ॐ श्रीपरमात्मने नमः
श्रीमद्भागवतमहापुराणम्
श्रीमद्भागवतं - नवमस्कन्धः
॥ ॐ नमो भगवते वासुदेवाय ॥
॥ नवमस्कन्धः ॥
॥ प्रथमोऽध्यायः - १ ॥
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Śrīmad Bhāgavata-Mahāpurāṇa
Book Nine
Discourse I
The story of King Sudyumna, son of Vaivaswata Manu (Preamble)
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राजोवाच ।
मन्वन्तराणि सर्वाणि त्वयोक्तानि श्रुतानि मे ।
वीर्याण्यनन्तवीर्यस्य हरेस्तत्र कृतानि च ॥ १॥
योऽसौ सत्यव्रतो नाम राजर्षिर्द्रविडेश्वरः ।
ज्ञानं योऽतीतकल्पान्ते लेभे पुरुषसेवया ॥ २॥
स वै विवस्वतः पुत्रो मनुरासीदिति श्रुतम् ।
त्वत्तस्तस्य सुताश्चोक्ता इक्ष्वाकुप्रमुखा नृपाः ॥ ३॥
तेषां वंशं पृथग्ब्रह्मन् वंश्यानुचरितानि च ।
कीर्तयस्व महाभाग नित्यं शुश्रूषतां हि नः ॥ ४॥
ये भूता ये भविष्याश्च भवन्त्यद्यतनाश्च ये ।
तेषां नः पुण्यकीर्तीनां सर्वेषां वद विक्रमान् ॥ ५॥
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The king (Parikṣit) submitted : The accounts of all the (six) Manvantaras (divisions of a Kalpa or day of Brahmā, presided over by a Manu), as well as of the heroic deeds performed in them by Śrī Hari of unlimited prowess have been heard by me as told by you. (1)
I have (further) heard from you that the same royal sage, Satyavrata by name, the (then) ruler of the Dravida territory (in South India), who attained spiritual enlightenment through devotion to Śrī Hari (the supreme Person) at the end of the previous Kalpa was, born as (Śrāddhadeva) a son of Vivaswān (the sun-god) and became Manu (in the present Manvantara). The names of his sons, Ikṣwāku and other kings, told by you, have also been heard. (2-3)
To us, who are indeed ever eager to hear you, O holy Brāhmaṇa, (pray,) narrate their line as well as the doings of those belonging to that line, O highly blessed one! (4)
(Kindly) recount to us the deeds of valour of all those kings of sacred renown—those who have gone by, those who will follow and those who are ruling at present. (5) (1-5)
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सूत उवाच ।
एवं परीक्षिता राज्ञा सदसि ब्रह्मवादिनाम् ।
पृष्टः प्रोवाच भगवाञ्छुकः परमधर्मवित् ॥ ६॥
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Sūta resumed : Thus requested by King Parikṣit in that assembly of (great) exponents of the Vedas, the divine Śūka, who was well-versed in the cult of Devotion (the highest religion of mankind), proceeded to speak (as follows). (6) (6)
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श्रीशुक उवाच ।
श्रूयतां मानवो वंशः प्राचुर्येण परन्तप ।
न शक्यते विस्तरतो वक्तुं वर्षशतैरपि ॥ ७॥
परावरेषां भूतानामात्मा यः पुरुषः परः ।
स एवासीदिदं विश्वं कल्पान्तेऽन्यन्न किञ्चन ॥ ८॥
तस्य नाभेः समभवत्पद्मकोशो हिरण्मयः ।
तस्मिन् जज्ञे महाराज स्वयम्भूश्चतुराननः ॥ ९॥
मरीचिर्मनसस्तस्य जज्ञे तस्यापि कश्यपः ।
दाक्षायण्यां ततोऽदित्यां विवस्वानभवत्सुतः ॥ १०॥
ततो मनुः श्राद्धदेवः संज्ञायामास भारत ।
श्रद्धायां जनयामास दश पुत्रान् स आत्मवान् ॥ ११॥
इक्ष्वाकुनृगशर्यातिदिष्टधृष्टकरूषकान् ।
नरिष्यन्तं पृषध्रं च नभगं च कविं विभुः ॥ १२॥
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Śrī Śuka began again : Hear an account of the posterity of (Vaivaswata) Manu in its important aspects, O chastiser of foes! It cannot be narrated in extenso even in the course of hundreds of years. (7)
During the period of (final) dissolution Lord Nārāyaṇa (the supreme Person) alone, the inner Controller and Sustainer of (all) created beings (high and low), represented this universe; nothing else existed (at that time). (8)
From His navel sprang up the calyx of a golden lotus and in that calyx, O great king, appeared the four-faced Brahmā (the self-born). (9)
From the latter's mind came forth Marīci and from (the loins of) Marīci, again, appeared the sage Kaśyapa. And of Kaśyapa by Aditi, a daughter of Dakṣa, was born a son, Vivaswān (the sun-god). (10)
