by Bibek Debroy
Chapter 9(6)
Shri-Shuka said, ‘Ambarisha had three sons—Virupa, Ketuman and Shambhu. Virupa’s son was Prishadashva and Prishadashva’s son was Rathitara. Rathitara did not have any offspring. For the sake of offspring, he requested Angiras and through his wife, there were sons who were brahmanas in their radiance. 1116 Though they were born from a kshetra, they were known as the sons of Angiras. Despite being born from the kshetra, they were brahmanas and were foremost among Rathitara’s sons. When Manu sneezed, Ikshvaku was a son who was born through his nostrils. Among the one hundred sons of Ikshvaku, Vikukshi, Nimi and Dandaka were the eldest. O king! Among these sons of the king, twenty-five became kings on the eastern side of Aryavarta, twenty-five on the west and three in the centre. The others were kings elsewhere. On one occasion, at the time of an ashtaka shraddha, 1117 he instructed his son, “O Vikukshi! Without any delay, go and fetch some proper meat.” 1118 Agreeing, he went to the forest. He hunted animals that were appropriate for the rites. However, the valiant one was tired and hungry. Forgetting that it was meant for a purpose, he ate a hare. He brought the remainder and gave it to his father, who urged the preceptor to purify it. But he 1119 said that it was tainted and could not be used for the rite. From his preceptor, the king got to know what his son had done. Since he had violated the ordinances, he angrily banished his son from the kingdom. Through conversations with the brahmana, he 1120 got to know about what should be done. Like a yogi, he gave up his physical body and obtained the supreme. When his father departed, Vikukshi returned and ruled over the earth. He worshipped Hari and performed sacrifices to him. He was known as Shashada. 1121 His son was Puranjaya, also referred to as Indravaha. He was also known as Kakutstha. Hear how his deeds gave rise to these names. At the end of krita yuga, there was a battle between the gods and the danavas. The gods were vanquished by the daityas and accepted the valiant one as an aide on their side. Because of the words of lord Vishnu, the god of the gods and the creator of the universe, Indra agreed to be his mount and assumed the form of a giant bull. 1122 He was astride the hump and armoured. He grasped a divine bow and sharp arrows. Praised, he ascended and fought. The energy of the great-souled Purusha, Vishnu, permeated him. With the gods, he laid siege to the city of the daityas that was in the western direction. There was a tumultuous battle that made the body hair stand up. When daityas approached him in the field of battle, he used iron arrows to convey them to Yama’s abode. His fierce arrows were like the fire of destruction that comes at the end of a yuga. When these descended in front of them, the daityas were slaughtered. They gave up the battle and fled to their own homes. He conquered all the enemy’s wealth and their women, handing them over to the one with a vajra in his hand. The royal sage thus came to acquire the names mentioned earlier.
‘Puranjaya’s son was Anena and Anena’s son was Prithu. Prithu’s son was Vishvarandhi and Vishvarandhi’s son was Chandra. Chandra’s son was Yuvanashva. Yuvanashva’s son was Shabasta and he constructed the city of Shabasti. Shabasta’s son was Brihadashva and Brihadashva’s son was Kuvalayashva. To bring pleasure to Utanka, 1123 the powerful Kuvalayashva surrounded himself with twenty-one thousand of his sons and killed the asura Dhundhu. He thus became famous as Dhundhumara. With the exception of three who were left, all his sons were burnt down by the flames that emerged from Dhundhu’s mouth. O descendant of the Bharata lineage! They were Dridhashva, Kapilashva and Bhadrashva. Dridhashva’s son was Haryashva and his son was known as Nikumbha. Nikumbha’s son was Barhinashva. Barhinashva’s son was Krishashva. Krishashva’s son was Senajit. Senajit’s son was Yuvanashva. 1124 He was without any offspring and went to the forest with his one hundred wives. He was miserable and the rishis were filled with compassion for him. They controlled themselves properly and performed a sacrifice to Indra. Thirsty, the king entered the sacrificial pavilion in the night. On seeing that the brahmanas were asleep, he himself drank the water sanctified with mantras. O lord! When they woke up, they saw that there was no water in the pot. They asked, “Who has done this? Who has drunk the water meant for the birth of a son?” On learning that this had been drunk by the king, they took this to be the lord’s decree. They bowed down to the lord and exclaimed, “The strength of destiny is powerful.” In due course of time, the right side of Yuvanashva’s stomach was shattered and he gave birth to a son who would be a chakravarti. The infant started to wail grievously for milk. “Who will suckle this infant?” 1125 Indra said, “O son! Do not cry. Be suckled by me.” Saying this, he offered him his index finger. Because he was favoured by the gods and the brahmanas, his father did not die. Yuvanashva performed austerities there and obtained success. O dear one! Indra gave him the name of Trasadasyu. 1126 The bandits, Ravana and the others, were terrified and made anxious by him. Lord Mandhata, Yuvanashva’s son, became a chakravarti. Undecaying in his energy, he alone ruled over the seven dvipas. He knew about the atman and performed yajnas and kratus, with copious amounts of dakshina. He worshipped the divinity who is in all the gods and in all the atmans, the one who is beyond the senses. The objects offered, the mantras, the rituals, the sacrifices, the ones performing the sacrifice, the officiating priests, dharma, the time and the place—all these are in his atman. The spot where the sun rises up to the spot where it sets, all this was said to be the dominion of Mandhata, Yuvanashva’s son.
