shrIhari

mahAbhAratam
tasya khila bhAho

harivamsham

harivamsha parva
ch 37

babhruvaMshavarNanam
dynasty
of babhru

 

 

 

--o)0(o--

vaishampAyana uvAcha: vaishampAyana continued:

sattvatAt sattva-saMpannAn kaushalyA suShuve sutAn |
bhajinaM bhajamAnaM cha divyaM devAvR^idhaM nR^ipam || 1-37-1
andhakaM cha
mahAbAhuM vR^iShNiM cha yadu-nandanam |
teShAM visargAH chatvAro vistareNa iha tA~n shR^iNu || 1-37-2

O king janamejaya, king sattvata who is endued with the quality of goodness, begat on lady kaushalya several sons, namely bhajina, bhajamana, divya, devAvR^idha, and the mighty armed andhaka, as well as vR^iShNi, the pride of the yadu dynasty..., you may now hear from me about four of them...

bhajamAnasya sR^i~njayyau bAhyaka atha upa-bAhyakA |
AstAM bhArye tayoH tasmAt jaj~nire bahavaH sutAH || 1-37-3
kR^imiH cha kramaNaH chaiva dhR^iShTaH shUraH puraMjayaH |
ete bAhyaka sR^i~njayyAM bhajamAnAt vijaj~nire || 1-37-4
ayutAjit sahasrAjit shatAjit cha atha dAshakaH |
upabAhyaka sR^i~njayyAM bhajamAnAt vijaj~nire || 1-37-5

bhajamana had two wives who are the daughters of sR^i~njaya, whose names are lady bAhyaka and lady upa-bAhyaka, and he begat a number of sons by those two wives; of them lady bAhyaka gave birth to sons called kR^imi,  kramaNa, dhR^iShTa, shUra, puraMjaya, while lady upa-bAhyaka gave birth to sons called ayutAjit, sahasrAjit, shatAjit, dAshaka...

sR^i~njayyau= sR^i~njaya putryau.

yajvA devavR^idho rAjA chachAra vipulaM tapaH |
putraH
sarvaguNopeto mama syAt iti nishchitaH || 1-37-6
saMyujya Atmanam evaM tu parNashAyA jalaM spR^ishan |
sat upaspR^ishataH tasya chakAra priyam ApagA || 1-37-7

Resolving "I must have a son endued with all accomplishments" the king devAvR^idha, the son of sattvata and lady kaushalya, who is a top performer of Vedic rituals, carried on severe ascesis standing in the midst of water of River parNasha, duly controlling his mind, whereby he used to employ the water of parNasha regularly as an ascetical anointer, and on account of his constant touch, the river parNasha too became well-disposed towards him.

chintayA abhi-parItA sA jagAm aikA abhinishchayam |
kalyANatvAt narapateH tasya sA
nimnaga uttamA || 1-37-8
na adhyagachChata tAM nArIM yasyAm evaM vidhaH sutaH |
jAyet tasmAt svayaM hanta bhavAmi asya saha-vratA || 1-37-9

Then that best River parNasha thoughtful of the king’s effort like, ‘this king has not so far set his eye upon a woman capable of giving birth to an accomplished son, who has to become proper successor for the welfare of society... hence he us undertaking ascesis... therefore I myself should approach him and become his helpmate...’ thinking thus that river, who is also involved in welfarism of society, herself took a decision, aikA= ekAkini eva nishchayam; abhijagAma chakAra - and approached the king...

atha bhUtvA kumArI sA bibhratI paramaM vapuH |
varayAmAsa nR^ipatiM tAm iyeSha cha sa prabhuH || 1-37-10

While approaching that king the River parNasha changed her physique as a damsel and that king devAvR^idha too is of a mind to take her as his wife...

tasyAm Adhatta garbhaM cha tejasvinam udArad-hIH |
atha sA dashame mAsi suShuve
saritAM varA || 1-37-11
putraM
sarvaguNopetaM babhruM devAvR^idhAt nR^ipAt |
atra vaMshe purANaj~nA gAyanti iti pari-shrutam || 1-37-12
guNAn devAvR^idhasya atha kIrtayanto mahAtmanaH |
yatha eva agre samaM dUrAt pashyAma cha tathA antike || 1-37-13

