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vaiśampāyana uvāca: vaiśampāyana continued:
sattvatāt sattva-saṁpannān kauśalyā suṣuve sutān |
bhajinaṁ bhajamānaṁ ca divyaṁ devāvṛdhaṁ nṛpam || 1-37-1
andhakaṁ ca mahābāhuṁ vṛṣṇiṁ ca yadu-nandanam |
teṣāṁ visargāḥ catvāro vistareṇa iha tāṣ śṛṇu || 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, devāvṛdha, and the mighty armed andhaka, as well as vṛṣṇi, the pride of the yadu dynasty..., you may now hear from me about four of them...
bhajamānasya sṛṣjayyau bāhyaka atha upa-bāhyakā |
āstāṁ bhārye tayoḥ tasmāt jajṣire bahavaḥ sutāḥ || 1-37-3
kṛmiḥ ca kramaṇaḥ caiva dhṛṣṭaḥ śūraḥ puraṁjayaḥ |
ete bāhyaka sṛṣjayyāṁ bhajamānāt vijajṣire || 1-37-4
ayutājit sahasrājit śatājit ca atha dāśakaḥ |
upabāhyaka sṛṣjayyāṁ bhajamānāt vijajṣire || 1-37-5
bhajamana had two wives who are the daughters of sṛṣjaya, whose names are lady bāhyaka and lady upa-bāhyaka, and he begat a number of sons by those two wives; of them lady bāhyaka gave birth to sons called kṛmi, kramaṇa, dhṛṣṭa, śūra, puraṁjaya, while lady upa-bāhyaka gave birth to sons called ayutājit, sahasrājit, śatājit, dāśaka...
sṛṣjayyau= sṛṣjaya putryau.
yajvā devavṛdho rājā cacāra vipulaṁ tapaḥ |
putraḥ sarvaguṇopeto mama syāt iti niśchitaḥ || 1-37-6
saṁyujya ātmanam evaṁ tu parṇaśāyā jalaṁ spṛśan |
sat upaspṛśataḥ tasya cakāra priyam āpagā || 1-37-7
Resolving "I must have a son endued with all accomplishments" the king devāvṛdha, 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 parṇaśa, duly controlling his mind, whereby he used to employ the water of parṇaśa regularly as an ascetical anointer, and on account of his constant touch, the river parṇaśa too became well-disposed towards him.
cintayā abhi-parītā sā jagām aikā abhinishchayam |
kalyāṇatvāt narapateḥ tasya sā nimnaga uttamā || 1-37-8
na adhyagacchata tāṁ nārīṁ yasyām evaṁ vidhaḥ sutaḥ |
jāyet tasmāt svayaṁ hanta bhavāmi asya saha-vratā || 1-37-9
Then that best River parṇaśa 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, aikā= ekākini eva nishchayam; abhijagāma cakāra - and approached the king...
atha bhūtvā kumārī sā bibhratī paramaṁ vapuḥ |
varayāmāsa nṛpatiṁ tām iyeṣa ca sa prabhuḥ || 1-37-10
While approaching that king the River parṇaśa changed her physique as a damsel and that king devāvṛdha too is of a mind to take her as his wife...
tasyām ādhatta garbhaṁ ca tejasvinam udārad-hīḥ |
atha sā daśame māsi suṣuve saritāṁ varā || 1-37-11
putraṁ sarvaguṇopetaṁ babhruṁ devāvṛdhāt nṛpāt |
atra vaṁśe purāṇajṣā gāyanti iti pari-shrutam || 1-37-12
guṇān devāvṛdhasya atha kīrtayanto mahātmanaḥ |
yatha eva agre samaṁ dūrāt paśyāma ca tathā 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 devāvṛdha, who is named as babhru. In this regard, they say, those that are well versed in purāṇa-s used to extol the accomplishments of the noble devāvṛdha like this: ‘we have not seen a coequal of devāvṛdha in virtues, either before us or remotely, presently or in remote past...’
babhruḥ śreṣṭho manuṣyāṇāṁ devaiḥ devāvṛdhaḥ samaḥ |
ṣaṣṭiḥ ca ṣaṭ ca puruṣāḥ sahasrāṇi ca sapta ca || 1-37-14
ete amṛtatvaṁ saṁprāptā babhrur devāvṛdhāvapi |
yajvā dānapatir vidvān brahmaṇyaḥ sudhṛḍha āyudhaḥ || 1-37-15
kīrtimān ca mahātejāḥ sāttvatānāṁ mahāvaraḥ |
tasya anvavāyaḥ sumahān bhojā ye mārtikāvatāḥ || 1-37-16
babhru is the foremost of men and devāvṛdha 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 sattvatā-s, i.e. yādava śreṣṭa... 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 mārtikāvata-bhojās...
