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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.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

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Ninth Skanda

Chapter 9: The Dynasty of Ams’umân

(1) S’rî S’uka said: ‘Ams’umân for a long time doing penance with a desire to bring the Ganges down was unsuccessful and then died in due course of time. (2) His son Dilîpa, like his father, couldn’t do so either and also died a victim of time. Next was his son Bhagîratha in his penance of the greatest austerity. (3) Unto him the goddess [of mother Ganga] appeared who said: ‘Very pleased as I am will I answer your prayers’, and thus addressed seeing his wishes granted [that the Ganges would wash away the ashes, see 9.8: 28] bowed that ruler of man respectfully.

(4) [Mother Ganga said:] ‘Who is able to sustain the force of the waves with me falling down upon this earth? Unsustained I’d split open its surface, o master of men, and head for the lower worlds! (5) Another reason for me not to head for the earth is, and please take this into account o King, that I of the people cleansing themselves with my water will have to wash away the sinfulness.’

(6) S’rî Bhagîratha said: ‘The saintly forsakers of the world who peaceful and expert to the rules deliver all, will take the sinfulness you thus accumulate away, because they bathing in your water carry within them the Defeat of all Sin, the Lord [see also 1.13: 10 and 6.1: 15]. (7) The god of destruction, Rudra, will sustain your force, for he is of the embodied beings the Supersoul in whom all the universe long and wide is situated as threads in cloth [*].’

(8) After this was said was he, the ruler, of penance with Lord S’iva; not wasting any time propitiated he the All-auspicious One so that the lordship indeed soon was satisfied, o King [**]. (9) ‘So be it’, said Lord S’iva ever auspicious to all, after having been addressed by the king, and with great attention sustained he the Ganges that was pure of washing from Vishnu’s toes [see also 5.17]. (10) He Bhagîratha, the saintly king, brought her who could deliver the entire universe to the place where the ashes were of the bodies of his forefathers. (11) Leading the way, driving a chariot at the speed of the wind, was he followed by her while she blessed all the countries with her holiness until she flowed over the burnt sons of Sagara. (12) Even though the sons of Sagara were condemned for offending a brahmin, could the simple touch of her water with their remains only, make them reach the divine. (13) If Sagara’s sons whose bodies burned to ashes went to heaven after contacting [the Ganges], then what would her effect be with those determined in vows who with faith and devotion worship the goddess? (14) This miracle of her water now described is not such a supreme wonder at all, to cut the bondage is her natural ability because she emanates from the Lotus feet of the Eternal One. (15) Saintly people who in faith with their minds are of full attention, are purified despite of the difficulty to give it up with the three modes of nature; by them is the spiritual quality of the Supreme immediately achieved.

(16-17) From Bhagîratha was a son born named S’ruta, of him there was Nâbha – different from the one I before described [see 5.3] – and from Nâbha was born Sindhudvîpa of whom thereafter Ayutâyu was born. His son Ritûparna was a friend of Nala. From Nala he received the art of training horses in exchange for secrets of gambling. Ritûparna had a son named Sarvakâma. (18) From him there was Sudâsa whose son [Saudâsa] as the husband of Damayantî ascended the throne and also was known, so one says, as Mitrasaha and Kalmâshapâda. He, because of sin without a son, once got cursed by Vasishthha to become a man-eater [a Râkshasa].

(19) The king said: ‘Please tell me, if it is not a secret, what the reason was for the curse of the spiritual master against Saudâsa, this great soul? That I would like to know.’

