race of Andhra princes ruled in India in the beginning of the Christian era, we learn from Pliny, who describes them as possessed of thirty fortified cities, with an army of 100,000 men and 1000 elephants. The Andræ of this writer are probably the people of the upper part of the peninsula, Andhra being the proper designation of Telingana. The Peutingerian tables, however, place the Andre-Indi on the banks of the Ganges, and the southern princes may have extended or shifted the site of their power. Towards the close of the dynasty we find names that appear to agree with those of princes of middle India, of whom mention is made by the Chinese; as, Yue-gnai (Yajnaśrí), king of Kiapili, A. D. 408; Des Guignes, I. 45; and Ho-lo-mien (Pulomán), king of Magadhá in 621; ibid. I. 56. The Pauráńik lists place these two princes more nearly together, but we cannot rely implicitly upon their accuracy. Calculating from Chandragupta downwards, the Indian date of Yajna and the Chinese Yue-gnai corresponds; for we have,

10	Mauryas	137	yrs.
10	Śungas	112
4	Kańwas	45
27	Andhras	437
		731
	Deduct for Chandragupta's date	312	B. C.
		419	A. C.

[paragraph continues] A date remarkably near that derivable from the Chinese annals. If the Indian Pulomán be the same with the Chinese Ho-lo-mien, there must be some considerable omission in the Pauráńik dynasty. There is a farther identification in the case of Ho-lo-mien, which makes it certain that a prince of Magadhá is intended, as the place of his residence is called by the Chinese Kia-so-mo-pulo-ching and Potoli-tse-Ching; or in Sanscrit, Kusuma-pura and Pát́ali-putra. The equivalent of the latter name consists, not only in the identity of the sounds Pát́ali and Po-to-li, but in the translation of 'putra' by 'tse;' each word meaning in their respective languages 'son.' No doubt can be entertained therefore that the city intended is the metropolis of Magadhá, Pát́aliputra or Palibothra. Wilford identifies Pulomat or Pulomán with the Po-lo-muen of the Chinese; but Des Guignes interprets Po-lo-muen kuë, 'royaume des Brahmanes.' Buchanan (Hamilton), following the Bhágavata as to the name of the last king, Sulomadhi, would place him about A. D. 846; but his premises are far from accurate, p. 475 and his deduction in this instance at least is of no weight. Geneal. of the Hindus, Introd. p. 16. He supposes the Andhra kings of Magadhá to have retained their power on the Ganges until the Mohammedan invasion, or the twelfth century, when they retired to the south, and reigned at Warankal in Telingana. Inscriptions and coins, however, confirm the statement of the Puráńas, that a different dynasty succeeded to the Andhras some centuries before the Mohammedan conquests; and the Chinese also record, that upon the death of the king of Magadhá, Ho-lo-mien (Puloman?), some time before A. D. 648, great troubles in India took place. Des Guignes. Some very curious and authentic testimony to the actual existence of these Andhra kings has been lately afforded by the discovery of an ancient inscription in Guzerat, in which Rudra Dámá, the Kshatrapa or Satrap of Surasht́ra, is recorded to have repeatedly overcome Śátakarńi, king of the southern country (Dakshińapatha). The inscription is without date, but it is in an old character, and makes mention of the two Maurya princes, Chandragupta and Aśoka, as if not very long prior to its composition. Mr. J. Prinsep, to whom we are indebted for the decyphering and translating of this important document, has been also successful in decyphering the legends on a series of coins belonging to the princes of Surásht́ra, amongst whom the name of Rudra Dámá occurs; and he is inclined, although with hesitation, to place these princes about a century after Anoka, or Rudra Dámá about 153 B. C. J. As. Soc. Bengal, May 1837, and April 1838. According to the computation hazarded above from our text, the race of Andhra kings should not commence till about 20 years B. C., which would agree with Pliny's notice of them; but it is possible that they existed earlier in the south of India, although they established their authority in Magadhá only in the first centuries of the Christian era.

