Skandha IX — A Study of the Bhâgavata Purâna by Unknown

Skandha IX

The Vaivasvata Manvantara

Sudyumna

SKANDHA IX. CHAP. 1.

Srâddhadeva Manu had no child for some time. Vasistha performed a sacrifice in honor of Mitra-varuna that he might obtain progeny. Sraddha, wife of the Manu, went to the chief priest and asked for a daughter. So Manu had a daughter named Ilâ. He took Vasistha to task for having had a daughter. Vasistha thought the priest had done something wrong. He prayed to Bhagavân for the change of Ilâ’s sex. So Ilâ became a male named Sudyumna and in company with others went on horse back to the chase. He entered a forest called Sukumâra, below the Meru, which is the play ground of Śiva and his consort. He and his companions were all transformed into females, for such is the mandate of Śiva for those that enter the forest. In this changed condition, Sudyumna with his female companions went to Budha. Budha took a fancy for Sudyumna and had by her one son Purûravas.

Vasistha took pity on Sudyumna again and prayed to Śiva to change his sex. By the favor of Śiva, Sudyumna became a male for one month and a female for another month. He had three sons. Utkala, Gaya and Vimala.

Ikshvâku Brothers

SKANDHA IX. CHAP. 2.

Manu prayed to Vishnu for one hundred years for other sons. He got ten sons like unto himself. Ikshvâku was the eldest:

(8). PRISHADHRA.

While residing in the house of his Guru, Prishadhra was placed in charge of cattle. It was raining one night, when a tiger entered the fold. The cattle strayed about in fear and bellowed aloud. Prishadhra ran after the tiger. The night was dark. He missed his aim and cut off the head of the cow, which the tiger had seized. He found out the mistake in the morning and informed his Guru about it. The Guru said: — “You shall become a Sudra, as the fruit of your Karma.” Prishadhra accepted the curse. He became an ascetic, and roamed about the earth as the friend of all beings. Eventually He ended his life in fire.

(10). KAVI.

Kavi attained wisdom in his youth. He did not marry.

(6). KARUSHA.

The sons of Karûsha were the Kârûshas, a race of pious Kshatriyas, who guarded the north.

(5). DHRISHTA.

Dhârshtas were the sons of Dhrishta. Though born as Kshatriyas, they became Brâhmanas on this earth.

Sâmbarta, Son of Angiras, officiated at the Yajna performed by Marutta. The Devas took direct part in the Yajna.

(3). SARYÂTI.

SKANDHA IX. CHAP. 3.

Saryâti was well versed in the Vedas. He had one daughter, Sukanyâ. He went with her one day to the Âsrama of Chyavana Rishi. Sukanyâ found there two streaks of light as from glow-worms, issuing from within a mound of earth, thrown up by white ants. She pricked those portions with a thorn and blood oozed out. The party of Saryâti found that their usual secretions were stopped. The king thought some one had offended Chyavana. The girl then told her story. The king found the Rishi underneath the mound of earth and asked his pardon. The Rishi wanted the hand of the girl in marriage and Saryâti consented. So Sukanyâ became the wife of Chyavana.

One day the Asvini Kumâras came to Chyavana. The Rishi asked them to give him youth and beauty and promised in return to give them offerings of Sōma, though they had no part in Sōma Yâgas, The Asvini Kumâras took the Rishi inside a tank and all the three came out young and beautiful and looking all alike. Sukanyâ could not recognise her husband and she prayed to the Asvini Kumâras to remove her confusion. They were pleased with her chastity and pointed out her husband.

One day king Saryâti came and found his daughter sitting with a young man. He reproved Sukanyâ for her supposed unchastity. The girl then related the story of her husband’s attaining youth and the king became very much pleased.

Chyavana made offerings of Sōma to the Asvini Kumâras. This offended Indra. He held up the Vajra to kill Chyavana, but the son of Bhrigu paralysed the hands of Indra. From that time the Devas consented to give a share in Sōma to the Asvini Kumâras.