She then conceived through that liberal-minded king, and in the tenth month she gave birth to a highly accomplished son of devAvR^idha, who is named as babhru. In this regard, they say, those that are well versed in purANa-s used to extol the accomplishments of the noble devAvR^idha like this:  ‘we have not seen a coequal of devAvR^idha in virtues, either before us or remotely, presently or in remote past...’

babhruH shreShTho manuShyANAM devaiH devAvR^idhaH samaH |
ShaShTiH cha ShaT cha puruShAH sahasrANi cha sapta cha || 1-37-14
ete amR^itatvaM saMprAptA babhrur devAvR^idhAvapi |
yajvA dAnapatir vidvAn brahmaNyaH sudhR^iDha AyudhaH || 1-37-15
kIrtimAn cha mahAtejAH sAttvatAnAM mahAvaraH |
tasya anvavAyaH sumahAn bhojA ye mArtikAvatAH || 1-37-16

babhru is the foremost of men and devAvR^idha equalled unto the celestials. King babhru performed many Vedic rituals, made away gifts; a learned one conversant with the knowledge of the Absolute; wielded weapons firmly, of glorious deeds, highly effulgent and the foremost of sattvatA-s, i.e. yAdava shreShTa... dispatching seven thousand sixty six enemy warriors to heaven, while battling, he too attained it along with them... his posterity is extensive and his descendants are called mArtikAvata-bhojA-s...

andhakAt kAshya duhitA chaturo.alabhat AtmajAn |
kukuraM bhajamAnaM cha shamiM kambalabarhiSham || 1-37-17

Another son of sattvata and lady kaushalya, namely andhaka, begat four sons on the daughter of kAshya, i.e. dhR^iDha-srava’s daughter... they are kukura, bhajamAna, shami and kambala-barhiSha...

kukurasya suto dhR^iShNuH dhR^iShNoH tu tanayaH tathA |
kapotaromA tasyaa atha taittiriH tanayo abhavat || 1-37-18
jaj~ne punarvasuH tasmAt abhijit tu punarvasoH |
tasya vai putra-mithunaM  babhUva abhijitaH kila || 1-37-19
AhukaH cha AhukI chaiva khyAtau
khyAtimatAM varau |
imAM cha udAharanti atra gAthAM prati tam Ahukam || 1-37-20

From kukura the line of descent of sons is: kukura --> dhR^iShNu --> kapotaroma --> taittiri --> punarvasu --> abhijit, who begat twins, a girl named Ahuki and a boy Ahuka, who are well-known and the foremost of all celebrated persons... the following is adduced in respect of king Ahuka...

shvetena parivAreNa kishora-pratimo mahAn |
ashIti charmaNA yuktaH sa nR^ipaH prathamaM vrajet || 1-37-21

Ahuka always used to go to battlefield in the van, like a young charger, wearing eighty leathern armours, and surrounded by a convoy clad in white...

Or

Ahuka always used to go out like a young horse, on a conveyance carried by eighty men, and encircled by guards clad in white...

 ashIti = eighty. charma = devadArumayam Asanam= a wooden conveyance, or conveyance made out of skin, charma kR^itau cha phalake - medini; yukta = having, i.e., seated on it.

Or

Ahuka always used to go out with the protection of gods and with his guards clad in white...

asltayoH= gods, charma= leathern quiver of arrows; yukta= having at back, protected; i.e. he was protected by the gods as arrows are protected by leathern quivers i.e. the gods were like leathern quivers to him.

