॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकविंशोऽध्यायः - २१ ॥
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Discourse XXI
The posterity of Bharata and the story of Rantideva (Preamble)
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श्रीशुक उवाच ।
वितथस्य सुतो मन्युर्बृहत्क्षत्रो जयस्ततः ।
महावीर्यो नरो गर्गः सङ्कृतिस्तु नरात्मजः ॥ १॥
गुरुश्च रन्तिदेवश्च सङ्कृतेः पाण्डुनन्दन ।
रन्तिदेवस्य हि यश इहामुत्र च गीयते ॥ २॥
वियद्वित्तस्य ददतो लब्धं लब्धं बुभुक्षतः ।
निष्किञ्चनस्य धीरस्य सकुटुम्बस्य सीदतः ॥ ३॥
व्यतीयुरष्टचत्वारिंशदहान्यपिबतः किल ।
घृतपायससंयावं तोयं प्रातरुपस्थितम् ॥ ४॥
कृच्छ्रप्राप्तकुटुम्बस्य क्षुत्तृड्भ्यां जातवेपथोः ।
अतिथिर्ब्राह्मणः काले भोक्तुकामस्य चागमत् ॥ ५॥
तस्मै संव्यभजत्सोऽन्नमादृत्य श्रद्धयान्वितः ।
हरिं सर्वत्र सम्पश्यन् स भुक्त्वा प्रययौ द्विजः ॥ ६॥
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Śrī Śuka resumed : The son of Vitatha (Bharadwāja) was Manyu, of whom were born Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga; and Nara's son was Saṅkṛti. (1)
Saṅkṛti's sons were Guru and Rantideva, O delight of Pāṇḍu ! The glory of Rantideva is, as a matter of fact, sung both in this world and the world beyond. (2)
In the case of Rantideva, who subsisted on whatever was obtained without any effort and who, though feeling hungry (himself), gave away all that was got, and was thus rendered (utterly) destitute (having no provision even for the evening much less for the next day), and therefore suffering terrible hardship, alongwith his family—who were reduced to (great) straits—(nay), trembling due to (excessive) hunger and thirst, yet calm, passed (not less than) forty-eight days—so the tradition goes—without his taking (even) water. In the morning (of the forty-ninth day) there came to him (by chance) ghee, rice cooked in milk with sugar, Saṅyāva* (a kind of porridge made of wheat flour with ghee and) milk, as well as water. And when he was intending to partake of it, there arrived, at that (very) time, a newcomer in the person of a Brāhmaṇa. (3—5)
Viewing Śrī Hari everywhere and (therefore) full of reverence, Rantideva welcomed him and gave to him a proportionate share (of those dishes). (And) the Brāhmaṇa went away after taking that food. (6) (1-6)
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अथान्यो भोक्ष्यमाणस्य विभक्तस्य महीपते ।
विभक्तं व्यभजत्तस्मै वृषलाय हरिं स्मरन् ॥ ७॥
याते शूद्रे तमन्योऽगादतिथिः श्वभिरावृतः ।
राजन् मे दीयतामन्नं सगणाय बुभुक्षते ॥ ८॥
स आदृत्यावशिष्टं यद्बहुमानपुरस्कृतम् ।
तच्च दत्त्वा नमश्चक्रे श्वभ्यः श्वपतये विभुः ॥ ९॥
पानीयमात्रमुच्छेषं तच्चैकपरितर्पणम् ।
पास्यतः पुल्कसोऽभ्यागादपो देह्यशुभस्य मे ॥ १०॥
तस्य तां करुणां वाचं निशम्य विपुलश्रमाम् ।
कृपया भृशसन्तप्त इदमाहामृतं वचः ॥ ११॥
न कामयेऽहं गतिमीश्वरात्परा-
मष्टर्द्धियुक्तामपुनर्भवं वा ।
आर्तिं प्रपद्येऽखिलदेहभाजा-
मन्तःस्थितो येन भवन्त्यदुःखाः ॥ १२॥
क्षुत्तृट् श्रमो गात्रपरिश्रमश्च
दैन्यं क्लमः शोकविषादमोहाः ।
सर्वे निवृत्ताः कृपणस्य जन्तो-
र्जिजीविषोर्जीवजलार्पणान्मे ॥ १३॥
इति प्रभाष्य पानीयं म्रियमाणः पिपासया ।
पुल्कसायाददाद्धीरो निसर्गकरुणो नृपः ॥ १४॥
