Sunday, 29 March 2020

ACCOUNT OF RAIVATA AND HIS SONS | HARIVAMSA PARVA SECTION 11

CHAPTER XI

(ACCOUNT OF RAIVATA AND HIS SONS)



Janamejaya said:—O foremost of the twice-born, why were not Revati and Revata's son Kukudmi, visited by decrepitude although they lived for many years (1). Why does Saryāti's grandson, even after his retirement to Meru, still live in this world? I wish to hear all this in sooth (2).

Vaishampāyana said:—O sinless one, O foremost of Bharatas, there is neither decrepitude, hunger, thirst, death, nor the change of seasons in the region of Brahmā (3). After the departure of Revata's son Kukudmi, his city Kushasthali was destroyed by demons and goblins (4). That high-souled and pious king had a hundred brothers. When the Rākshasas began to carry on the work of destruction they fled away in various directions (5). O king of kings, when after their escape all the hundred brothers settled in various parts the Kshatriyas thereof were stricken with fear (6), O king, their families extended to all those countries and are known as Sharyātas (7). O foremost of Bharatas, in all the quarters those pious Kshatriyas reside; O descendant of Kurus, amongst them many entered into mountainous regions (8). The two sons of Nabhāgāristha, although born of a Vaishya mother, attained to the status of a Brāhmana. The sons of Karusha, Kshatriyas dreadful in battle, passed by the name of Kārushas (9). Only one son of Prāngshu is mentioned by the name of Prajapati. O Janamejaya, having killed the cow of his preceptor, Prishata is said to have come by the birth of a Sudra. O fore most of Bhāratas, I have thus given an account of the nine sons of Manu Vaivaswata (10–11). When Manu sneezed there came out from his nostril a son by name Ikshāwku. He had a hundred sons who gave away profuse gifts (12). The eldest of them Vikukshi, on account of his huge abdomen, could not make a warrior and so that pious king reigned as the lord of Ayodhya (13). He had fifty excellent sons headed by Sakuni. They all reigned, O king, protecting the province of Uttarapatha (14). O king, thirty-eight sons headed by Shashāda protected the southern quarter (15). On an Ashtaka[1] day Ikshwāku commanded Vikukshi by saying "O you of great strength, do you bring meat for the Srāddha after killing deer (16)." Having taken the meat of a hare before the performance of the Srāddha for which it was collected he returned from hunting with the name of Shashāda[2] (17). He was forsaken by Ikshwāku at the words of Vashishtha. After the demise of Ikshwāku Shashāda began to live in the city (of Ayodhya) (18). Shashāda's son was the powerful Kakutstha. Seated on the hump of Indra in the guise of a bull he defeated the Asuras in the days of yore in battle and accordingly he was called Kakutstha. Kakustha's son was Anenā and his son was Prithu (19–20). Prithu's son was Vishtarāshwa and from him was born Adra. Adra’s son was Yuvanāshwa and his son was Shrāva (21). The king Shrāva made a city by the name of Shrāvasti. And his son was highly illustrious Vrihadāshwa (22). His son was the highly pious king Kuvalashwa, who, by killing (the demon) Dhundhu, came by the name of king Dhundhumāra (23).

[1] The eighth day of three months on which the progenitors are worshipped.

[2] Meaning one who eats the meat of a hare.

Janamejaya said:—O Brahman, I wish to hear the true account of the destruction of Dhundhu for which Kuvalashwa came by the name of Dhundhumāra (24).

Vaishampāyana said:—Kuvalāshwa had a hundred sons all skillful archers; they were all well-educated, powerful irrepressible and pious and performed sacrifices and gave away profuse gifts. Kuvalāshwa installed his son Vrihadāshwa in the kingdom (25–26). Having made over the charge of his kingdom to his son he repaired to the forest. But the saint Uttanka prevented him (from doing that) (27). He said:—"O king, it behoves you to protect your subjects; you should not carry on penances, relieved of all anxiety (for the state) (28). O king, high-souled as you are, the earth should be protected by you. Setting aside all cares you should not enter into woods (29). It is seen that great virtue consists in protecting the subjects, but not so, in repairing to the forest (30) Such is upheld to be the duty of a king and even the former saintly kings used to protect their subjects. Therefore, you should look after your subjects (31). On the even ground near my hermitage, all desert and with little water, there is a tract full of the sands of the ocean called Ujjānaka.[3]19 There entered into the ground full of sand a huge-bodied and highly powerful (demon) whom it was beyond (the power of the) gods even to destroy. That son of the Rakshasa, Madhu, also passed by the name of the huge Asura, Dhundhu. Resorting to dreadful penances, he is lying there for the destruction of men (32-33). When he breathes after the expiration of a year the earth trembles with her mountains, forest and wood (34). The heavy dust, raised by his breath, obstructs the path of the sun—the earth-quake continues for one week—and there comes out smoke with scintillations of fire and cinders. At that time, O my child, I cannot live at my hermitage (35-36). Therefore, for the behoof of mankind, do you slay that huge-bodied demon. On the destruction of that demon people will be at ease (37). O king, you alone are competent to kill him. O sinless one, in the previous Yuga Vishnu conferred a boon on me (38). 'You will welcome his energy with a boon who will kill that dreadful and highly powerful great Asura' (39). O king, even in a hundred celestial years trifling energy cannot consume that highly powerful Dhundhu. Great is his energy which even the gods cannot with difficulty overcome (40)". Thus accosted by the high-souled Uttanka the royal saint despatched his son Kuvalāshwa for suppressing Dhundhu (41).

[3] Literally Ut and Janaka or collection of men, i.e., divested of men. It means that in that tract of land there was no human habitation.