Of the latter by his wife, Saṃjñā, O scion of Bharata, was born Śrāddhadeva, the Manu (presiding over the current Manvantara); and through (his wife) Śraddhā, the high-minded King Śrāddhadeva begot ten sons—Ikṣwāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra, Nabhaga and Kavi. (11-12) (7-12)
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अप्रजस्य मनोः पूर्वं वसिष्ठो भगवान् किल ।
मित्रावरुणयोरिष्टिं प्रजार्थमकरोत्प्रभुः ॥ १३॥
तत्र श्रद्धा मनोः पत्नी होतारं समयाचत ।
दुहित्रर्थमुपागम्य प्रणिपत्य पयोव्रता ॥ १४॥
प्रेषितोऽध्वर्युणा होता ध्यायंस्तत्सुसमाहितः ।
हविषि व्यचरत्तेन वषट्कारं गृणन् द्विजः ॥ १५॥
होतुस्तद्व्यभिचारेण कन्येला नाम साभवत् ।
तां विलोक्य मनुः प्राह नातिहृष्टमना गुरुम् ॥ १६॥
भगवन् किमिदं जातं कर्म वो ब्रह्मवादिनाम् ।
विपर्ययमहो कष्टं मैवं स्याद्ब्रह्मविक्रिया ॥ १७॥
यूयं मन्त्रविदो युक्तास्तपसा दग्धकिल्बिषाः ।
कुतः सङ्कल्पवैषम्यमनृतं विबुधेष्विव ॥ १८॥
तन्निशम्य वचस्तस्य भगवान् प्रपितामहः ।
होतुर्व्यतिक्रमं ज्ञात्वा बभाषे रविनन्दनम् ॥ १९॥
एतत्सङ्कल्पवैषम्यं होतुस्ते व्यभिचारतः ।
तथापि साधयिष्ये ते सुप्रजास्त्वं स्वतेजसा ॥ २०॥
एवं व्यवसितो राजन् भगवान् स महायशाः ।
अस्तौषीदादिपुरुषमिलायाः पुंस्त्वकाम्यया ॥ २१॥
तस्मै कामवरं तुष्टो भगवान् हरिरीश्वरः ।
ददाविलाभवत्तेन सुद्युम्नः पुरुषर्षभः ॥ २२॥
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In the beginning (before Ikṣwāku and others were born) the glorious and powerful sage Vasiṣṭha (the preceptor of the solar race), it is said, conducted a sacrifice in propitiation of the gods Mitra and Varuṇa for the sake of a son to the Manu, who was (yet) issueless. (13)
During that sacrificial performance the Manu's wife, Śraddhā, who was subsisting on milk alone, approached the priest invoking the gods and reciting the Rgveda and, falling prostrate before him, humbly requested him to conduct the sacrifice in such a way as to ensure the birth of a daughter. (14)
On the oblation to be poured into the sacred fire having been taken in the hand (for being thrown), the Brāhmaṇa officiating as the Hotā, who was thinking (all the time of the request made by the queen) and repeating the mystic word 'Vaṣaṭ', propitiated the fire with a fully controlled mind by means of that oblation, as directed by the Adhwaryu. (15)
Due to the aforesaid deviation made by the Hotā the offspring turned out to be a daughter, who was named as Ilā. Not much pleased at heart so see her, the Manu submitted (as follows) to his preceptor (the sage Vasiṣṭha):—(16)
"O glorious sage, how has this ritual conducted by you, exponents of the Veda, yielded such a contrary result? Oh, what a pity! Such a reversal of the fruit of the Vedic Mantras should not have taken place. (17)
You are (all) well-versed in the (proper use of) the Mantras and (thoroughly) disciplined and have (all) your impurities burnt by austerities. How (then) could this frustration of your purpose be expected as untruth in gods (which is impossible)?" (18)
On hearing this question of Vaivaswata Manu the glorious sage Vasiṣṭha (the grandfather of my grandfather) came to know of the deviation made by the Hotā and replied (as follows) to Śrāddhadeva (son of the sun-god). (19)
"This frustration of you purpose has been brought about by the contrary intention of the Hotā. Yet by virtue of my own spiritual glory I shall confer on you the privilege of having a good (male) progeny." (20)
Thus resolved, O king, the glorious sage (Vasiṣṭha) of extraordinary fame, extolled Lord Viṣṇu (the most ancient Person) with the desire of transforming Ilā into a male child. (21)
Pleased with him, the almighty Lord Śrī Hari bestowed on the sage Vasiṣṭha the desired boon (of manhood for Ilā). (And) thereby Ilā (the daughter of Vaivaswata Manu) became Sudyumna, the foremost of men. (22)
