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    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

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Ninth Skanda

Chapter 14: King Purûravâ Enchanted by Urvasi

(1) S’rî S’uka said: ‘And now after this [after the stories about the dynasty of the sungod] hear about, o King, the dynasty of the moon, for to listen to the purifying descriptions of the kings headed by Aila [Purûravâ] of that dynasty, is a glorious thing. (2) From the Supreme Spirit who has thousands of heads, Dhâtu [the ‘original element’ or Lord Brahmâ], who had appeared on the lotus that sprang from the lake of the navel [of Vishnu], there was a son called Atri with the same qualities as his father. (3) From his tears of jubilation was born a son [see also 4.1: 15]: Soma, the god of the moon with its nectarine rays who indeed by Brahmâ was appointed as the supreme authority over the learned, the medicinal herbs and the luminaries [see also B.G. 10: 21 and 6.6: 23]. (4) He, after conquering the three worlds, performed a râjasûya sacrifice and kidnapped in his arrogance with force the wife of Brihaspati named Târâ. (5) When over and over the spiritual master of the godly pleaded with him did he in his lust not release her and was there because of this a fight between the Suras and the Dânavas. (6) Because of the enmity of S’ukra [‘semen’, the spiritual master of the Asuras] towards Brihaspati took S’ukra with the Asuras the side of the moongod, but S’iva with the hideous and ghostly following him sided affectionately with [Brihaspati,] the son of his guru [who was Angirâ from whom he had learned]. (7) The great Indra followed by all the different demigods joined the spiritual master [Brihaspati] and the fight that so ensued brought, just because of Târâ, great destruction over Sura and Asura. (8) The Mover of the Universe, Lord Brahmâ, who was fully informed about this by Angirâ severely chastised Soma and delivered Târâ unto her husband who found out she was pregnant.

(9) [Brihaspati said to her:] ‘You foolish woman, deliver now, deliver immediately from that womb that was meant for me; though impregnated by another shall I not put you, unfaithful as you are, on the stake since you were a woman in want of a child.’

(10) Târâ deeply ashamed delivered a child that had an effulgence like that of gold, and that made Brihaspati and Soma desire the child. (11) ‘Mine it is, not yours!’ thus they cried over the child fighting one another, but when all the saintly and gods asked questions could Târâ not tell anything in her shame about it.

(12) The child said angered to its mother: ‘What is the need for this shame, why don’t you speak up and do you keep it a secret; tell me right now what mistake you’ve made!’

(13) Putting her at ease took Lord Brahmâ her separate and asked he her about the details upon which she admitted hesitantly: ‘This child belongs to Soma’. Immediately took Soma then charge of it. (14) Because of its profound intelligence was the god of the moon in great jubilation about having gotten such a son and honored Lord Brahmâ it with the name Budha. (15-16) From him was, as I said [in 9.1], from Ilâ [formerly Sudyumna] born Purûravâ. When Urvas’î [see also 9.13: 6] in Indra’s court heard Nârada speaking about his beauty, qualities, magnanimity, behavior, wealth and power was he approached by the devî struck by the arrows of Cupid. (17-18) From Mitra and Varuna’s cursing had the woman acquired human habits and thus sought she, patiently and submissively, his company the moment she saw the best of males who was as beautiful as Cupid. He, the king, when he met the divine woman, addressed her enthused with sweet words, bright eyes and his hairs erect in jubilation. (19) The honorable king said: ‘Be welcome o greatest of all beauty, please be seated, what can I do for you? Keep me company and share my bed for many many years!’

(20) Urvas’î said: ‘What woman would not be attracted by the sight and thought of you, o beautiful man, and desist from enjoying your chest in lust and love? [see also 7.9: 45] (21) These two lambs, o King, have fallen down and need your protection, o honorable host; in the company of a superior husband so one says may a woman enjoy the sexual union. (22) What is prepared with ghee, o hero of mine, shall be my food and I will not see you at any other time naked but at the time of intercourse’. ‘That is how it shall be’ promised the great soul. (23) ‘See your beauty and your poise, no one on earth is as attractive, who can withstand such a goddess that in person has arrived among the human beings!’

(24) With her enjoyed he, the best among the humans, whatever there was to enjoy to his desire in the best of all places and gardens like Caitraratha [see also 5.16: 13-14]. (25) Delighted with her and ever more aroused by the fragrance of her beautiful face, enjoyed he it every day to live with her for a long time, she the gift of God as sweet as the saffron of a lotus. (26) Not seeing Urvas’î told Indra the singers of heaven: ‘Without my Urvas’î is my abode not as beautiful’.

