॥ ॐ नमो भगवते वासुदेवाय ॥
॥ विंशोऽध्यायः - २० ॥
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Discourse XX
The posterity of Pūru and the stories of Duṣyanta and Bharata (Preamble)
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श्रीशुक उवाच ।
पूरोर्वंशं प्रवक्ष्यामि यत्र जातोऽसि भारत ।
यत्र राजर्षयो वंश्या ब्रह्मवंश्याश्च जज्ञिरे ॥ १॥
जनमेजयो ह्यभूत्पूरोः प्रचिन्वांस्तत्सुतस्ततः ।
प्रवीरोऽथ नमस्युर्वै तस्माच्चारुपदोऽभवत् ॥ २॥
तस्य सुद्युरभूत्पुत्रस्तस्माद्बहुगवस्ततः ।
संयातिस्तस्याहंयाती रौद्राश्वस्तत्सुतः स्मृतः ॥ ३॥
ऋतेयुस्तस्य कक्षेयुः स्थण्डिलेयुः कृतेयुकः ।
जलेयुः सन्ततेयुश्च धर्मसत्यव्रतेयवः ॥ ४॥
दशैतेऽप्सरसः पुत्रा वनेयुश्चावमः स्मृतः ।
घृताच्यामिन्द्रियाणीव मुख्यस्य जगदात्मनः ॥ ५॥
ऋतेयो रन्तिभारोऽभूत्त्रयस्तस्यात्मजा नृप ।
सुमतिर्ध्रुवोऽप्रतिरथः कण्वोऽप्रतिरथात्मजः ॥ ६॥
तस्य मेधातिथिस्तस्मात्प्रस्कण्वाद्या द्विजातयः ।
पुत्रोऽभूत्सुमते रैभ्यो दुष्यन्तस्तत्सुतो मतः ॥ ७॥
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Śrī Śuka resumed : I shall (now) give a detailed account of the line of Pūru, in which you were born, O scion of Bharata, and in which (many) royal sages and Brāhmaṇas, each propagating his line, appeared. (1)
Now, Janmejaya was born of Pūru and Janmejaya's son was Pracinvān, from whose loins appeared Pravīra. From him indeed followed Namasyu (and) to him was born Cārupada. (2)
From his loins appeared a son named Sudyu, of whom was born Bahugava, and from him followed Saṃyāti. His son was Ahaṃyāti, whose son was called Raudrāśwa. (3)
Ṛteyu, Kukṣeyu, Sthaṇḍileyu, Kṛteyu, Jaleyu and Santateyu, Dharmeyu, Satyeyu, Vrateyu and the youngest known as Vaneyu—these ten were the sons of Raudrāśwa, born of the celestial nymph Ghṛtācī, (even) as the ten Indriyas (the five senses of perception and the five organs of action) are evolved from Prāṇa, the chief of the five vital airs (viz., Prāṇa, Apāna, Vyāna, Udāna and Samāna), the life of the microcosm. (4-5)
Ṛteyu's son was Rantibhāra, who had three sons—Sumati, Dhruva and Apratiratha, O protector of men ! Apratiratha's son was Kaṇva. (6)
His son was Medhātithi, from whom originated the Brāhmaṇas, Praskaṇva and others. Sumati's son was Raibhya; (and) Duṣyanta is held to be his son. (7) (1-7)
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दुष्यन्तो मृगयां यातः कण्वाश्रमपदं गतः ।
तत्रासीनां स्वप्रभया मण्डयन्तीं रमामिव ॥ ८॥
विलोक्य सद्यो मुमुहे देवमायामिव स्त्रियम् ।
बभाषे तां वरारोहां भटैः कतिपयैर्वृतः ॥ ९॥
तद्दर्शनप्रमुदितः सन्निवृत्तपरिश्रमः ।
पप्रच्छ कामसन्तप्तः प्रहसञ्श्लक्ष्णया गिरा ॥ १०॥
का त्वं कमलपत्राक्षि कस्यासि हृदयङ्गमे ।
किं वा चिकीर्षितं त्वत्र भवत्या निर्जने वने ॥ ११॥
व्यक्तं राजन्यतनयां वेद्म्यहं त्वां सुमध्यमे ।
न हि चेतः पौरवाणामधर्मे रमते क्वचित् ॥ १२॥
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(One day,) surrounded (accompanied) by a few bodyguards, Duṣyanta, who had gone a hunting, arrived at the hermitage of Kaṇva. He saw sitting there a charming damsel, who was a compeer of Ramā (the goddess presiding over beauty and prosperity) and a personification as it were of the enchanting potency of the Lord, and was illuminating the hermitage with her effulgence. The king instantly fell in love with her and spoke to her. (8-9)
Greatly rejoiced at her sight and sore stricken with love, he questioned her in soft words (as follows), gracefully smiling, his fatigue having completely disappeared:—(10)
"Who are you with eyes resembling the petals of a lotus? Whose daughter are you, O charming one? And what is the purpose of your staying in this lovely forest? (11)
I clearly perceive you to be the daughter of a Kṣatriya, O pretty one! For, nowhere does the mind of the scions of Pūru find delight in (leans towards) unrighteousness." (12) (8-12)