These parallel dynasties are thus particularized in our other authorities:
Ábhíras, 7, M.; 10, V; kings of Avabhriti, 7, Bhág.
Garddabhins, 10, M. V. Bhág.
Śakas, 18, M. V.; Kankas, 16, Bhág.
Yavanas, 8, M. V. Bhág.
Tusháras, 14, M. V.; Tushkaras, 14, Bhág.
Marúńd́as, 13, V.; Purúńd́as, 13, M.; Surúńd́as, 10, Bhág.
Maunas, 18, V.; Húńas, 19, M.; Maulas, 11, Bhág.
Total--85 kings, Váyu; 89, Matsya; 76, and 1399 years, Bhág.
[paragraph continues] The other two authorities give the years of each dynasty severally. The numbers are apparently intended to be the same, but those of the Matsya are palpable blunders, although almost all the MSS. agree in the reading. The chronology of the Váyu is, Ábhíras, 67 years; Garddabhins, 72; Śakas, 380; Yavanas, 82; Tusháras, 500 (all the copies of the Matsya have 7000); Marúńd́as, 200; and Mlechchhas, intending perhaps Maunas, 300 yrs. Total 1601 years, or less than 19 years to a reign. They are not however continuous, but nearly cotemporary dynasties; and if they comprise, as they probably do, the Greek and Scythian princes of the west of India, the periods may not be very wide p. 476 of the truth. The Matsya begins the list with one more dynasty, another Andhra (see n. 39), of whom there were seven: 'When the dominion of the Andhras has ceased, there shall be seven other Andhras, kings of the race of their servants; and then nine Ábhíras.' The passage of the Váyu, although somewhat similar in terms, has a different purport: 'Of these, the Andhras having passed away, there shall be seven cotemporary races; as, ten Ábhíras,' &c. The passage is differently read in different copies, but this is the only intelligible reading. At the same time it subsequently specifies a period for the duration of the Andhra dynasty different from that before given, or three hundred years, as if a different race was referred to: 'The Andhras shall possess the earth two hundred years and one hundred.' The Matsya has twice five hundred: 'The Śríparvatíya Andhras twice five hundred years.' One MS. has more consistently fifty-two years. But there is evidently something faulty in all the MSS. The expression of the Matsya, 'Śríparvatíya Andhras,' is remarkable; Śríparvat being in Telingana. There is probably some confusion of the two races, the Magadhá and Tailinga kings, in these passages of the Puráńas. The Bhágavata has a dynasty of seven Andhra kings, but of a different period (see n. 39). Col. Wilford has attempted a verification of these dynasties; in some instances perhaps with success, though certainly not in all. The Ábhíras he calls the shepherd kings of the north of India: they were more probably Greeks or Scythians or Parthians, along the lower Indus: traces of the name occur, as formerly observed, in the Abiria of Ptolemy, and the Áhírs as a distinct race still exist in Guzerat. Araish Mehfil. The Śakas are the Sacæ, and the duration of their power is not unlikely to be near the truth. The eight Yavana kings may be, as he supposes, Greek princes of Bactria, or rather of western India. The Tusháras he makes the Parthians. If the Bhágavata has the preferable reading, Tushkáras, they were the Tochari, a Scythian race. The Murúńd́as, or, as he has it, Maurúńd́as, he considers to be a tribe of Huns, the Morundæ of Ptolemy. According to the Matsya they were of Mlechchha origin, Mlechchha-sambhava. The Váyu calls them Arya-mlechchhas; quere, Barbarians of Ariana. Wilford regards the Maunas as also a tribe of Huns; and the word is in all the MSS. of the Matsya, Húńas; traces of whom may be still found in the west and south of India. Inscription at Merritch. Journ. R. As. vol. III. p. 103. The Garddabhins Wilford conjectures to be descendants of Bahram Gor, king of Persia; but this is very questionable. That they were a tribe in the west of India may be conjectured, as some strange tales prevail there of a Gandharba, changed to an ass, marrying the daughter of the king of Dhár. As. Res. VI. 35, and IX. 147; also 'Cutch' by Mrs. Postans, p. 18: fables suggested no doubt by the name Garddabha, signifying an ass. There is