श्रीशुक उवाच ।
निमिरिक्ष्वाकुतनयो वसिष्ठमवृतर्त्विजम् ।
आरभ्य सत्रं सोऽप्याह शक्रेण प्राग्वृतोऽस्मि भोः ॥ १॥
तं निर्वर्त्यागमिष्यामि तावन्मां प्रतिपालय ।
तूष्णीमासीद्गृहपतिः सोऽपीन्द्रस्याकरोन्मखम् ॥ २॥
निमिश्चलमिदं विद्वान् सत्रमारभतात्मवान् ।
ऋत्विग्भिरपरैस्तावन्नागमद्यावता गुरुः ॥ ३॥
शिष्यव्यतिक्रमं वीक्ष्य निर्वर्त्य गुरुरागतः ।
अशपत्पतताद्देहो निमेः पण्डितमानिनः ॥ ४॥
निमिः प्रतिददौ शापं गुरवेऽधर्मवर्तिने ।
तवापि पतताद्देहो लोभाद्धर्ममजानतः ॥ ५॥
इत्युत्ससर्ज स्वं देहं निमिरध्यात्मकोविदः ।
मित्रावरुणयोर्जज्ञे उर्वश्यां प्रपितामहः ॥ ६॥
गन्धवस्तुषु तद्देहं निधाय मुनिसत्तमाः ।
समाप्ते सत्रयागेऽथ देवानूचुः समागतान् ॥ ७॥
राज्ञो जीवतु देहोऽयं प्रसन्नाः प्रभवो यदि ।
तथेत्युक्ते निमिः प्राह मा भून्मे देहबन्धनम् ॥ ८॥
यस्य योगं न वाञ्छन्ति वियोगभयकातराः ।
भजन्ति चरणाम्भोजं मुनयो हरिमेधसः ॥ ९॥
देहं नावरुरुत्सेऽहं दुःखशोकभयावहम् ।
सर्वत्रास्य यतो मृत्युर्मत्स्यानामुदके यथा ॥ १०॥
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Śrī Śuka began again : After commencing a sacrificial session King Nimi, son of Ikṣwāku, invited the sage Vasiṣṭha to be the (chief) priest. He too replied, "I have already been invited by Indra (to conduct his sacrifice), O king ! (1)
I shall (therefore) return after concluding that; (please) what for me till then". The householder (sacrificer, King Nimi) kept silent and the sage too (left for heaven and) conducted the sacrificial performance of Indra.(2)
Knowing all this (his life and everything connected with it) to be evanescent, the thoughtful Nimi proceeded with the sacrificial session with the help of other priests and continued it till his preceptor (the sage Vasiṣṭha) did not return. (3)
Coming back after concluding the sacrifice and perceiving the indecorum on the part of his disciple (King Nimi), the sage Vasiṣṭha cursed the latter (in the following words):— "Let the body of Nimi, who regards himself (very) learned, fall !" (4)
Nimi (as well) pronounced a counter-curse on his preceptor, who had acted unrighteously (in the eyes of Nimi), saying:—"Let your body too fall because of your not knowing what is right on account of greed." (5)
With these words, Nimi, (who was) well-versed in spiritual lore, gave up his ghost; while the sage (my ancestor) was reborn of the gods Mitra and Varuṇa through Urvaśī (a celestial nymph). (6)
Placing the body of Nimi in balms (with a view to preserving it), the foremost of the sages (who were conducting the sacrificial session on behalf of Nimi) said to the gods assembled there, after the conclusion of the sacrificial session (as follows):—(7)
"Let this (dead) body of King Nimi come back to life, if you are pleased, O gods !" When the gods said 'Amen', (the spirit of) Nimi spoke aloud, "Let me not be imprisoned in a body (again). (8)
Stricken with the fear of separation, sages do not long for union with a body and worship the lotus-feet of Śrī Hari (devotion to whom dispels the fear of transmigration). (9)
