श्रीशुक उवाच ।
एवं गतेऽथ सुद्युम्ने मनुर्वैवस्वतः सुते ।
पुत्रकामस्तपस्तेपे यमुनायां शतं समाः ॥ १॥
ततोऽयजन्मनुर्देवमपत्यार्थं हरिं प्रभुम् ।
इक्ष्वाकुपूर्वजान् पुत्रान् लेभे स्वसदृशान् दश ॥ २॥
पृषध्रस्तु मनोः पुत्रो गोपालो गुरुणा कृतः ।
पालयामास गा यत्तो रात्र्यां वीरासनव्रतः ॥ ३॥
एकदा प्राविशद्गोष्ठं शार्दूलो निशि वर्षति ।
शयाना गाव उत्थाय भीतास्ता बभ्रमुर्व्रजे ॥ ४॥
एकां जग्राह बलवान् सा चुक्रोश भयातुरा ।
तस्यास्तत्क्रन्दितं श्रुत्वा पृषध्रोऽभिससार ह ॥ ५॥
खड्गमादाय तरसा प्रलीनोडुगणे निशि ।
अजानन्नहनद्बभ्रोः शिरः शार्दूलशङ्कया ॥ ६॥
व्याघ्रोऽपि वृक्णश्रवणो निस्त्रिंशाग्राहतस्ततः ।
निश्चक्राम भृशं भीतो रक्तं पथि समुत्सृजन् ॥ ७॥
मन्यमानो हतं व्याघ्रं पृषध्रः परवीरहा ।
अद्राक्षीत्स्वहतां बभ्रुं व्युष्टायां निशि दुःखितः ॥ ८॥
तं शशाप कुलाचार्यः कृतागसमकामतः ।
न क्षत्रबन्धुः शूद्रस्त्वं कर्मणा भवितामुना ॥ ९॥
एवं शप्तस्तु गुरुणा प्रत्यगृह्णात्कृताञ्जलिः ।
अधारयद्व्रतं वीर ऊर्ध्वरेता मुनिप्रियम् ॥ १०॥
वासुदेवे भगवति सर्वात्मनि परेऽमले ।
एकान्तित्वं गतो भक्त्या सर्वभूतसुहृत्समः ॥ ११॥
विमुक्तसङ्गः शान्तात्मा संयताक्षोऽपरिग्रहः ।
यदृच्छयोपपन्नेन कल्पयन् वृत्तिमात्मनः ॥ १२॥
आत्मन्यात्मानमाधाय ज्ञानतृप्तः समाहितः ।
विचचार महीमेतां जडान्धबधिराकृतिः ॥ १३॥
एवंवृत्तो वनं गत्वा दृष्ट्वा दावाग्निमुत्थितम् ।
तेनोपयुक्तकरणो ब्रह्म प्राप परं मुनिः ॥ १४॥
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Śrī Śuka resumed : On his (only) son, Sudyumna, having thus left (for the forest), Vaivaswata Manu, desirous of (getting) a son, practised asceticism on the banks of the Yamunā for a hundred years. (1)
Then the (said) Manu worshipped the almighty Lord Śrī Hari for the sake of progeny and got (in consequence of that worship) ten sons, resembling himself, the eldest being Ikṣwāku. (2)
(Of these,) the Manu's son, Pṛṣadhra, however, who had been made a cowherd by his preceptor (the sage Vasiṣṭha), tended cows at night, full of vigilance and keeping awake as a rule in a standing posture, sword in hand. (3)
On one occasion at night, while it was raining, a tiger entered the cowpen and the cows, that were (all) resting, started up and, full of panic, ran about in the pen. (4)
The powerful beast seized one (of them) and, stricken with fear, the cow uttered a piercing cry. Hearing that scream of the cow, Pṛṣadhra, it is said, rushed forth with impetuosity, taking his sword, and unwittingly cut off the head of the red-brown cow, mistaking it for the tiger, in that dark night (when the stars had totally disappeared due to clouds). (5-6)
The tiger too, that had been struck with the end of the sword and had one of its ears severed, escaped from that place in extreme fear, dropping blood on the way. (7)
Pṛṣadhra, the slayer of hostile warriors, who believed the tiger to be dead, was filled with grief when he saw at the close of night the cow killed by himself. (8)