also p. 477 evidently some affinity between these Garddabhins and the old Gadhia Pysa, or ass-money, as vulgarly termed, found in various parts of western India, and which is unquestionably of ancient date. Journ. As. Soc. Bengal, Dec. 1835, p. 688. It may be the coinage of the Garddabha princes; Garddabla, being the original of Gadha, meaning also an ass. I have elsewhere conjectured the possibility of their being current about a century and a half before our era. Journ. R. As. Soc. vol. III. 385. Col. Tod, quoting a parallel passage in Hindi, reads, instead of Garddhabhin, Gor-ind, which he explains the Indras or lords of Gor; but the reading is undoubtedly erroneous.
The copies agree in reading Pauras, but the commentator remarks that it is sometimes Maunas, but they have already been specified; unless the term be repeated in order to separate the duration of this dynasty from that of the rest. Such seems to be the purport of the similar passage of the Bhágavata. These kings (Andhras, &c.) will possess the earth 1099 years, and the eleven Maulas 300.' No such name as Pauras occurs in the other authorities. The analogy of duration identifies them with the Mlechchhas of the Váyu: 'Eleven Mlechchhas will possess the earth for three centuries:' and the Váyu may refer to the Maunas, as no other period is assigned for them. The periods of the Bhágavata, 1099 and 300, come much to the same as that of our text, 1390; the one including the three centuries of the Maunas, the other stating it separately. The Váyu apparently adds it to the rest, thus making the total 1601, instead of 1390. It is evident that the same scheme is intended by the several authorities, although some inaccuracy affects either the original statement or the existing manuscripts.
Kilakila, Kolakila, Kolikila, Kilinakila, as it is variously read. Sir Wm. Jones's Pandit stated that he understood it to be a city in the Mahratta country (As. Res. XI. 142); and there has been found a confirmation of his belief in an inscription, where Kilagila, as it is there termed, is called the capital of Márasinha Deva, king of the Konkan. Journ. R. As. Soc. vol. IV. p. 282. This inscription dates A. D. 1058. The Puráńas refer probably to a long antecedent date, when the Greek princes, or their Indo-Scythic successors, following the course of the Indus, spread to the upper part of the western coast of the peninsula. The text calls them Yavanas; and the Váyu and Matsya say they were Yavanas in institutions, manners, and policy. The Bhágavata names five of their princes, Bhutánanda, p. 478 Bangiri, Śiśunandi, Yaśnandi, and Pravíra, who will reign 106 years, and they are therefore imperfect representatives of the series in our text. The Matsya has no farther specific enumeration of any dynasty. The Váyu makes Pravíra the son of Vindhyaśakti; the latter reigning 96 years, and the former 60: the latter is king of Kánchana puri, 'the golden city,' and is followed by four sons, whose names are not mentioned. Between Vindhyaśakti and Pravíra, however, a dynasty of kings is introduced, some of the names of which resemble those of the Kilakila princes of the text. They are, Bhogin the son of Seshanága, Sadáchandra, Nakhavat, Dhanadhamita, Vinśaja, Bhutinanda--at a period before the end of the Śungas? (the copies have ###)--Madhunandi, his younger brother Nandiyaśas; and in his race there will be three other Rájás, Dauhitra, Śiśuka, and Ripukáyán. These are called princes of Vidiśa or Videśa; the latter meaning perhaps 'foreign,' and constitute the Nága dynasty. Our text calls Vindhyaśakti a Murddhábhishikta, a warrior of a mixed race, sprung from a Brahman father and Kshatriya mother.