andhakāt kāśya duhitā caturo'labhat ātmajān |
kukuraṁ bhajamānaṁ ca śamiṁ kambalabarhiṣam || 1-37-17
Another son of sattvata and lady kaushalya, namely andhaka, begat four sons on the daughter of kāśya, i.e. dhṛḍha-srava’s daughter... they are kukura, bhajamāna, shami and kambala-barhiṣa...
kukurasya suto dhṛṣṇuḥ dhṛṣṇoḥ tu tanayaḥ tathā |
kapotaromā tasyā atha taittiriḥ tanayo abhavat || 1-37-18
jajṣe punarvasuḥ tasmāt abhijit tu punarvasoḥ |
tasya vai putra-mithunaṁ babhūva abhijitaḥ kila || 1-37-19
āhukaḥ ca āhukī caiva khyātau khyātimatāṁ varau |
imāṁ ca udāharanti atra gāthāṁ prati tam Ahukam || 1-37-20
From kukura the line of descent of sons is: kukura --> dhṛṣṇu --> 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...
śvetena parivāreṇa kishora-pratimo mahān |
aśīti charmaṇā yuktaḥ sa nṛpaḥ prathamaṁ 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...
aśīti = eighty. charma = devadārumayam Asanam= a wooden conveyance, or conveyance made out of skin, charma kṛtau ca 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...
asltayoḥ= 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 yāti= goes in van; kiśora-pratimaḥ= like a young horse -will not fit. kishoram is not lion; kishoro ashvasya śāvaka – medini; so kishora is young horse.
na aputravān na a-śata-daḥ na asahasra-shata āyuṣaḥ |
na aśuddha-karmā na ayajvā yo bhojam abhito vrajet || 1-37-22
pūrvasyāṁ dishi nāgānāṁ bhojasya iti anumodanam |
sopāsaṅgānukarṣāṇāṁ dhvajināṁ sa varūthinām || 1-37-23
rathānāṁ megha ghoṣāṇāṁ sa hasrāṇi daśaiva tu |
rūpya kāṣchana kakṣāṇāṁ sahasrāṇi daśāpi ca || 1-37-24
tāvanta eva sahasrāṇi uttarasyāṁ tathā dishi |
ā-bhūmi pālān bhojān svān uttiṣṭhan kiṅkiṇī-kiṇaḥ || 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 bhojās...
āhukīṁ ca api avantibhyaḥ svasāraṁ daduḥ andhakāḥ |
The andhakā-s have given lady Ahuki, the sister of Ahuka, to the king of avanti...
Ahukasya tu kāśyāyāṁ dvau putrau saṁbabhūvatuḥ || 1-37-26
devakaḥ ca ugrasenaḥ ca deva-putra-samau ubhau |
devakasya abhavat putrāḥ catvāraḥ tridaśa-upamāḥ || 1-37-27
devavān upadevaḥ ca sudevo deva-rakṣitaḥ |
kumāryaḥ sapta ca asya āsan vasudevāya tā dadau || 1-37-28
devakī śantidevā ca sudevā devarakṣitā |
vṛkadevi upadevī ca sunāsī caiva saptamī || 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-rakṣita, vṛka-devi, upa-devī and sunāsi... he conferred all the seven daughters on vasu-deva in marriage...
nava ugrasenasya sutāḥ teṣāṁ kaṁsastu pūrva-jaḥ |
nyagrodhaḥ ca su-nāmā ca kaṅkaḥ śaṅkuḥ su-bhūmi-paḥ || 1-37-30
rāṣṭra-pālaḥ atha su-tanuḥ anādhṛṣṭiḥ ca puṣṭimān |
teṣāṁ svasāraḥ paṣcha āsan kaṁsā kaṁsa-vatī tathā || 1-37-31
sutanū rāṣṭra-pālī ca kaṅkā caiva varāṅganā |
ugra-sena had nine sons of whom kamsa is the eldest. Others are nyagrodha, su-nāma, kaṅka, śaṅku, su-bhūmi-pa, rāṣṭra-pāla, su-tanu, anādhṛṣṭi and puṣṭimān. These nine had five sisters, namely kaṁsa, kaṁsa-vati, su-tanu, rāṣṭra-pāli, and the beautiful damsel kaṅka...
ugrasenaḥ saha apatyo vyākhyātaḥ kukura udbhavaḥ || 1-37-32
kukurāṇām imaṁ vaṁśaṁ dhārayann amitaujasām |
ātmano vipulaṁ vaṁśaṁ prajāvān āpnuyāt naraḥ || 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 śrīmahābhārate khileṣu harivaṁśe harivaṁśaparvaṇi babhru
vaṁśa varṇanam nāma saptatriṁśo'dhyāyaḥ
Thus, this is the thirty-seventh chapter of first canto called harivamsha-parva, in harivamśa-purāṇa, the sequel of mahābhārata, narrating the dynasty of babhru.
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