श्रीमद्भागवतमहापुराणम् नवम: स्कन्ध: नवम: अध्याय: श्री शुक उवाच - Shree Shuka said - अंशुमांश्च तपस्तेपे गङ्गानयनकाम्यया ।
कालं महान्तं नाशक्नोत् तत: कालेन संस्थित: ॥१॥
अंशुमान्-च तप:-तेपे Anshumaan and austerities practiced
गङ्गा-आनयन-काम्यया Ganga to bring desiring कालम् महान्तम् न-अशक्नोत् for time great did not succeed तत: कालेन संस्थित: then in Time was dead And Anshumaan practised austerities for a long time, desiring to bring the holy Ganges, but did not succeed. In Time, he died.


दिलीपस्तत्सुतस्तद्वदशक्त: कालमेयिवान् ।
भगीरथस्तस्य पुत्रस्तेपे स सुमहत् तप: ॥२॥
दिलीप:-तत्-सुत:-तत्-वत्- Dileepa his son, him like
अशक्त: कालम्-एयिवान् incapable, in Time died भगीरथ:-तस्य पुत्र:-तेपे Bhagiratha, his son practised स: सुमहत् तप: he, severe austerities His son Dileepa, was incapable like him, and he died in Time. His son Bhagiratha practised severe austerities.


दर्शयामास तं देवी प्रसन्ना वरदास्मि ते ।
इत्युक्त: स्वमभिप्रायं शशंसावनतो नृप: ॥३॥
दर्शयामास तम् देवी revealed to him, the goddess (Ganga)
प्रसन्ना वरदा-अस्मि ते pleased, 'to give a boon, I am, to you' इति-उक्त: स्वम्-अभिप्रायम् thus said, own intention शशंस-अवनत: नृप: presented bowing the king The goddess Ganga, pleased, revealed herself to him and said, 'I have come to confer a boon to you', thus. He then, bowing low presented his purpose to her.


कोऽपि धारयिता वेगं पतन्त्या मे महीतले ।
अन्यथा भूतलं भित्त्वा नृप यास्ये रसातलम् ॥४॥
क:-अपि धारयिता वेगम् 'who ever will sustain the force
पतन्त्या मे महीतले as I fall, mine on the earth अन्यथा भूतलम् भित्त्वा otherwise the surface of the earth piercing, नृप यास्ये रसातलम् O King! will go to Rasaatala 'O King! Someone must sustain my force as I descend on the earth, otherwise, I will pierce through the surface of the earth and will reach Rasaatala.'


किं चाहं न भुवं यास्ये नरा मय्यामृजन्त्यघम् ।
मृजामि तदघं कुत्र राजंस्तत्र विचिन्त्यताम् ॥५॥
किम् च-अहम् न भुवम् यास्ये what and I, not on the earth will go
नरा: मयि-अमृजन्ति-अघम् the people in me, will wash the sins मृजामि तत्-अघम् कुत्र will wash that sin where, राजन्-तत्र विचिन्त्यताम् O King! That think of ' And what more, O King! I will not come to the earth, because the people will wash their sins in me, where will I wash those sins, give a thought to that.'


भगीरथ उवाच - Bhagiratha said - साधवो न्यासिन: शान्ता ब्रह्मिष्ठा लोकपावना: ।
हरन्त्यघं तेऽङ्गसङ्गात् तेष्वास्ते ह्यगभित्-हरि: ॥६॥
साधव: न्यासिन: शान्ता: the noble, the ascetics, the tranquil minded,
ब्रह्मिष्ठा: लोक-पावना: the knowers of Brahman, the world purifiers हरन्ति-अघम् ते-अङ्ग-सङ्गात् will take away sins, yours, by (their) body's contact तेषु-आस्ते हि-अघ-भित्-हरि: in them resides indeed the sin-destroyer Lord Hari The noble minded, the ascetics, the tranquil minded, the knowers of Brahman, they, the purifiers of the world, will take away your sins, by the contact of their bodies, in whom the Destroyer of sins, Lord Shree Hari dwells.'


