॥ ॐ नमो भगवते वासुदेवाय ॥
॥ नवमोऽध्यायः - ९ ॥
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Discourse IX
The story of King Bhagiratha: the descent of the holy Gaṅgā (Preamble)
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श्रीशुक उवाच ।
अंशुमांश्च तपस्तेपे गङ्गानयनकाम्यया ।
कालं महान्तं नाशक्नोत्ततः कालेन संस्थितः ॥ १॥
दिलीपस्तत्सुतस्तद्वदशक्तः कालमेयिवान् ।
भगीरथस्तस्य पुत्रस्तेपे स सुमहत्तपः ॥ २॥
दर्शयामास तं देवी प्रसन्ना वरदास्मि ते ।
इत्युक्तः स्वमभिप्रायं शशंसावनतो नृपः ॥ ३॥
कोऽपि धारयिता वेगं पतन्त्या मे महीतले ।
अन्यथा भूतलं भित्त्वा नृप यास्ये रसातलम् ॥ ४॥
किं चाहं न भुवं यास्ये नरा मय्यामृजन्त्यघम् ।
मृजामि तदघं कुत्र राजंस्तत्र विचिन्त्यताम् ॥ ५॥
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Śrī Śuka resumed : (Even like Sagara, who renounced his kingdom,) Arhśumān too (abdicated the throne in favour of his son and) practised asceticism for a long time with a desire to bring down (from heaven) the holy Gaṅgā, but did not succeed. Then, in course of time he passed away. (1)
His son, Dilipa (too) was unsuccessful like him and met his death (in the course of his efforts). Dilipa's son was Bhagiratha and he (too) performed very great Tapas. (2)
The goddess (presiding over the holy river) got pleased (with his devotion) and revealed herself (in person) to him, saying, "I am prepared to confer a boon on you." Thus spoken to (by the goddess), the king (Bhagiratha), bent low (with humility) and submitted (to her) his object (in carrying on his austerities). (3)
Somebody must sustain my force (even) as I descend on earth. Piercing the (hard) crust of the earth, otherwise, O protector of men. I shall penetrate into Rasātala (the sixth subterranean sphere from above). (4)
Further, I am not inclined to go down to the terrestrial region; (for) people would wash away their sin into me. Where shall I wash off that sin (myself), O Bhagiratha? Let some thought be bestowed on this point. (5) (1-5)
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भगीरथ उवाच ।
साधवो न्यासिनः शान्ता ब्रह्मिष्ठा लोकपावनाः ।
हरन्त्यघं तेऽङ्गसङ्गात्तेष्वास्ते ह्यघभिद्धरिः ॥ ६॥
धारयिष्यति ते वेगं रुद्रस्त्वात्मा शरीरिणाम् ।
यस्मिन्नोतमिदं प्रोतं विश्वं शाटीव तन्तुषु ॥ ७॥
इत्युक्त्वा स नृपो देवं तपसातोषयच्छिवम् ।
कालेनाल्पीयसा राजंस्तस्येशः समतुष्यत ॥ ८॥
तथेति राज्ञाभिहितं सर्वलोकहितः शिवः ।
दधारावहितो गङ्गां पादपूतजलां हरेः ॥ ९॥
भगीरथः स राजर्षिर्निन्ये भुवनपावनीम् ।
यत्र स्वपितॄणां देहा भस्मीभूताः स्म शेरते ॥ १०॥
रथेन वायुवेगेन प्रयान्तमनुधावती ।
देशान् पुनन्ती निर्दग्धानासिञ्चत्सगरात्मजान् ॥ ११॥
यज्जलस्पर्शमात्रेण ब्रह्मदण्डहता अपि ।
सगरात्मजा दिवं जग्मुः केवलं देहभस्मभिः ॥ १२॥
भस्मीभूताङ्गसङ्गेन स्वर्याताः सगरात्मजाः ।
किं पुनः श्रद्धया देवीं ये सेवन्ते धृतव्रताः ॥ १३॥
न ह्येतत्परमाश्चर्यं स्वर्धुन्या यदिहोदितम् ।
अनन्तचरणाम्भोजप्रसूताया भवच्छिदः ॥ १४॥
सन्निवेश्य मनो यस्मिञ्छ्रद्धया मुनयोऽमलाः ।
त्रैगुण्यं दुस्त्यजं हित्वा सद्यो यातास्तदात्मताम् ॥ १५॥
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King Bhagiratha submitted : Pious souls who have given up attachment to actions as well as to their fruit, are pure of mind, (nay,) foremost among the knowers of Brahma and capable of purifying the (whole) world, shall wash off your sin through the (very) contact of their body (while bathing in your water); for in them (in their heart) dwells Śrī Hari, the Destroyer of sins. (6)
Again, Lord Rudra, the (very) Self of embodied souls—into whom this universe is woven, warp and woof, as a piece of cloth into its threads—will bear your force.(7)