The text of this passage runs thus: ###. 'Their sons,' the commentator explains by 'thirteen sons of Vindhyaśakti and the rest.' The Bhágavata has a different statement, identifying the sons of the Vindhya race with the Báhlikas, and making them thirteen: 'The Báhlikas will be their thirteen sons.' As the commentator; 'There will be severally thirteen sons, called Báhlikas, of Bhútananda and the rest.' The following verse 'Pushpamitra, a king, and then Durmitra:' who or what they were does not appear. The commentator says, Pushpamitra was another king, and Durmitra was his son. Here is evidently careless and inaccurate compilation. The Váyu, though not quite satisfactory, accords better with our text. 'Pravíra,' it says, will have four sons: when the Vindhya race is extinct, there will be three Báhlíka kings, Supratíka, Nabhíra, who will reign thirty years, and Śakyamánábhava (quere this name), king of the Mahishas. The Pushpamitras will then be, and the Pat́umitras also, who will be seven kings of Mekalá. Such is the generation.' The plural verb with only two Báhlíka names indicates some omission, unless we correct it to it 'they two will reign;' but the following name and title, Śakyamánábhava, king of the Mahishas, seems to have little connexion with the Báhlikas. If, in a subsequent part of the citation, the reading 'trayodaśa' be correct, it must then be thirteen Pat́umitras; but it will be difficult to know what to do with Sapta, 'seven' If for Santati we might read p. 479 Saptati, 'seventy,' the sense might be, 'these thirteen kings ruled for seventy-seven years.' However this may be, it seems most correct to separate the thirteen sons or families of the Vindhya princes from the three Báhlikas, and them from the Pushpamitras and Pat́umitras, who governed Mekalá, a country on the Narbada (see p. 186. n. 18). What the Báhlikas, or princes of Balkh, had to do in this part of India is doubtful. The Durmitra of the Bhágavata has been conjectured by Col. Tod (Trans. R. As. Soc. I. 325) to be intended for the Bactrian prince Demetrius: but it is not clear that even the Bhágavata considers this prince as one of the Báhlikas, and the name occurs nowhere else.
For the situation of Kośalá, see p. 190. n. 79. The three copies of the Váyu read Komalá, and call the kings, the Meghas, more strong than sapient. The Bhágavata agrees with our text. The Váyu says of the Naishadhas, or kings of Nishadha, that they were all of the race of Nala. The Bhágavata adds two other races, seven Andhras (see note 63) and kings of Vaidúra, with the remark that these were all cotemporaries, being, as the commentator observes, petty or provincial rulers.
The Váyu has Viśwaspháńi and Viśwasphińi; the Bhágavata, Viśwasphúrtti, or in some MSS. Viśwaphúiji. The castes he establishes or places in authority, to the exclusion of the Kshatriyas, are called in all the copies of our text Kaivarttas, Pat́us, Pulindas, and Brahmans. The Váyu (three MSS.) has Kaivarttas, Panchakas, Pulindas, and Brahmans. The Bhágavata has, Pulindas, Yadus, and Mádrakas. The Váyu describes Viśwaspháńi as a great warrior, and apparently as a eunuch: He worshipped the gods and manes, and dying on the banks of the Ganges went to the heaven of Indra.
Such appears to be the purport of our text. The nine Nágas might be thought to mean the same as the descendants of Śesha Nága, but the Váyu has another series here, analogous to that of the text: 'The nine Náka kings will possess the city Champávatí, and the seven Nágas (?) the pleasant city Mathura. Princes of the Gupta race will possess all these countries, the banks of the Ganges to Prayága and Sáketa and Magadhá.' p. 480 This account is the most explicit, and probably most accurate, of all. The Nákas were Rájás of Bhágalpur; the Nágas, of Mathura; and the intermediate countries along the Ganges were governed by the Guptas, or Rájás of the Vaiśya caste. The Bhágavata seems to have taken great liberties with the account, as it makes Viśwasphúrtti king over Anugangá, the course of the Ganges from Haridwar, according to the commentator, to Prayága, residing at Padmávatí: omitting the Nágas altogether, and converting 'gupta' into an epithet of 'medini,' the preserved or protected earth. Wilford considers the Nágas, Nákas, and Guptas to be all the same: he says, 'Then came a dynasty of nine kings, called the nine Nágas or Nágas; these were an obscure tribe, called for that reason Guptavanśas, who ruled in Padmávati.' That city he calls Patna; but in