On him, even though he had unintentionally committed the sin (of slaying a cow and ought to have in the ordinary course been asked to undergo an expiatory rite), the sage Vasiṣṭha (the preceptor of his race) uttered the following curse:—"Due to this (sinful act) you shall no longer remain (even) a vile Kṣatriya, but shall become a Śūdra (outright)." (9)
Cursed by his preceptor in these words, the hero (Pṛṣadhra) silently accepted the imprecation with joined palms and, remaining a lifelong celibate, observed a vow of (strict) continence, which is (so) dear to ascetics. (10)
Friendly and alike to all created beings, he exclusively fixed his mind through devotion on the supreme Lord Vāsudeva, the universal Spirit, (who is) free from all blemish. (11)
Having entirely given up attachment (to all sorts of enjoyments) and fully controlled his senses, nay, having no possession worth the name (beyond the bare necessaries of life) and maintaining his body by means of food etc., got by chance, he fixed his mind on the Self, and roamed about on this earth, tranquil of mind, sated through wisdom and fully composed though presenting the appearance of a stupid, blind or deaf fellow. (12-13)
Conducting himself in this manner and withdrawing to a forest (one day), Pṛṣadhra (who had taken a vow of strict silence) saw a wild fire raging. (Entering it,) he allowed his body to be consumed by it and attained oneness with the transcendent Absolute. (14) (1-14)
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कविः कनीयान् विषयेषु निःस्पृहो
विसृज्य राज्यं सह बन्धुभिर्वनम् ।
निवेश्य चित्ते पुरुषं स्वरोचिषं
विवेश कैशोरवयाः परं गतः ॥ १५॥
करूषान्मानवादासन् कारूषाः क्षत्रजातयः ।
उत्तरापथगोप्तारो ब्रह्मण्या धर्मवत्सलाः ॥ १६॥
धृष्टाद्धार्ष्टमभूत्क्षत्रं ब्रह्मभूयं गतं क्षितौ ।
नृगस्य वंशः सुमतिर्भूतज्योतिस्ततो वसुः ॥ १७॥
वसोः प्रतीकस्तत्पुत्र ओघवानोघवत्पिता ।
कन्या चौघवती नाम सुदर्शन उवाह ताम् ॥ १८॥
चित्रसेनो नरिष्यन्ताद्दक्षस्तस्य सुतोऽभवत् ।
तस्य मीढ्वांस्ततः कूर्च इन्द्रसेनस्तु तत्सुतः ॥ १९॥
वीतिहोत्रस्त्विन्द्रसेनात्तस्य सत्यश्रवा अभूत् ।
उरुश्रवाः सुतस्तस्य देवदत्तस्ततोऽभवत् ॥ २०॥
ततोऽग्निवेश्यो भगवानग्निः स्वयमभूत्सुतः ।
कानीन इति विख्यातो जातूकर्ण्यो महान् ऋषिः ॥ २१॥
ततो ब्रह्मकुलं जातमाग्निवेश्यायनं नृप ।
नरिष्यन्तान्वयः प्रोक्तो दिष्टवंशमतः शृणु ॥ २२॥
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Kavi, the youngest (son of Vaivaswata Manu), who was free from (all) craving for the pleasures of sense, quitted his kingship as well as his kinsfolk while tender of age; and, installing in his mind on the self-effulgent supreme Person, he retired into the forest and entered the Supreme. (15)
From Karūṣa, (another) son of Vaivaswata Manu, the families of the Kṣatriyas known as the Kārūṣas took their descent. Devoted to the Brāhmaṇas and (themselves great) lovers of righteousness, they became rulers of the northern regions. (16)
From Dhṛṣṭa sprang up the Kṣatriya clan called the Dhārṣṭas, who attained Brahmanhood on (this very) earth (during their lifetime). Nṛga's son was Sumati and Sumati's son was Bhūtajyoti and from (the loins of) Bhūtajyoti Vasu was born. (17)