Having spoken thus, the said king (Bhagiratha) proceeded to propitiate Lord Śiva by means of his austerities. (And) after a very short time, O Parikṣit, the Lord (Śiva) became highly pleased (with him). (8)
Having accepted the king's prayer, saying, "So be it!" Lord Śiva, the Friend of the whole world, cautiously bore (on His head) the Gaṅgā, whose water stands hallowed by (the touch of) Śrī Hari's foot. (9)
The said royal sage, Bhagiratha, led the Gaṅgā (which is capable of purifying the whole universe) to the spot where the bodies of his great granduncles lay reduced to ashes. (10)
(Closely) following Bhagiratha, who rode in advance in a chariot swift as the wind, and hallowing the lands on its way, the Gaṅgā bathed the burnt-up sons of Sagara. (11)
Though destroyed by their own offensive behaviour towards a (holy) Brāhmaṇa, the sons of Sagara ascended to heaven through the mere touch of its waters with their ashes alone! (12)
When the (aforesaid) sons of Sagara rose to heaven through the (mere) contact of its waters with their body converted into ashes, what need be said about them who make use of this heavenly stream with reverence (everyday), having taken a vow to this effect? (13)
That which has been said here with regard to this heavenly river—emanated (as it is) from the lotus-feet of the infinite Lord (Viṣṇu) and (therefore) capable of ending transmigration—is not something which should excite great wonder. (14)
(For) by fully concentrating their mind on those feet with reverence pure-hearted sages have speedily attained oneness with the Lord, shaking off their identification with the body (a product of the three Guṇas or modes of Prakṛti)—identification with which is (so) difficult to give up. (15) (6-15)
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श्रुतो भगीरथाज्जज्ञे तस्य नाभोऽपरोऽभवत् ।
सिन्धुद्वीपस्ततस्तस्मादयुतायुस्ततोऽभवत् ॥ १६॥
ऋतुपर्णो नलसखो योऽश्वविद्यामयान्नलात् ।
दत्त्वाक्षहृदयं चास्मै सर्वकामस्तु तत्सुतः ॥ १७॥
ततः सुदासस्तत्पुत्रो मदयन्तीपतिर्नृपः ।
आहुर्मित्रसहं यं वै कल्माषाङ्घ्रिमुत क्वचित् ।
वसिष्ठशापाद्रक्षोऽभूदनपत्यः स्वकर्मणा ॥ १८॥
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From (the loins of) Bhagiratha sprang up Śruta, whose son was Nābha. Of the latter was born Sindhudwīpa; of Sindhudwīpa, Ayutāyu; and from him sprang up Ṛtuparṇa a friend of Nala, who received the knowledge of training horses from Nala, imparting to him (in return) the secret of winning the game of dice. And Ṛtuparṇa's son was Sarvakāma. (16-17)
From (the loins of) Sarvakāma sprang up Sudāsa and his son, O king, was Saudāsa (the husband of Madayantī), whom people actually called Mītrasaha, while in some places they referred to him as Kalmāṣapāda. Due to the curse pronounced by the sage Vasiṣṭha (his preceptor) he turned out to be an ogre and had no issue (sprung from his own loins) in consequence of his own action. (18) (16-18)
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राजोवाच ।
किं निमित्तो गुरोः शापः सौदासस्य महात्मनः ।
एतद्वेदितुमिच्छामः कथ्यतां न रहो यदि ॥ १९॥
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The king (Parikṣit) submitted: What was the occasion for the curse pronounced by the preceptor (the sage Vasiṣṭha) on the high-souled Saudāsa? We desire to know this, which may (kindly) be pointed out (to us) unless it is a secret. (19) (19)
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श्रीशुक उवाच ।
सौदासो मृगयां किञ्चिच्चरन् रक्षो जघान ह ।
मुमोच भ्रातरं सोऽथ गतः प्रतिचिकीर्षया ॥ २०॥
स चिन्तयन्नघं राज्ञः सूदरूपधरो गृहे ।
गुरवे भोक्तुकामाय पक्त्वा निन्ये नरामिषम् ॥ २१॥