धारयिष्यति ते वेगं रुद्रस्त्वात्मा शरीरिणाम् ।
यस्मिन्नोतमिदं प्रोतं विश्वं शाटीव तन्तुषु ॥७॥
धारयिष्यति ते वेगम् 'will hold your force
रुद्र:-तु-आत्मा शरीरिणाम् Rudra, indeed the soul of the embodied souls यस्मिन्-ओतम्-इदम् प्रोतम् in Whom is inter woven this warp and woof विश्वम् शाटी-इव तन्तुषु the universe, like a cloth in the threads 'Lord Rudra will hold your force, Who is the very Soul of the embodied souls, in Him is interwoven the universe, like the warp and woof, a cloth in the threads.'


इत्युक्त्वा स नृपो देवं तपसातोषयच्छिवम् ।
कालेनाल्पीयसा राजंस्तस्येश: समतुष्यत ॥८॥
इति-उक्त्वा स: नृप: this saying, that king
देवम् तपसा-अतोषयत्-शिवम् the Lord by asceticism, propitiated Shiva कालेन-अल्पीयसा राजन्- in time short, O King! तस्य-ईश: समतुष्यत With him the Lord was very pleased O Pareekshit! Thus saying, the king propitiated Lord Shiva with austerities, and in a short time, The Lord was very pleased with him.


तथेति राज्ञाभिहितं सर्वलोकहित: शिव: ।
दधारावहितो गङ्गां पादपूतजलां हरे: ॥९॥
तथा-इति राज्ञा-अभिहितम् so be it, by the king, as told to Him
सर्व-लोक-हित: शिव: for all the worlds benefit, Lord Shiva दधार-अवहित: गङ्गाम् held carefully Gangaa पाद-पूत-जलाम् हरे: by the feet purified waters of Lord Shree Hari 'So be it', thus saying to the king, for the benefit of all the worlds, Lord Shiva, did as was told to Him, and carefully held Ganga, whose waters were purified by the feet of Lord Shree Hari.


भगीरथ: स राजर्षिर्निन्ये भुवनपावनीम् ।
यत्र स्वपितृणां देहा भस्मीभूता: स्म शेरते ॥१०॥
भगीरथ: स: राजर्षि:- Bhagiratha, that royal sage
निन्ये भुवन-पावनीम् led the world purifying (Gangaa) यत्र स्व-पितृणाम् देहा: to where own grand-uncles' bodies भस्मी-भूता: स्म शेरते ash becoming, were lying Bhagiratha, the royal sage then led the world purifying Ganga to where his own great grand uncles' bodies lay reduced to ashes.


रथेन वायुवेगेन प्रयान्तमनुधावती ।
देशान् पुनन्ती निर्दग्धानासिञ्चत् सगरात्मजान् ॥११॥
रथेन वायु-वेगेन with the chariot, with the wind speed
प्रयान्तम्-अनुधावती going following that देशान् पुनन्ती निर्दग्धान्- the places purifying, and the burnt असिञ्चत् सगर-आत्मजान् bathed the Sagara sons Following the chariot going with great speed, the Ganges purified the lands it went through, and bathed the burnt sons of Sagara.


यज्जलस्पर्शमात्रेण ब्रह्मदण्डहता अपि ।
सगरात्मजा दिवं जग्मु: केवलं देहभस्मभि: ॥१२॥
यत्-जल-स्पर्श-मात्रेण by which water's touch alone
ब्रह्म-दण्ड-हता: अपि by to the Braahmana wrong doing, punished even सगर-आत्मजा: दिवम् जग्मु: Sagara's sons to heaven went केवलम् देह-भस्मभि: only the body ashes with Just by the touch of which waters, the sons of Sagara who were punished by their wrong doing towards the Braahmana, ascended to heaven with only their body ashes.


भस्मीभूताङ्गसङ्गेन स्वर्याता: सगरात्मजा: ।
किं पुन: श्रद्धयादेवीं ये सेवन्ते धृतव्रता: ॥१३॥
भस्मीभूत-अङ्ग-सङ्गेन (with) to ashes reduced body's touch
स्वर्याता: सगर-आत्मजा: to heaven ascended Sagara's sons किम् पुन: श्रद्धया-देवीम् what again of with reverence the Goddess ये सेवन्ते धृत-व्रता: who serve observing vows Sagara's sons ascended to heaven in their ashes reduced bodies, by just the touch of the water of Ganga, then what to say of those who serve The Goddess with reverence observing vows and fasts.