Kakudmin took his daughter Revati with him and went to Brahmâ loka to enquire of Brahmâ, who should be her husband. The Gandharvas were singing at the time and Kakudmin had to wait for a moment. He then saluted Brahmâ and made the enquiry. Brahmâ laughed and said: — “O king, the men of your choice are dead and gone. I do not hear even of their sons and grandsons. Twenty seven yuga cycles have now passed away. Therefore go back to thy place and give thy daughter to Baladeva, who has now incarnated as an Ansa (part) of Vishnu for the good of Bhûr-loka.” And so the king did. (The Present is the 28th. Yuga cycle. Baladeva is the brother of Sri Krishna.)

NABHAGA.

SKANDHA IX. CHAPS. 4-6.

Nabhaga remained long with his Guru. So his brothers thought he had become a Brahma-chârin. They reserved no share for him at partition. Nabhaga at last returned to his house and asked for his share in the patrimony. The brothers pointed out their father Manu as his share. Nabhaga asked his father — “How is it my brothers have reserved thee for my share?” Manu replied: — “Child, do not believe them. The clan of Angiras are performing Yajna. They get confounded on every sixth day. This is the sixth day. Give them two Vaisvadeva Sûktas. When they go to Svarga after completion of their Yajna they will leave all their sacrificial wealth to you.” Nabhaga did as he was told. The Angirasas left all the property remaining on the sacrificial ground to Nabhaga. As he was going to take those things, a dark Purusha appeared from the north and said. “These are mine.”

“But the Rishis have given them to me” said Nabhaga.

“Go to your father then and ask for the solution” said the dark Purusha.

“Yes, the remnants of a Sacrifice belong to Rudra” said Manu.

Nabhaga returned and said “Yes these remnants of sacrifice all belong to thee. So my father told me.”

“I am pleased with thee and thy father. Both of you have spoken the truth” said Rudra, “I give thee supreme wisdom. I also give thee these remnants. Take them now.”

NABHAGA
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NÂBHÂGA.
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AMBARISHA

King Ambarisha had discrimination and dispassion. His devotion was great. His mind was fixed on the lotus feet of Vishnu, his words were all about the glory of Vaikuntha, his hands were engaged in cleansing the temples of Vishnu, his ears only heard about the glory and the works of Vishnu, his eyes intently looked on the symbols of Vishnu wherever found. His body felt pleasure in the touch of Vaishnavas, his nose smelt the sweet fragrance of Tulasi proceeding from the feet of Vishnu, his tongue tasted only food offered to Vishnu, his feet traversed the places sacred to Vishnu and his head was devoted to the salutation of Vishnu. If he enjoyed things of this world, it was for service to Vishnu and not for the sake of enjoyment. If he had attachment, it was only for those that were devoted to Vishnu. The fruits of his action he offered to Him. By devotion and by the unselfish performance of duties pertaining to his sphere of life (Svadharma), he pleased Bhagavân and by degrees he gave up all desires. Vishnu was so much pleased with the King, that he gave him His own Chakra for protection.