the Málati and Mádhava, Padmávatí lies amongst the Vindhya hills. Kántipuri he makes Cotwal, near Gwalior. The reading of the Váyu, Champávati, however, obviates the necessity of all vague conjecture. According to Wilford there is a powerful tribe still called Nákas between the Jamuna and the Betwa. Of the existence and power of the Guptas, however, we have recently had ample proofs from inscriptions and coins, as in the Chandragupta and Samudragupta of the Allatabad column; Journ. As. Soc. Bengal, March and June, 1834; and Kumáragupta, Chandragupta, Samudragupta, Śaśigupta, &c. on the Archer coins, found at Kanoj and elsewhere; As. Res. XVII. pl. 1. fig. 5, 7, 13, 19; and Journ. As. Soc. Bengal, Nov. 1835, pl. 38 and 39; and in other numbers of the same Journal: in all which, the character in which the legends are written is of a period prior to the use of the modern Devanagari, and was current in all probability about the fifth century of our era, as conjectured by Mr. Prinsep: see his table of the modifications of the Sanscrit alphabet from 543 B. C. to 1200 A. D. Journ. As. Soc. Bengal, March 1838.
The Váyu also mentions the descendants of Devarakshita or Daivarakshitas as kings of the Kośalas, Támralipta, and the sea coast; so far conforming with our text as to include the western parts of Bengal, Tamlook, Medinipur, and Orissa. One copy reads Andhra, perhaps for Od́ra, Orissa; and one has Champá for the capital, which is probably an error, although the two other MSS., being still more faulty, do not offer the means of correction.
The Váyu has the same. The countries are parts of Orissa and Berar.
The Váyu has sons of Mańidhańya for the ruling dynasty, but names the countries those of the Naishadhas, Yudakas, Śaśikas, and Kálatoyas. The first name applies to a tract of country near p. 481 the Vindhya mountains, but the last to a country in the north. The west or southwest, however, is probably intended in this place.
The Stri Rájya is usually placed in Bhote. It may perhaps here designate Malabar, where polyandry equally prevails. Múshika, or the country of thieves, was the pirate coast of the Konkan. The Váyu reads Bhokshyaka or Bhokhyaka for Múshika. The Bhágavata omits all these specifications subsequent to the notice of Viwasphúrtti.
From this we might infer that the Vishńu P. was compiled when the Mohammedans were making their first encroachments on the west. They seem to have invaded and to have settled in Sindh early in the eighth century, although Indian princes continued on the Indus for a subsequent period. Scriptor. Arab. de rebus Indicis. Gildemeister, p. 6. They were engaged in hostilities in 698 or 700 with the prince of Kabul, in whose name, however disguised by its Mohammedan representations of Ratil, Ratbal, or Ratibal, it is not difficult to recognise the genuine Hindu appellation of Ratanpál, or Ratnapál. Their progress in this direction has not been traced; but at the period of their invasion of Sindh they advanced to Multan, and probably established themselves there and at Lahore within a century. Kashmir they did not occupy till a much later date, and the Rája Tarangini takes no notice of any attacks upon it; but the Chinese have recorded an application from the king of Kashmir, Chin-tho-lo-pi-li, evidently the Chandrápid́a of the Sanscrit, for aid against the Arabs, about A. D. 713. Gildemeister, p. 13. Although, therefore, not actually settled at the Panjab so early as the beginning, they had commenced their incursions, and had no doubt made good their footing by the end of the eighth or commencement of the ninth century. This age of the Puráńa is compatible with reference to the cotemporary race of Gupta kings, from the fourth or fifth to the seventh or eighth century; or, if we are disposed to go farther back, we may apply the passage to the Greek and Indo-Scythian princes. It seems more likely to be the former period; but in all such passages in this or other Puráńas there is the risk that verses inspired by the presence of Mohammedan rulers may have been interpolated into the original text. Had the