परिवेक्ष्यमाणं भगवान् विलोक्याभक्ष्यमञ्जसा ।
राजानमशपत्क्रुद्धो रक्षो ह्येवं भविष्यसि ॥ २२॥
रक्षःकृतं तद्विदित्वा चक्रे द्वादशवार्षिकम् ।
सोऽप्यपोऽञ्जलिमादाय गुरुं शप्तुं समुद्यतः ॥ २३॥
वारितो मदयन्त्यापो रुशतीः पादयोर्जहौ ।
दिशः खमवनीं सर्वं पश्यन् जीवमयं नृपः ॥ २४॥
राक्षसं भावमापन्नः पादे कल्माषतां गतः ।
व्यवायकाले ददृशे वनौकोदम्पती द्विजौ ॥ २५॥
क्षुधार्तो जगृहे विप्रं तत्पत्न्याहाकृतार्थवत् ।
न भवान् राक्षसः साक्षादिक्ष्वाकूणां महारथः ॥ २६॥
मदयन्त्याः पतिर्वीर नाधर्मं कर्तुमर्हसि ।
देहि मेऽपत्यकामाया अकृतार्थं पतिं द्विजम् ॥ २७॥
देहोऽयं मानुषो राजन् पुरुषस्याखिलार्थदः ।
तस्मादस्य वधो वीर सर्वार्थवध उच्यते ॥ २८॥
एष हि ब्राह्मणो विद्वांस्तपःशीलगुणान्वितः ।
आरिराधयिषुर्ब्रह्म महापुरुषसंज्ञितम् ।
सर्वभूतात्मभावेन भूतेष्वन्तर्हितं गुणैः ॥ २९॥
सोऽयं ब्रह्मर्षिवर्यस्ते राजर्षिप्रवराद्विभो ।
कथमर्हति धर्मज्ञ वधं पितुरिवात्मजः ॥ ३०॥
तस्य साधोरपापस्य भ्रूणस्य ब्रह्मवादिनः ।
कथं वधं यथा बभ्रोर्मन्यते सन्मतो भवान् ॥ ३१॥
यद्ययं क्रियते भक्षस्तर्हि मां खाद पूर्वतः ।
न जीविष्ये विना येन क्षणं च मृतकं यथा ॥ ३२॥
एवं करुणभाषिण्या विलपन्त्या अनाथवत् ।
व्याघ्रः पशुमिवाखादत्सौदासः शापमोहितः ॥ ३३॥
ब्राह्मणी वीक्ष्य दिधिषुं पुरुषादेन भक्षितम् ।
शोचन्त्यात्मानमुर्वीशमशपत्कुपिता सती ॥ ३४॥
यस्मान्मे भक्षितः पाप कामार्तायाः पतिस्त्वया ।
तवापि मृत्युराधानादकृतप्रज्ञ दर्शितः ॥ ३५॥
एवं मित्रसहं शप्त्वा पतिलोकपरायणा ।
तदस्थीनि समिद्धेऽग्नौ प्रास्य भर्तुर्गतिं गता ॥ ३६॥
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Śrī Śuka replied : While roaming in pursuit of game, so the tradition goes, Saudāsa (son of Sudāsa) killed a certain ogre and let go his brother, who immediately left with the intention of retaliating. (20)
Contemplating harm to the king (Saudāsa), he assumed the form of the latter's cook at his palace and, having dressed human flesh, took it to his preceptor (the sage Vasiṣṭha), who had called at the palace with intent to dine. (21)
Immediately perceiving human flesh (which is ever prohibited as food) about to be served to him, the glorious sage flew into a rage and uttered an imprecation on the king saying, "You will surely turn an ogre through this (improper) conduct of yours." (22)
Learning (in the meantime) that it was the work of an ogre, the sage limited (the operation of) the curse to (a period of) twelve years (only); (while) Saudāsa too (in his turn) took water in the hollow of his joined palms, fully prepared to utter a (counter) curse on his preceptor (who had cursed him for no fault of his). (23)
Stopped by (his wife) Madayantī, and finding the (four) quarters, the sky and the earth all instinct with life, the king (Saudāsa) dropped that harmful water (burning with the fire of his wrath) on his own feet (lest it might injure any other living being, thus justifying his appellation, Mitrasaha, which means he who is indulgent towards his friends and well-wishers). (24)
Blackened in his feet (by the action of the water thrown by him and hence named as Kalmāṣapāda) and having acquired an ogre-like disposition, Saudāsa saw (one night) a Brāhmaṇa couple dwelling in a forest at the time of copulation. (25)
Pinched by hunger, Saudāsa seized the Brāhmaṇa (with the intention of devouring him), whereupon his wife pleaded like one afflicted:—"You are no ogre as such; you are (on the other hand) a great car-warrior among the scions of Ikṣwāku and the husband of Madayantī, O valiant monarch! You ought not to do what is unrighteous. (Pray,) restore (to me—eager as I am to have a son—my husband, who is a Brāhmaṇa and has not yet attained his object (in the form of a son). (26-27)
