॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्दशोऽध्यायः - १४ ॥
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Discourse XIV
A brief survey of the Lunar Dynasty (Preamble)
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श्रीशुक उवाच ।
अथातः श्रूयतां राजन् वंशः सोमस्य पावनः ।
यस्मिन्नैलादयो भूपाः कीर्त्यन्ते पुण्यकीर्तयः ॥ १॥
सहस्रशिरसः पुंसो नाभिह्रदसरोरुहात् ।
जातस्यासीत्सुतो धातुरत्रिः पितृसमो गुणैः ॥ २॥
तस्य दृग्भ्योऽभवत्पुत्रः सोमोऽमृतमयः किल ।
विप्रौषध्युडुगणानां ब्रह्मणा कल्पितः पतिः ॥ ३॥
सोऽयजद्राजसूयेन विजित्य भुवनत्रयम् ।
पत्नीं बृहस्पतेर्दर्पात्तारां नामाहरद्बलात् ॥ ४॥
यदा स देवगुरुणा याचितोऽभीक्ष्णशो मदात् ।
नात्यजत्तत्कृते जज्ञे सुरदानवविग्रहः ॥ ५॥
शुक्रो बृहस्पतेर्द्वेषादग्रहीत्सासुरोडुपम् ।
हरो गुरुसुतं स्नेहात्सर्वभूतगणावृतः ॥ ६॥
सर्वदेवगणोपेतो महेन्द्रो गुरुमन्वयात् ।
सुरासुरविनाशोऽभूत्समरस्तारकामयः ॥ ७॥
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Śrī Śuka began again : Now hereafter hear, O king, of the hallowed race of Soma (the moon-god), in which are mentioned kings of sacred renown such as Aila (King Purūravā, the son of Ilā). (1)
Of Brahmā (the creator), sprung of the lotus (in the form of the cosmos) evolved out of the pool-like navel of the (supreme) Cosmic person possessed of countless heads, there was a son, Atri (by name), who was a replica of his father in point of excellences. (2)
Out of his tears of joy, so the tradition goes, sprang up a son, Soma (by name), who is an embodiment of nectar. He was appointed by Brahmā as the lord of the Brāhmaṇas, herbs and annual plants, as well as of the hosts of stars. (3)
Having completely subdued all the three worlds, he worshipped the Lord by means of a Rājasūya sacrifice and out of arrogance he forcibly carried away the wife of the sage Bṛhaspati, Tārā (by name). (4)
Though solicited time and again by the sage Bṛhaspati (the preceptor of the gods), he did not leave her through vanity. On that account there ensued a war between the gods and the demons. (5)
Due to jealousy towards Bṛhaspati, Śukrācārya (the preceptor of the demons) together with the Asuras took the side of the moon-god (the ruler of the stars); while Lord Śiva (the Destroyer of the Universe), surrounded (accompanied) by all the hosts of ghosts espoused the cause of Bṛhaspati (son of the sage Aṅgirā, the teacher of Lord Śiva) due to his affection (for Bṛhaspati). (6)
Accompanied by all the hosts of heaven, the mighty Indra followed Bṛhaspati. (In this way) there raged a battle for the sake of Tārā, which caused the annihilation of (both) the gods and the Asuras. (7) (1-7)
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निवेदितोऽथाङ्गिरसा सोमं निर्भर्त्स्य विश्वकृत् ।
तारां स्वभर्त्रे प्रायच्छदन्तर्वत्नीमवैत्पतिः ॥ ८॥
त्यज त्यजाशु दुष्प्रज्ञे मत्क्षेत्रादाहितं परैः ।
नाहं त्वां भस्मसात्कुर्यां स्त्रियं सान्तानिकः सति ॥ ९॥
तत्याज व्रीडिता तारा कुमारं कनकप्रभम् ।
स्पृहामाङ्गिरसश्चक्रे कुमारे सोम एव च ॥ १०॥
ममायं न तवेत्युच्चैस्तस्मिन् विवदमानयोः ।
पप्रच्छुरृषयो देवा नैवोचे व्रीडिता तु सा ॥ ११॥
कुमारो मातरं प्राह कुपितोऽलीकलज्जया ।
किं न वोचस्यसद्वृत्ते आत्मावद्यं वदाशु मे ॥ १२॥
ब्रह्मा तां रह आहूय समप्राक्षीच्च सान्त्वयन् ।
सोमस्येत्याह शनकैः सोमस्तं तावदग्रहीत् ॥ १३॥
तस्यात्मयोनिरकृत बुध इत्यभिधां नृप ।
बुद्ध्या गम्भीरया येन पुत्रेणापोडुराण्मुदम् ॥ १४॥
ततः पुरूरवा जज्ञे इलायां य उदाहृतः ।