न ह्येतत् परमाश्चर्यं स्वर्धुन्या यदिहोदितम् ।
अनन्त चरणाम्भोजप्रसूताया भवच्छिद: ॥१४॥
न हि-एतत् परम-आश्चर्यम् not indeed this is very surprising
स्वर्धुन्या: यत्-इह-उदितम् about the heavenly river, that is said अनन्त चरण-अम्भोज- from The Infinite's feet lotus प्रसूताया भव-छिद: emanating, the universal bondage snapping Indeed this is not very surprising, what is said about the heavenly river, that, as it emanates from the lotus feet of The Infinite Lord, is capable of snapping off the bondages of the universe.


संनिवेश्य मनो यस्मिञ्छ्रद्धया मुनयोऽमला: ।
त्रैगुण्यं दुस्त्यजं हित्वा सद्यो यातास्तदात्मताम् ॥१५॥
संनिवेश्य मन: यस्मिन्- placing the minds in which,
श्रद्धया मुनय:-अमला: with reverence, the sages, sinless त्रैगुण्यम् दुस्त्यजम् the three Gunas consisting difficult to give up हित्वा सद्य: याता:- shaking off, soon reach तत्-आत्मताम् His Soul's one-ness By fixing their minds with reverence in those feet, the sinless saints, soon, attain one-ness with His Self, by shaking off the three Gunas containing identity with the body, which is difficult to give up.


सिन्धुद्वीपस्ततस्तस्मादयुतायुस्ततोऽभवत् ॥१६॥
श्रुतो भगीरथाज्जज्ञे तस्य नाभोऽपरोऽभवत् । 9.9.2021
श्रुत: भगीरथात्-जज्ञे Shruta from Bhagiratha was born
तस्य नाभो:-अपर:-अभवत् his Naabha, the other was born सिन्धुद्वीप:-तत:- Sindhudveepa from him तस्मात्-अयुतायु:-तत:-अभवत् from him Ayutaayu then was born Shruta was born from Bhagiratha, his son was the other Naabha, from him Sindhudveepa, and then, from him Ayutaayu was born.


ऋतुपर्णो नलसखो योश्वविद्यामयान्नलात् ।
दत्त्वाक्षहृदयं चास्मै सर्वकामस्तु तत्सुत: ॥१७॥
ऋतुपर्ण: नलसख: य:- Rituparna, Nala's friend, who
अश्व-विद्याम्-अयात्-नलात् the horse knowledge learnt from Nala दत्त्वा-अक्ष-हृदयम् च-अस्मै giving the dice secret and to him सर्वकाम:-तु तत्-सुत: Sarvakaama indeed was his son Rituparna, who was a friend of Nala, learnt the knowledge of the training of the horses from Nala, and gave to him the secret of the game of dice. Rituparna's son was Sarvakaama.


तत: सुदासस्तत्पुत्रो मदयन्तीपतिर्नृप ।
आहुर्मित्रसहं यं वै कल्माषाङ्घ्रिमुत क्वचित् ।
वसिष्ठशापाद् रक्षोऽभूदनपत्य: स्वकर्मणा ॥१८॥
तत: सुदास:-तत्-पुत्र: from him, Sudaasa, his son,
मदयन्ती-पति:-नृप Madayantee's husband, O King! आहु:-मित्रसहम् यम् वै was called Mitrasaha whom or कल्माष-अङ्घ्रिम्-उत क्वचित् Kalmaashapaada, indeed somewhere वसिष्ठ-शापात् रक्ष:-अभूत्- By Vashishtha's curse Raakshasha became अनपत्य: स्व-कर्मणा was issueless by own deeds From him was born Sudaasa, whose son Saudaasa was Madayantee's husband, who was called by the name of Mitrasaha by some and Kalmaashapada by others. By the curse of Vashishtha he became a Raakshasha, and was issue-less by his own deeds.