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शकुन्तलोवाच ।
विश्वामित्रात्मजैवाहं त्यक्ता मेनकया वने ।
वेदैतद्भगवान् कण्वो वीर किं करवाम ते ॥ १३॥
आस्यतां ह्यरविन्दाक्ष गृह्यतामर्हणं च नः ।
भुज्यतां सन्ति नीवारा उष्यतां यदि रोचते ॥ १४॥
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Śakuntalā replied : Certainly I am the daughter of Viśwāmitra, forsaken by Menakā in the forest. The worshipful sage Kaṇva knows this (life-history of mine). What may we do for you, O hero? (13)
Have your seat, O lotus-eyed one, and indeed let our hospitality be accepted (by you). There is (enough of) wild rice, which may (kindly) be partaken of; (and) stay (here) if it pleases you. (14) (13-14)
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दुष्यन्त उवाच ।
उपपन्नमिदं सुभ्रु जातायाः कुशिकान्वये ।
स्वयं हि वृणुते राज्ञां कन्यकाः सदृशं वरम् ॥ १५॥
ओमित्युक्ते यथाधर्ममुपयेमे शकुन्तलाम् ।
गान्धर्वविधिना राजा देशकालविधानवित् ॥ १६॥
अमोघवीर्यो राजर्षिर्महिष्यां वीर्यमादधे ।
श्वोभूते स्वपुरं यातः कालेनासूत सा सुतम् ॥ १७॥
कण्वः कुमारस्य वने चक्रे समुचिताः क्रियाः ।
बद्ध्वा मृगेन्द्रांस्तरसा क्रीडति स्म स बालकः ॥ १८॥
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Duṣyanta replied : What you say is (quite) becoming of you, born (as you are) in the line of Kuśika, O beautiful one! For, princesses choose a suitable partner by themselves. (15)
The king, who knew what was enjoined at a particular time and place, married, consistently with the ethical code, Śakuntalā—who had (tacitly) expressed her consent—according to the Gāndharva system (which is based on mutual consent alone). (16)
The royal sage, who was possessed of unfailing procreative energy, deposited his seed (at night) in the womb of his wedded wife (Śakuntalā). The next morning he went (back) to his capital. (And) in course of time she gave birth to a son. (17)
The sage Kaṇva performed the appropriate (purificatory) rites relating to the (new-born) prince (commencing from Jātakarma, the rite performed at the time of the birth of a child), in the forest. While (yet) an infant, he used to play with lions, binding them with his superior strength. (18) (15-18)
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तं दुरत्ययविक्रान्तमादाय प्रमदोत्तमा ।
हरेरंशांशसम्भूतं भर्तुरन्तिकमागमत् ॥ १९॥
यदा न जगृहे राजा भार्यापुत्रावनिन्दितौ ।
शृण्वतां सर्वभूतानां खे वागाहाशरीरिणी ॥ २०॥
माता भस्त्रा पितुः पुत्रो येन जातः स एव सः ।
भरस्व पुत्रं दुष्यन्त मावमंस्थाः शकुन्तलाम् ॥ २१॥
रेतोधाः पुत्रो नयति नरदेव यमक्षयात् ।
त्वं चास्य धाता गर्भस्य सत्यमाह शकुन्तला ॥ २२॥
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Śakuntalā (the jewel among young women) sought the presence of her (royal) husband (Emperor Duṣyanta), taking along with her that boy of formidable prowess, born with a minute ray (of the divine essence) of Śrī Hari. (19)
When the king (Duṣyanta) did not accept (as his own) Śakuntalā (his wife) and her son, who were (both) irreproachable, an ethereal voice in the heavens spoke (as follows), all living beings listening:—(20)
"Mother is but a leathern bag (to hold and develop the seed). The son belongs to his father (alone); nay, he is the same as his father" (of whom he was born). (Therefore,) O Duṣyanta! have† your son (and) do not spurn Śakuntalā (your wedded wife). (21)
A son who procreates (and thus propagates his line) leads (his father) out of the abode of Yama, O ruler among men! Śakuntalā truly says that you are the procreator of this child." (22)
- This is corroborated by the Śruti, which says:—'आत्मा वै पुत्रनामासि'.