तस्य रूपगुणौदार्यशीलद्रविणविक्रमान् ॥ १५॥
श्रुत्वोर्वशीन्द्रभवने गीयमानान् सुरर्षिणा ।
तदन्तिकमुपेयाय देवी स्मरशरार्दिता ॥ १६॥
मित्रावरुणयोः शापादापन्ना नरलोकताम् ।
निशम्य पुरुषश्रेष्ठं कन्दर्पमिव रूपिणम् ।
धृतिं विष्टभ्य ललना उपतस्थे तदन्तिके ॥ १७॥
स तां विलोक्य नृपतिर्हर्षेणोत्फुल्ललोचनः ।
उवाच श्लक्ष्णया वाचा देवीं हृष्टतनूरुहः ॥ १८॥
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Now, apprised of the (whole) situation by the sage Aṅgirā, Brahmā (the creator of the universe) harshly rebuked Soma and had Tārā restored to her husband, who perceived her to be enceinte. (8)
(He said to her), "Cast away, cast away at once from my soil, O evil-minded one! the seed sown by others. I am not going to burn you a woman, O good lady, anxious as I am to have children (through you)." (9)
Full of shame, Tārā brought forth a son effulgent as gold. The sage Bṛhaspati (son of Aṅgirā) as well as Soma conceived a longing for the boy. (10)
While the two were hotly disputing with regard to the child, each saying, "It is mine, not yours!" sages and gods questioned her (as to whose progeny it was). She, however, said nothing, overcome as she was by shame. (11)
Full of wrath the child said to the mother, "Why do you out of false modesty not speak (the truth), O immoral woman! (Therefore) tell me of your sin at once." (12)
Calling her aside and reassuring her, Brahmā gently interrogated her. She (then) gradually intimated that the child belonged to Soma, on which Soma took possession of the child. (13)
Brahmā (the self-born) gave him the name of Budha (the wise one), in virtue of his profound wisdom, O protector of men! From this son, the moon-god (the king of the stars) derived (great) joy. (14)
Of Budha was born, through Ilā, Purūravā, who has already been referred to.* Smitten with shafts of jove to hear of his personal charm, excellences, liberality, amiable disposition, affluence and valour, which were being extolled by the celestial sage (Nārada), in the court of Indra (the lord of paradise), the celestial nymph Urvaśī sought his presence. (15-16)
Having developed a human disposition, thanks to the curse of the gods Mitra and Varuṇa, that charming damsel saw Purūravā (the foremost of men), who was as handsome as Love, and, controlling herself, arrived in his presence. (17)
Seeing that celestial nymph, Purūravā spoke to her in a polite language (as follows), his eyes blooming with delight and the hair of his body standing on end. (18) (8-18)
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राजोवाच ।
स्वागतं ते वरारोहे आस्यतां करवाम किम् ।
संरमस्व मया साकं रतिर्नौ शाश्वतीः समाः ॥ १९॥
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The king said : I welcome you, O charming one, let yourself be (comfortably) seated. What shall we do for you? Revel with me here. Let our enjoyment extend over numberless years. (19) (19)
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उर्वश्युवाच ।
कस्यास्त्वयि न सज्जेत मनो दृष्टिश्च सुन्दर ।
यदङ्गान्तरमासाद्य च्यवते ह रिरंसया ॥ २०॥
एतावुरणकौ राजन् न्यासौ रक्षस्व मानद ।
संरंस्ये भवता साकं श्लाघ्यः स्त्रीणां वरः स्मृतः ॥ २१॥
घृतं मे वीर भक्ष्यं स्यान्नेक्षे त्वान्यत्र मैथुनात् ।
विवाससं तत्तथेति प्रतिपेदे महामनाः ॥ २२॥
अहो रूपमहो भावो नरलोकविमोहनम् ।
को न सेवेत मनुजो देवीं त्वां स्वयमागताम् ॥ २३॥
