rule



 

Canto 9

Govindam Âdi Purusham

 

 

Chapter 7: The Descendants of King Mândhâtâ

(1)  S'rî S'uka said: 'The most prominent son of Mândhâtâ named Ambarîsha [after the Ambarîsha of Nâbhâga, see 9.4: 13], was accepted by his grandfather Yuvanâs'va as his son and he had a son called Yauvanâs'va who in his turn had a son named Hârîta. These [three descendants, Ambarisha, Yauvanâs'va and Hârîta,] became the most prominent members of  the Mândhâtâ dynasty. (2) Purukutsa [another son of Mândhâtâ] was taken to the lower regions by his wife Narmadâ upon the order of the king of the serpents [Vâsuki]. She had been given to him in marriage by her serpent brothers. (3) He, empowered by Lord Vishnu, killed the Gandharvas there who deserved it to be punished [because of their enmity]. From the serpents he [therefore] received the benediction that they who remember this incident are protected against snakes.

(4) The son of Purukutsa named Trasaddasyu [named after the other one 9.6: 32-34] was the father of Anaranya. His son carried the name Haryas'va [after 9.6: 23-24]. From him there was Prâruna and Prâruna's son was Tribandhana. (5-6) From Tribandhana there was a son named Satyavrata [after the Manu, see 8.24: 10], who, being cursed by his father [for kidnapping a brahmin daughter at her marriage], had acquired the status of an outcaste [candâla] and thus was called Tris'anku ['afraid of the heavens']. By the prowess of Kaus'ika [sage Vis'vâmitra] he went to heaven [still present in his body] where he, having fallen down because of the demigods, [half way during his fall] by the sage's supreme power acquired a fixed position. In that position he today still can be seen hanging down with his head from the sky [in the form of a constellation]. (7) Tris'anku's son was Haris'candra because of whom there existed a great quarrel between Vis'vâmitra and Vasishthha in which the two for many years were [like two] birds [*]. (8) He was very morose  because he had no successor. On the advise of Nârada he took shelter of Varuna whom he asked: 'Oh lord, may there be a son from my loins?'

(9) Oh Mahârâja, then he said: 'And if he turns out to be a hero, I will sacrifice him to you, if you desire'. Varuna accepted that offer and a son was born who was named Rohita ['to the blood'].

(10) Varuna thus said to him: 'A son has been born. Will you offer him as a sacrifice to me?' Haris'candra then replied: 'An animal is sacrificed when ten days have passed [since its birth]. Then it is considered fit for being sacrificed.'

(11) Ten days later he returned and said: 'Be now of sacrifice then!' Haris'candra said: 'When the teeth of an animal have appeared, it will be fit for being sacrificed.'

(12) When the teeth had grown Varuna said: 'Sacrifice now!', whereupon Haris'candra replied: 'When he looses his [milk] teeth, then he will be fit.'

(13) 'The teeth of the animal have fallen out.' Varuna said, 'be of sacrifice now!' The reply was: 'Only when the teeth of the 'sacrificial animal' have grown back it is pure!'

(14) After they had grown back Varuna said: 'You offer now!' Haris'candra then said: 'When he can defend himself as a warrior with a shield oh King, then this 'sacrificial animal' will be pure.'

(15) With his mind thus controlled by the affection for his son, he cheated the god with words about the time [that it would take] and made him wait. (16) Rohita aware of what his father intended to do, trying to save his life, took his bow and arrows and left for the forest. (17) When he heard that his father because of Varuna was plagued with dropsy and had grown a large belly, Rohita wanted to return to the capital, but Indra denied him to go there. (18) Indra ordered him to travel around the world to visit holy places and sites of pilgrimage. Thereupon he lived in the forest for one year. (19)  Again and again for a second, a third, a fourth and a fifth year Indra in the form of an old brahmin appeared before him and told him the same. (20) The sixth year that Rohita wandered in the forest, he went to the capital where he bought Ajîgarta's second son S'unahs'epha to serve as the 'animal of sacrifice'. He offered him to his father while bringing his obeisances. (21) After the [worldly life of the] man in the yajña [**] was sacrificed to Varuna and the other demigods, Haris'candra was freed from the dropsy and became famous as one of the great persons of history. (22) Vis'vâmitra was during the sacrifice offering the oblations [the Hotâ], the self-realized Jamadagni led the recitations of the [Yajur Veda] mantras [as the Adhvaryu], Vasishthha was the leading brahmin [the brahmâ] and Ayâsya recited the [Sâma Veda] hymns [as the udgâtâ]. (23) Indra was very pleased and gave him a golden chariot. I will give an account of the glories of S'unahs'epha when I describe the sons of Vis'vâmitra.

