46 verses
Śukadeva Gosvāmī: O King, thus far you have heard the description of the dynasty of the sun-god. Now hear the purifying description of the dynasty of the moon-god, in which famous kings like Aila (Purūravā) are glorified.
From the lake of navel of Garbhodakaśāyī Viṣṇu sprang a lotus, on which Lord Brahmā was generated. Atri, the son of Lord Brahmā, was as qualified as his father.
From Atri's tears of jubilation was born a son named Soma, the moon, who was full of soothing rays. Lord Brahmā appointed him the director of the brāhmaṇas, medicinal herbs and the stars.
Dṛgbhyaḥ means from tears of joy. Therefore the moon is composed of amṛta. Another version has dṛśaḥ.
atreḥ patny anasūyā trīñ jajñe suyaśasaḥ sutān
dattaṁ durvāsasaṁ somam ātmeśa-brahma-sambhavān
Anasūyā, the wife of Atri Muni, gave birth to three very famous sonsSoma, Dattātreya and Durvāsā. Soma was a partial representation of Lord Brahmā, Dattātreya was a partial representation of Lord Viṣṇu, and Durvāsā was a partial representation of Lord Śiva. SB 4.1.15
Some say that Anasūyā again gave birth to the Moon through his tears. Others say that at the time of conception he impregnated his wife with his tears of joy. Others say that her son is called his son though he actually was not.
After conquering the three worlds, the moon-god, performed a Rājasūya sacrifice. Because of pride, he kidnapped Bṛhaspati's wife, Tārā.
Although requested again and again by Bṛhaspati, the guru of the devatās, Soma did not return Tārā out of pride. Consequently, a fight ensued between the devatās and the demons.
Because of enmity between Bṛhaspati and Śukra, Śukra (guru of the demons) took the side of the moon-god and was joined by the demons. But Lord Śiva, because of affection for the son of his guru, joined the side of Bṛhaspati and was accompanied by all the ghosts and hobgoblins.
Śukra sided with the moon along with the demons. The sandhi is poetic license. Śiva obtained knowledge from Aḍgirā, son of Bṛhaspati, according to Śrīdhara Svāmī.
Indra, accompanied by devatās, joined the side of Bṛhaspati. Thus there was a great fight, destroying both demons and devatās, only for the sake of Tārā, Bṛhaspati's wife.
When Lord Brahmā was fully informed by Aḍgirā about the entire incident, he severely chastised the moon-god, Soma. Thus Lord Brahmā delivered Tārā to her husband, who could then understand that she was pregnant.
Brahmā scolded the moon, took Tārā from him, and gave her to Bṛhaspati. Bṛhaspati understood that she was pregnant.
O foolish woman! Your womb, which was meant for me to impregnate, has been impregnated by someone other than me. Immediately deliver your child! Be assured that after the child is delivered, I shall not burn you to ashes, though you are unchaste, since you are a woman wanting a son.
Bṛhaspati spoke. Deliver the child produced by another from the womb which is meant for my children. But she feared that when the child is born, he would turn her to ashes. No, since you desired a son, I desire you to have the son. Another version has sanative in the vocative.
By Bṛhaspati's order, Tārā, who was ashamed, gave birth to the child with a golden bodily hue. Both Bṛhaspati and the moon-god desired the child.
A quarrel started between Bṛhaspati and the moon-god, both of whom claimed, "This is my child, not yours!" All the sages and devatās present asked Tārā whose child the newborn baby actually was, but because she was ashamed she said nothing.
The child then became very angry and said, "O unchaste woman! What is the use of your unnecessary shame? Why do you not admit your fault? Immediately speak."
Why do you not say your fault (avadyam)?
Lord Brahmā, calling Tārā to a secluded place, calmed her and then asked her. Eventually she admitted it was Somas child, and Soma then took the child.
Rahaḥ means alone.
O King! Because of the great intelligence of the child, Lord Brahmā called him Budha. The moon-god, the ruler of the stars, enjoyed great jubilation because of this son.
śrutvorvaśīndra-bhavane gīyamānān surarṣiṇā tad-antikam upeyāya devī smara-śarārditā
Thereafter, from Budha, through the womb of Ilā (Sudyumna), a son was born named Purūravā, who was mentioned previously.1 When his beauty, personal qualities, magnanimity, behavior, wealth and power were described by Nārada in the court of Lord Indra, the celestial woman Urvaśī became attracted to him. Pierced by the arrow of Cupid, she thus approached him.
dhṛtiṁ viṣṭabhya lalanā upatasthe tad-antike sa tāṁ vilokya nṛpatir harṣeṇotphulla-locanaḥ uvāca ślakṣṇayā vācā devīṁ hṛṣṭa-tanūruhaḥ
Because of being cursed by Mitra and Varuṇa, Urvaśī came to earth. Upon seeing Purūravā, the best of males, whose beauty resembled that of Cupid, she controlled herself and approached him. When King Purūravā saw Urvaśī, his eyes became jubilant in the ecstasy of joy, and the hairs on his body stood on end. With mild, pleasing words, he spoke to her as follows.