From (the loins of) Vasu sprang up Pratika and Pratika's son was Oghavān, who was the father of (a son of the same name,) Oghavān. A daughter (too), Oghavati by name, was born of Oghavān. (A certain) Sudarśana married her. (18)
Citrasena sprang up from (the loins of) Nariṣyanta and Dakṣa was the son of Citrasena. The son of Dakṣa was (one) Mīḍhvān, of whom Kūrca was born; and Indrasena was the son of Kūrca. (19)
(Again,) Vitihotra was born of Indrasena, whose son was Satyaśravā. Uruśravā was the son of Satyaśravā and Devadatta was born of Uruśravā. (20)
From (the loins of) Devadatta sprang up a son Agniveśya (by name), who was no other than the glorious Agni (the god of fire). It was he who came to be known (afterwards) as the great seer Kānina or Jātūkarṇya. (21)
From Agniveśya originated the race of the Brāhmaṇas called the Agniveśyāyanas (scious of Agniveśya), O protector of men! The posterity of Nariṣyanta has (thus) been told; now hear (an account) of the line of Diṣṭa.(22) (15-22)
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नाभागो दिष्टपुत्रोऽन्यः कर्मणा वैश्यतां गतः ।
भलन्दनः सुतस्तस्य वत्सप्रीतिर्भलन्दनात् ॥ २३॥
वत्सप्रीतेः सुतः प्रांशुस्तत्सुतं प्रमतिं विदुः ।
खनित्रः प्रमतेस्तस्माच्चाक्षुषोऽथ विविंशतिः ॥ २४॥
विविंशतिसुतो रम्भः खनिनेत्रोऽस्य धार्मिकः ।
करन्धमो महाराज तस्यासीदात्मजो नृप ॥ २५॥
तस्यावीक्षित्सुतो यस्य मरुत्तश्चक्रवर्त्यभूत् ।
संवर्तोऽयाजयद्यं वै महायोग्यङ्गिरःसुतः ॥ २६॥
मरुत्तस्य यथा यज्ञो न तथान्न्यस्य कश्चन ।
सर्वं हिरण्मयं त्वासीद्यत्किञ्चिच्चास्य शोभनम् ॥ २७॥
अमाद्यदिन्द्रः सोमेन दक्षिणाभिर्द्विजातयः ।
मरुतः परिवेष्टारो विश्वेदेवाः सभासदः ॥ २८॥
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Diṣṭa's son Nābhāga, who is other than the one going to be mentioned hereafter, was degraded to the position of a Vaiśya on the ground of his pursuits (such as agriculture etc.). His son was Bhalandana, of whom Vatsaprīti was born. (23)
Vatsaprīti's son was Prāṃśu; the learned remember his son as Pramati. Of Pramati Khanitra was born; from (the loins of) Khanitra sprang up Cākṣuṣa and from Cākṣuṣa, Vivimśati. (24)
Vivimśati's son was Rambha, whose son was the virtuous Khaninetra. (And) Karandhama, O great king, was the son of the last-named, O protector of human beings. (25)
His son was Avikṣit, whose son, Marutta, became an emperor—the same Marutta whom the great Yogi Saṃvarta, son of the sage Aṅgirā, helped to perform a sacrifice. (26)
No sacrificial performance of anyone else was so grand as that of Marutta. Every utensil etc., was actually of gold and whatever else there was in his sacrifice was commendable. (27)
(In that sacrifice) Indra (the ruler of the gods) felt inebriated by (draughts of) the Soma juice and the Brāhmaṇas were sated with gifts of money. The (forty-nine) Maruts (wind-gods) performed the duty of serving up food (to the invitees), while (the class of gods known as) the Viśwedevas (actually) took part in the deliberations of the assemblies. (28) (23-28)
