Canto
9
Chapter 7: The Descendants of King Mândhâtâ
(1) S'rî S'uka said: 'The most prominent son of Mândhâtâ named Ambarîsha [to the Ambarîsha of Nâbhâga, see 4.13], was adopted by his grandfather Yuvanâs'va as his son and he had a son called Yauvanâs'va who on his turn had a son named Hârîta. These [three, Ambarisha, Yauvanâs'va and Hârîta,] were the most prominent of all members of the Mândhâtâ dynasty. (2) Purukutsa [another son of Mândhâtâ] was taken to the lower regions by his wife Narmadâ who in service of the king of the serpents [Vâsuki] had been given to him in marriage by her serpent brothers. (3) There did he, factually empowered by Lord Vishnu, shatter the ones abiding by the song of heaven who 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 protected against the reptilians [the snake-like race of humanoids].
(4) The son of Purukutsa Trasaddasyu [named after the other one: 9.6: 32-34] was the father of Anaranya whose son had the name Haryas'va [after: 9.6: 23-24]. From him there was Prâruna and Prâruna's son was Tribandhana. (5-6) Of 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 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, today still can be seen hanging with his head downward from the sky. (7) 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 [*].(8) 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.'
(9) 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'].
(10) 'Since a son has been born can you, my dear, prepare 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.'
(11) Ten days later coming back said he: 'And now: sacrifice!' Thus replied Haris'candra: 'When the teeth of an animal have appeared, then it has become fit for being sacrificed!'
(12) 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.'
(13) 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!'
(14) 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.'
(15) 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. (16) 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. (17) 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. (18) 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. (19) 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. (20) The sixth year that Rohita wandered in the forest, went he to the capital where he with Ajîgarta bought out his second son S'unahs'epha to use as the 'animal of sacrifice'. Him he offered to his father bringing his obeisances. (21) 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. (22) Vis'vâmitra was in the sacrifice offering the oblations [the Hotâ], the self-realized Jamadagni led the recitations of the [Yayur-veda] mantras [as the Adhvaryu], Vasishthha was the leading brahmin [the brahmâ] and Ayâsya [or Agastya] did the [Sâma-veda] hymns [as the Udgâtâ]. (23) 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.
(24) 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. (25-26) 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.'
Second edition, loaded December 15, 2007.
Source texts:
The Descendants of King Mândhâtâ
S'rî S'uka said: 'The most prominent son of Mândhâtâ named Ambarîsha [to the Ambarîsha of Nâbhâga, see 4.13], was adopted by his grandfather Yuvanâs'va as his son and he had a son called Yauvanâs'va who on his turn had a son named Hârîta. These [three, Ambarisha, Yauvanâs'va and Hârîta,] were the most prominent of all members of the Mândhâtâ dynasty.S'ukadeva Gosvâmî said: The most prominent among the sons of Mândhâtâ was he who is celebrated as Ambarîsha. Ambarîsha was accepted as son by his grandfather Yuvanâs'va. Ambarisha's son was Yauvanâs'va, and Yauvanâs'va's son was Hârîta. In Mândhâtâ's dynasty, Ambarîsha, Hârîta and Yauvanâs'va were very prominent. (Vedabase)
Purukutsa [another son of Mândhâtâ] was taken to the lower regions by his wife Narmadâ who in service of the king of the serpents [Vâsuki] had been given to him in marriage by her serpent brothers.
The serpent brothers of Narmadâ gave Narmadâ to Purukutsa. Being sent by Vâsuki, she took Purukutsa to the lower region of the universe. (Vedabase)
There did he, factually empowered by Lord Vishnu, shatter the ones abiding by the song of heaven who 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 protected against the reptilians [the snake-like race of humanoids].
There in Rasâtala, the lower region of the universe, Purukutsa, being empowered by Lord Vishnu , was able to kill all the Gandharvas who deserved to be killed. Purukutsa received the benediction from the serpents that anyone who remembers this history of his being brought by Narmadâ to the lower region of the universe will be assured of safety from the attack of snakes. (Vedabase)
The son of Purukutsa Trasaddasyu [named after the other one: 9.6: 32-34] was the father of Anaranya whose son had the name Haryas'va [after: 9.6: 23-24]. From him there was Prâruna and Prâruna 's son was Tribandhana.
The son of Purukutsa was Trasaddasyu, who was the father of Anaranya. Anaranya's son was Haryas'va, the father of Prâruna. Prâruna was the father of Tribandhana. (Vedabase)
Of 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 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, today still can be seen hanging with his head downward from the sky.
The son of Tribandhana was Satyavrata, who is celebrated by the name Tris'anku. Because he kidnapped the daughter of a brâhmana when she was being married, his father cursed him to become a cândâla, lower than a s'ûdra. Thereafter, by the influence of Vis'vâmitra, he went to the higher planetary system, the heavenly planets, in his material body, but because of the prowess of the demigods he fell back downward. Nonetheless, by the power of Vis'vâmitra, he did not fall all the way down; even today he can still be seen hanging in the sky, head downward. (Vedabase)
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 [*].
The son of Tris'anku was Haris'candra. Because of Haris'candra there was a quarrel between Vis'vâmitra and Vasishthha, who for many years fought one another, having been transformed into birds. (Vedabase)
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.'
Haris'candra had no son and was therefore extremely morose. Once, therefore, following the advice of Nârada, he took shelter of Varuna and said to him "My lord I have no son. Would you kindly give me one?" (Vedabase)
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'].
