by Horace Hayman Wilson | 1840 | 287,946 words | ISBN-10: 8171102127
The English translation of the Vishnu Purana. This is a primary sacred text of the Vaishnava branch of Hinduism. It is one of the eighteen greater Puranas, a branch of sacred Vedic literature which was first committed to writing during the first millennium of the common era. Like most of the other Puranas, this is a complete narrative from the cr...
Descendants of Śini, of Anamitra, of Śvaphalka and Citraka, of Andhaka. The children of Devaka and Ugrasena. The descendants of Bhajamāna. Children of Śūra: his son Vasudeva: his daughter Prithā married to Pāṇḍu: her children Yudhiṣṭhira and his brothers; also Karṇa by Āditya. The sons of Pāṇḍu by Mādrī. Husbands and children of Śūra's other daughters. Previous births of Śiśupāla.
THE younger brother of Anamitra was Śini; his son was Satyaka; his son was Yuyudhāna, also known by the name of Sātyaki; his son was Asanga; his son was Tūni; his son was Yugandhara. These princes were termed Śaineyas.
In the family of Anamitra, Priśni was born; his son was Śvaphalka, the sanctity of whose character has been described: the younger brother of Śvaphalka was named Citraka. Śvaphalka had by Gāndinī, besides Akrūra, Upamadgu, Mridura, Śārimejaya, Giri, Kṣatropakṣatra, Śatrughna, Arimarddana, Dharmadhris, Dhṛṣṭasarman, Gandhamojāvaha, and Prativāha. He had also a daughter, Sutārā.
Devavat and Upadeva were the sons of Akrūra. The sons of Chitrika were Prithu and Vipritha, and many others. Andhaka had four sons, Kukkura, Bhajamāna, Śuci, Kambalavarhiṣ. The son of Kukkura was Vṛṣṭa; his son was Kapotaroman; his son was Viloman; his son was Bhava, who was also called Chandanodakadundubhi; he was a friend of the Gandharba Tumburu; his son was Abhijit; his son was Punarvasu; his son was Āhuka, and he had also a daughter named Āhukī. The sons of Āhuka were Devaka and Ugrasena. The former had four sons, Devavat, Upadevā, Sudeva, and Devarakṣita, and seven daughters, Vrikadevā, Upadevā, Devarakṣitā, Śrīdevā, Śāntidevā, Sahadevā, and Devakī: all the daughters were married to Vasudeva. The sons of Ugrasena were Kansa, Nyagrodha, Sunāman, Kanka, Śaṅku, Subhūmi, Rāṣṭrapāla, Yuddhamuṣṭhi, and Tuṣṭimat; and his daughters were Kansā, Kansavatī, Sutanu, Rāṣṭrapālī, and Kaṅkī.
The son of Bhajamāna was Vidūratha; his son was Śūra; his son was Śamin; his son was Pratīkṣatra; his son was Swayambhoja; his son was Hridika, who had Kritavarman, Śatadhanu, Devamīḍhuṣa, and others. Śūra, the son of Devamīḍhuṣa, was married to Māṛṣā, and had by her ten sons. On the birth of Vasudeva, who was one of these sons, the gods, to whom the future is manifest, foresaw that the divine being would take a human form in his family, and thereupon they sounded with joy the drums of heaven: from this circumstance Vasudeva was also called Ānakadunbubhi. His brothers were Devabhāga, Devaśravas, Anādhṛṣṭi, Karundhaka, Vatsabālaka, Śriñjaya,
Śūra had a friend named Kuntibhoja, to whom, as he had no children, the presented in due form his daughter Pritha. She was married to Paṇḍu, and bore him Yudhiṣṭhira, Bhīma, and Arjuna, who were in fact the sons of the deities Dharma, Vāyu (air), and Indra. Whilst she was yet unmarried, also, she had a son named Karṇa, begotten by the divine Āditya (the sun). Paṇḍu had another wife, named Mādrī, who had by the twin sons of Āditya, Nāsatya and Dasra, two sons, Nakula and Sahadeva.