I (too therefore) am not eager to get (back) a body, which brings in its train suffering, grief and fear and because of which death threatens the Jīva everywhere, as it follows the fish in water." (10) (1-10)
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देवा ऊचुः ।
विदेह उष्यतां कामं लोचनेषु शरीरिणाम् ।
उन्मेषणनिमेषाभ्यां लक्षितोऽध्यात्मसंस्थितः ॥ ११॥
अराजकभयं नॄणां मन्यमाना महर्षयः ।
देहं ममन्थुः स्म निमेः कुमारः समजायत ॥ १२॥
जन्मना जनकः सोऽभूद्वैदेहस्तु विदेहजः ।
मिथिलो मथनाज्जातो मिथिला येन निर्मिता ॥ १३॥
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The gods replied : "Bereft of a body, may you reside at will in the eyes of embodied souls." (In this way) Nimi took up his abode in the body (of all the Jīvas), being indicated by the opening and closing of eyes. (11)
Perceiving the risk of anarchy for the people; the great sages (who officiated as priests at the sacrificial performance of Nimi) churned the body of the king, whence a son was born (to him). (12)
By virtue of his extraordinary birth (or by reason of his being the progenitor of a new line of Kṣatriya kings) the prince was called Janaka; born in the line of king Nimi (who remained without a body), again, he became known as Vaideha (son of Videha). Sprung from the process of churning and further because (the city of) Mithilā was built by him, he came to be known as Mithila. (13) (11-13)
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तस्मादुदावसुस्तस्य पुत्रोऽभून्नन्दिवर्धनः ।
ततः सुकेतुस्तस्यापि देवरातो महीपते ॥ १४॥
तस्माद्बृहद्रथस्तस्य महावीर्यः सुधृत्पिता ।
सुधृतेर्धृष्टकेतुर्वै हर्यश्वोऽथ मरुस्ततः ॥ १५॥
मरोः प्रतीपकस्तस्माज्जातः कृतरथो यतः ।
देवमीढस्तस्य पुत्रो विश्रुतोऽथ महाधृतिः ॥ १६॥
कृतिरातस्ततस्तस्मान्महारोमाथ तत्सुतः ।
स्वर्णरोमा सुतस्तस्य ह्रस्वरोमा व्यजायत ॥ १७॥
ततः सीरध्वजो जज्ञे यज्ञार्थं कर्षतो महीम् ।
सीता सीराग्रतो जाता तस्मात्सीरध्वजः स्मृतः ॥ १८॥
कुशध्वजस्तस्य पुत्रस्ततो धर्मध्वजो नृपः ।
धर्मध्वजस्य द्वौ पुत्रौ कृतध्वजमितध्वजौ ॥ १९॥
कृतध्वजात्केशिध्वजः खाण्डिक्यस्तु मितध्वजात् ।
कृतध्वजसुतो राजन्नात्मविद्याविशारदः ॥ २०॥
खाण्डिक्यः कर्मतत्त्वज्ञो भीतः केशिध्वजाद्द्रुतः ।
भानुमांस्तस्य पुत्रोऽभूच्छतद्युम्नस्तु तत्सुतः ॥ २१॥
शुचिस्तत्तनयस्तस्मात्सनद्वाजस्ततोऽभवत् ।
ऊर्ध्वकेतुः सनद्वाजादजोऽथ पुरुजित्सुतः ॥ २२॥
अरिष्टनेमिस्तस्यापि श्रुतायुस्तत्सुपार्श्वकः ।
ततश्चित्ररथो यस्य क्षेमधिर्मिथिलाधिपः ॥ २३॥
तस्मात्समरथस्तस्य सुतः सत्यरथस्ततः ।
आसीदुपगुरुस्तस्मादुपगुप्तोऽग्निसम्भवः ॥ २४॥
वस्वनन्तोऽथ तत्पुत्रो युयुधो यत्सुभाषणः ।
श्रुतस्ततो जयस्तस्माद्विजयोऽस्मादृतः सुतः ॥ २५॥
शुनकस्तत्सुतो जज्ञे वीतहव्यो धृतिस्ततः ।
बहुलाश्वो धृतेस्तस्य कृतिरस्य महावशी ॥ २६॥
एते वै मैथिला राजन्नात्मविद्याविशारदाः ।
योगेश्वरप्रसादेन द्वन्द्वैर्मुक्ता गृहेष्वपि ॥ २७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
नवमस्कन्धे निमिवंशानुवर्णनं नाम त्रयोदशोऽध्यायः ॥ १३॥