तया स पुरुषश्रेष्ठो रमयन्त्या यथार्हतः ।
रेमे सुरविहारेषु कामं चैत्ररथादिषु ॥ २४॥
रममाणस्तया देव्या पद्मकिञ्जल्कगन्धया ।
तन्मुखामोदमुषितो मुमुदेऽहर्गणान् बहून् ॥ २५॥
अपश्यन्नुर्वशीमिन्द्रो गन्धर्वान् समचोदयत् ।
उर्वशीरहितं मह्यमास्थानं नातिशोभते ॥ २६॥
ते उपेत्य महारात्रे तमसि प्रत्युपस्थिते ।
उर्वश्या उरणौ जह्रुर्न्यस्तौ राजनि जायया ॥ २७॥
निशम्याक्रन्दितं देवी पुत्रयोर्नीयमानयोः ।
हतास्म्यहं कुनाथेन नपुंसा वीरमानिना ॥ २८॥
यद्विश्रम्भादहं नष्टा हृतापत्या च दस्युभिः ।
यः शेते निशि सन्त्रस्तो यथा नारी दिवा पुमान् ॥ २९॥
इति वाक्सायकैर्विद्धः प्रतोत्त्रैरिव कुञ्जरः ।
निशि निस्त्रिंशमादाय विवस्त्रोऽभ्यद्रवद्रुषा ॥ ३०॥
ते विसृज्योरणौ तत्र व्यद्योतन्त स्म विद्युतः ।
आदाय मेषावायान्तं नग्नमैक्षत सा पतिम् ॥ ३१॥
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Urvaśi replied : Whose mind and eyes will not be riveted on you, O handsome prince? Lo! on (mentally) reaching your bosom, my presence of mind leaves me, seized as I am with a longing to enjoy life with you. (20)
Please take care, O king showing honour to others, of these two rams as my pledges. (Till then) I shall revel with you; (for) he who is praiseworthy (from the point of view of comeliness and other virtues) has been declared as acceptable to women. (21)
Ghee (alone) will be my food, O valiant one, and I should not see you unclothed except during coition. Full of great joy, the king accepted (all) these conditions, saying, "Amen"! (22)
"What wonderful beauty, what lovely gesture, that ravish humanity! What human being would not accept you, a celestial lady, come of her own accord?" (23)
Along-with her, who delighted him (in everyway) in a befitting manner that jewel among men revelled at will in the pleasure-gardens of the gods such as the Caitraratha (the garden of Kubera). (24)
Revelling with that celestial nymph emitting the fragrance of lotus filaments and captivated by the (sweet) odour of her mouth, Purūravā rejoiced for many years. (25)
Not finding Urvaśi (in his court) Indra earnestly urged the Gandharvas to look for her, saying:—"Bereft of Urvaśi, my court does not look very charming." (26)
Approaching at dead of night, when darkness fully prevailed, they stole away the two rams pledged with the king by his wife Urvaśi. (27)
Hearing the scream of the two rams (who were dear as sons), while they were being carried away, Urvaśi (the celestial lady) exclaimed:—"I am robbed of my life (as it were) by my unworthy husband, lacking in manliness though accounting himself a (great) hero. (28)
By putting faith in him, I am ruined and have been despoiled by robbers of my rams (who were dear as my own progeny). At night he sleeps in fright like a woman and behaves as a man during the day time." (29)
Thus pierced with arrows in the form of pungent words as an elephant with goads, and seizing a sword, Purūravā angrily rushed forth in (that dark) night with no clothes on. (30)
Leaving the rams on that (very) spot, the Gandharvas shone brightly like flashes of lightning, so that (in the light shed by them) Urvaśi saw her husband coming back in state of nature taking the rams (with him) and left for heaven. (31) (20-31)
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ऐलोऽपि शयने जायामपश्यन् विमना इव ।
तच्चित्तो विह्वलः शोचन् बभ्रामोन्मत्तवन्महीम् ॥ ३२॥
स तां वीक्ष्य कुरुक्षेत्रे सरस्वत्यां च तत्सखीः ।