तस्य त्रिभुवनाधीशाः फलदाः फलमिच्छताम् ।
आत्मानं दर्शयाञ्चक्रुर्माया विष्णुविनिर्मिताः ॥ १५॥
स वै तेभ्यो नमस्कृत्य निःसङ्गो विगतस्पृहः ।
वासुदेवे भगवति भक्त्या चक्रे मनः परम् ॥ १६॥
ईश्वरालम्बनं चित्तं कुर्वतोऽनन्यराधसः ।
माया गुणमयी राजन् स्वप्नवत्प्रत्यलीयत ॥ १७॥
तत्प्रसङ्गानुभावेन रन्तिदेवानुवर्तिनः ।
अभवन् योगिनः सर्वे नारायणपरायणाः ॥ १८॥
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In the meantime, O ruler of the earth, while he was going to eat, having divided the remaining fare among themselves, yet another stranger came. Remembering Śrī Hari, he gave away to the newcomer, who was a Śūdra, a share of the food (already) divided (among themselves). (7)
When the Śūdra had left, there came to him another stranger surrounded (followed) by dogs. He said, "O king, let food be given to me, seized (as I am) with hunger alongwith my followers (the dogs)." (8)
Receiving the newcomer kindly, the king gave away with great reverence whatever was left to the dogs as well as to their master and bowed to them (as so many manifestations of the Lord). (9)
There was but some water left, which was barely sufficient to slake the thirst of (only) one individual. When he was about to drink it, there unexpectedly came a Cāṇḍāla (one belonging to the lowest rank in Hindu society) saying, "(Kindly) give the water to me, an unlucky fellow." (10)
Hearing that pitiful request, uttered with great effort (due to exhaustion), the king, who was sore stricken with pity, spoke the following nectar-like words:—(11)
"I do not seek from the Lord the highest position attended with the eightfold Yogic power (Aṇimā and so on) or even final beatitude (cessation of rebirth). Dwelling in their heart (as the sufferer) I would (rather) undergo the suffering of all embodied souls, so that (through such vicarious suffering of mine) they may be relieved of misery. (12)
My exhaustion due to hunger and thirst, the weariness of my limbs, low spirits, langour, grief, despondency and infatuation have all disappeared on account of my giving away the water, which meant life to this miserable fellow, anxious to survive." (13)
Having expressed such noble sentiments, the king, who was full of fortitude and merciful by nature, gave the water to the Cāṇḍāla, though himself dying of thirst. (14)
The Lords of the three spheres (Brahmā, Viṣṇu and Śiva), who bestow rewards on those who seek them, and who appeared (a short while ago) in (three) illusory forms (viz., those of a Brāhmaṇa, Śūdra and a Cāṇḍāla) created by Lord Viṣṇu (in order to test the fortitude of Rantideva), (now) revealed themselves (in their own form) in his (Rantideva's) presence (15)
Greeting them (all), Rantideva, who was (entirely) free from attachment and whose craving had altogether ceased, simply fixed his mind on Lord Vāsudeva with (great) devotion (and did not ask anything of them). (16)
Māyā (the Lord's deluding potency)—consisting of the three Guṇas (Sattva, Rajas and Tamas)—dissolved like a dream into (its own source, viz.,) the Spirit, O king, in the case of Rantideva, who concentrated his mind on God and sought no other boon from Him (than Devotion to His feet). (17)