Ambarisha with his wife once undertook to perform Dvâdasi Vrata for one year. (Dvâdasi is the twelfth day of the Moon. The Vrata consists in fasting on the eleventh day of the Moon and in breaking the fast on the 12th day). On one occasion he fasted for 3 consecutive days. He bathed himself in the Yamunâ and worshipped Vishnu at Mathurâ. He gave plenty of riches and cattle to the Brâhmanas. He then fed the Brâhmanas and asked their permission to eat himself. At the time Durvâsas appeared as his guest. The king received him duly and requested him to take his meals. The Rishi consented and went to bathe himself in the river and perform his daily rites. The king waited long for him but he did not return. There was only half a muhurta now remaining of Dvâdasi. If the king did not eat any thing, his Vrata would not be observed. If he ate, he would shew disregard to a Brâhmana. At this juncture, the king decided to serve both ends by taking a little water, for the Brâhmanas call that both eating and non-eating. Durvâsas came back. By spiritual vision, he knew what had happened and became highly enraged. He tore up a hair tuft and charged it to kill Ambarisha. The king remained unmoved. The chakra of Vishnu consumed the destructive force sent by Durvâsas and went even to destroy him. The Rishi ran in every direction. The Chakra followed him wherever he went. He went to Brahmâ and prayed to be saved. “It is not in my power to save thee” said Brahmâ. “Thou hast offended a votary of Vishnu.” He went to Śiva. “Child” said Śiva “this weapon of Vishnu is too much for me even. Go thou to Vishnu.” Durvâsas went to Vishnu and prayed to be pardoned and saved. Said Vishnu: “O Brâhmana, I am dependent on my Bhaktas. I am not free. My heart is in the possession of my Bhaktas. I am dear to them. Without these my Bhaktas I do not even want myself, nor my absolute powers, for I am their sole and supreme resort. They forsake their wives, homes, children and wealth for my sake. How can I forsake them. Their heart is chained to me. They look on all with equal eyes. By devotion they win me even as chaste wives win their husbands. My service is all in all to them. They do not even desire the four Muktis, Sâlokya and others, though these come within their easy reach. What perishable objects can they have desire for? The Sâdhus are my heart. I am the heart of the Sâdhus. They do not know any one besides me nor do I know any one besides them. O Brâhmana, hear what is thy only remedy. Without delay go to him who has caused this fear in thee. When force is used against Sâdhus, it reacts on him who uses the force. True asceticism and wisdom are both for the salvation of the Brâhmanas. But in one untrained, they produce the contrary effect. Therefore go thou to the son of Nâbhâga. Beg his pardon and thou shalt be saved.” Durvâsas went back to Ambarisha and touched the feet of the king. Ambarisha became non-plussed at this act of a Brâhmana and knowing the object of the Rishi, he prayed to the Chakra to desist from its course and to save the Brâhmana. The Chakra had just commenced its work of destruction, but it withdrew its energies upon the prayer of Ambarisha. Durvâsas was extremely thankful and he thus praised the king. “I see this day the greatness of Vaishnavas, O king. Thou didst pray for my welfare, though I had offended thee. There is nothing strange for those that have conquered Vishnu Himself. Thou hast been very kind to me. Thou hast favored me much. Thou didst not even think of my offence, but thou hast saved my life.” The king had waited for Durvâsas all this time. He now fell at the feet of the Rishi and requested him to take his meals. The Rishi gladly did so, and also made the king take his food.

Durvâsas then went to Brahmâ Loka. He did not return for one year and the King lived upon water only all this time, being so anxious to see the Rishi back. Such is the holy story of Ambarisha.

Rathitara had no children. At his request Rishi Angiras produced certain sons by his wife. They were known both as Rathitaras and Ângirasas.

[Durvâsas had cursed Indra, and Indra lost all power. But after the great churning, times were changed. The divine law favoured the Devas and the worshippers of Vishnu. Those who assumed a power, independently of Vishnu, were sure to find disappointment, however eminent their position might be.]

IKSHVÂKU.

SKANDHA IX. CHAPS. 6-13.

Ikshvâku was born out of the nostrils of Manu when sneezing. He had one hundred sons. Vikukshi, Nimi, and Dandaka were the eldest born. Twenty five of them ruled on the east of Âryâvarta, twenty five on the west and twenty five in the middle. The others ruled else where. For the performance of Ashtakâ Srâddha, Ikshvâku once ordered Vikukshi to get some good flesh. Vikukshi had a bagful of good game. But he was hungry and ate one rabbit out of his store.