‘Through Shashabindu’s daughter, Bindumati, the king had the sons Purukutsa, Ambarisha 1127 and Muchukunda, the yogi. They had fifty sisters who accepted Soubhari as their husband. He was submerged in the deep waters of the Yamuna, tormenting himself through supreme austerities. At that time, he saw the king of fishes, happily engaged in the dharma of sexual intercourse. Desire was generated in the brahmana. He approached the king and sought one of his daughters. He replied, “O brahmana! Accept whichever daughter will accept you through a svayamvara.” 1128 He thought, “I am old. I am wrinkled and grey. My head shakes. I am not liked or respected by women. I will be rejected by them. Therefore, I will act so that even celestial women desire me, not to speak of the daughters of the Indra among men.” The lord decided to act in this way. 1129 The messenger ushered the sage into the inner quarters, where the maidens were. All the fifty princesses sought him out as their husband. For his sake, they forgot their mutual affection and quarrelled with each other. Their senses overwhelmed, they said, “He is just like me, not like you.” He knew many hymns and possessed the unlimited fruits of austerities. He possessed prosperity, objects and garments. He found pleasure in many houses, groves, the sparkling water of lakes and fragrant gardens. He possessed extremely expensive couches, seats, garments, ornaments, pastes and unguents for bathing, succulent food and garlands. He was always served by ornamented men and women. He was followed by birds, bees and bards. The lord of the seven dvipas was astounded to see his state of garhasthya. He cast aside the prosperity of being a universal emperor. Though he was in the midst of many kinds of joy and objects as a householder, like a fire not satisfied with drops of ghee, he 1130 was not content. On one occasion, the one who knew many kinds of hymns was seated. He saw that because of his association with the fish, he had deviated from the pursuit of the atman. “Alas! Behold my destruction. I used to be an ascetic, virtuous in conduct and vows. Inside the water, I became associated with the conduct of aquatic creatures and deviated from the brahman, sustained for a long period of time. A person who desires liberation must cast aside association with those who follow the vow of sexual intercourse. With all his soul, he must withdraw his senses from external objects. He must be alone and in solitude, immerse his mind in lord Ananta. If he wants an association, that must be with those who follow virtuous vows. I was alone, an ascetic immersed in water. However, because of association with a fish, I became fifty and procreated five thousand. 1131 In this world or in the next one, I do not see any end to desires. My intelligence has been destroyed by maya and gunas and I have become attached to artha and material objects.” For some time, he remained as a householder. He
then became detached and renounced. He left for the forest, followed by his wives, who regarded their husband as a divinity. There, he tormented himself through fierce austerities. He possessed insight and knowledge about the atman in his atman. He absorbed all the fires 1132 into his atman and united himself with the paramatman. O great king! On seeing the path of adhyatma that he followed, his wives were also scorched by his sentiments and followed him, just as the flames are pacified when a fire is extinguished.’