By virtue of their close association with him, all that followed in the footsteps of Rantideva became Yogis exclusively devoted to Lord Nārāyaṇa. (18) (7-18)
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गर्गाच्छिनिस्ततो गार्ग्यः क्षत्राद्ब्रह्म ह्यवर्तत ।
दुरितक्षयो महावीर्यात्तस्य त्रय्यारुणिः कविः ॥ १९॥
पुष्करारुणिरित्यत्र ये ब्राह्मणगतिं गताः ।
बृहत्क्षत्रस्य पुत्रोऽभूद्धस्ती यद्धस्तिनापुरम् ॥ २०॥
अजमीढो द्विमीढश्च पुरुमीढश्च हस्तिनः ।
अजमीढस्य वंश्याः स्युः प्रियमेधादयो द्विजाः ॥ २१॥
अजमीढाद्बृहदिषुस्तस्य पुत्रो बृहद्धनुः ।
बृहत्कायस्ततस्तस्य पुत्र आसीज्जयद्रथः ॥ २२॥
तत्सुतो विशदस्तस्य सेनजित्समजायत ।
रुचिराश्वो दृढहनुः काश्यो वत्सश्च तत्सुताः ॥ २३॥
रुचिराश्वसुतः पारः पृथुसेनस्तदात्मजः ।
पारस्य तनयो नीपस्तस्य पुत्रशतं त्वभूत् ॥ २४॥
स कृत्व्यां शुककन्यायां ब्रह्मदत्तमजीजनत् ।
स योगी गवि भार्यायां विष्वक्सेनमधात्सुतम् ॥ २५॥
जैगीषव्योपदेशेन योगतन्त्रं चकार ह ।
उदक्स्वनस्ततस्तस्माद्भल्लादो बार्हदीषवाः ॥ २६॥
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From (the loins of) Garga sprang up Śini, of whom was born Gārgya. From him, indeed, even though he was a Kṣatriya, started a line of Brāhmaṇas. From Mahāvīrya appeared Duritakṣaya, whose sons were Trayyāruṇī, Kavi and Puṣkarāruṇī, who attained to Brahmanhood though born in a line of Kṣatriyas. Bṛhatkṣatra's son was Haṣṭī, by whom was built (the city of) Haṣṭināpura. (19-20)
Haṣṭī's sons were Ajamīḍha, Dwīmīḍha and Purumīḍha. Priyamedha and other Brāhmaṇas were the progeny of Ajamīḍha. (21)
From (the loins of) Ajamīḍha sprang up (another son) Bṛhadīṣu, whose son was Bṛhaddhanwā. Of the latter was born Bṛhatkāya, whose son was Jayadratha. (22)
His son was Viśada, to whom was born in course of time Senajit, Rucirāśwa, Dṛḍhahanu, Kāśya and Vatsa were the (four) sons of Senajit. (23)
Rucirāśwa's son was Pāra, whose son (again) was (named) Pṛthusena. There was (another) son of Pāra, Nīpa by name, who had no less than a hundred sons. (24)
Through Kṛtvi, the daughter of Śuka* Nīpa begot (another son) Brahmadatta. The latter, (who was) a Yogī, begot through his wife Gau (Saraswati), (a son named) Viṣwaksena. (25)
Inspired by the teachings of Jaigīṣavya, it is said, he produced a work on Yoga. From (the loins of) Viṣwaksena sprang up Udakṣwana and from him followed Bhallāda. These are the descendants of Bṛhadīṣu. (26) (19-26)
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यवीनरो द्विमीढस्य कृतिमांस्तत्सुतः स्मृतः ।
नाम्ना सत्यधृतिर्यस्य दृढनेमिः सुपार्श्वकृत् ॥ २७॥
सुपार्श्वात्सुमतिस्तस्य पुत्रः सन्नतिमांस्ततः ।
कृतिर्हिरण्यनाभाद्यो योगं प्राप्य जगौ स्म षट् ॥ २८॥
संहिताः प्राच्यसाम्नां वै नीपो ह्युग्रायुधस्ततः ।
तस्य क्षेम्यः सुवीरोऽथ सुवीरस्य रिपुञ्जयः ॥ २९॥
ततो बहुरथो नाम पुरमीढोऽप्रजोऽभवत् ।
नलिन्यामजमीढस्य नीलः शान्तिः सुतस्ततः ॥ ३०॥
शान्तेः सुशान्तिस्तत्पुत्रः पुरुजोऽर्कस्ततोऽभवत् ।
भर्म्याश्वस्तनयस्तस्य पञ्चासन् मुद्गलादयः ॥ ३१॥
यवीनरो बृहदिषुः काम्पिल्यः सञ्जयः सुताः ।