राजा-उवाच - The King said - किं निमित्तो गुरो: शाप: सौदासस्य महात्मन: ।
एतद् वेदितुमिच्छाम: कथ्यतां न रहो यदि ॥१९॥
किम् निमित्त: गुरो: शाप: what caused the preceptors curse
सौदासस्य महात्मन: for Saudaasa, the high souled एतद् वेदितुम्-इच्छाम: this we want to know कथ्यताम् न रह: यदि do say, not a secret if What caused the preceptor to curse the high souled Saudaasa, this we want to know, do say, if it is not a secret.


श्री शुक उवाच - Shree Shuka said - सौदासो मृगयां किञ्चिच्चरन् रक्षो जघान ह ।
मुमोच भ्रातरं सोऽथ गत: प्रतिचिकीर्षया ॥२०॥
सौदास: मृगयाम् किञ्चित्- Saudaasa for hunting somewhere
चरन् रक्षो: जघान ह roaming, a Raakshasha killed indeed मुमोच भ्रातरम् स:-अथ released the brother, he then गत: प्रतिचिकीर्षया went revenge contemplating Saudaasa was roaming looking for game as he went hunting. He killed a Raakshasha, and let his brother go. The brother went away contemplating revenge.


स चिन्तयन्नघं राज्ञ: सूदरूपधरो गृहे ।
गुरवे भोक्तुकामाय पक्त्वा निन्ये नरामिषम् ॥२१॥
स: चिन्तयन्-अघम् राज्ञ: he thinking of a harm for the king
सूत्-रूप-धर: गृहे cook's guise taking in the house गुरवे भोक्तु-कामाय for the preceptor intending to dine पक्त्वा निन्ये नर-आमिषम् cooked and took human flesh He was thinking of a way to harm the king and went to his house in the guise of a cook. The preceptor who had come there with the intention to dine, for him he cooked human flesh and took it.


परिवेक्ष्यमाणं भगवान् विलोक्याभक्ष्यमञ्जसा ।
राजानमशपत् क्रुद्धो रक्षो ह्येवं भविष्यसि ॥२२॥
परिवेक्ष्यमाणम् भगवान् as was being served, the glorious (sage)
विलोक्य-अभक्ष्यम्-अञ्जसा saw the in-edible, quickly राजानम्-अशपत् क्रुद्ध: to the king cursed in a rage रक्ष: हि-एवम् भविष्यसि 'Raakshasha only indeed will be' As it was being served, the glorious sage saw the inedible, and in a rage quickly gave a curse to the king, 'You will indeed become a Raakshasha.'


रक्ष: कृतं तद् विदित्वा चक्रे द्वादशवार्षिकम् ।
सोऽप्यपोऽञ्जलिनाऽऽदाय गुरुं शप्तुं समुद्यत: ॥२३॥
रक्ष: कृतम् तत् विदित्वा Raakshasha's doing that knowing
चक्रे द्वादश-वार्षिकम् modified to twelve years स:-अपि-अप:-अञ्जलिना-आदाय he also water in the palms taking गुरुम् शप्तुम् समुद्यत: the Guru to curse embarked Knowing that it was the doing of the Raakshasha, Vashishtha modified it to for twelve years. He also wanting to curse the Guru took the water in the palms.


वारितं मदन्त्यापो रुशती: पादयोर्जहौ ।
दिश: खमवनीं सर्वं पश्यञ्जीवमयं नृप: ॥२४॥
वारितम् मदन्त्या-अप: forbidden by Madayantee, the water
रुशती: पादयो:-जहौ consecrated on the feet dropped दिश: खम्-अवनीम् सर्वम् the directions, sky, earth, all पश्यन्-जीव-मयम् नृप: looking at by the beings pervaded, O King! O King! He, Saudaasa, forbidden by Madayantee, dropped the consecrated harmful water on his two feet, looking at all the directions, sky and earth invested with living beings.


राक्षसं भावमापन्न: पादे कल्माषतां गत: ।
व्यवायकाले ददृशे वनौकोदम्पती द्विजौ ॥२५॥
राक्षसम् भावम्-आपन्न: Raakshasha's condition having fallen into
पादे कल्माषताम् गत: the feet blackened having become व्यवाय-काले ददृशे at copulation time saw वनौक: दम्पती द्विजौ living in the forest, a couple Braahmana He having fallen into the condition of a Raakshasha and his feet being blackened, at the time of copulation he saw a Braahmana couple dwelling in the forest.