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Of Janaka was born Udāvasu, whose son was Nandivardhana. From Nandivardhana followed Suketu and his son, again, was Devarāta, O protector of the earth! (14)
From (the loins of) Devarāta sprang up Bṛhadratha, whose son Mahāvirya was the father of Sudhṛt (Sudhṛti). Sudhṛti's son indeed was Dhṛṣṭaketu. Then came Haryaśwa, of whom was born Maru. (15)
Maru's son was Pratipaka, of whom was born Kṛtiratha. From (the loins of) Kṛtiratha sprang up Devamīḍha, whose son was Viśruta, and then came Mahādhṛti. (16)
Of him was born Kṛtirāta, from whom followed Mahāroma. Again, his son was Swarṇaromā, and Hrasvaromā was born as his son. (17)
Of Hrasvaromā was born Siradhwaja. (The divine) Sītā (the Spouse of Śrī Rāma) appeared from his ploughshare while he was ploughing the earth for the purpose of a sacrifice; hence he is remembered as Siradhwaja (who owed his celebrity to a plough). (18)
His son was Kuśadhwaja, of whom was born King Dharmadhwaja; and Dharmadhwaja had two sons, Kṛtadhwaja and Mitadhwaja (by name). (19)
From (the loins of) Kṛtadhwaja sprang up Keśidhwaja and from Mitadhwaja (Kṛtadhwaja's younger brother) followed Khāṇḍikya. (Of these) Keśidhwaja (the son of Kṛtadhwaja), O king, was well-versed in the science of the Spirit. (20)
Khāṇḍikya (on the other hand) was proficient in the science or rituals and fled (left his kingdom) for fear of Keśidhwaja. Keśidhwaja's son was Bhānumān, whose son was Śatadyumna. Śatadyumna's son was Śuci, of whom was born Sanadwāja; and from the said Sanadwāja followed Ūrdhvaketu. From Ūrdhvaketu followed Aja and his son was Purujit. (21-22)
His son, again, was Ariṣṭanemi. From the latter followed Śrutāyu and his son was Supārśwaka. Of the latter was born Citraratha, whose son was Kṣemadhi, the (famous) king of Mithilā. (23)
From (the loins of) Kṣemadhi sprang up Samaratha, whose son was Satyaratha. Of Satyaratha was born Upaguru and from him followed Upagupta, who emanated from (a ray of) the god of fire (Agni). (24)
Then came Vasvananta and his son was Yuyudha, from whom followed Subhāṣaṇa. Then came Śruta, from whom followed Jaya and from (the loins of) the latter sprang up Vijaya, of whom was born a son, Rta (by name). (25)
Then came Śunaka, of whom was born a son Vitahavya by name and from him followed Dhṛti. Dhṛti's son was Bahulāśwā, of whom Kṛti was born and from (the loins of) Kṛti sprang up Mahāvaśi. (26)
(All) these kings of Mithilā, O king, were really proficient in the knowledge of the Spirit. By the grace of masters of Yoga (like the sage Yājñavalkya) they were rid of pairs of opposites (such as joy and sorrow) even in their household life. (27)
Thus ends the thirteenth discourse entitled "The posterity of Nimi described", in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā. (14-27)
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