Chapter 9(7)
Shri-Shuka said, ‘Mandhata’s foremost son was the famous Ambarisha. His grandfather, Yuvanashva, accepted him as his own son. Ambarisha’s son was Youvanashva and Youvanashva’s son was Harita. These 1133 are the chief ones in Mandhata’s lineage. Her brothers, the serpents, bestowed Narmada on Purukutsa. 1134 Urged by the Indra among the serpents, she took him to rasatala. There, permeated by Vishnu’s powers, he slew the gandharvas, who deserved to be killed. He received a boon from the nagas that those who remember this will be free from all fear of snakes. Purukutsa’s son was Trasadasyu. 1135 Trasadasyu’s son was Anaranya. Anaranya’s son was Haryashva. Haryashva’s son was Aruna, Aruna’s son was Tribandhana. Tribandhana’s son was Satyavrata, famous by the name of Trishanku. Because he was cursed by his preceptor, he became a chandala. 1136 Through Koushika’s energy, he went to heaven in his own physical body and can be seen there even today. 1137 The gods made him fall down, with his head hanging downwards, but the great force stopped this. 1138 Trishanku’s son was Harishchandra. Because of him, for many years, there was a clash between Vishvamitra and Vasishtha, with both adopting the forms of birds. 1139 He was distressed because he did not have any sons. On Narada’s instructions, he went to Varuna and sought his refuge. O great king! He said, “O lord! Let a son be born to me. If a brave son is born to me, I will offer him to you in a sacrifice.” Varuna agreed and a son named Rohita was born. When the son was born, he 1140 said, “O dear one! Sacrifice this son to me.” The reply was, “When an animal becomes ten days old, it is fit to be sacrificed.” When ten days passed, he came and said, “Sacrifice him.” The reply was, “When an animal grows its teeth, it is fit to be sacrificed.” When the teeth had grown, he said, “Sacrifice him now.” The reply was, “When the teeth 1141 have been shed, an animal is fit to be sacrificed.” He said, “The animal’s teeth have been shed. Sacrifice him now.” The reply was, “An animal becomes pure when its teeth have grown again.” He said, “The teeth have grown again. Sacrifice him now.” The reply was, “O king! A royal animal is pure and can be sacrificed only when the age for donning armour arrives.” In this way, he was attached to his son and his mind was overwhelmed by bonds of affection. Citing time, he continued to deceive and the god waited. Rohita got to know what his father intended to do. To save his life, he picked up a bow and left for the forest. He then got to know that Varuna had inflicted dropsy 1142 on his father. Rohita wished to return to the capital, but Indra restrained him. Shakra advised Rohita to travel the earth and frequent sacred tirthas and kshetras. He resided in the forest for one year. In the second, third, fourth and fifth years, Vritra’s slayer assumed the form of an aged brahmana, visiting him and telling him the same thing. In the sixth year, roaming around, Rohita returned to the city. Having arrived, he purchased from Ajigarta his middle son, Shunahshepha. 1143 He respectfully offered him to his father as the animal to be sacrificed. The immensely illustrious Harishchandra, extolled because of his deeds, performed a human sacrifice to Varuna and the other gods and was freed from the disease of the stomach. Vishvamitra was the hotri, Jamadagni, who had realized the atman, was the adhvaryu, Vasishtha was the brahmana and Ayasya recited the Sama hymns. Indra was satisfied and gave him a chariot that was made out of molten gold. Shunahshepha’s greatness will be described in due course. 1144 Vishvamitra was extremely happy to see that the king and his wife possessed truth, steadfastness and perseverance and conferred the ultimate objective on them. He 1145 merged his mind in earth, the earth in water, the water in fire, the fire in air, the air in space, that in ahamkara, ahamkara in Mahat and that in different aspects of jnana. 1146 Meditating, he burnt up ajnana. 1147 Casting aside all individual sentiments, he became accomplished in the bliss of nirvana. Destroying all bondage, he obtained a state that cannot be conceived and cannot be perceived.’