Vrihadashwa said:—"O Reverend Sir, I have given up the use of weapons. He is my son, and forsooth, O foremost of the twice-born, he will destroy Dhundhu (and acquire the name of Dhundhumāra) (42)".

Having ordered his son for the destruction of Dhundhu, the self-controlled royal saint went to the mountain for carrying on penances (43). O king, Kuvalāshwa, with his hundred sons and the ascetic, issued out to destroy Dhundhu (44). For the behoof of mankind and at the behest of Uttanka the Lord Divine Vishnu entered into him by his own energy (45). After his departure a terrible sound was heard in the sky. "This graceful prince will be Dhundhamara (46)".[4] Then the celestials engarlanded him with heavenly garlands. The celestial bugles were also sounded, O foremost of Bharatas (47).

[4] Lit: Destroyer of (the Demon) Dhundhu. This will be his surname after the destruction of the demon Dhundhu by him.

Having gone there, that best of victors, the energetic (Kuvalāshwa) made his sons dig up the un-ending sandy ocean (48). O descendant of Kuru, being invigorated by Nārāyana’s energy he became highly powerful and energetic (49). Digging up the sandy ocean his sons, O king, found out Dhundhu, lying in the west (50). He seemed, as if, to have burnt down the quarters in anger with fire coming out of his mouth. O foremost of Bharatas, as the ocean swells up with the rise of the moon, so (by the movement of that demon) mighty torrents of water began to flow. Excepting three the hundred sons of that king were consumed by that Rākshasa (51–52). Thereupon, O descendant of Kuru, the highly energetic king Dhundhumāra confronted the highly powerful Rākshasa Dhundhu (53). Then having drunk up, by his Yoga power, his (Rakshasa's) watery energy the ascetic (king) quenched the fire with water (54). Then having slain with his strength that demon of the water the king proved himself successful to Uttanka (55). Uttanka too conferred a boon on the high souled king—via endless riches, victory over his enemies, inclination to virtue and eternal habitation in heaven, as well as the attainment to the eternal region of those of his sons who were killed by the Rākshasa (56–57).

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அக்ரூரன் அக்னி அசமஞ்சன் அதிரதன் அந்தகன் அரிஷ்டன் அர்ஜுனன் அனு அஜமீடன் அஸ்தி ஆபவர் ஆயு ஆஹுகன் இந்திரன் இளை உக்ரசேனன் உக்ராயுதன் உசீநரன் உதங்கர் உபரிசரவசு உல்பணன் ஊர்வசி ஊர்வர் ஏகலவ்யன் ஔர்வர் கக்ஷேயு கங்கை கசியபர் கண்டரீகர் கண்டூகன் கபிலர் கமலாதேவி கம்ஸன் கருடன் கர்க்கர் கர்ணன் காதி காந்திதேவி கார்த்தவீர்யார்ஜுனன் காலநேமி காலயவனன் காலவர் காளியன் கிருஷ்ணன் குசிகன் குணகன் குரோஷ்டு குவலயாபீடம் குவலாஷ்வன் கூனி கைசிகன் சகடாசுரன் சக்ரதேவன் சங்கன் சததன்வன் சத்யகர்மன் சத்ருக்னன் சத்வதன் சந்தனு சந்திரன் சனத்குமாரர் சன்னதி சாணூரன் சாந்தீபனி சால்வன் சிசுபாலன் சித்திராங்கதன் சிருகாலன் சிவன் சுனீதன் சூரன் சூரியன் சைசிராயணர் தக்ஷன் தசரதன் தந்தவக்ரன் தமகோஷன் தரதன் தன்வந்தரி தாரை திதிக்ஷு திரிசங்கு திரிவிக்ரை திருமிலன் திரையாருணன் திலீபன் திவோதாஸன் துந்து துந்துமாரன் துருவன் துஷ்யந்தன் தூம்ரவர்ணன் தேவகன் தேவகி தேவாவ்ருதன் தேனுகன் நந்தன் நரகாசுரன் நஹுஷன் நாரதர் நாராயணன் நாராயணி நிகும்பன் நிசுந்தன் நித்ராதேவி நீபன் பஞ்சஜனன் பத்மாவதி பப்ரு பயோதன் பரசுராமர் பரதன் பரத்வாஜர் பலராமன் பார்வதி பிரதீபன் பிரம்மதத்தன் பிரம்மன் பிரலம்பன் பிரஸேனன் பிராசேதஸ் பிராப்தி பிருது பிருதை பிருஹதாஷ்வன் பிருஹஸ்பதி பீஷ்மகன் பீஷ்மர் புதன் புரூரவன் பூதனை பூமாதேவி பூரு பூஜனி மதிராதேவி மது மதுமதி மயன் மஹாமாத்ரன் மாயாதேவி மார்க்கண்டேயர் முசுகுந்தன் முஷ்டிகன் யசோதை யது யயாதி யுதிஷ்டிரன் ரஜி ராமன் ருக்மவதி ருக்மி ருக்மிணி ரேவதி ரைவதன் ரோஹிணி லவணன் வசிஷ்டர் வருணன் வஸு வஸுதேவன் வாயு விகத்ரு விதர்ப்பன் விப்ராஜன் விரஜை விருஷ்ணி விஷ்ணு விஷ்வாசி விஷ்வாமித்ரர் விஷ்வாவஸு விஸ்வகர்மன் வேனன் வைவஸ்வத மனு ஜராசந்தன் ஜஹ்னு ஜாம்பவான் ஜியாமோகன் ஸகரன் ஸத்யபாமா ஸத்யவிரதன் ஸத்ராஜித் ஸத்வான் ஸஹஸ்ரதன் ஸ்ரீதாமன் ஹயக்ரீவன் ஹரி ஹரியஷ்வன் ஹரிஷ்சந்திரன் ஹிரண்யகசிபு