(24) It pleased Vis'vâmitra very much to see truthfulness, solidity and forbearance in the ruler [Haris'candra] and his wife and therefore he gave them the imperishable knowledge. (25-26) [The ruler] subdued his ignorance through a specific process of meditation in which he gave up his material ambition. He merged his mind with the earth, the earth with the water, the water with the fire, the fire with the air and the air with the sky. Next he merged the sky with the cause of manifestation and this false ego [this ahankâra] he merged with the totality of matter. Finally he merged that completeness [of the mahat-tattva] with the spiritual knowledge in all its branches. Thus completely freed from being bound materially he, through loving self-realization and liberating transcendental bliss, remained with the Imperceptible and Inconceivable One.'
 

 

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Third revised edition, loaded December 16, 2012.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'The most prominent son of Mândhâtâ named Ambarîsha [after the Ambarîsha of Nâbhâga, see 9.4: 13], was accepted by his grandfather Yuvanâs'va as his son and he had a son called Yauvanâs'va who in his turn had a son named Hârîta. These [three descendants, Ambarisha, Yauvanâs'va and Hârîta,] became the most prominent members of  the Mândhâtâ dynasty.
 S'rî S'uka said: 'One prominent son of Mândhâtâ, was by word of his grandfather Yuvanâs'va celebrated as Ambarîsha [to the Ambarîsha of Nâbhâga, see 4.13] and he had a son called Yauvanâs'va. His son was Hârita whose son became the most prominent of all members of the Mândhâtâ dynasty.' (Vedabase)

 

Text 2

Purukutsa [another son of Mândhâtâ] was taken to the lower regions by his wife Narmadâ upon the order of the king of the serpents [Vâsuki]. She had been given to him in marriage by her serpent brothers.

Narmadâ was by her serpent brothers given away to Purukutsa [another son of Mândhâtâ] who by her in the service of the king of the serpents [Vâsuki] was taken to the lower regions. (Vedabase)

 

Text 3

He, empowered by Lord Vishnu, killed the Gandharvas there who deserved it to be punished [because of their enmity]. From the serpents he [therefore] received the benediction that they who remember this incident are protected against snakes.

There did he, factually empowered by Lord Vishnu, shatter the ones who, abiding by the song of heaven, deserved it to be chastised [because of their Gandharva sin of gambling]. From the serpentine he received the benediction that those who remember this incident are safe from snakes. (Vedabase)


Text 4

The son of Purukutsa named Trasaddasyu [named after the other one 9.6: 32-34] was the father of Anaranya. His son carried the name Haryas'va [after 9.6: 23-24]. From him there was Prâruna and Prâruna's son was Tribandhana.

The son of Pûrukutsa Trasaddasyu [named after the other one: 6: 32-34] was the father of Anaranya whose son had the name Haryas'va [after: 6: 23-24]. From him there was Prâruna and Prâruna's son was Tribandhana. (Vedabase)

 

Text 5-6

From Tribandhana there was a son named Satyavrata [after the Manu, see 8.24: 10], who, being cursed by his father [for kidnapping a brahmin daughter at her marriage], had acquired the status of an outcaste [candâla] and thus was called Tris'anku ['afraid of the heavens']. By the prowess of Kaus'ika [sage Vis'vâmitra] he went to heaven [still present in his body] where he, having fallen down because of the demigods, [half way during his fall] by the sage's supreme power acquired a fixed position. In that position he today still can be seen hanging down with his head from the sky [in the form of a constellation].

Of Tribandhana there was a son named Satyavrata [after the Manu, see 8.24: 10], who, being cursed by his father [for kidnapping a brahmins daughter at her marriage], had acquired the quality of an outcast [cândâla] and was thus called Tris'anku ['afraid of the heavens']. Under the influence of Kaus'ika [sage Vis'vâmitra] went he to heaven where he, having fallen down there, fixed [half way in his fall] by the sage his supreme and divine power, until the day of today indeed can be seen hanging with his head downward from the sky. (Vedabase)

   

Text 7

Tris'anku's son was Haris'candra because of whom there existed a great quarrel between Vis'vâmitra and Vasishthha in which the two for many years were [like two] birds [*].