Vasishtha found fault with this and Ikshvâku had to reject the whole of the game. The King became angry at this and he expelled his son from the kingdom. When Ikshvâku died, Vikukshi returned. He succeeded his father as king and was known as Saśâda or Rabbiteater. Puranjaya was the son of Saśâda. He was also called Indravâha and Kakutstha. The Devas had a fight with the Asuras and Indra asked for the help of Puranjaya. Puranjaya wanted Indra to be his carrier, and the King of the Devas became a bull. Puranjaya ascended the bull on its hump. He is therefore called Indravaha or Indra-vehicled and Kakutstha or the mounter on the hump. He defeated the Asuras.

With his 21 thousand sons, Kuvalayâsva killed an Asura called Dhundhu, for the good of Rishi Utanka. But the Asura killed all his sons, except three, with fire from his mouth. Those three were Dridhâsva, Kapilâsva and Bhadrâsva.

Yuvanâsva had no son. So the Rishis performed a sacrifice directed to Indra. One night Yuvanâsva became very thirsty and entered the Yajna house. He found all the Rishis sleeping at the time. He thought it improper to rouse the Rishis and drank whatever water he found near at hand. By chance that happened to be the consecrated water with the power of producing a son. When the Rishis rose up they did not find the water. On enquiry, when they knew what had happened, every one wondered what the outcome would be. In time the king brought forth a son from his right side. The little thing cried out for milk. Indra said “Do not weep, child, you shall drink wine (‘Mân Dhâtâ’)” So saying he offered the child his fore finger. From this, the child was called Mândhâtâ. Yuvanâsva, by the blessing of the Rishis, did not meet with death at delivery. Mândhâtâ was a very powerful king. The thieves dreaded him much. He performed many sacrifices and made many gifts. He married Indumatî, daughter of Sasabindu. He had three sons Purukutsa, Ambarisha, and the Yōgin Muchukunda. He had also fifty daughters.

Rishi Soubhari made Tapas in the waters of the Yamunâ. One day he saw the pairing of a couple of fish and became excited. He requested king Mândhâtâ to give him one daughter in marriage. The king said: “By Svayamvara, you may get my daughter” (i.e. the girl must choose her own husband from amongst a number of men offering themselves as husbands.) The Rishi thought because he was old and decrepit therefore the king wanted to put him off. So Soubhari by yogic powers became young and beautiful. All the fifty daughters then accepted him for their husband. The Rishi prepared for himself all the enjoyments of life and passed his days in company with his 50 wives. He then became disgusted with this sensual life and afterwards attained Moksha with his wives.

Yuvanâsva adopted his grand son Ambarisha. Ambarisha had one son Youvanâsva. His son was Hârita. These three, Ambarisha, Youvanâsva and Hârita were the founders of the chief clans of the Mândhâtâ Dynasty.

The elemental serpents gave their sister Narmodâ in marriage to Purukutsa. Purukutsa accompanied Narmodâ to Rasâtala at the request of Vasûki. There he killed such Gandharvas as deserved to be killed. Those who remember this story have no fear from serpents. Such was the blessing of the elemental serpents.

Tri Sanku became a Chandâla by the curse of his father. Rishi Visvâmitra lifted him up to Svarga in his own mortal body. Tri Sanku is still visible in the heavens. The devas turned him with his head downwards and attempted to throw him down. Visvâmitra by his power has retained him there.

[Tri Sanku is a constellation in the southern hemisphere.]:

Tri Sanku
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Haris Chandra

Haris Chandra had at first no issue. He prayed to Varuna for a son, promising to offer him as a sacrifice to the Water-god. The king had a son named Rohita (Red). Varuna asked for his victim. Ten days passed away. “Without teething the child will not be pure.” There was teething. “When these milk teeth fall away, then will be the time.” The milk teeth fell off. “Let other teeth grow.” Other teeth did grow. “But he is a Kshatriya boy. He can be pure only when he is fit to put his armour on.”