क्षुधार्तो जगृहे विप्रं तत्पत्न्याहाकृतार्थवत् ।
न भवान् राक्षस: साक्षादिक्ष्वाकूणां महारथ: ॥२६॥
क्षुधा-आर्त: जगृहे विप्रम् by hunger tormented, caught hold of Braahmana
तत्-पत्नी-आह-अकृत-अर्थवत् his wife said, not attained the purpose like न भवान् राक्षस: साक्षात्- 'not are you a Raakshasha, directly इक्ष्वाकूणाम् महारथ: of the Ikshvaaku's the great charioteer,' Tormented by hunger, he caught hold of the Braahmana. His wife who had not attained her purpose said, 'You are not a Raakshasha, you are a great charioteer of the Ikshwaaku clan.'


मदयन्त्या: पतिर्वीर नाधर्मं कर्तुमर्हसि ।
देहि मेऽपत्यकामाया: अकृतार्थं पतिं द्विजम् ॥२७॥
मदयन्त्या: पति:-वीर Madayantee's husband, O Valiant One!
न-अधर्मम् कर्तुम्-अर्हसि Not unrighteousness to commit are worthy देहि मे-अपत्य-कामाया: do give to me a son desiring अकृतार्थम् पतिम् द्विजम् the unsatisfied husband, the Braahmana 'O Valiant One! You are Madayantee's husband and are not worthy of committing any unrighteousness. Do give to me, who desires a son, the unsatisfied husband the Braahmana.'


देहोऽयं मानुषो राजन् पुरुषस्याखिलार्थद: ।
तस्मादस्य वधो वीर सर्वार्थवध उच्यते ॥२८॥
देह:-अयम् मानुष: राजन् body this human, O King!
पुरुषस्य-अखिल-अर्थ-द: is of a person all objects fulfilling तस्मात्-अस्य वध: वीर therefore its killing O Brave One! सर्व-अर्थ-वध उच्यते of all objects destruction is said to be 'O King! This human body is the source of fulfilment of all objects of the Jeeva, therefore, to kill it, is said to destruct all the objects of human life.'


एष हि ब्राह्मणो विद्वांस्तप:शीलगुणान्वित: ।
आरिराधयिषुर्ब्रह्म महापुरुषसंज्ञितम् ।
सर्वभूतात्मभावेन भूतेष्वन्तर्हितं गुणै: ॥२९॥
एष: हि ब्राह्मण: विद्वान्- this indeed is a Braahmana scholar,
तप:-शील-गुण-अन्वित: to asceticism given, amiable, virtues having आरिराधयिषु:-ब्रह्म is eager to worship Brahman महा-पुरुष संज्ञितम् The Supreme Person named (Lord Vishnu) सर्व-भूत-आत्म-भावेन of all the living beings as Self भूतेषु-अन्तर्हितम् गुणै: present, veiled by the Gunas This Braahmana indeed is learned, amiable and given to asceticism, and endowed with virtues. He is eager to worship The Supreme Person named as Lord Vishnu, Who is the Self present in all living beings, veiled by the Gunas.


सोऽयं ब्रह्मर्षिवर्यस्ते राजर्षिप्रवराद् विभो ।
कथमर्हति धर्मज्ञ वधं पितुरिवात्मज: ॥३०॥
स:-अयम् ब्रह्मर्षि-वर्य:- that this, of the Braahmana sages the foremost
ते राजर्षि-प्रवरात् विभो you, of royal sages the leader, O Powerful One! कथम्-अर्हति धर्मज्ञ how can deserve, O Knower of righteousness! वधम् पितु:-इव-आत्मज: to be killed, from father a son (like) Also, that this foremost of the Braahmana sages, does not deserve to be killed by you, The Knower of righteousness! The foremost of the royal sages, just as a son by his father.