(20-21) S’rî S’uka said: ‘Saudâsa sometimes went out to hunt and had in the past killed a Râkshasa, but the brother whom he let go, thereafter pursued him in revenge. With evil intentions he posed as the king’s cook and presented his spiritual master who came to dine at his home, the flesh of a human being he had cooked. (22) Checking his food found the mighty master it from his inner sense unfit for consumption and cursed he the king very angry with: ‘For this you’ll become a man-eater indeed!’ (23-24) Finding out that the Râkshasa was to blame performed he, to atone, for twelve years a penance. Saudâsa though had taken a palmful of water in order to curse his guru, but his wife Madayantî forbade it. He spilled the water potent of the [s’apa-]mantra over his legs after which that lord of man in all directions in the sky everywhere could see the surface of the earth teeming with life. (25) He acquired the propensities of a wild man and acquired a black spot on his leg [for which he was known as Kalmâshapâda]. Living in the forest saw he [once] a brahmin couple the moment they had sexual intercourse. (26-27) Suffering from hunger caught he the brahmin but his wife said: ‘You must be very unhappy, poor and hungry, but a Râkshasa you’re not; in fact you’re a great warrior from the Ikshvâku-dynasty, the husband of Madayantî, o hero, it is nothing for you to act against the dharma. Please release my husband, this twice-born soul whose desire to get a son has not yet been fulfilled. (28) O King, this human body does good to the Complete of the Living Being and so would, so to say, the killing of him, o hero, be the killing of all good chances! (29) He here is a brâhmana well-versed in the Veda, who austere, of good behavior and endowed with all good qualities is determined to honor the Brahman, the Supreme Personality known as the Living Soul of all beings in the beyond of whom He’s the quality. (30) He, this brahmin and best of all sages, how can he, like it is with a son with his father, from you the best of all saintly kings, with your awareness of the religion o power of the state, deserve it to be killed? (31) He’s a saint free from sin, a speaker of Absolute Truth; how can you of your good self appreciated in the highest circles, think of killing him: that would be like killing an embryo or a cow! (32) Without him I can’t live for even a moment and am I as a dead body; if you want to eat him, then eat me instead.’

(33) With the wife, this way pleading so pitiably and lamenting as a woman bereft of her man, devoured he, Saudâsa, condemned by the curse, him like a tiger does with its prey. (34) The brâhmana wife, the chaste woman, upon seeing how the man, who was about to impregnate her, by the Râkshasa was eaten, cried loudly from her deepest being and pronounced angered a curse against the king. (35) ‘Because you’ve devoured the husband of a woman in pain for intercourse will you, o sinner, suffer the curse of also finding death when you try to discharge semen, o traitor of civilization!’

(36) After this way cursing Mitrasaha [‘indulgent toward friends’ or Saudâsa] found she, inclined to stay with him, her destination stepping into the fire ablaze with the bones of her husband. (37) When after twelve years Saudâsa was released [from the curse of Vasishthha] and tried to have sex with his wife was he checked by the queen who reminded him of the curse of the brâhmanî. (38) Thus had he henceforward to forsake it to be happy with his wife and remained he by destiny sonless. Vasishthha then was permitted to beget a child in Madayantî, his wife. (39) She verily bore the child for seven years in her womb not delivering, but with her abdomen struck by a stone was there a son from her who therefore was called As’maka [‘of us’]. (40) From As’maka was Bâlika born. This child was protected by a human shield consisting of women and named thereafter [as ‘Nârîkavaca’]. When there were no rulers around anymore [as Lord Paras’urâma had killed them all] became he Mûlaka [‘springing from’], the progenitor of the kshatriyas. (41) From Bâlika there was a son named Das’aratha, his son was Aidavidi and from him was there the famous king Vis’vasaha who for his son had Khathvânga who became emperor. (42-43) He very fierce on the request of the godly killed the Daityas in battle and coming home, knowing that he had only a second longer to live, fixed he his mind by praying: ‘Nor the earth, my kingdom or my dearest wife; nor my sons and daughters, my opulence or life are as worshipable to me as are the godly of the brahmin community respected in my family [***]. (44) Not even as a child was I attracted or enjoying the irreligious, nor did I at any time see anything else but the Lord Hailed in the Scriptures, Uttamas’loka, as something substantial. (45) By the godly I was granted the boon to have whatever I wanted but that claim over the three worlds I could not accept; all that I desire in this world is to be fully absorbed in the Supreme Lord [compare B.G. 9: 34]. (46) If even they, the godly, in their senses and minds always are distraught not knowing the Dearmost Eternal One of the Soul residing in their hearts, what then to expect of others [see B.G. 18: 55]? (47) Let me therefore in loving service give up the attachment to the modes of nature, the so powerful material control of mâyâ in manmade things which are like castles in the sky, and surrender myself unto Him, the One Soul who created the complete of the universe.’

(48) Thus intelligently with a firm resolve fully in the grip of Nârâyana, gave he up on all other concerns which are but ignorance and found he thereafter himself situated in his original position of loving service. (49) That which as such is known as the Supreme Brahman defying all description is not something impersonal or empty as one might think; it is the Supreme Lord Vâsudeva of whom the truthloving people are singing [see also 1.2: 11].’

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