Śrutadevā was married to the Kāruṣa prince Vriddhaśarman, and bore him the fierce Asura Dantavaktra. Dhṛṣṭaketu, raja of Kaikeya, married Śrutakīrtti, and had by her Santarddana and four other sons, known as the five Kaikeyas. Jayasena, king of Avanti, married Rājādhidevī, and had Vinda and Anavinda. Śrutaśravas was wedded to Damaghoṣa, raja of Chedi, and bore him Śiśupāla. This prince was in a former existence the unrighteous but valiant monarch of the Daityas, Hiraṇyakaśipu, who was killed by the divine guardian of creation (in the man-lion Avatāra). He was next the ten-headed sovereign Rāvaṇa, whose unequalled prowess, strength, and power were overcome by the lord of the three worlds, Rāma. Having been killed by the deity in the form of Rāghava, he had long enjoyed the reward of his virtues in exemption from an embodied state, but had now received birth once more as Śiśupāla, the son of Damaghoṣa, king of Chedi. In this character he renewed, with greater inveteracy than ever, his hostile hatred towards the god surnamed Puṇḍarikākṣa, a portion of the supreme being, who had descended to lighten the burdens of the earth; and was in consequence slain by him: but from the circumstance of his thoughts being constantly engrossed by the supreme being, Śiśupāla was united with him after death; for the lord giveth to those to whom he is favourable whatever they desire, and he bestows a heavenly and exalted station even upon those whom he slays in his displeasure.
Footnotes and references:
Bhūti: Vāyu. Kuni: Bhāgavata. Dyumni: Matsya.
The Agni makes these all brother's sons of Satyaka, and adds another, Riṣabha, the father of Śvaphalka.
The authorities are not agreed here. Śvaphalka, according to the Agni, as just remarked, comes from Śini, the son of Anamitra. The Bhāgavata, instead of Priśni, has Vṛṣṇi, son of Anamitra; the Brāhma and Hari V. have Vṛṣṇi; and the Agni, Pṛṣṇi, son of Yudhājit. The Matsya also makes Yudhājit the ancestor of Akrūra, through Riṣabha and Jayanta. Yudhājit in the Brāhma, &c. is the son of Kroṣṭri.
The different authorities vary in the reading of these names, though they generally coñcur in the number.
The Matsya and Padma call them sons of Akrūra, but no doubt incorrectly.
Śami: Vāyu. Śaśi: Matsya. Śini Agni. This last makes them the sons of Babhru, and calls the first Sundara.
Vṛṣṇi: Bhāgavata, Vāyu, Matsya, &c. Dhṛṣṭa: Agni. Dhṛṣṇu: Brāhma, Hari V.
The Bhāgavata puts Viloman first. The Liṅga makes it an epithet of Kapotaroman, saying he was Vilomaja, ‘irregularly begotten.’ In place of Viloman we have Raivata, Vāyu; Taittiri, Matsya; Tittiri, Agni.
Nava: Agni. Bala: Liṅga. Nala: Matsya. Tomas: Kūrma. Anu: Bhāgavata.
The Matsya, Vāyu, and Agni agree with our text. The Liṅga, Padma, and Kūrma read Ānakadundubhi as a synonyme of Bala. The Brāhma and Hari V. have no such name, but here insert Punarvasu, son of Taittiri. The Bhāgavata has a different series, or Anu, Andhaka, Dundubhi, Arijit, Punarvasu, Āhuka.
This Bhajamāna is the son of Andhaka, according to all the best authorities; so the Padma calls this branch the Āndhakas. The Agni makes him the son of Babhru.
Vāta, Nivāta, Śamin: Vāyu.
Sonāśva: Matsya. Sonākṣa: Padma. Śini: Bhājavata.
Bhojaka: Agni. Bhoja: Padma.
Ten sons: Matsya, &c.
Devārha: Vāyu, Padma, Agni, and Matsya; and a different series follows, or Kambalavarhiṣ, Asamaujas, Samaujas, Sudanstra, Suvaśa, Dhṛṣṭa, Anamitra, Nighna, Satrājit. They all make Vasudeva the son of Śūra, however; but the three first leave it doubtful whether that Śūra was the son of Bhajamāna or not. The Bhāgavata and Brāhma agree with the text, which is probably correct. The Brāhma has Śūra son of Devamīḍhush, although it does not specify the latter amongst the sons of Hridika.
Ānaka a larger, and Dundubhi a smaller drum.
The Mahābhārata is the best authority for these circumstances.
The Padma calls him king of Kashmir.
The Brāhma P. and Hari V. make Śrutadevā mother of Śiśupāla, and Prithukīrtti of Dantavaktra.