O King Parîkshit, Haris'candra begged Varuna, "My lord, if a son is born to me, with that son I shall perform a sacrifice for your satisfaction." When Haris'candra said this, Varuna replied, "Let it be so." Because of Varuna's benediction, Haris'candra begot a son named Rohita. (Vedabase)
'Since a son has been born can you, my dear, prepare 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.'
Thereafter, when the child was born, Varuna approached Haris'candra and said, "Now you have a son. With this son you can offer me a sacrifice." In answer to this, Haris'candra said, "After ten days have passed since an animal's birth, the animal becomes fit to be sacrificed." (Vedabase)
Ten days later coming back said he: 'And now: sacrifice!' Thus replied Haris'candra: 'When the teeth of an animal have appeared, then it has become fit for being sacrificed!'
After ten days, Varuna came again and said to Haris'candra, "Now you can perform the sacrifice." Haris'candra replied, "When an animal grows teeth, then it becomes pure enough to be sacrificed." (Vedabase)
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.'
When the teeth grew, Varuna came and said to Haris'candra, "Now the animal has grown teeth, and you can perform the sacrifice." Haris'candra replied, "When all its teeth have fallen out, then it will be fit for sacrifice." (Vedabase)
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!'
When the teeth had fallen out, Varuna returned and said to Haris'candra, "Now the animal's teeth have fallen out, and you can perform the sacrifice." But Haris'candra replied, "When the animal's teeth grow in again, then he will be pure enough to be sacrificed." (Vedabase)
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.'
When the teeth grew in again, Varuna came and said to Haris'candra, "Now you can perform the sacrifice." But Haris'candra then said, "O King, when the sacrificial animal becomes a kshatriya and is able to shield himself to fight with the enemy, then he will be purified." (Vedabase)
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.
Haris'candra was certainly very much attached to his son. Because of this affection, he asked the demigod Varuna to wait. Thus Varuna waited and waited for the time to come. (Vedabase)
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.
Rohita could understand that his father intended to offer him as the animal for sacrifice. Therefore, just to save himself from death, he equipped himself with bow and arrows and went to the forest. (Vedabase)Text 17
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.
When Rohita heard that his father had been attacked by dropsy due to Varuna and that his abdomen had grown very large, he wanted to return to the capital, but King Indra forbade him to do so. (Vedabase)
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.
King Indra advised Rohita to travel to different pilgrimage sites and holy places, for such activities are pious indeed. Following this instruction, Rohita went to the forest for one year. (Vedabase)
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.
In this way, at the end of the second, third, fourth and fifth years, when Rohita wanted to return to his capital, the King of heaven, Indra, approached him as an old brâhmana and forbade him to return, repeating the same words as in the previous year. (Vedabase)
The sixth year that Rohita wandered in the forest, went he to the capital where he with Ajîgarta bought out his second son S'unahs'epha to use as the 'animal of sacrifice'. Him he offered to his father bringing his obeisances.
Thereafter, in the sixth year, after wandering in the forest, Rohita returned to the capital of his father. He purchased from Ajîgarta his second son, named S'unahs'epha. Then he offered S'unahs'epha to his father, Haris'candra, to be used as the sacrificial animal and offered Haris'candra his respectful obeisances. (Vedabase)
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.
Thereafter, the famous King Haris'candra, one of the exalted persons in history, performed grand sacrifices by sacrificing a man and pleased all the demigods. In this way his dropsy created by Varuna was cured. (Vedabase)
Vis'vâmitra was in the sacrifice offering the oblations [the Hotâ], the self-realized Jamadagni led the recitations of the [Yayur-veda] mantras [as the Adhvaryu], Vasishthha was the leading brahmin [the brahmâ] and Ayâsya [or Agastya] did the [Sâma-veda] hymns [as the Udgâtâ].
In that great human sacrifice, Vis'vâmitra was the chief priest to offer oblations, the perfectly self-realized Jamadagni had the responsibility for chanting the mantras from the Yajur Veda, Vasishthha was the chief brahminical priest, and the sage Ayâsya was the reciter of the hymns of the Sâma Veda. (Vedabase)
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.
King Indra, being very pleased with Haris'candra, offered him a gift of a golden chariot. S'unahs'epha's glories will be presented along with the description of the son of Vis'vâmitra. (Vedabase)
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.
The great sage Vis'vâmitra saw that Mahârâja Haris'candra, along with his wife, was truthful, forbearing and concerned with the essence. Thus he gave them imperishable knowledge for fulfillment of the human mission. (Vedabase)
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.'
Mahârâja Haris'candra first purified his mind, which was full of material enjoyment, by amalgamating it with the earth. Then he amalgamated the earth with water, the water with fire, the fire with the air, and the air with the sky. Thereafter, he amalgamated the sky with the total material energy, and the total material energy with spiritual knowledge. This spiritual knowledge is realization of one's self as part of the Supreme Lord. When the self-realized spiritual soul is engaged in service to the Lord, he is eternally imperceptible and inconceivable. Thus established in spiritual knowledge, he is completely freed from material bondage.' (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 for 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 with all living creatures (dayâ or ahimsâ ) and the Bhâgavatam for sure condemns the sacrifice of human lives by the story of Jada Bharata [see 5.9: 17]. The context here suggests, and from 9.16: 31-32 it appears, that because Haris'candra had been the cause of a fight between the sages Vis'vâmitra and Vasishthha that the sacrifice of a human being meant that some man had to give up his worldly life 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, so was another man chartered to take that duty upon him.
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