- The Śruti recommends the performance of a sacrifice in honour of the gods Mitra and Varuṇa for those desiring to have a son in the following words :— 'मित्रावरुणयोरिष्टिं कुर्यात् पुत्रकाभः'।
(13-22)
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स एकदा महाराज विचरन् मृगयां वने ।
वृतः कतिपयामात्यैरश्वमारुह्य सैन्धवम् ॥ २३॥
प्रगृह्य रुचिरं चापं शरांश्च परमाद्भुतान् ।
दंशितोऽनुमृगं वीरो जगाम दिशमुत्तराम् ॥ २४॥
स कुमारो वनं मेरोरधस्तात्प्रविवेश ह ।
यत्रास्ते भगवान् शर्वो रममाणः सहोमया ॥ २५॥
तस्मिन् प्रविष्ट एवासौ सुद्युम्नः परवीरहा ।
अपश्यत्स्त्रियमात्मानमश्वं च वडवां नृप ॥ २६॥
तथा तदनुगाः सर्वे आत्मलिङ्गविपर्ययम् ।
दृष्ट्वा विमनसोऽभूवन् वीक्षमाणाः परस्परम् ॥ २७॥
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Taking up a charming bow and most wonderful arrows and protected by an armour, and surrounded (accompanied) by a few followers, the hero (Sudyumna) rode a hunting on one occasion, O great king, through a forest on (the back of) a horse of the Saindhava breed (peculiar to Sindha) and proceeded in pursuit of a game in a northerly direction. (23-24)
The aforesaid prince, it is said, entered a forest at the foot of Mount Meru, where Lord Rudra was carrying on (amorous) sports with (His divine Spouse) Goddess Umā (Pārvatī). (25)
The moment Sudyumna, the slayer of hostile warriors, made his way into that forest, he found himself (turned into) a woman and his horse (into) a mare, O protector of human beings. (26)
Similarly all his followers felt disconcerted to see the transformation of their sex, and stared at one another. (27) (23-27)
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राजोवाच ।
कथमेवङ्गुणो देशः केन वा भगवन् कृतः ।
प्रश्नमेनं समाचक्ष्व परं कौतूहलं हि नः ॥ २८॥
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The king (Parikṣit) submitted: How could there be a land possessed of such a (wonderful) potency (of changing the sex of an individual as soon as one entered it) and by whom was it rendered such O worshipful sage? (Kindly) answer fully this question (of ours); (for) great is our curiosity (about it). (28)
- The pedigree of the sage Śuka has been clearly delineated in the following well-known couplet in praise of Vedavyāsa:—
(28)
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व्यासं त्रिमिद्रान्तरं शक्तिः पौत्रमकल्मपम्। परशुराम्यर्थं वन्दे शुकतातं तपोतिधिम्॥
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"I bow to that storehouse of asceticism, the sinless Vedavyāsa, the great grandson of the sage Vasiṣṭha, grandson of Śakti (Vasiṣṭha's son), son of Parāśara (son of Śakti) and father of Śuka." (Preamble)
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श्रीशुक उवाच ।
एकदा गिरिशं द्रष्टुमृषयस्तत्र सुव्रताः ।
दिशो वितिमिराभासाः कुर्वन्तः समुपागमन् ॥ २९॥
तान् विलोक्याम्बिका देवी विवासा व्रीडिता भृशम् ।
भर्तुरङ्कात्समुत्थाय नीवीमाश्वथ पर्यधात् ॥ ३०॥
ऋषयोऽपि तयोर्वीक्ष्य प्रसङ्गं रममाणयोः ।
निवृत्ताः प्रययुस्तस्मान्नरनारायणाश्रमम् ॥ ३१॥
तदिदं भगवानाह प्रियायाः प्रियकाम्यया ।
स्थानं यः प्रविशेदेतत्स वै योषिद्भवेदिति ॥ ३२॥
तत ऊर्ध्वं वनं तद्वै पुरुषा वर्जयन्ति हि ।
सा चानुचरसंयुक्ता विचचार वनाद्वनम् ॥ ३३॥
अथ तामाश्रमाभ्याशे चरन्तीं प्रमदोत्तमाम् ।
स्त्रीभिः परिवृतां वीक्ष्य चकमे भगवान् बुधः ॥ ३४॥
सापि तं चकमे सुभ्रूः सोमराजसुतं पतिम् ।
स तस्यां जनयामास पुरूरवसमात्मजम् ॥ ३५॥
एवं स्त्रीत्वमनुप्राप्तः सुद्युम्नो मानवो नृपः ।
सस्मार स्वकुलाचार्यं वसिष्ठमिति शुश्रुम ॥ ३६॥
स तस्य तां दशां दृष्ट्वा कृपया भृशपीडितः ।
सुद्युम्नस्याशयन् पुंस्त्वमुपाधावत शङ्करम् ॥ ३७॥
तुष्टस्तस्मै स भगवान् ऋषये प्रियमावहन् ।
स्वां च वाचमृतां कुर्वन्निदमाह विशाम्पते ॥ ३८॥
मासं पुमान् स भविता मासं स्त्री तव गोत्रजः ।
इत्थं व्यवस्थया कामं सुद्युम्नोऽवतु मेदिनीम् ॥ ३९॥
आचार्यानुग्रहात्कामं लब्ध्वा पुंस्त्वं व्यवस्थया ।
पालयामास जगतीं नाभ्यनन्दन् स्म तं प्रजाः ॥ ४०॥
तस्योत्कलो गयो राजन् विमलश्च सुतास्त्रयः ।
दक्षिणापथराजानो बभूवुर्धर्मवत्सलाः ॥ ४१॥
ततः परिणते काले प्रतिष्ठानपतिः प्रभुः ।