पञ्च प्रहृष्टवदनाः प्राह सूक्तं पुरूरवाः ॥ ३३॥
अहो जाये तिष्ठ तिष्ठ घोरे न त्यक्तुमर्हसि ।
मां त्वमद्याप्यनिर्वृत्य वचांसि कृणवावहै ॥ ३४॥
सुदेहोऽयं पतत्यत्र देवि दूरं हृतस्त्वया ।
खादन्त्येनं वृका गृध्रास्त्वत्प्रसादस्य नास्पदम् ॥ ३५॥
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Not finding his wife in the bed, Purūravā (the son of Ilā) appeared like one out of wits, his mind being fixed on her. Restless and grieving for her, he ranged over the globe like a madman. (32)
Seeing her as well as her five female companions with their faces lit with keen delight (on one occasion) at Kuruksetra on the bank of the Saraswati, Purūravā uttered the (following) adaptation of a famous Vedic text:—(33)
Oh! my darling, Stop! Stop!! Having remained ungratified (yourself) till now, you ought not to consign me (as well) to misery. Let us have a (heart-to-heart) talk. (34)
Drawn away too far, this charming body of mine will fall here, O celestial lady ! (Nay,) wolves and vultures will devour it since it is no longer the recipient of your favour. (35) (32-35)
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उर्वश्युवाच ।
मा मृथाः पुरुषोऽसि त्वं मा स्म त्वाद्युर्वृका इमे ।
क्वापि सख्यं न वै स्त्रीणां वृकाणां हृदयं यथा ॥ ३६॥
स्त्रियो ह्यकरुणाः क्रूरा दुर्मर्षाः प्रियसाहसाः ।
घ्नन्त्यल्पार्थेऽपि विश्रब्धं पतिं भ्रातरमप्युत ॥ ३७॥
विधायालीकविश्रम्भमज्ञेषु त्यक्तसौहृदाः ।
नवं नवमभीप्सन्त्यः पुंश्चल्यः स्वैरवृत्तयः ॥ ३८॥
संवत्सरान्ते हि भवानेकरात्रं मयेश्वर ।
वत्स्यत्यपत्यानि च ते भविष्यन्त्यपराणि भोः ॥ ३९॥
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Urvaśi replied : Do not die, a man that you are; nor let these wolves (in the form of the turbulent senses) eat you up. Indeed there is no friendly feeling for anyone in women, their heart being akin to that of wolves. (36)
Women kill for the sake of even a trifle their trusting husband or even a brother; for they are merciless, cruel, not easily forgiving, (and) ready to take great risks for their beloved objects. (37)
Having cast away (all) friendly feeling after inspiring confidence in ignorant people through deceit and ever longing newer and newer lovers, immoral women lead a wanton life. (38)
At the end of a year you will cohabit with me for a single night, O powerful lord; and you will have other issues too (in addition to the one already conceived by me through union with you). (39) (36-39)
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अन्तर्वत्नीमुपालक्ष्य देवीं स प्रययौ पुरम् ।
पुनस्तत्र गतोऽब्दान्ते उर्वशीं वीरमातरम् ॥ ४०॥
उपलभ्य मुदा युक्तः समुवास तया निशाम् ।
अथैनमुर्वशी प्राह कृपणं विरहातुरम् ॥ ४१॥
गन्धर्वानुपधावेमांस्तुभ्यं दास्यन्ति मामिति ।
तस्य संस्तुवतस्तुष्टा अग्निस्थालीं ददुर्नृप ।
उर्वशीं मन्यमानस्तां सोऽबुध्यत चरन् वने ॥ ४२॥
स्थालीं न्यस्य वने गत्वा गृहानाध्यायतो निशि ।
त्रेतायां सम्प्रवृत्तायां मनसि त्रय्यवर्तत ॥ ४३॥
स्थालीस्थानं गतोऽश्वत्थं शमीगर्भं विलक्ष्य सः ।
तेन द्वे अरणी कृत्वा उर्वशीलोककाम्यया ॥ ४४॥
उर्वशीं मन्त्रतो ध्यायन्नधरारणिमुत्तराम् ।
आत्मानमुभयोर्मध्ये यत्तत्प्रव्रजनं प्रभुः ॥ ४५॥
तस्य निर्मन्थनाज्जातो जातवेदा विभावसुः ।
त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६॥
तेनायजत यज्ञेशं भगवन्तमधोक्षजम् ।
उर्वशीलोकमन्विच्छन् सर्वदेवमयं हरिम् ॥ ४७॥
एक एव पुरा वेदः प्रणवः सर्ववाङ्मयः ।
देवो नारायणो नान्य एकोऽग्निर्वर्ण एव च ॥ ४८॥
पुरूरवस एवासीत्त्रयी त्रेतामुखे नृप ।