The king put off Varuna from time to time in this way, out of affection for his son. Rohita came to know of his father’s promise. To save himself, he took a bow and went to the forest. There he learned that his father had an attack of dropsy, the disease caused by Varuna. So he prepared himself to go back, but Indra prevented him by persuasive words. He was put back from year to year by Indra, till his 6th. year. He then made his way to the king. He purchased from Ajîgarta his second son Sûnahśepha. He saluted his father and offered the child. King Haris Chandra appeased Varuna by human sacrifice and got rid of his dropsy. In that sacrifice, Visvâmitra was the Hōtâ, Jamadagni was the Adhvaryu, Vasistha Brahmâ and Ayâsya was the Udgâta. Indra being pleased gave a golden chariot to the king. Visvâmitra taught Âtmâ Vidya to Haris Chandra and he attained liberation.

[The story of Haris Chandra in this Purâna follows the vedic version. The gist of the story is that in the course of further evolution the Devas were to be propitiated by human sacrifice. But this sacrifice did not mean killing. It was the complete offering of oneself up to the service of the gods. The mission of the human victim is to constantly work for the good of the Universe and to extinguish his own personality. Sûnahśepha was not killed in the sacrifice. He was offered up to the service of the gods. After the sacrifice, he was called Devarâta i.e. one offered to the Devas. Visvâmitra adopted Devarâta as his own son and he asked his hundred sons to accept him as their eldest brother. He disowned those sons that did not obey him (Bhâgavata IX-16). Therefore Visvâmitra took the principal part in this sacrifice and not Vasistha, though he was the family preceptor.]

His enemies dispossesed Bahuka of his kingdom. He went to the forest accompanied by his wives. When he died, the eldest queen prepared herself for death also. Rishi Aurva knew her to be big with child, and dissuaded her from accompanying her husband on to the funeral pyre. The co-wives of the queen, out of jealousy, gave her poison. The child was born with this poison, therefore he was called Sagara (Sa = with, gara = poison.) Sagara became a great king. The Seas were dug by his sons. He was prevented by Rishi Aurva from taking the lives of the Tâlajanghas, Yavanas, Sakas, Haihayas, and Barbars. But he made them change their outward look. He performed an Asvamedha sacrifice as advised by Aurva and Indra stole the sacrificial horse.

Sagara had two wives Sumati and Kesini. The 60 thousand sons of Sumati searched for the horse on all sides. They dug the earth’s surface and made the Seas. They found the horse near Kapila. They took him to be the stealer of the horse and abused him. For this they were all burnt up.

Kesini had one son Asamanjas by Sagara. Anśumat was son of Asamanjas. He was attached to his grandfather Sagara. Asamanjas was a Yogin in his former birth. He therefore wanted to avoid company by means of provoking acts. He threw down some children into the Saraju. His father Sagara was thus compelled to forsake him. By Yogic powers, be brought back the children thrown into the Saraju, and left his father for ever.

Anśumat was also sent by Sagara to search for the horse. He found the horse and a heap of ashes near Kapila. He saluted Kapila and glorified him. The Avatâra was pleased. He permitted Anśumat to take away the horse. He also informed him that his burnt-up Pitris could only he saved by the water of the Gangâ.

Sagara completed the sacrifice with the horse. He made over the kingdom to Anśumat and attained Mukti.

Anśumat made Tapas for the downward flow of Gangâ but without success. He was followed by his son Dilipa. He also did not succeed. Bhagiratha was the son of Dilipa. He prayed hard and Gangâ appeared in person before him. “Child, I am pleased with thee. What boon do you ask for”? Bhagiratha told her what he prayed for. “But who shall arrest my course, when I fall down. If not arrested I will pierce the earth and reach Rasâtala. Again if I pass over earth, men will wash away their sins in my waters. Where shall I wash away those sins, O King? Therefore do thou ponder well what to do.” Said Bhagiratha: — “The touch of Sâdhus shall take away thy sins. For Vishnu, the destroyer of sins, remains in them. Thy downward course shall be arrested by Rudra.” Śiva was pleased by the prayer of Bhagiratha, and he consented to hold Gangâ.