Mohammedans of Hindustan, however, been intended by the latter, the indications would have been more distinct, and the localities assigned to them more central. Even the Bhágavata, the date of which we have good reason for conjecturing to be the middle of the twelfth century, and which influenced the form assumed about that time by the worship of Vishńu, cannot be thought to refer to the Mohammedan conquerors of p. 482 upper India. It is there stated, that rulers fallen from their castes, or Śúdras, will be the princes of Saurásht́ra, Avanti, Abhíra, Śúra, Arbuda, and Málava; and barbarians, Śúdras, and other outcastes, not enlightened by the Vedas, will possess Káshmír, Kauntí, and the banks of the Chandrabhágá and Indus.' Now it was not until the fourteenth and fifteenth centuries that the Mohammedans established themselves in Guzerat and Malwa, and the Bhágavata was unquestionably well known in various parts of India long before that time. (Account of Hindu Sects, As. Res. vol. XVI.) It cannot therefore allude to Mohammedans. By specifying the princes as seceders from the Vedas, there is no doubt that the barbarians and outcastes intended are so only in a religious sense; and we know from indisputable authorities that the western countries, Guzerat, Abu, Málava, were the chief seats, first of the Buddhists, and then of the Jainas, from a period commencing perhaps before the Christian era, and scarcely terminating with the Mohammedan conquest. Inscriptions from Abu, As. Res. vol. XVI.
The commentator, having no doubt the existing state of things in view, interprets the passage somewhat differently: the original is, ###. The comment explains 'strong', and adds, the Mlechchhas will be in the centre, and the Áryyas at the end:' meaning, if any thing, that the unbelievers are in the heart of the country, and the Hindus on the borders: a description, however, never correct, except as applicable to the governments; and in that case inconsistent with the text, which had previously represented the bordering countries in the hands of outcastes and heretics. All that the text intends, is to represent infidels and foreigners high in power, and the Brahmans depressed. It is not unlikely that the reading is erroneous, notwithstanding the copies concur, and that the passage should be here the same as that of the Váyu; 'Intermixed with them, the nations, adopting every where barbaric p. 483 institutions, exist in a state of disorder, and the subjects shall be destroyed.' The expression Mlechchhácháráścha being used instead of Mlechchhaścháryáścha. A passage similar to that of the text, noticing the intermixture of Hindus and barbarians, occurs in a different place (see p. 175. n. 4), and designates tare condition of India in all ages: at no period has the whole of the population followed Brahmanical Hinduism.
That is, there will be no Tírthas, places held sacred, and objects of pilgrimage; no particular spot of earth will have any especial sanctity.
Gifts will be made from the impulse of ordinary feeling, not in connexion with religious rites, and as an act of devotion; and ablution will be performed for pleasure or comfort, not religiously with prescribed ceremonies and prayers.
The expression Sadveśadhárin is explained to mean either one who wears fine clothes, or who assumes the exterior garb of sanctity. Either interpretation is equally allowable.
The Bhágavata agrees with the text in these particulars. The chief star of Tishya is δ in the constellation Cancer.
All the copies concur in this reading. Three copies of the Váyu assign to the same interval 1050 years: and of the Matsya five copies have the same, or 1050 years; whilst one copy has 1500 years. The Bhágavata has 1115 years; which the commentator explains, 'a thousand years and a hundred with fifteen over.' He notices nevertheless, although he does not attempt to account for the discrepancy, that the total period from Paríkshit to Nanda was actually, according to the duration of the different intermediate dynasties, as enumerated by all the authorities, fifteen centuries; viz.

