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2024-04-20, 8:12 PM |
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Chapter 9:
The Dynasty of
Ams'umân
(1) S'rî S'uka said: 'Ams'umân for a
long time doing penance with a desire to bring down the
Ganges,
was
unsuccessful
and
died
in
due
course
of
time.
(2) His
son Dilîpa did just like his father not succeed and was also
defeated by time. Thereafter Dilîpa's son
Bhagîratha performed severe austerities. (3)
The goddess [mother Ganga]
appeared to him and said: 'I am very pleased with you and will answer
your prayers.' With that being said
seeing his purpose served [that
the Ganges would
wash away the ashes, see 9.8: 28] the king bowed down.
(4) [Mother Ganga proceeded:] 'Who can sustain
the force of my waves when I descend upon this earth? Oh master of men, not being sustained I will split her open and land in
Rasâtala [the lower worlds]! (5)
There is another reason I
cannot move
towards the earth. Please consider this oh King: when I have to
wash away the sins of the people who purify themselves with my water,
to whom should I turn with those sins?'
(6) S'rî
Bhagîratha said: 'The saintly
forsakers of the world who are peaceful and expert in the regulative
principles and purify all the world, will take away the sinfulness you
thus accumulate because they, as they bathe in your water, carry within
themselves the Vanquisher of all Sins, the Lord
[see also 1.13: 10 and 6.1: 15]. (7) The
god of destruction, Rudra,
will sustain your force, for he is of all the embodied beings the Self
in which [or with which], like with the threads of a piece of cloth,
the entire length and width of the universe is interwoven [*].'
(8) After this was said, the ruler propitiated the
godhead with his penances. This did not take very long. Very soon oh
King, Lord S'iva became
satisfied with him [with Bhagîratha **]. (9)
'So be it', Lord S'iva said who is always auspicious to all.
Having been
addressed by the king he then
with great attention took upon
him the burden of the Ganges
water
that is pure because of Vishnu's feet [see also 5.17]. (10)
He Bhagîratha, the
saintly king, brought her who could purify
the entire universe to the place where the bodies of
his forefathers were reduced to ashes. (11) Leading the
way in a chariot moving at the speed of the wind, he was followed
by her. She thus blessed all the countries [they passed through] until
she flowed
over the burned sons of Sagara. (12)
Even though the sons of
Sagara were condemned for having
offended a brahmin,
they by her water just touching their remains went to heaven. (13) If Sagara's
sons whose bodies burned to ashes went to heaven after they came in
touch with [the
Ganges], then what would her effect be upon those who determined in
vows
with faith and devotion worship that goddess? (14) That
what was described here is not
such a great miracle because the water of the Ganges which originates
from the feet of Anantadeva [the 'Eternal Godhead'] puts an end to a
worldly existence. (15) Saintly people who by their faith have
minds that follow the path of goodness [Vishnu], find purification
despite of the difficulty
to escape from the three modes of nature. They attain the divine Self
immediately.
(16-17) From
the loins of Bhagîratha a son was born named S'ruta, from him
there was
Nâbha - different from the one I mentioned before [see 5.3]
-
and
from
Nâbha
Sindhudvîpa was born from
whom thereafter Ayutâyu was born. His son Ritûparna was a
friend of Nala. He
received
from
Nala knowledge about the art of
training horses in
exchange for gambling secrets. Ritûparna had a son called
Sarvakâma. (18) From
him there was
Sudâsa whose son [Saudâsa] ascended the throne as the husband of
Damayantî. He was also
known, so one says, as
Mitrasaha and Kalmâshapâda. Because of his [bad] karma he
had no children. One day he was cursed by Vasishthha to become a
man-eater [a
Râkshasa].'
(19) The king
said: 'Please tell
me, if it is not a secret, for what reason the
spiritual master cursed this
great soul Saudâsa. That
is what I would
like to know.'
(20-21) S'rî
S'uka said: 'In the past Saudâsa one day wandered around and
killed a Râkshasa, but he let his brother go. This brother wanted
to avenge him.