Gangâ came rushing down and she was taken by Bhagiratha to where the ashes of his Pitris lay. The very touch of her waters purified the sons of Sagara and they went to Svarga.

Once there lived two Râkshasas. Soudâsa killed one and did not kill the other. The surviving Râkshasa, bent on taking revenge, entered the service of Soudâsa as a cook. When the king entertained Vasistha, he gave him human flesh to eat. The Rishi became angry and caused Soudâsa to become a Râkshasa. When he learned however it was the doing of a Râkshasa, he reduced the king’s Râkshasa life to 12 years. The king also held out water for the execration of Vasistha. His queen prevented him. So he threw the water at his own feet. His feet became black with sin. While living as a Râkshasa, the king saw a Brâhmana and his wife in their privacy, and he attacked the Brâhmana. The wife reminded the king of his former birth and requested him not to deprive her of her husband at the time of enjoyment. The king heeded not her words but devoured the Brâhmana. The Brâhmana woman cursed Soudâsa so that he should meet with death whenever he had female connection. On the expiry of 12 years, Soudâsa reverted to his former birth, but for fear of the curse he had no connection with women. Vasistha at the request of Soudâsa produced a son by his wife, Madayanti. The conception lingered for 7 years. Vasistha struck the womb with a stone (Aśman) and the son was hence called Aśmaka. The son of Aśmaka was Bâlika. He was the surviving kshatriya, after the extirpation of that caste by Parasurâma. Hence he was called Mûlaka also (the root of a race).

Khatvânga was a very powerful king. He killed Daityas as a friend of the Devas. The Devas offered him a boon. The king wanted to know how much longer he was to live. Learning it was a Muhurta only, he returned forthwith to his place and concentrated his mind on Bhagavân. He attained Mukti.

(The story of Râma as told in the Râmâyana is widely and universally known. It is therefore unnecessary to repeat that story from the Bhâgavata Purâna.)

Manu has matured in Yoga. He now resides at Kalapa. Towards the end of Kaliyuga he shall restore the Solar dynasty.

Sumitra shall be the last of the Ikshvâku dynasty in this Kali Yuga.

Nimi was the second son of Ikshvâku. He asked Vasistha to officiate at his Yajna. But the Rishi had been pre-engaged with Indra. So he asked the king to wait till he came back. Considering the uncertainty, Nimi did not wait for his family Purohita. But engaged another priest. Vasistha on returning became offended and cursed Nimi with the loss of his body. Nimi gave the same curse to Vasistha. So both gave up their bodies. Vasistha was reborn shortly after as the son of Mitravaruna by Urvasi. The Rishis picked up the body of Nimi and placed it with the scented things of Yajna. On the completion of the Yajna, the Rishis prayed to the Devas for the vivification of the body. But Nimi said from within the scented things that he did not want to be encumbered with the body any more. The Devas said: “Then remain in the eyes of all beings as winking.” So Nimi remains in the twinkling of eyes.

The Rishis churned the body of Nimi and a son was born. He was called Janaka. As he was born, when his father was bodiless (videha) he was also called Vaideha. The churning also gave him the name of Mithila (Manth = to churn). He built the town Milhilâ. (Mithilâ is the modern Tirhut).

While ploughing the ground for sacrifice, Sira-Dhvaja got Sita at the end of the plough. Therefore Sira (plough) being his Dhvaja (flag, proclaimer of fame), he was called Sira Dhvaja.

(This Sira-Dhvaja is the renowned Janaka of Râmayana.):

Kesi Dhvaja was versed in Âtmâ-vidya, Khandikya was versed in Vedic Karma, Kesi Dhvaja overpowered Khandikya and he fled away.

These kings of Mithila were well versed in Âtmâ-vidya.

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