Tris'anku's son was Haris'candra; because of him was there between Vis'vâmitra and Vasishthha a great quarrel because of which the two for many years were as birds [*]. (Vedabase)

 

Text 8

He was very morose  because he had no successor. On the advise of Nârada he took shelter of Varuna whom he asked: 'Oh lord, may there be a son from my loins?'

He was very morose of having no successor and took on the advise of Nârada shelter with Varuna whom he asked: 'O lord, let there be a son born from me. (Vedabase)

 

Text 9

Oh Mahârâja, then he said: 'And if he turns out to be a hero, I will sacrifice him to you, if you desire'. Varuna accepted that offer and a son was born who was named Rohita ['to the blood'].

O mahârâja, then he said: 'And if there is a son, am I even willing to make with him an offering if you so desire'. Varuna accepted it and so was there indeed a son born to him that was named Rohita ['to the blood']. (Vedabase)

 

Text 10

Varuna thus said to him: 'A son has been born. Will you offer him as a sacrifice to me?' Haris'candra then replied: 'An animal is sacrificed when ten days have passed [since its birth]. Then it is considered fit for being sacrificed.'

'Since a son has been born can you, my dear, make me a sacrifice with him', so Varuna said to Haris'candra who then replied: 'Ten days after [its birth] should an animal be considered fit for being sacrificed.' (Vedabase)

 

Text 11

Ten days later he returned and said: 'Be now of sacrifice then!' Haris'candra said: 'When the teeth of an animal have appeared, it will be fit for being sacrificed.'

Ten days later said he coming there again: 'And now: sacrifice!'. Thus replied Haris'candra: 'When the teeth of an animal have appeared, then it has become fit for being sacrificed!'. (Vedabase)

 

Text 12

When the teeth had grown Varuna said: 'Sacrifice now!', whereupon Haris'candra replied: 'When he looses his [milk] teeth, then he will be fit.'

When the teeth had grown said Varuna: 'Sacrifice now', upon which Haris'candra replied: 'When he looses his [milk] teeth, then will he be fit'. (Vedabase)

 

Text 13

'The teeth of the animal have fallen out' Varuna said, 'be of sacrifice now!' The reply was: 'Only when the teeth of the 'sacrificial animal' have grown back it is pure!'

When the teeth fell out told he him: 'Sacrifice now then!', upon which came the reply: 'When the 'sacrificial animal' its teeth have grown back, then it is pure!' (Vedabase)

 

Text 14

After they had grown back Varuna said: 'You offer now!' Haris'candra then said: 'When he can defend himself as a warrior with a shield oh King, then this 'sacrificial animal' will be pure.'

Varuna, upon them having grown, then said: 'You offer now.', after which Haris'candra said: 'When he as a warrior can defend himself with a shield, o King, then will the 'sacrificial animal' be pure.' (Vedabase)

  

Text 15

With his mind thus controlled by the affection for his son, he cheated the god with words about the time [that it would take] and made him wait.

This way with his mind under the control of his affection for his son cheated he the god on the time that it would take and had he him so waiting for the moment to arrive. (Vedabase)

  

Text 16

Rohita aware of what his father intended to do, trying to save his life, took his bow and arrows and left for the forest.

Rohita aware of what his father had planned to do, took, trying to save his life, his bow and arrows and left for the forest. (Vedabase)
 
Text 17

When he heard that his father [because of Varuna] was plagued with dropsy and had grown a large belly, Rohita wanted to return to the capital, but Indra denied him to go there.

When he heard that his father because of Varuna was plagued by dropsy and had grown a large belly, wanted Rohita to return to the capital, but Indra forbade him to go there. (Vedabase)

 

Text 18

Indra ordered him to travel around the world to visit holy places and sites of pilgrimage. Thereupon he lived in the forest for one year.

Indra told him to travel the world for the purpose of holy places and pilgrimage sites and that he had to live in the forest for one year. (Vedabase)

 

Text 19

Again and again for a second, a third, a fourth and a fifth year Indra in the form of an old brahmin appeared before him and told him the same.

And so it happened for a second, a third, a fourth and a fifth year as well that Indra in the form of an old brahmin appeared before him to tell him that again and again. (Vedabase)

 

 Text 20

The sixth year that Rohita wandered in the forest, he went to the capital where he bought Ajîgarta's second son S'unahs'epha to serve as the 'animal of sacrifice'. He offered him to his father while bringing his obeisances.