This human body, O king, is capable of yielding all the objects sought after by a Jīva. Therefore, the destruction of this body, O heroic king, is spoken of as the frustration of all one's objects. (28)
Indeed this Brāhmaṇa is not only learned but endowed with asceticism, an amiable disposition and other virtues. (Nay,) he seeks to worship Brahma (the Absolute), known by the name of Lord Viṣṇu (the supreme Person)—which, though present in (all) created beings is screened by ego etc., (the products of the three Guṇas or modes of Prakṛti)—by looking upon all living beings as his (very) self. (29)
As such how can he, the foremost of Brāhmaṇa sages, deserve death, O lord knowing what is right, at the hands of the foremost of royal sages in you, any more than a son at the hands of his father ? (30)
How can you, esteemed of the righteous, approve of the death (at your own hands) of this pious and sinless Brāhmaṇa, an expositor of the Vedas even when unborn, any more than you would the slaughter of a cow? (31)
If (in spite of my protests) this Brāhmaṇa—without home I shall not survive even for a moment—is to be made a victim by you, then first devour me, as good as dead." (32)
In spite of her pleading pitifully in this way and crying like a helpless woman, King Saudāsa, who was deluded by the curse (of his preceptor, the sage Vasiṣṭha) devourd the Brāhmaṇa even as a tiger would devour a beast. (33)
Finding her husband (lit., impregnator) eaten up by Saudāsa (who behaved like an ogre), and lamenting herself, the chaste Brāhmaṇa woman, full of anger, cursed the king (in the following words):—(34)
"Since my husband, O wicked soul, has been devoured by you while I was stricken with love, your death too, O foolish one, will be shown by me to follow from sexual intercourse." (35)
Having cursed King Mitrasaha in the aforesaid words and consigning his husband's bones to a flaming fire, the lady—who looked upon the world of her husband (the region to which the soul of her husband had gone) as her ultimate destination—followed the course of her husband (burnt herself to death). (36) (20-36)
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विशापो द्वादशाब्दान्ते मैथुनाय समुद्यतः ।
विज्ञाय ब्राह्मणीशापं महिष्या स निवारितः ॥ ३७॥
तत ऊर्ध्वं स तत्याज स्त्रीसुखं कर्मणाप्रजाः ।
वसिष्ठस्तदनुज्ञातो मदयन्त्यां प्रजामधात् ॥ ३८॥
सा वै सप्त समा गर्भमबिभ्रन्न व्यजायत ।
जघ्नेऽश्मनोदरं तस्याः सोऽश्मकस्तेन कथ्यते ॥ ३९॥
अश्मकान्मूलको जज्ञे यः स्त्रीभिः परिरक्षितः ।
नारीकवच इत्युक्तो निःक्षत्रे मूलकोऽभवत् ॥ ४०॥
ततो दशरथस्तस्मात्पुत्र ऐडविडिस्ततः ।
राजा विश्वसहो यस्य खट्वाङ्गश्चक्रवर्त्यभूत् ॥ ४१॥
यो देवैरर्थितो दैत्यानवधीद्युधि दुर्जयः ।
मुहूर्तमायुर्ज्ञात्वैत्य स्वपुरं सन्दधे मनः ॥ ४२॥
न मे ब्रह्मकुलात्प्राणाः कुलदैवान्न चात्मजाः ।
न श्रियो न मही राज्यं न दाराश्चातिवल्लभाः ॥ ४३॥
न बाल्येऽपि मतिर्मह्यमधर्मे रमते क्वचित् ।
नापश्यमुत्तमश्लोकादन्यत्किञ्चन वस्त्वहम् ॥ ४४॥
देवैः कामवरो दत्तो मह्यं त्रिभुवनेश्वरैः ।
न वृणे तमहं कामं भूतभावनभावनः ॥ ४५॥
ये विक्षिप्तेन्द्रियधियो देवास्ते स्वहृदि स्थितम् ।
न विन्दन्ति प्रियं शश्वदात्मानं किमुतापरे ॥ ४६॥
अथेशमायारचितेषु सङ्गं
गुणेषु गन्धर्वपुरोपमेषु ।
रूढं प्रकृत्याऽऽत्मनि विश्वकर्तु-
र्भावेन हित्वा तमहं प्रपद्ये ॥ ४७॥
इति व्यवसितो बुद्ध्या नारायणगृहीतया ।
हित्वान्यभावमज्ञानं ततः स्वं भावमाश्रितः ॥ ४८॥
यत्तद्ब्रह्म परं सूक्ष्ममशून्यं शून्यकल्पितम् ।
भगवान् वासुदेवेति यं गृणन्ति हि सात्वताः ॥ ४९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
नवमस्कन्धे सूर्यवंशानुवर्णने नवमोऽध्यायः ॥ ९॥
