SRIMAD BHAGAVATAM: CANTO 9

(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 sacrifcicial 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.'

S'rî S'uka said: 'And now after this [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.

S'rîla S'ukadeva Gosvâmî said to Mahârâja Parîkshit: O King, thus far you have heard the description of the dynasty of the sun-god. Now hear the most glorious and purifying description of the dynasty of the moon-god. This description mentions kings like Aila [Purûravâ] of whom it is glorious to hear. (Vedabase)

Text 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.

Lord Vishnu [Garbhodakas'âyî Vishnu] is also known as Sahasra-s'irshâ Purusha. From the lake of His navel sprang a lotus, on which Lord Brahmâ was generated. Atri, the son of Lord Brahmâ, was as qualified as his father. (Vedabase)

Text 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].

From Atri's tears of jubilation was born a son named Soma, the moon, who was full of soothing rays. Lord Brahmâ appointed him the director of the brâhmanas, drugs and luminaries. (Vedabase)

Text 4

He, after conquering the three worlds, performed a râjasûya sacrifice and kidnapped in his arrogance with force the wife of Brihaspati named Târâ.

After conquering the three worlds [the upper, middle and lower planetary systems], Soma, the moon-god, performed a great sacrifice known as the Râjasûya-yajña. Because he was very much puffed up, he forcibly kidnapped Brihaspati's wife, whose name was Târâ. (Vedabase)

Text 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.

Although requested again and again by Brihaspati, the spiritual master of the demigods, Soma did not return Târâ. This was due to his false pride. Consequently, a fight ensued between the demigods and the demons. (Vedabase)

Text 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].

Because of enmity between Brihaspati and S'ukra, S'ukra took the side of the moon-god and was joined by the demons. But Lord S'iva, because of affection for the son of his spiritual master, joined the side of Brihaspati and was accompanied by all the ghosts and hobgoblins. (Vedabase)

Text 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.

King Indra, accompanied by all kinds of demigods, joined the side of Brihaspati. Thus there was a great fight, destroying both demons and demigods, only for the sake of Târâ, Brihaspati's wife. (Vedabase)

Text 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.

When Lord Brahmâ was fully informed by Angirâ about the entire incident, he severely chastised the moon-god, Soma. Thus Lord Brahmâ delivered Târâ to her husband, who could then understand that she was pregnant. (Vedabase)

Text 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.'

Brihaspati said: You foolish woman, your womb, which was meant for me to impregnate, has been impregnated by someone other than me. Immediately deliver your child! Immediately deliver it! Be assured that after the child is delivered, I shall not burn you to ashes. I know that although you are unchaste, you wanted a son. Therefore I shall not punish you. (Ved a base)

Text 10

Târâ deeply ashamed delivered a child that had an effulgence like that of gold, and that made Brihaspati and Soma desire the child.

S'ukadeva Gosvâmî continued: By Brihaspati's order, Târâ, who was very much ashamed, immediately gave birth to the child, who was very beautiful, with a golden bodily hue. Both Brihaspati and the moon-god, Soma, desired the beautiful child. (Vedabase)

Text 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.

Fighting again broke out between Brihaspati and the moon-god, both of whom claimed, "This is my child, not yours!" All the saints and demigods present asked Târâ whose child the newborn baby actually was, but because she was ashamed she could not immediately answer. (Vedabase)

Text 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!'

The child then became very angry and demanded that his mother immediately tell the truth. "You unchaste woman," he said, "what is the use of your unnecessary shame? Why do you not admit your fault? Immediately tell me about your faulty behavior." (Vedabase)

Text 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.

Lord Brahmâ then brought Târâ to a secluded place, and after pacifying her he asked to whom the child actually belonged. She replied very slowly, "This is the son of Soma, the moon-god." Then the moon-god immediately took charge of the child. (Vedabase)

Text 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.

O Mahârâja Parîkshit, when Lord Brahmâ saw that the child was deeply intelligent, he gave the child the name Budha. The moon-god, the ruler of the stars, enjoyed great jubilation because of this son. (Vedabase)

Text 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.

Thereafter, from Budha, through the womb of Ilâ, a son was born named Purûravâ, who was described in the beginning of the Ninth Canto. When his beauty, personal qualities, magnanimity, behavior, wealth and power were described by Nârada in the court of Lord Indra, the celestial woman Urvas'î was attracted to him. Pierced by the arrow of Cupid, she thus approached him. (Vedabase)

Text 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.

Having been cursed by Mitra and Varuna, the celestial woman Urvas'î had acquired the habits of a human being. Therefore, upon seeing Purûravâ, the best of males, whose beauty resembled that of Cupid, she controlled herself and then approached him. When King Purûravâ saw Urvas'î, his eyes became jubilant in the ecstasy of joy, and the hairs on his body stood on end. With mild, pleasing words, he spoke to her as follows. (Vedabase)

Text 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!

King Purûravâ said: O most beautiful woman, you are welcome. Please sit here and tell me what I can do for you. You may enjoy with me as long as you desire. Let us pass our life happily in a sexual relationship. (Vedabase)

Text 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]

Urvas'î replied: O most handsome man, who is the woman whose mind and sight would not be attracted by you? If a woman takes shelter of your chest, she cannot refuse to enjoy with you in a sexual relationship. (Vedabase)

Text 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.

My dear King Purûravâ, please give protection to these two lambs, who have fallen down with me. Although I belong to the heavenly planets and you belong to earth, I shall certainly enjoy sexual union with you. I have no objection to accepting you as my husband, for you are superior in every respect. (Vedabase)

Text 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.