The sixth year that Rohita wandered in the forest, went he to the capital where he with Ajîgarita bought out his second son S'unahs'epha to use as the 'animal of sacrifice'. Him he offered to his father bringing his obeisances. (Vedabase)

 

Text 21

After the [worldly life of the] man in the yajña [**] was sacrificed to Varuna and the other demigods, Haris'candra was freed from the dropsy and became famous as one of the great persons of history.

Thereafter sacrificing the [worldly life of the] man in the yajña [**] became Haris'candra as famous and celebrated as demigods like Varuna are in making sacrifices and was he freed from the dropsy. (Vedabase)

 

Text 22

Vis'vâmitra was during the sacrifice offering the oblations [the Hotâ], the self-realized Jamadagni led the recitations of the [Yajur Veda] mantras [as the Adhvaryu], Vasishthha was the leading brahmin [the brahmâ] and Ayâsya recited the [Sâma Veda] hymns [as the udgâtâ].

Vis'vâmitra was in the sacrifice offering the oblations [the Hotâ], the self-realized Jamadagni lead the recitations of the [Yayur-veda] mantras [as the Adhvaryu], Vasishthha was the leading brahmin [the brahmâ] and Ayâsya [or Âgastya] did the [Sâma-veda] hymns [as the Udgâtâ]. (Vedabase)

 

Text 23

Indra was very pleased and gave him a golden chariot. I will give an account of the glories of S'unahs'epha when I describe the sons of Vis'vâmitra.

Indra, very pleased, delivered him a golden chariot. The glories of S'unahs'epha will be recounted with the description of the sons of Vis'vâmitra. (Vedabase)

   

Text 24

It pleased Vis'vâmitra very much to see truthfulness, solidity and forbearance in the ruler [Haris'candra] and his wife and therefore he gave them the imperishable knowledge.

To see truthfulness, solidity and forbearance with the ruler [Haris'candra] and his wife pleased Vis'vâmitra very much and so gave he them the imperishable knowledge to reach their destination. (Vedabase)

 

Text 25-26

[The ruler] subdued his ignorance through a specific process of meditation in which he gave up his material ambition. He merged his mind with the earth, the earth with the water, the water with the fire, the fire with the air and the air with the sky. Next he merged the sky with the cause of manifestation and this false ego [this ahankâra] he merged with the totality of matter. Finally he merged that completeness [of the mahat-tattva] with the spiritual knowledge in all its branches. Thus completely freed from being bound materially he, through loving self-realization and liberating transcendental bliss, remained with the Imperceptible and Inconceivable One.'

Merging the mind with the earth, the earth with the water, the water with the fire, the fire with the air and the air with the sky as also merging that with the material identification, that false ego with the totality of matter and that complete with the spiritual knowledge in all its branches, was by that specific process of meditation the ignorance subdued and the material ambition forsaken. By loving selfrealization and liberating transcendental bliss remained they with the Inconceivable, completely freed from being bound materially. (Vedabase)

 

*: Prabhupâda comments: 'Vis'vâmitra and Vasishthha were always inimical. Formerly, Vis'vâmitra was a kshatriya, and by undergoing severe austerities he wanted to become a brâhmana, but Vasishthha would not agree to accept him. In this way there was always disagreement between the two. Later, however, Vasishthha accepted him because of Vis'vâmitra's quality of forgiveness. Once Haris'candra performed a yajña to which Vis'vâmitra was the priest, but Vis'vâmitra, being angry with Haris'candra, took away all his possessions, claiming them as a contribution of dakshinâ. Vasishthha however, did not like this, and therefore a fight arose between Vasishthha and Vis'vâmitra. The fighting became so severe that each of them cursed the other. One of them said, "May you become a bird," and the other said, "May you become a duck." Thus both of them became birds and continued fighting for many years because of Haris'candra.'

**: Sacrificing a human being has to be considered here as something nonviolent since the vidhi preaches compassion and non-violence with all living creatures (dayâ or ahimsâ ). The Bhâgavatam certainly condemns the sacrifice of human lives by the story of Jada Bharata [see 5.9: 17]. The context here suggests, and from the later verse about this 9.16: 31-32 it appears to be so, that because Haris'candra had been the cause of a fight between the sages Vis'vâmitra and Vasishthha, the sacrifice of a human being meant that some man had to give up his worldly existence to serve the sages in their reconcilliation. The heir to the throne, the most likely candidate for the job, could not give up his worldly responsibility and thus another man was chartered to take that duty upon him.

 

 

 

 

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The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The painting is titled: 'The God Varuna', India, Rajasthan, 1675-1700.
Courtesy
LACMA.
Production:
Filognostic Association of The Order of Time


  

 

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