With evil intentions posing as the
king's cook he presented his spiritual master [Vasishthha], who came to
dinner, the flesh of a human being that he had cooked. (22)
The
mighty master checking his food,
immediately found it unfit for consumption and most angrily cursed
the king with: 'Because of this you will become a man-eater!' (23-24) When
the sage discovered that the Râkshasa was to blame, he for
twelve years performed penance
[for having unjustly cursed the king]. Saudâsa had taken a
palmful of
water in order to curse his guru, but his wife Madayantî
prevented
it. He then spilled the water that was potent with the [s'apa]
mantra over his
legs whereupon the king saw that all directions, the sky and the
surface of the earth were teeming with living beings. (25)
After he had
developed
the propensities of a Râkshasa he obtained a black spot on his
leg
[because of which he was known as Kalmâshapâda]. Living in
the
forest he [once] saw
a brahmin
couple having sexual
intercourse. (26-27) Because he was hungry he seized the brahmin
whereupon his wife said: 'You must be very unhappy, poor and hungry
indeed, but a
Râkshasa you are not! You are actually a great warrior from the
Ikshvâku dynasty, the husband of Madayantî. Oh hero, it
does not become you to act against the dharma. Please release my
husband,
this twice-born soul whose desire to get a son has not yet been
fulfilled. (28) Oh
King, this human body is there to serve the completeness of the Supreme
Being. Thus seen, the
killing of him oh hero, would equal the destruction of all that virtue! (29)
This man is a brâhmana
well versed in the Veda who austere, of good behavior and endowed with
all good qualities wants to worship the Absolute Truth, the Supreme
Personality who because of His attributes is known as the true Self in
the heart of all living beings.
(30) How
can he, this brahmin and best of
all sages, deserve it to be
killed by you with your knowledge of the
dharma, by you who are the best
of all saintly kings oh master of the state? It is like a father
killing his son! (31) He is
a saint free from sin, a speaker of
the Absolute Truth. How can you who are appreciated in the highest
circles have the heart to kill him? That is tantamount to killing an
unborn child or a cow. (32)
I am mortified, I cannot live without him for a second. If you
want to
eat him, then eat me instead.'
(33) While she was pleading
and lamenting this pitiably as a
woman missing her protector,
he, Saudâsa, condemned by the curse, devoured him like a tiger
does its prey. (34) The
moment the wife of the brâhmana, the chaste
woman, saw that the man who was about to impregnate her was eaten by
the
Râkshasa, she cried loudly from the depth of her heart and
pronounced angrily a curse against the king. (35) 'Because you have devoured the husband of a
woman aching for intercourse, you oh sinner, will suffer the curse of
also finding death when you try to impregnate a woman, you traitor of
civilization!'
(36) After this way cursing
Mitrasaha ['indulgent toward friends' or Saudâsa] she, being
devoted to
be with her husband, found her destination by stepping into the fire
that burned the bones of her husband. (37) When Saudâsa twelve
years
later
was
released [from the curse of
Vasishthha] and tried to make love to his
wife, he was checked by the queen who reminded him of the curse of
the
brâhmanî. (38)
Thus he henceforward had to
forget
about being physically happy with his wife and, as ordained by fate,
therefore
remained childless. Vasishthha then got the permission to beget a
child in
Madayantî, his wife. (39) She
not delivering carried
the child for seven years in her womb. [With Vasishthha] striking her abdomen with a stone, a son was born who
for that reason was called As'maka
['by a stone']. (40) From As'maka Bâlika was born.
This
child
was
protected
[against
Lord Paras'urâma] by a
human
shield consisting of women and was named thereafter
[Nârîkavaca]. When there were no rulers anymore [because
Lord Paras'urâma had killed them all] he became
known as Mûlaka
['the root of'], the progenitor of the kshatriyas. (41)
From Bâlika there was a
son named
Das'aratha, his son was Aidavidi and from him there was king
Vis'vasaha who fathered
Khathvânga who became
emperor. (42-43) On
the request
of the demigods he most fiercely
killed the Daityas in battle
after
which he, coming home and knowing that
he had only a second to live longer, fixed his mind by praying:
'Neither the earth, my kingdom nor my dearest wife, neither my sons and
daughters nor my
opulence or life are as worshipable to me as the members of
the
brahmin community who enjoy the respect of my family [***].
(44) Not
even as a child I was
attracted or enjoying that what goes against the dharma, nor did I at
any time consider
anything [or anybody] else as more substantial than the Lord Hailed in
the Scriptures, Uttamas'loka. (45) The
demigods granted me the
boon that I could have whatever I wanted, but that claim over the three
worlds I
could not accept. All that I desire in this world is to be fully
absorbed in the Supreme Lord [compare B.G. 9:
34]. (46) The
godly ones are with their senses and
minds distracted [by the modes] and do not know the Dearmost Eternal
One of the
Soul who always resides in their hearts. What then is to be expected of
others [see B.G. 18:
55]? (47) Let me therefore surrender myself to Him the One Soul who created the universe, and in loving service give up my attachment to
matters brought about by the so very powerful material modes, matters
that are like Ghandarva towns [or castles in the air].'
(48) Thus determined by an intelligence
firmly in the grip of Nârâyana, he gave up all his
ignorant, on
different matters founded, love and thus got
situated in his original position of loving service [his so-called svarûpa]. (49)
That what is known as the Supreme Brahman that defies all
description, is not something impersonal or empty as one might think.
It
is the Supreme Lord Vâsudeva about whom the devotees are
singing [see also 1.2: 11].'
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