तस्य साधोरपापस्य भ्रूणस्य ब्रह्मवादिन: ।
कथं वधं यथा बभ्रोर्मन्यते सन्मतो भवान् ॥३१॥
तस्य साधो:-अपापस्य of his the pious, sinless
भ्रूणस्य ब्रह्मवादिन: unborn, the Vedas expounder कथम् वधम् बभ्रो:- how come the killing of the cow मन्यते सन्मत: भवान् understand to be proper you How come you consider the killing of the pious, sinless, unborn, expounder of the Vedas, cow like, to be proper.


यद्ययं क्रियते भक्षस्तर्हि मां खाद पूर्वत: ।
न जीविष्ये विना येन क्षणं च मृतकं यथा ॥३२॥
यदि-अयम् क्रियते भक्ष:- if this is eaten
तर्हि माम् खाद पूर्वत: then me, eat first न जीविष्ये विना येन will not live without whom क्षणम् मृतकम् यथा for a moment, dead like If he is to be eaten by you, then first eat me, as I will not live a moment without him, and will be like dead.


एवं करुणभाषिण्या विलपन्त्या अनाथवत् ।
व्याघ्र: पशुमिवाखादत् सौदास: शापमोहित: ॥३३॥
एवम् करुण-भाषिण्या thus pitifully saying
विलपन्त्या अनाथ-वत् and crying like a helpless one व्याघ्र: पशुम्-इव-अखादत् a tiger an animal like ate सौदास: शाप-मोहित: Saudaasa by the curse impelled Though she pleaded pitifully and cried like a helpless one, Saudaasa impelled by the curse ate the Braahmana like a tiger would devour a beast.


ब्राह्मणी वीक्ष्य दिधिषुं पुरुषादेन भक्षितम् ।
शोचन्त्यात्मानमुर्वीशमशपत् कुपिता सती ॥३४॥
ब्राह्मणी वीक्ष्य दिधिषुम् the Braahmana woman, eager to copulate
पुरुषादेन भक्षितम् by the Raakshasha eaten शोचन्ती-आत्मानम्-उर्वीशम्- worrying for herself, the king अशपत् कुपिता सती cursed in rage the pious woman The pious Braahmana woman seeing her husband eager to copulate, being eaten by the Raakshasha, was worried for herself, and in anger cursed the king Saudaasa.


यस्मान्मे भक्षित: पाप कामार्ताया: पतिस्त्वया ।
तवापि मृत्युराधानादकृतप्रज्ञ दर्शित: ॥३५॥
यस्मात्-मे भक्षित: पाप because my have eaten, O Sinful !(person)
काम-आर्ताया: पति:-त्वया of copulating eager husband by you तव-अपि मृत्यु:-आधानात्- your also death (will be) by copulating, अकृतप्रज्ञ दर्शित: O fool! it has been said 'O Sinful one! As I was stricken with love, you have devoured my husband, so, O Fool! your death will be by your having sexual intercourse, this has been made clear to you.'


एवं मित्रसहं शप्त्वा पतिलोकपरायणा ।
तदस्थीनि समिद्धेग्नौ प्रास्य भर्तुर्गतिं गता ॥३६॥
एवम् मित्रसहम् शप्त्वा thus, Mitrasaha having cursed
पति-लोक-परायणा husband's region looking up to तत्-अस्थीनि समिद्धि-अग्नौ his bones in the flaming fire प्रास्य भर्तु:-गतिम् गता consigning, husband's state went to She, having thus cursed the king Mitrasaha, looking up to the region of her husband, consigned his bones to the flaming fire and followed the sate of her husband, (burnt herself and died.)


विशापो द्वादशाब्दान्ते मैथुनाय समुद्यत: ।
विज्ञाय ब्राह्मणीशापं महिष्या स निवारित: ॥३७॥
विशाप: द्वादश-अब्द-अन्ते clear of the curse, at twelve years end
मैथुनाय समुद्यत: of copulating eager विज्ञाय ब्राह्मणी शापम् knowing the Braahmana woman's curse, महिष्या स: निवारित: by the queen he was stopped After twelve years when he was clear of the curse and was eager to copulate, he was stopped by the queen, who knew of the curse of the Braahmana woman.