Because Mitra and Varuṇa had become lusty on seeing her, they cursed her to enjoy like a human. Nara-lokatām means she came to earth.
King Purūravā said: O most beautiful woman! You are welcome. Please sit here and tell me what I can do for you. Enjoy with me. We can enjoy sex life for many years.
May we have sex life (verb should be supplied).
Urvaśī replied: O most handsome man! Who is the woman whose mind and sight would not be attracted by you? Getting an opportunity in a solitary place, the mind becomes transformed by a desire for sex.
O King (aḍga)! This is because, getting an opportunity in a solitary place, the mind becomes transformed by desire for enjoyment.
My dear King Purūravā, who honors others! Please give protection to these two lambs, which I entrust to you. I shall certainly enjoy sexual union with you. You are superior in every respect.
She makes him promise in two verses since she desires to return to Svarga by expending the curse. Please protect the two sheep which I entrust to you. He who is praiseworthy is known as best for all women. There is no fault if I, a heavenly women, unite with you from earth.
O hero! Only preparations made in ghee will be my eatables, and I shall not see you naked at any time, except at the time of sexual intercourse. The great-minded King Purūravā accepted these proposals.
I will only eat ghee, or nectar (amṛtam). The śruti says that the devatās live on nectar. Tvā means you. He accepted her words (tat).
Purūravā replied: O! What mortal would not serve you? You have come of your own according, attracting all men with your beauty and alluring posture.
Bhāvaḥ means allurements.
The best of human beings, Purūravā, began freely enjoying the company of Urvaśī, who enjoyed as well in many celestial places, such as Caitraratha, where the devatās enjoy.
Enraptured by the fragrance of her face, Purūravā enjoyed with her, having the fragrance of lotus pollen, for many days.
Not seeing Urvaśī in his assembly, the King of heaven, Lord Indra, said to the Gandharvas, Without Urvaśī my assembly is no longer beautiful.
My assembly (mahyam āsthānam) is not beautiful.
Thus the Gandharvas came to earth, and at midnight, when everything was dark, they appeared in the house of Purūravā and stole the two lambs entrusted to the King by his wife, Urvaśī.
Mahāṛātre means at midnight. According smṛti, midnight means the ghaṭikas in the middle of the two yāmas of the night.
Therefore, hearing the crying the lambs, which were like her sons, were being taken by the Gandharvas, Urvaśī rebuked her husband. I have been killed by an unworthy protector, a eunuch who thinks himself a hero.
Because I depended on him, the plunderers have deprived me of my two sons the lambs, and therefore I am now lost. My husband lies down at night in fear, exactly like a woman, although he appears to be a man during the day.
As nigh he is afraid like a woman. He cannot get the sheep back from the thieves. By day only he is a man.
Purūravā, stricken by the sharp words of Urvaśī like an elephant struck by its drivers pointed rod, became very angry. He took a sword in hand and without clothing, began pursuing the Gandharvas.
Nistriṁśam is a sword.
Dropping the two lambs, the Gandharvas shone brightly like lightning, thus illuminating the house of Purūravā. Urvaśī then saw her naked husband returning with the lambs.
Being especially effulgent the Gandharvas lit up the place. Then Urvaśī saw her husband naked. Because he broke the promise, she disappeared.
No longer seeing Urvaśī on his bed, Purūravā was most aggrieved. Because of his great attraction for her, he was disturbed. Lamenting, he began traveling about the earth like a madman.
Purūravā then saw Urvaśī, accompanied by five companions, on the bank of the Sarasvatī at Kurukṣetra. With jubilation in his face, he then spoke to her in sweet words as follows.
O my dear wife, O most cruel one! Please stay! Since you are not happy even now, but you should not give me up. Let us nonetheless talk for some time.
Even until today you have not been happy. You should not give me up because I did not give you happiness. Another version has anirvṛtyā (having made me lifeless). Even if you leave me, at least we can talk for some time.
O goddess! Now that you have refused me, my beautiful body will fall down here, and because it is not the object of your mercy, it will be eaten by foxes and vultures.
He invokes her compassion while she sees him.
Urvaśī said: My dear King, you are a man. Do not die. Be sober and don't allow the senses to overcome you like wolves. Don't let the wolves of your senses eat you. Do not make friendship with women who have hearts like wolves hearts.
Do not die. You are a man. Give up lack of fortitude, the quality of a eunuch. The wolves are the senses. To not let the senses, difficult to control, devour you. Do not have lack of sense control.
Women as a class are merciless, cruel, intolerant, and will do anything for their pleasure. They will kill for the slightest reason a faithful husband or brother.