पुरूरवस उत्सृज्य गां पुत्राय गतो वनम् ॥ ४२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
नवमस्कन्धे इलोपाख्याने प्रथमोऽध्यायः ॥ १॥
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Śrī Śuka continued : Once upon a time sages of sacred vows repaired to that land (of Ilāvṛta) in order to see Lord Śiva (who ordinarily lives on Mount Kailāsa), driving away darkness as well as (all other) light from the quarters (by their superior splendour). (29)
Much abashed to see them, Goddess Pārvatī (the Mother of the universe), who was uncovered (at that time) sprang immediately from the lap of Her Consort (Lord Śiva) and put on Her raiment at once. (30)
Observing the fond union of the (divine) Couple, engaged in (amorous) sports, the sages too withdrew from that forest and proceeded to the hermitage of (the divine sages) Nara and Nārāyaṇa (which is altogether free even from such outward display of sexuality, the very sight of which is tabooed in the eyes of celibates and ascetics). (31)
Thereupon, in His eagerness to please His beloved in Spouse (who was greatly disturbed in mind by having been seen in dishabille by other males), Lord Śiva uttered the following (words):—"Whatever male enters this reserve shall (forthwith) become a woman." (32)
From that time onward indeed males shun that forest. Sudyumna, for his part, who was (now) transformed into a (young) woman, roamed about from forest to forest in the company of her attendants (also likewise transformed). (33)
Perceiving that excellent young woman roaming in the precincts of his hermitage, surrounded (accompanied) by (other young) women, the glorious god Budha (son of the moon-god, presiding over the planet of the same name, now known as Mercury) conceived a passion for her. (34)
That pretty damsel (of charming brows) also (in her turn) coveted the said son of King Soma for her husband. (And) he begot a son, (known as) Purūravā through her. (35)
Having thus attained the form of a woman, King Sudyumna, son of Vaivaswata Manu, remembered the sage Vasiṣṭha, the preceptor of his race: so have we heard. (36)
(Thought of by her and instantly appearing in person before her by dint of Yoga,) the sage was sore oppressed with pity to see that (changed) condition of Sudyumna and desiring the latter's (restoration to) manhood, (mentally) approached (prayed to) Lord Śaṅkara. (37)
Pleased with the sage (Vasiṣṭha) and in order to secure his gratification and (at the same time) to justify (maintain the truth of). His utterance*, the Lord (Śaṅkara) spoke as follows, O protector of the people:—(38)
"Sudyumna, born in the family of your proteges (the solar race) shall be a male for one month and a female during another (by turns). Let him protect the earth with pleasure according to this arrangement." (39)
Having regained manhood, the object of his desire, (of course subject to this condition) by the grace of his preceptor, Sudyumna protected the earth (as its ruler). (Since, however, he remained in hiding out of shame every other month,) the people did not approve of him. (40)
Three sons—Utkala, Gaya and Vimala—were born to him, O Parikṣit! They became rulers of the southern region (the Deccan) and were (great) lovers of virtue. (41)
Then, in the ripeness of time King Sudyumna, the ruler of Pratiṣṭhāna (the modern Jhusi, a town situated near the confluence of the holy Gaṅgā and Yamunā, on the left bank of the Gaṅgā, opposite to Allahabad) retired to the forest, relinquishing (the sovereignty of) the earth in favour of his son Purūravā (begotten by Budha through his feminine form). (42)
Thus ends the first discourse, forming part of the story of Ilā, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (29-42)
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