तत ऊर्ध्वं स तत्याज स्त्रीसुखं कर्मणाप्रजा: ।
वसिष्ठस्तदनुज्ञातो मदयन्त्यां प्रजामधात् ॥३८॥
तत: ऊर्ध्वम् स: तत्याज then afterwards he gave up
स्त्री-सुखम् कर्मणा-अप्रजा: sex pleasure, by own action was issueless वसिष्ठ:-तत्-अनुज्ञात: Vashishtha, by him requested मदयन्त्याम् प्रजाम्-अधात् in Madayantee issue begot Then, after that, he gave up sex pleasure, and was by his own actions issue-less. Requested by him, Vashishtha begot an issue in Madayantee.


सा वै सप्त समा गर्भमबिभ्रन्न व्यजायत ।
जघ्नेऽश्मनोदरं तस्या: सोऽश्मकस्तेन कथ्यते ॥३९॥
सा: वै सप्त समा: गर्भम्- she indeed for seven years the womb
अबिभ्रत्-न व्यजायत carried, was not born जघ्ने-अश्मनना-उदरम् तस्या: hit by a stone the stomach her's, स:-अश्मक:-तेन कथ्यते he, Ashmaka therefore is called Indeed for seven years she carried the child in the womb, but the child was not born. She was hit on the stomach by Vashishtha, therefore the child was called Ashmaka.


अश्मकान्मूलको जज्ञे य: स्त्रीभि: परिरक्षित: ।
नारीकवच इत्युक्तो नि:क्षत्रे मूलकोभवत् ॥४०॥
अश्मकात्-मूलक: जज्ञे from Ashmaka Moolaka was born,
य: स्त्रीभि: परिरक्षित: who by the women was protected नारीकवच: इति-उक्त: Naareekavacha thus was called नि:क्षत्रे मूलक:-अभवत् in the Kshatriya less land, only Moolaka was there Moolaka was born from Ashmaka, who was protected by the women and so was called Naareekavacha. In the Kshatriya less land he was only there.


ततो दशरथस्तस्मात् पुत्र ऐडविडस्तत: ।
राजा विश्वसहो यस्य खट्वाङ्गश्चक्रवर्त्यभूत् ॥४१॥
तत: दशरथ:- from him Dasharatha,
तस्मात् पुत्र ऐडविड:- from him the son Aidavida तत: राजा विश्वसह: from him the king Vishvasaha यस्य खट्वाङ्ग:-चक्रवर्ती-अभूत् whose Khatwaanga a monarch became From him, Moolaka, Dasharatha was born, from him a son Aidavida was born, from him was born the king Vishvasaha, whose son was Khatwaanga, who became a universal monarch.


यो देवैरर्थितो दैत्यानवधीद् युधि दुर्जय: ।
मुहूर्तमायुर्ज्ञात्वैत्य स्वपुरं संदधे मन: ॥४२॥
य: देवै:-अर्थित: दैत्यान्- who by the gods was requested the Daityas
अवधीद् युधि दुर्जय: to kill, in the battle unconquerable मुहूर्तम्-आयु:-ज्ञात्वा- an hour of life knowing एत्य स्व-पुरम् संदधे मन: returned to own city and concentrated the mind It was he, the unconquerable, who was requested by the gods to kill the Daityas. Coming to know that he had only one hour's life, he returned to his city and concentrated his mind on God.


न मे ब्रह्मकुलात् प्राणा: कुलदैवान्न चात्मजा: ।
न श्रियो न मही राज्यं न दाराश्चातिवल्लभा: ॥४३॥
न मे ब्रह्म-कुलात् प्राणा: not to me, from Braahmana race is life
कुल-दैवात्-न च-आत्मजा: the family's gods, not and sons न श्रिय: न मही राज्यम् not riches, nor land, kingdom न दारा:-च-अति-वल्लभा: not wife and very dear To me, no one is very dear, the gods of my family, the race of the Braahmanas, not the sons, the riches, the earth, the kingdom and not even my wife.