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Rid of the curse (of his preceptor) at the end of twelve years, and fully intent upon copulation, he was stopped by his wife (Madayanti), who had come to know of the curse pronounced on him by the (aforesaid) Brāhmaṇa lady. (37)
Thenceforth he gave up the pleasures of sex and (consequently) did not have any issue due to his (own) action (of devouring a Brāhmaṇa). Entreated by him, the sage Vasiṣṭha begot an issue through Madayanti. (38)
She actually bore the child in her womb for seven years; the boy (however) did not see the light (yet). Vasiṣṭha (thereupon) hit her abdomen with a stone; and the boy (who thus emerged from the womb) was for that reason called Aśmaka. (39)
From (the loins of) Aśmaka sprang up Mūlaka, who was effectively protected (against the wrath of Paraśurāma) by women (who actually shielded his body as an armour). (Hence) he was called by the name of Nārīkavaca. When not a single Kṣatriya was left (after the extermination of the Kṣatriya race by Paraśurāma), it was he who served as the stock of the regenerated Kṣatriya race. (Hence he became known as Mūlaka). (40)
Of Mūlaka, Daśaratha was born and from (the loins of) the latter sprang up a son, Aḍavīḍa (by name). Of Aḍavīḍa (again) was born Viśwasaha, whose son, Khaṭwāṅga, turned out to be a universal monarch. (41)
Hard to conquer (himself), he slew demons in battle at the entreaty of the gods. On coming to know (at the conclusion of the battle) that (only) an hour's life was left (to him), he forthwith returned to his capital (by an aerial car lent to him by the gods) and concentrated his mind (on God). (42)
(He said to himself,) "Neither life nor sons nor riches nor earth nor kingship nor wife is dearer to me than the Brāhmaṇa race, the adored of my family. Even during my childhood my mind never took delight under any circumstance in unrighteousness. Nor did I (ever) find any other reality than the Lord of excellent renown. (43-44)
Although a boon of my choice was offered to me by the gods, the rulers of (all) the three worlds (heaven, earth and the intermediate region), I did not hanker after such enjoyment, engrossed as I was in the thought of Lord Viṣṇu (the Maker and Protector of all beings). (45)
(Even) the aforesaid gods, whose senses and mind (too) are bewildered (by the objects of senses) fail to discover their beloved Lord, ever present in their own heart as their very self; how, then, could others know Him? (46)
Therefore, shaking off, by means of Devotion to the Maker of the universe, the attachment, rooted by the very nature of things in the mind, for the objects of senses (which are products of the three Guṇas or modes of Prakṛti), produced by the Māyā (creative energy) of the Lord and no more real than a fanciful project, I (hereby) betake myself to Him." (47)
Having thus resolved by force of his reason, which was drawn towards Himself by Lord Viṣṇu (who has His abode in water), and shedding his ignorance in the form of identification with the body and so on (which are other than the self), Khaṭwāṅga forthwith regained his essential character (divine state), which is the same as that transcendent Absolute, which, though not unsubstantial, is conceived as intangible (because lying beyond the range of speech and other organs) and is (very) subtle (too), (nay,) which devotees of God undoubtedly refer to as the almighty Lord Vāsudeva. (48-49)
Thus ends the ninth discourse, forming part of an account of the solar dynasty, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (37-49)
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