(27) Thus came they in the dead of night, when it was dark all around, to steal Urvas’î’s two lambs that she had entrusted the king being his wife. (28) Hearing them, whom she treated as her sons, cry when they were taken away said she: ‘I am finished with such a bad eunuch of a husband who considers himself a hero! (29) I’ve now lost my two ‘sons’ depending on him who, during the day a male, lies down at night as a woman afraid of plunderers.’

(30) Pierced by the arrows of her harsh words took he, like an elephant fired up, in the dark up a sword and went he out naked and angry. (31) They [the Gandharvas], after giving up the lambs, lit, shining like lightening, the place up so that Urvas’î could see her husband naked returning with the two in his hands [and so she left]. (32) He not seeing his wife in bed, very morose in his attachment to her, totally upset lamented and started to roam the earth like a madman. (33) He spotted Urvas’î in Kurukshetra [a place of pilgrimage, see also B.G. 1: 1] at the Sarasvatî with five companions and happy and smiling all over addressed Purûravâ her with sweet words: (34) ‘Ah, my wife, stay, stay o cruel one. You shouldn’t have given up on me because I thus far didn’t make you happy. Let’s talk a little. (35) This nice body, taken far far away from home by you, will drop dead on the spot o devî, and the foxes and vultures will eat it if it is not worthy your grace!’

(36) Urvas’î said: ‘You’re a man, don’t adhere to death, do not let these foxes of the senses eat you up; you can’t always count on the friendship of women who with the heart can be like wolves. (37) Beware, [when men forsake their duty, see B.G. 1: 40] women are merciless, cunning, hard to handle, dare to do whatever pleases them and put you indeed as a faithful husband and brother down for the smallest reason so one says. (38) They [in their politics] establish false hopes in the unsuspecting, run [when they’re dissatisfied] away from their well-wishers, ever desire for newer and newer things, are easily allured and are [if they have to] real captains of independence. (39) At the end of every year may your good self count on one night only with me, my husband, to have sex so that you one after the other can have children in this world, my dearest [see also 6.18: 38-42].’

(40) Seeing that Urvas’î was pregnant returned he to his palace to meet at the end of the year at that very spot Urvas’î, the mother of a hero, again. (41) Getting her association he in great jubilation reunited with her enjoying her company. When the night had passed said Urvas’î to the poor-hearted one who was afflicted by the thought of being separated from her: (42) ‘Go and take shelter with the singers of heaven, the Gandharvas, they will deliver you the like of me when you satisfy them with prayers’, and that [agnisthâlî] girl delivered from the fire of sacrifice o King, made him, walking the forest, think that she was real. (43) Giving up the substitute girl [sthâlî means substitute] started he, returning from the forest, at home to meditate the entire night during the time that Tretâ Yuga was about to begin and were before his mind’s eye the three [trikânda principles of the Vedas, of upâsanâ: sacrifice, song and prayer; karma: fruitive labor and jñâna: spiritual knowledge] revealed. (44-45) Going to where he left his sthâlî-woman saw he that an As’vattha had sprouted from the inside of a s’amî tree. From the both of them made he, desiring to get to were Urvas’î was, two sticks [to ignite fire] and meditated he, the master of the kingdom, with mantras [*] on Urvas’î as the lower stick, himself as the upper one and what was between them as the child he had begotten. (46) From the friction was born a fire, the fire that so became the king’s son from which there is the [jâtavedâ] vedic fulfillment in the three respects known [of having a life with one’s physical father, one’s spiritual master and one’s sacrifices, but also with the three letters AUM and the three sacrificial fires called Âhavanîya, Gârhapatya and Dâkashinâgni]. (47) That way he worshiped, desirous to reach Urvas’î’s place, the Controller of the Sacrifices, the Supreme Personality of Godhead beyond the senses that is the Lord, the Reservoir of all Demigods [see also B.G. 3: 10]. (48) Formerly [during Satya-yuga] were with only one mantra, knowing the Pranava of omkâra, all oral [vedic, atharva] expressions covered, was Nârâyana the only God and was there for Agni assuredly no other varna [class, color or vocation] but one [called hamsa**]. (49) Thus were there from Purûravâ the vedic three at the onset of Tretâ-yuga, o ruler of man; by simply generating as his son the sacrificial fire achieved the king the abode of the Gandharvas.’

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