Magadhá kings

1000

yrs.

Pradyota, &c.

138

Śiśunága, &c.

362

1500

Magadhá kings
1000
yrs.
Pradyota, &c.
138
Śiśunága, &c.
362
1500
[paragraph continues] The shorter period is best proportioned to the number of kings; for reckoning from Sahadeva, who was cotemporary with Paríkshit, and taking the number of the Várhadrathas from the Matsya, we have thirty-two of them, five of the Pradyota race, and ten Śaiśunágas, or in all forty-seven; which, as the divisor of 1050, gives rather more than twenty-two years to a reign. The Váyu and the Matsya further specify the interval from Nanda to Pulomat, the last of the Ándhra kings, as being 836 years; a total that does notp. 485 agree exactly with the items previously specified:
9

Nandas

100

yrs.

10

Mauryas

137

10

Śungas

112

4

Kańwas

45

29

Andhras

460

62

854

[paragraph continues] In either case the average duration of reign is not improbable, as the highest number gives less than fourteen years to each prince. It is important to remember that the reign of Paríkshit is, according to Hindu chronology, coeval with the commencement of the Kali age; and even therefore taking the longest Pauráńik interval we have but sixteen centuries between Chandragupta--or considering him as the same with Sandrocoptos, nineteen centuries B. C.--for the beginning of the Kali age. According to the chronology of our text, however, it would be but B. C. 1415; to that of the Váyu and Matsya, B. C. 1450; and to that of the Bhágavata, 1515. According to Col. Wilford's computations (As. Res. vol. IX. Chron. Table, p. 116) the conclusion of the great war took place B. C. 1370: Buchanan conjectures it to have occurred in the thirteenth century B. C. Vyása was the putative father of Páńd́u and Dhritarásht́ra, and consequently was cotemporary with the heroes of the great war. Mr. Colebrooke infers from astronomical data that the arrangement of the Vedas attributed to Vyása took place in the fourteenth century B.C. Mr. Bentley brings the date of Yudhisht́hira, the chief of the Páńd́avas, to 575 B. C. (Historical View of Hindu Astronomy, p. 67); but the weight of authority is in favour of the thirteenth or fourteenth century B. C. for the war of the Mahábhárata, and the reputed commencement of the Kali age.
A similar explanation is given in the Bhágavata, Váyu, and Matsya Puráńas; and like accounts from astronomical writers are cited by Mr. Colebrooke, As. Res. vol. IX. p. 358. The commentator on the Bhágavata thus explains the notion: "The two stars (Pulaha and Kratu) must rise or be visible before the rest, and whichever asterism is in a line south from the middle of those stars, is that with which the seven stars are united; and so they continue for one hundred years." Col. Wilford has also given a like explanation of the revolution of the Rishis; As. Res. vol. IX. p. 83. According to Bentley the notion originated in a contrivance of the astronomers to shew the quantity of the precession of the equinoxes. "This was by assuming an imaginary line or great circle passing through the poles of the ecliptic and the beginning of the fixed Maghá, which circle was supposed to cut some of the stars in the Great Bear. The seven stars in the Great Bear the circle so assumed was called the line of the Rishis, and being fixed to the beginning of the lunar asterism Maghá, the precession would be solved by stating the degree &c. of any moveable lunar mansion cut by that fixed line or circle as an p. 486 index. Historical View of Hindu Astronomy, p. 65.
The Bhágavata has the same; and this agrees with the period assigned for the interval between Paríkshit and Nanda of 1050 years; as, including Maghá, we have ten asterisms to Purváshád́há, or 1000 years. The Váyu and Matsya are so very inaccurate in all the copies consulted, that it is not safe to affirm what they mean to describe. Apparently they state that at the end of the Andhra dynasty the Rishis will be in Krittiká, which furnishes other ten asterisms; the whole being nearly in accordance with the chronology of the text, as the total interval from Paríkshit to the last of the Andhras is 1050 + 836 =1886, and the entire century of each asterism at the beginning and end of the series need not be taken into account. The copies of the Matsya read, 'The seven Rishis are on a line with the brilliant Agni;' that is, with Krittiká, of which Agni is the presiding deity. The Váyu intends in all probability the same phrase, but the three copies have, ### a very unintelligible clause. Again, it seems as if they intended to designate the end of the Andhra race as the period of a complete revolution, or 2700 years; for the Váyu has, 'The races at the end of the Andhas will be after 2700 years:' the Matsya has, ### and at the close of the passage, after specifying as usual that 'the seven Rishis were in Maghá in the time of Paríkshit,' the Váyu adds, ### a passage which, though repeated in the MSS., is obviously most inaccurate; although it might perhaps be understood to intimate that the Rishis will be in the twenty-fourth asterism after the Andhra race; but that would give only 1400 years from Paríkshit to Pulomat; whilst if the twenty-fourth from Maghá was intended, it would give 2400 years: both periods being incompatible with previous specifications. The Matsya has a different reading of the second line, but one not much more satisfactory; 'A hundred years of Brahmá will be in the twenty-fourth (asterism?).' In neither of these authorities, however, is it proposed by the last-cited passages to illustrate the chronology of princes or dynasties: the specification p. 487 of the period, whatever it may be, is that of the era at which the evil influence of the Kali age is to become most active and irresistible.
The Bhágavata has the same. Devápi, as the commentator observes, being the restorer of the lunar, and Maru of the solar race.
To be the cause of Sankalpa, 'conviction,' 'belief;' and Vikalpa, 'doubt,' 'disbelief.' The Bhágavata indulges in a similar strain, and often in the same words. The whole recalls the words of the Roman satirist;
. . . I, demens, et sævas curre per Alpes,
Ut pueris placeas, et declamatio fias.

Vasudeva will reign	9 years
Bhúmimitra	14
Náráyańa	12
Suśarman	10
Total	45

Magadhá kings	1000	yrs.
Pradyota, &c.	138
Śiśunága, &c.	362
	1500

9	Nandas	100	yrs.
10	Mauryas	137
10	Śungas	112
4	Kańwas	45
29	Andhras	460
62		854

Váyu.	Bráhma.	Bhágavata.	Kúrma.
Níla	Nala	Nala	Níla
Ajita	Anjika	Aripu	Jina
Raghu	Payoda	Aripu	Raghu