† The command of the ethereal voice asking Duṣyanta to accept the child (भरस्व) was responsible for the child being given the name of Bharata.
(19-22)
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पितर्युपरते सोऽपि चक्रवर्ती महायशाः ।
महिमा गीयते तस्य हरेरंशभुवो भुवि ॥ २३॥
चक्रं दक्षिणहस्तेऽस्य पद्मकोशोऽस्य पादयोः ।
ईजे महाभिषेकेण सोऽभिषिक्तोऽधिराड्विभुः ॥ २४॥
पञ्चपञ्चाशता मेध्यैर्गङ्गायामनु वाजिभिः ।
मामतेयं पुरोधाय यमुनायामनु प्रभुः ॥ २५॥
अष्टसप्ततिमेध्याश्वान् बबन्ध प्रददद्वसु ।
भरतस्य हि दौष्यन्तेरग्निः साचीगुणे चितः ।
सहस्रं बद्वशो यस्मिन् ब्राह्मणा गा विभेजिरे ॥ २६॥
त्रयस्त्रिंशच्छतं ह्यश्वान् बद्ध्वा विस्मापयन् नृपान् ।
दौष्यन्तिरत्यगान्मायां देवानां गुरुमाययौ ॥ २७॥
मृगान् शुक्लदतः कृष्णान् हिरण्येन परीवृतान् ।
अदात्कर्मणि मष्णारे नियुतानि चतुर्दश ॥ २८॥
भरतस्य महत्कर्म न पूर्वे नापरे नृपाः ।
नैवापुर्नैव प्राप्स्यन्ति बाहुभ्यां त्रिदिवं यथा ॥ २९॥
किरातहूणान् यवनानन्ध्रान् कङ्कान् खशान् छकान् ।
अब्रह्मण्यान् नृपांश्चाहन् म्लेच्छान् दिग्विजयेऽखिलान् ॥ ३०॥
जित्वा पुरासुरा देवान् ये रसौकांसि भेजिरे ।
देवस्त्रियो रसां नीताः प्राणिभिः पुनराहरत् ॥ ३१॥
सर्वान् कामान् दुदुहतुः प्रजानां तस्य रोदसी ।
समास्त्रिणवसाहस्रीर्दिक्षु चक्रमवर्तयत् ॥ ३२॥
स सम्राड् लोकपालाख्यमैश्वर्यमधिराट् श्रियम् ।
चक्रं चास्खलितं प्राणान् मृषेत्युपरराम ह ॥ ३३॥
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After his father's death Bharata too became a universal monarch of great renown. The glory of the said monarch, born with a ray of Śrī Hari, is sung on earth (even to this day). (23)
He bore the mark of a discus in his right palm and that of a lotus-bud on (the soles of both) his feet. Having been (duly installed on the throne after being) consecrated by means of a grand (religious) bath, the powerful emperor performed (as many as) fifty-five horse-sacrifices on the banks of the (holy) Gaṅgā in order of sequence (from the source to the mouth) and seventy-eight sacrifices (lit., he tied seventy-eight holy horses) along the Yamunā in the same order, choosing Dirghatamā (the son of Mamatā) as his priest and freely gifting (ample) wealth. The sacrificial fire of Bharata, the son of Dusyanta, was set up on an exceedingly excellent (most sacred) site where a thousand Brāhmaṇas divided among themselves cows (gifted by Bharata)—each getting as his share a Badva (thirteen thousand and eighty four*). (24—26)
Having (thus) performed one hundred and thirty-three horse-sacrifices (lit., having tied to the sacrificial post 133 horses) to the (great) wonder of (other) kings, Bharata (the son of Dusyanta) not only overcame the Lord's Māyā (the deluding potency) but (also) attained to Lord Śrī Hari (the adored of the gods). (27)
In the sacrificial function called 'Maṣṇāra' Bharata gave away (to the Brāhmaṇas) fourteen lakhs of dark elephants of excellent breed with white tusks—all adorned with gold. (28)
Neither did kings that have gone by nor will future kings emulate the great example of Bharata any more than one can touch heaven with one's hands. (29)
In the course of his conquest of the (four) quarters he crushed all the Kirātas, Hūnas, Yavanas, Andhras, Kaṅkas, Khaśas, Śakas and Mlecchas as well as kings who despised the Brāhmaṇas and the Vedas. (30)
He (Further) recovered wives of gods that had been carried away to Rasātala (the sixth subterranean region from above) by the demons, who having conquered the gods in the past had occupied (various) parts of Rasātala. (31)
(During his reign) heaven as well as the earth yielded to his subjects all the objects of their desire. (In this way) he held sway in all the (four) quarters for thrice nine millenniums. (32)