भर्म्याश्वः प्राह पुत्रा मे पञ्चानां रक्षणाय हि ॥ ३२॥
विषयाणामलमिमे इति पञ्चालसंज्ञिताः ।
मुद्गलाद्ब्रह्म निर्वृत्तं गोत्रं मौद्गल्यसंज्ञितम् ॥ ३३॥
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Dwīmīḍha's son was Yavīnara, whose son is remembered by the name of Kṛtimān. His son was Saṭyadhṛti by name, whose son, Dṛḍhanemi, begot Supārśwa. (27)
From Supārśwa followed Sumati, whose son was Sannatimān. From (the loins of) the latter appeared Kṛti, who having received instruction in Yoga from Hiraṇyanābha taught (separately) indeed the six Saṃhitās (or collections of sacred texts) known as Prācyasāmas. His son to be sure was Nīpa, from whom followed Ugrāyudha. His son was Kṣemya, of whom was born Suvīra, whose son was Ripuñjaya. (28-29)
From (the loins of) the latter appeared a son named Bahuratha. (Dwīmīḍha's younger brother) Purumīḍha remained issueless. Ajamīḍha's son, through his (second) wife Nalinī, was Nīla, of whom was born a son, Śānti (by name). (30)
Śānti's son was Suśānti, and Suśānti's son was Puruja, of whom was born Arka. His son was Bharmyāśwa, who had five sons (viz.,) Mudgala, Yavīnara, Bṛhadīṣu, Kāmpīlya and Sañjaya. Bharmyāśwa said, "These five sons of mine are competent enough to protect five lands." Hence, they were known as the Pañcālas. From Mudgala sprang up a line of Brāhmaṇas called the Maudgalyas. (31-33) (27-33)
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मिथुनं मुद्गलाद्भार्म्याद्दिवोदासः पुमानभूत् ।
अहल्या कन्यका यस्यां शतानन्दस्तु गौतमात् ॥ ३४॥
तस्य सत्यधृतिः पुत्रो धनुर्वेदविशारदः ।
शरद्वांस्तत्सुतो यस्मादुर्वशीदर्शनात्किल ॥ ३५॥
शरस्तम्बेऽपतद्रेतो मिथुनं तदभूच्छुभम् ।
तद्दृष्ट्वा कृपयागृह्णाच्छन्तनुर्मृगयां चरन् ।
कृपः कुमारः कन्या च द्रोणपत्न्यभवत्कृपी ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां नवमस्कन्धे एकविंशोऽध्यायः ॥ २१॥
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From (the loins of ) Mudgaḷa, son of Bhārmyāśwa, appeared a pair (a son and a daughter), of whom the male was (named) Divodāsa and the girl became known as Aḥalyā; of the latter through the sage Gautama (her husband) was born Śatānanda. (34)
His son, Satyadhṛti, was an adept in archery. His son was Śaradvān, so-called because his seed, it is said, fell at the sight of Urvaśī on a clump of reeds (Śaras). The seed (however) assumed the form of a blessed pair. Seeing that pair, King Śāntanu, who was wandering in pursuit of game, picked it up out of compassion. The boy came to be Kṛpa, (a teacher of the Kauravas) and the girl Kṛpi, who (later on) became Droṇācārya's wife. (35-36)
- Although Śuka (the son of Vedavyāsa) renounced his father's home even without being invested with the sacred thread, and remained a celibate ever afterwards, he is said to have left for the solace of his disconsolate father a shadow-form of his, known by the name of Chāyāśuka, who lived as a householder and begot children.
Thus ends the twenty-first discourse in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā.
(34-36)
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