The second meaning gives an idea of his splendidness; the third says that he was in the good grace of the celestials; in both prathamam yAti= goes in van; kishora-pratimaH= like a young horse -will not fit. kishoram is not lion; kishoro ashvasya shAvaka – medini; so kishora is young horse.

na aputravAn na a-shata-daH na asahasra-shata AyuShaH |
na ashuddha-karmA na ayajvA yo bhojam abhito vrajet || 1-37-22
pUrvasyAM dishi nAgAnAM bhojasya iti anumodanam |
sopAsa~NgAnukarShANAM dhvajinAM sa varUthinAm || 1-37-23
rathAnAM megha ghoShANAM sa hasrANi dashaiva tu |
rUpya kA~nchana kakShANAM sahasrANi dashApi cha || 1-37-24
tAvanta eva sahasrANi uttarasyAM tathA dishi |
A-bhUmi pAlAn bhojAn svAn uttiShThan ki~NkiNI-kiNaH || 1-37-25

There was none amongst those who followed this bhoja king Ahuka who had no issue, who had not made away a hundred presents, who had not a life extending over a thousand and hundred years, who was not of pure deeds and who did not perform Vedic rituals.

 Whenever Ahuka used to take a field trip there used to be a welcome party in every direction of earth, consisting of ten thousand elephants engirdled with god and silver chains; plus an equal number of chariots with gold and silver yokes and flag posts; both sounding like the rumblings of clouds... having brought under subjection all the provincial kings Ahuka used to go about in his chariot adorned with jingle bells, along with his kinsmen, the other bhojA-s...  

AhukIM cha api avantibhyaH svasAraM daduH andhakAH |

The andhakA-s have given lady Ahuki, the sister of Ahuka, to the king of avanti...

Ahukasya tu kAshyAyAM dvau putrau saMbabhUvatuH || 1-37-26
devakaH cha ugrasenaH cha
deva-putra-samau ubhau |
devakasya abhavat putrAH chatvAraH
tridasha-upamAH || 1-37-27
devavAn upadevaH cha sudevo deva-rakShitaH |
kumAryaH sapta cha asya Asan vasudevAya tA dadau || 1-37-28
devakI shantidevA cha sudevA devarakShitA |
vR^ikadevi upadevI cha sunAsI chaiva saptamI  || 1-37-29

King Ahuka begat two sons, who looked like the sons of celestials, on the daughter of the king of Kashi... these two sons are called devaka and ugra-sena. King devaka had four sons equal to celestials; he also begat seven nymphean daughters called devaki, shanti-deva, su-deva, deva-rakShita, vR^ika-devi, upa-devI and sunAsi... he conferred all the seven daughters on vasu-deva in marriage...

nava ugrasenasya sutAaH teShAM kaMsastu pUrva-jaH |
nyagrodhaH cha su-nAmA cha ka~NkaH sha~NkuH su-bhUmi-paH || 1-37-30
rAShTra-pAlaH atha su-tanuH anAdhR^iShTiH cha puShTimAn |
teShAM svasAraH pa~ncha Asan kaMsA kaMsa-vatI tathA || 1-37-31
sutanU rAShTra-pAlI cha ka~NkA chaiva
varA~NganA |

ugra-sena had nine sons of whom kamsa is the eldest. Others are nyagrodha, su-nAma, ka~Nka, sha~Nku, su-bhUmi-pa, rAShTra-pAla, su-tanu, anAdhR^iShTi and puShTimAn. These nine had five sisters, namely kaMsa, kaMsa-vati, su-tanu, rAShTra-pAli, and the beautiful damsel ka~Nka...

ugrasenaH saha apatyo vyAkhyAtaH kukura udbhavaH || 1-37-32
kukurANAm imaM vaMshaM dhArayann amitaujasAm |
Atmano vipulaM vaMshaM prajAvAn ApnuyAt naraH || 1-37-33

Thus, described is the kukura dynasty of ugra-sena... one who appreciates this highly energetic kukuru race, he obtains a numerous posterity...

iti shrImahAbhArate khileShu harivaMshe harivaMshaparvaNi babhru
vaMsha varNanam nAma saptatriMsho.adhyAyaH

Thus, this is the thirty-seventh chapter of first canto called harivamsha-parva, in harivamsha-purANa, the sequel of mahAbhArata, narrating the dynasty of babhru.

--o)0(o--

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E&OE - content is subject to revision : dated 8-2-08