अग्निना प्रजया राजा लोकं गान्धर्वमेयिवान् ॥ ४९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
नवमस्कन्धे ऐलोपाख्याने चतुर्दशोऽध्यायः ॥ १४॥
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Perceiving Urvaśi (the celestial lady) to be gravid, Purūravā returned to his capital. Going there (to Kuruksetra) once more at the end of a year, he found Urvaśi the mother of a hero and, full of joy, cohabited with her for the night. Finding him impatient at his separation from her and (therefore) afflicted, (the next day), Urvaśi lovingly said to him as follows:— "Propitiate these Gandharvas (by means of prayer and so on) and they will hand me over to you." (40-41)
Pleased with him (even) while he was glorifying them, they bestowed on him, O protector of men, a vessel holding fire (for the purpose of propitiating it and thereby attaining to the realm of Urvaśi). Thinking the vessel to be Urvaśi (blinded as he was with passion), and roaming about in the forest with that vessel, he discovered the reality of the vessel (when he was just going to embrace it sexually, taking it to be Urvaśi). (42)
Leaving the vessel in the forest, he returned home and began contemplating on Urvaśi at night. (In the meantime) when the Tretā age commenced (at the end of Satyayuga), the knowledge of the science of rituals (as represented by the three Vedas—Ṛk, Yajus and Sāma), dawned on his mind. (43)
Going to the spot where he had left the vessel, and perceiving (there) a peepul tree sprouting from inside a Śāmi tree, he hewed out of it a pair of Aranis (churning sticks) for kindling fire by attrition. (44)
(Then) visualizing the lower Arani to be Urvaśi, and the upper one as his own self and the piece that intervened the two as their son, the king churned them with a longing to reach the realm of Urvaśi, uttering sacred texts (detailing the procedure of producing fire through such churning). (45)
As a result of his churning was produced a flame of fire, which is known by the name of Jātavedā (that which has everything created in this universe by way of its property or food). Through the ceremony of consecration (as enjoined by the three Vedas) it was adopted by the king (Purūravā) in three forms (viz., the Āhavaniya, the Gārbapatya and the Dākṣiṇāgni) as his son (because leading to sacred regions above). (46)
Seeking after the realm of Urvaśī, Purūravā worshipped by means of that fire Lord Śrī Hari, the Ruler of sacrifices (the Bestower of their fruit), who is above sense-perception and represents all the gods in His person. (47)
Of yore (before the time of Purūravā) there was but one Veda in the form of Praṇava (the mystical syllable OṂ), the seed of all speech; there was one deity, Nārāyaṇa, and no other; there was but one fire (and not three) and only one caste known as the Harḥsas. (48)
The three Vedas (the cult of rituals expounded by them) came into being from Purūravā alone at the dawn of the Tretā age, O protector of men, and the king attained (after death) to the realm of the Gandharvas by means of the sacred fire, adopted by him as his son. (49)
Thus ends the fourteenth discourse bearing (inter alia) on the story of Purūravā (the son of Ilā), in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (40-49)
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