Realizing his sovereignty, that had carried his fame (even) to the guardians of the spheres, imperial fortune, his authority, which was unobstructed (everywhere), nay, (his) life (itself) to be unreal, the aforesaid emperor withdrew himself from the world. (33) (23-33)
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तस्यासन् नृप वैदर्भ्यः पत्न्यस्तिस्रः सुसम्मताः ।
जघ्नुस्त्यागभयात्पुत्रान् नानुरूपा इतीरिते ॥ ३४॥
तस्यैवं वितथे वंशे तदर्थं यजतः सुतम् ।
मरुत्स्तोमेन मरुतो भरद्वाजमुपाददुः ॥ ३५॥
अन्तर्वत्न्यां भ्रातृपत्न्यां मैथुनाय बृहस्पतिः ।
प्रवृत्तो वारितो गर्भं शप्त्वा वीर्यमवासृजत् ॥ ३६॥
तं त्यक्तुकामां ममतां भर्तृत्यागविशङ्किताम् ।
नामनिर्वाचनं तस्य श्लोकमेनं सुरा जगुः ॥ ३७॥
मूढे भर द्वाजमिमं भर द्वाजं बृहस्पते ।
यातौ यदुक्त्वा पितरौ भरद्वाजस्ततस्त्वयम् ॥ ३८॥
चोद्यमाना सुरैरेवं मत्वा वितथमात्मजम् ।
व्यसृजन्मरुतोऽबिभ्रन् दत्तोऽयं वितथेऽन्वये ॥ ३९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां नवमस्कन्धे विंशोऽध्यायः ॥ २०॥
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Bharata had three beloved wives, (all of them) daughters of the king of Vidarbha, O protector of men ! They disposed of their own sons for fear of being forsaken by their husband, because it was remarked (by him) that the sons were not after him. (34)
On his race being thus threatened with extinction, the Maruts (wind-gods) handed over a son, Bharadwāja by name, to the emperor, who was propitiating them through (a sacrifice known by the name of) Marutstoma. (35)
Proceeding to copulate with his brother's wife (Mamatā), who was (already) pregnant, Bṛhaspati forcibly discharged his seed (in her womb), cursing the foetus* by which he was stopped. (36)
Addressing Mamatā (as well as Bṛhaspati), who was inclined to abandon the child (into which the seed was immediately transformed), terribly afraid as she was of being forsaken by her husband (Utathya), the gods uttered the following couplet, explaining the etymology of the child's name (and giving utterance to a disputation between Bṛhaspati and Mamatā):—(37)
(Says Bṛhaspati to Mamatā): "O foolish one, nourish (Bhara) this child, born of two, (viz., my brother and myself, because begotten by me through my brother's wife)." (Mamatā replied:) "O Bṛhaspati ! nourish this child (yourself), born (as it is) of us two (and particularly because I was forcibly impregnated by you)." Since, having spoken thus, the two (father and mother) went away (leaving the child), hence this child is (named) Bharadwāja. (38)
(Though) urged by the gods in this way (in order to absolve Mamatā of guilt in the eyes of her husband and thus disarm her fear of being forsaken by her husband), Mamatā (as well as Bṛhaspati) abandoned the son (Bharadwāja), regarding him as useless (because born of an illicit union and hence a source of infamy). The Maruts (however) brought him up and (by them) he was handed over to Bharata on the latter's line being threatened with extinction. (39) (34-39)
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- चतुर्दशानां लक्ष्माणां सताधिकशताशकः। बद्धं चतुरशीत्यग्रसहस्राणि त्रयोदश॥
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- This forcible impregnation resulted firstly in the child in the womb (named afterwards as Dīghatamā) getting blind through the curse of Bṛhaspati and secondly in the seed discharged by the latter being kicked out by the foetus and assuming the form of a fully developed male child as soon as it dropped on the ground.
Thus ends the twentieth discourse in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.
(Preamble)
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