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मरुत्तस्य दमः पुत्रस्तस्यासीद्राज्यवर्धनः ।
सुधृतिस्तत्सुतो जज्ञे सौधृतेयो नरः सुतः ॥ २९॥
तत्सुतः केवलस्तस्माद्बन्धुमान् वेगवांस्ततः ।
बन्धुस्तस्याभवद्यस्य तृणबिन्दुर्महीपतिः ॥ ३०॥
तं भेजेऽलम्बुषा देवी भजनीयगुणालयम् ।
वराप्सरा यतः पुत्राः कन्या चेडविडाभवत् ॥ ३१॥
तस्यामुत्पादयामास विश्रवा धनदं सुतम् ।
प्रादाय विद्यां परमामृषिर्योगेश्वरात्पितुः ॥ ३२॥
विशालः शून्यबन्धुश्च धूम्रकेतुश्च तत्सुताः ।
विशालो वंशकृद्राजा वैशालीं निर्ममे पुरीम् ॥ ३३॥
हेमचन्द्रः सुतस्तस्य धूम्राक्षस्तस्य चात्मजः ।
तत्पुत्रात्संयमादासीत्कृशाश्वः सहदेवजः ॥ ३४॥
कृशाश्वात्सोमदत्तोऽभूद्योऽश्वमेधैरिडस्पतिम् ।
इष्ट्वा पुरुषमापाग्र्यां गतिं योगेश्वराश्रितः ॥ ३५॥
सौमदत्तिस्तु सुमतिस्तत्सुतो जनमेजयः ।
एते वैशालभूपालास्तृणबिन्दोर्यशोधराः ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां नवमस्कन्धे द्वितीयोऽध्यायः ॥ २॥
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Dama was the son of Marutta and Rājyavardhana, of the former. Sudhṛti was born as the son of Rājyavardhana and the son of Sudhṛti was Nara, (also) called Saudhṛteya (son of Sudhṛti). (29)
His son was Kevala, of whom Bandhumān was born; and from (the loins of) the latter sprang up Vegavān. His son was Bandhu, of whom (the famous) King Tṛṇabindu was born. (30)
A heavenly damsel, Alambuṣā, the foremost of celestial nymphs, chose for her husband Tṛṇabindu, who was a repository of qualities worth acquiring. From their union were born a number of sons as well as a girl. Iḍaviḍā (by name). (31)
Through her the sage Viśravā begot a son in the person of the god Kubera (the lord and bestower of riches) after receiving the highest knowledge (of the Self or of Brahma) from his father, the sage Pulastya (a mind-born son of Brahmā and a master of Yoga). (32)
Viśāla, Śūnyabandhu and Dhūmrāketu were the sons of Tṛṇabindu, (Of these,) Viśāla, who became a king and continued the ancestral line, built the (famous) city of Vaiśālī. (33)
Hemacandra was the son of Viśāla and Dhūmrākṣa, the son of Hemacandra. (And) of Dhūmrākṣa's son, Saṃyama, was born Kṛśāśwa alongwith (his younger brother) Devaja. (34)
From (the loins of) Kṛśāśwa sprang up Somadatta, who, having propitiated the supreme Person the Lord (Bestower of the fruit) of sacrifices, through (a number of) horse-sacrifices and depending on the Lord (the Master of all Yogas), attained the highest goal (viz., the divine state). (35)
Sumati was the son of Somadatta and Sumati's son was Janamejaya. These were the kings born in the line of Viśāla, who preserved the glory of Tṛṇabindu. (36)
Thus ends the second discourse, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa Saṃhitā. (29-36)
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