Hear about the nature of women in whom you put your faith and waste your rare human life. She expresses this in two verses. Durmarṣāḥ means women cannot tolerate offense. Priya-sāhasāḥ means they are bold enough to commit sin get pleasure.
Women are prostitutes, independent minded, giving up friendship and establishing false faith among foolish men, desiring new association all the time.
O King! You will be able to enjoy with me as my husband at the end of every year, for one night only. In this way you will have other children, one after another.
Unable to enlighten him, she again pacifies him.
Understanding that Urvaśī was pregnant, Purūravā returned to his palace. At the end of the year, there at Kurukṣetra, he again obtained the association of Urvaśī, who was then the mother of a heroic son.
He understood she was pregnant because she said she would bear other children.
Having regained Urvaśī at the end of the year, King Purūravā was most jubilant, and he enjoyed her company in sex for one night. Urvaśī spoke to him, since he was suffering at the thought of separation.
Urvaśī said: "My dear King, seek shelter of the Gandharvas, for they will be able to deliver me to you again." In accordance with these words, the King satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with him, gave him a sacrificial vessel. Thinking that the girl was Urvaśī, the King began walking with her in the forest, but later he could understand that she was not Urvaśī but a vessel.
When he praised the Gandharvas, they were pleased with him, and gave him a sacrificial vessel so that he would attain Urvaśī by performing a fire sacrifice. But because of complete infatuation with Urvaśī, blinded by love, he thought that the vessel was Urvaśī. Wandering in the forest with that vessel, when it came to time for sex, he understood it was not her.
King Purūravā then left the vessel in the forest and returned home, where he meditated all night upon Urvaśī. In the course of his meditation, the Tretā-yuga began, and therefore the principles of the three Vedas, including the process of performing sacrifice, appeared.
While he meditated intensely on Urvaśī all (ā) night, Tretā-yuga began, and the three Vedas, which teach karma manifested. This indicates that karma is for persons with material desires.
urvaśīṁ mantrato dhyāyann adharāraṇim uttarām ātmānam ubhayor madhye yat tat prajananaṁ prabhuḥ
King Purūravā went to the same spot where he had left the vessel. There he saw that from the womb of a śamī tree, an aśvattha tree had grown. He then took a piece of wood from that tree and made it into two kindling sticks. Desiring to go to the planet where Urvaśī resided, he chanted mantras, meditating upon the lower stick as Urvaśī, the upper one as himself, and the piece of wood between them as his son.
He went to the place where he left the vessel, a place known as Chokara. Seeing an aśvattha tree growing from a came tree, from the aśvattha wood he made to kindling sticks, and kindled fire. Śruti says śamīgarbhād agnim mamantha: from the womb of came wood he kindled fire. The process of kindling is described. Meditating on the lower stick as Urvaśī and the upper stick as himself, and the wood between them as his offspring, he kindled. The mantra he chanted begins urvaśyām urasi purūravā.
From Purūravā's rubbing of the sticks came a fire. By such a fire one can achieve enjoyable objects. Purified by the knowledge of the three Vedas, the fire was considered the son for the King and took three forms.
From rubbing the sticks together he produced the fire, which then produced enjoyable objects (dhanam). The fire was purified by the knowledge of the three Vedas, and was thought of as a son for the King, since it allowed him to go to Svarga. Trivṛt means the fire in three forms: āhavanīya, gārhapātya and dakṣiṇāgni.
By means of that fire, Purūravā, who desired to go to the planet where Urvaśī resided, performed a sacrifice, by which he satisfied the Supreme Lord, master of sacrifices, who is beyond material senses and constitutes all the devatās.
Previously there was one Veda, and oṁ was the principal mantra. Nārāyaṇa was the only deity. There was one fire and one varṇa.
Was the method of karma mentioned in the three Vedas not existing previously? It was not revealed previously. The verses explain the situation. Previously, in Satya-yuga, oṁ was the seed of all verses. There was one Veda, and Nārāyaṇa was the one deity. There was one fire (not three), and one varṇa called hamṣa, since generally everyone was predominantly in sattva-guṇa, engaged in meditation.
O king! At the beginning of Tretā-yuga, King Purūravā inaugurated karma-kāṇòa sacrifice. Thus Purūravā, by sacrifice, was able to go to Gandharvaloka.
At the beginning of Tretā-yuga in Svāyambhuva Manvantara, the path of karma was started by Purūravā starting. It should be understood that the path of karma was introduced at the beginning of each Tretā-yuga by the different kings such as Priyavarta in the cycle of four yugas.
Thus ends the commentary on the Fourteenth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Fourteenth Chapter describes how Budha (Mercury) was born by the Moon in Tārā, the wife of his guru Bṛhaspati (Jupiter), and how his son Aula produced six sons in Urvaśī.