Chapter 9(8)
Shri-Shuka said, ‘Rohita’s son was Harita. Harita’s son was Champa, who constructed the city of Champapuri. 1148 Champa’s son was Sudeva and Sudeva’s son was Vijaya. Vijaya’s son was Bharuka, Bharuka’s son was Vrika and Vrika’s son was Bahuka. His enemies seized all the possessions of this king. With his wife, he entered the forest. Since he was old, he merged into the five elements 1149 and his queen wanted to immolate herself on the pyre. However, Ourva 1150 got to know that she was pregnant and restrained her. Finding this out, her co-wives fed her poison along with her food. The child was born along with the poison and was known as the immensely illustrious Sagara. 1151 Sagara was a chakravarti and his sons excavated the ocean. 1152 Obeying the words of his preceptor, 1153 he did not slay the Talajanghas, Yavanas, Shakas, Haihayas and Barbaras. Instead, he made them don terrible attire. He shaved off the heads, but some were allowed to sport beards. Some wore their hair loose, others had half their heads shaven. Some were not allowed to wear inner wear, others were not allowed to wear outer wear. Instructed by Ourva, he performed horse sacrifices to the one who is the atman of all the Vedas and all the gods. With the lord Hari in his atman, he observed yoga. Purandara stole the animal that was meant to be offered at the sacrifice. Sumati’s sons were insolent and followed the instructions of their father. 1154 Searching for the horse, they dug everywhere on earth. Near Kapila, in the north-eastern direction, they saw the horse. “This one, with his eyes closed, is the one who stole the horse. Kill him. Slay the wicked one.” Saying this, those sixty thousand approached him with raised weapons, their intelligence robbed by the great Indra. The sage opened his eyes. Having committed this great transgression, they were instantly reduced to ashes by the fire that was in their own bodies. The sage is the store of sattva. Therefore, virtuous people do not say that the princes were vanquished by the sage’s rage. How can the anger of tamas be manifested in him? He is the one who purifies the entire universe. He cannot be polluted, just as the sky cannot be tainted by the dust of earth. He is the one who propounded samkhya. For those who wish to be liberated, this is like a firm boat that ferries across the ocean that is the earth, which is so very difficult to cross and is a path that leads to death. He is a learned person immersed in the paramatman. How can he have a sense of differentiation? 1155 The prince known as Asamanjasa was Keshini’s son. His son was named Amshuman and he was engaged in ensuring his grandfather’s pleasure. Earlier, 1156 Asamanjasa had been a yogi, but had exhibited fickleness. Because of bad associates, he deviated from yoga, though he remembered his past life. His acts were condemned in this world and his deeds were disagreeable to his relatives. While playing, he hurled children into the Sarayu. He generally troubled people. Since his conduct was like this, his father forgot his affection and abandoned him. Through his powers of yoga, he showed those children 1157 and left the place. O king! The residents of Ayodhya were astounded to see all the children return and the king also lamented.
‘Urged by the king to search for the horse, Amshuman departed. He followed the path traversed by his uncles and saw the ashes and the horse. He saw the sage by the name of Kapila, Adhokshaja’s portion, seated there. He controlled his mind with great attention, joined his hands in salutation and bowed down. Amshuman said, “You are the paramatman and Aja cannot see you. Those engaged in meditation have not been able to comprehend you, even today. How can others, who have been created from his mind and body? You are not manifest before us. Those who possess bodies are influenced by the three gunas. We can only see those gunas, or only tamas. Our intelligence is confounded by your maya. Based in our bodies, we can only perceive external manifestations. You are the abode of jnan
a. Sanandana and the other sages have destroyed maya, gunas, differentiation and confusion and worship you. How can a confused person like me comprehend you? O serene one! You are free of maya, gunas, deeds, signs, names, forms, the real and the unreal. You have assumed a body to instruct about jnana. O ancient Purusha! I bow down before you. This world has been fashioned out of your maya. With their minds on material objects and their intelligence confounded, people wander around amidst homes and other things, desire, avarice, envy and illusion. You are in the atmans of all creatures! On seeing you today, all our firm bonds of delusion, desire, karma and the objects of the senses have been severed.” The greatness of the illustrious sage, Kapila, was chanted in this way. O king! Showing his favour to Amshuman, he used his intelligence to bless him. The illustrious one said, “O child! This is the horse, your grandfather’s sacrificial animal. Take it away. Your uncles have been burnt down and can only be saved through the waters of the Ganga.” Bowing his head down, he pleased him 1158 and circumambulated him. He took the horse to Sagara. With the sacrificial animal, the remaining part of the sacrifice was completed. Free of desire and free of bondage, he bestowed the kingdom on Amshuman. Following the path instructed by Ourva, he obtained the supreme destination.’