न बाल्येऽपि मतिर्मह्यमधर्मे रमते क्वचित् ।
नापश्यमुत्तमश्लोकादन्यत् किञ्चन वस्त्वहम् ॥४४॥
न बाल्ये-अपि मति:-मह्यम्- not in childhood also mind my
अधर्मे रमते क्वचित् in unrighteousness delights ever न-अपश्यम्-उत्तमश्लोकात्- do not see, the highly renowned अन्यत् किञ्चन वस्तु-अहम् other than, any thing I In my childhood also I did not ever delight in any unrighteousness. I do not observe any thing other than The highly renowned Lord.


देवै: कामवरो दत्तो मह्यं त्रिभुवनेश्वरै: ।
न वृणे तमहं कामं भूतभावनभावन: ॥४५॥
देवै: काम-वर: दत्त: मह्यम् by the gods the desired boon was given for me
त्रि-भुवन-ईश्वरै: by the three worlds' lords न वृणे तम्-अहम् did not accept that I, कामम् भूत-भावन-भावन: desiring of all the beings the Maker Protector I was given the desired boon by the gods, the lords of the three worlds, but I did not accept that as I desire The Maker and The Protector of all beings.


ये विक्षिप्तेन्द्रियधियो देवास्ते स्वहृदि स्थितम् ।
न विन्दन्ति प्रियं शश्वदात्मानं किमुतापरे ॥४६॥
ये विक्षिप्त-इन्द्रिय-धिय: those with deluded senses, mind,
देवा:-ते स्व-हृदि स्थितम् gods they, in own heart dwelling न विन्दन्ति प्रियम् do not know the Dear शश्वत्-आत्मानम् Eternal Self किम्-उत-अपरे what indeed others Those gods with deluded senses and mind do not know The Dear Eternal Self dwelling in their own hearts, how indeed will the others know?


अथेशमायारचितेषु सङ्गं गुणेषु गन्धर्वपुरोपमेषु ।
रूढं प्रकृत्याऽऽत्मनि विश्वकर्तुर्भावेन हित्वा तमहं प्रपद्ये ॥४७॥
अथ-ईश-माया-रचितेषु now by The Lord's Maayaa created
सङ्गम् गुणेषु attached by the Gunas गन्धर्व-पुर-उपमेषु the Gandharva city's comparable to रूढम् प्रकृत्या-आत्मनि enhanced by Prakriti, in (my) self विश्व-कर्तु:-भावेन हित्वा The World's Creator's devotion shaking off तम्-अहम् प्रपद्ये Him I seek Now, shaking off from the mind the attachment to the objects of the senses, products of the Gunas' and created by The Lord's Maayaa, rooted in Prakriti, comparable to the Gandharva cities, I will seek Him, The World's Creator, in my own self.


इति व्यवसितो बुद्ध्या नारायणगृहीतया ।
हित्वान्यभावमज्ञानं तत: स्वं भावमाश्रित: ॥४८॥
इति व्यवसित: बुद्ध्या thus resolving by reason
नारायण-गृहीतया by Naaraayana drawn हित्वा-अन्य-भावम्-अज्ञानम् giving up other thoughts and ignorance, तत: स्वं भावम्-आश्रित: then, own essential state took shelter in Thus resolving by reason, drawn towards Himself by Naaraayana, he shed all other thoughts and also ignorance and then took shelter in his own essential state, The Self.


यत् तद् ब्रह्म परं सूक्ष्ममशून्यं शून्यकल्पितं ।
भगवान् वासुदेवेति यं गृणन्ति हि सात्वता: ॥४९॥
यत् तद् ब्रह्म परम् Which is That Brahman Absolute
सूक्ष्मम्-अशून्यम् subtle, not unsubstantial शून्य-कल्पितम् as intangible is conceived भगवान् वासुदेव-इति The Lord Vaasudeva, thus यम् गृणन्ति हि सात्वता: Whom refer to, indeed the devotees It is That Absolute Brahman, subtle, but not unsubstantial, conceived as intangible, indeed, the devotees refer to Whom as The Lord Vaasudeva.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां नवमे स्कन्धे सूर्यवंशानुवर्णने नवम: अध्याय: ॥९॥
Thus ends the ninth discourse, forming part of an account of the solar dynasty, in Book Nine of the great and glorious Bhaagavata-Puraana.