Urvas'î said: "My dear hero, only preparations made in ghee [clarified butter] will be my eatables, and I shall not want to see you naked at any time, except at the time of sexual intercourse." The great-minded King Purûravâ accepted these proposals. (Vedabase)

Text 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!'

Purûravâ replied: O beautiful one, your beauty is wonderful and your gestures are also wonderful. Indeed, you are attractive to all human society. Therefore, since you have come of your own accord from the heavenly planets, who on earth would not agree to serve a demigoddess such as you. (Vedabase)

Text 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].

S'ukadeva Gosvâmî continued: The best of human beings, Purûravâ, began freely enjoying the company of Urvas'î, who engaged in sexual activities with him in many celestial places, such as Caitraratha and Nandana-kânana, where the demigods enjoy. (Vedabase)

Text 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.

Urvas'î's body was as fragrant as the saffron of a lotus. Being enlivened by the fragrance of her face and body, Purûravâ enjoyed her company for many days with great jubilation. (Vedabase)

Text 26:

Not seeing Urvas'î told Indra the Gandharvas: 'Without my Urvas'î is my abode not as beautiful'.

Not seeing Urvas'î in his assembly, the King of heaven, Lord Indra, said, "Without Urvas'î my assembly is no longer beautiful." Considering this, he requested the Gandharvas to bring her back to his heavenly planet. (Vedabase)

Text 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.

Thus the Gandharvas came to earth, and at midnight, when everything was dark, they appeared in the house of Purûravâ and stole the two lambs entrusted to the King by his wife, Urvas'î. (Vedabase)

Text 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!

Urvas'î treated the two lambs like her own sons. Therefore, when they were being taken by the Gandharvas and began crying, Urvas'î heard them and rebuked her husband. "Now I am being killed," she said, "under the protection of an unworthy husband, who is a coward and a eunuch although he thinks himself a great hero. (Vedabase)

Text 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.'

"Because I depended on him, the plunderers have deprived me of my two sons the lambs, and therefore I am now lost. My husband lies down at night in fear, exactly like a woman, although he appears to be a man during the day." (Vedabase)

Text 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.

Purûravâ, stricken by the sharp words of Urvas'î like an elephant struck by its driver's pointed rod, became very angry. Not even dressing himself properly, he took a sword in hand and went out naked into the night to follow the Gandharvas who had stolen the lambs. (Vedabase)

Text 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].

After giving up the two lambs, the Gandharvas shone brightly like lightning, thus illuminating the house of Purûravâ. Urvas'î then saw her husband returning with the lambs in hand, but he was naked, and therefore she left. (Vedabase)

Text 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.

No longer seeing Urvas'î on his bed, Purûravâ was most aggrieved. Because of his great attraction for her, he was very much disturbed. Thus, lamenting, he began traveling about the earth like a madman. (Vedabase)

Text 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:

Once during his travels all over the world, Purûravâ saw Urvas'î, accompanied by five companions, on the bank of the Sarasvatî at Kurukshetra. With jubilation in his face, he then spoke to her in sweet words as follows. (Vedabase)

Text 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.

O my dear wife, O most cruel one, kindly stay, kindly stay. I know that I have never made you happy until now, but you should not give me up for that reason. This is not proper for you. Even if you have decided to give up my company, let us nonetheless talk for some time. (Vedabase)

Text 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!'

O goddess, now that you have refused me, my beautiful body will fall down here, and because it is unsuitable for your pleasure, it will be eaten by foxes and vultures. (Vedabase)

Text 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.

Urvas'î said: My dear King, you are a man, a hero. Don't be impatient and give up your life. Be sober and don't allow the senses to overcome you like foxes. Don't let the foxes eat you. In other words, you should not be controlled by your senses. Rather, you should know that the heart of a woman is like that of a fox. There is no use making friendship with women. (Vedabase)

Text 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.

Women as a class are merciless and cunning. They cannot tolerate even a slight offense. For their own pleasure they can do anything irreligious, and therefore they do not fear killing even a faithful husband or brother. (Vedabase)

Text 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.

Women are very easily seduced by men. Therefore, polluted women give up the friendship of a man who is their well-wisher and establish false friendship among fools. Indeed, they seek newer and newer friends, one after another. (Vedabase)

Text 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].

O my dear King, you will be able to enjoy with me as my husband at the end of every year, for one night only. In this way you will have other children, one after another. (Vedabase)

Text 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.

Understanding that Urvas'î was pregnant, Purûravâ returned to his palace. At the end of the year, there at Kurukshetra, he again obtained the association of Urvas'î, who was then the mother of a heroic son. (Vedabase)

Text 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:

Having regained Urvas'î at the end of the year, King Purûravâ was most jubilant, and he enjoyed her company in sex for one night. But then he was very sorry at the thought of separation from her, so Urvas'î spoke to him as follows. (Vedabase)

Text 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.

Urvas'î said: "My dear King, seek shelter of the Gandharvas, for they will be able to deliver me to you again." In accordance with these words, the King satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with him, gave him an Agnisthâlî girl who looked exactly like Urvas'î. Thinking that the girl was Urvas'î, the King began walking with her in the forest, but later he could understand that she was not Urvas'î but Agnisthâlî. (Vedabase)

Text 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.

King Purûravâ then left Agnisthâlî in the forest and returned home, where he meditated all night upon Urvas'î. In the course of his meditation, the Tretâ millennium began, and therefore the principles of the three Vedas, including the process of performing yajña to fulfill fruitive activities, appeared within his heart. (Vedabase)

Text 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.

When the process of fruitive yajña became manifest within his heart, King Purûravâ went to the same spot where he had left Agnisthâlî. There he saw that from the womb of a s'amî tree, an as'vattha tree had grown. He then took a piece of wood from that tree and made it into two aranis. Desiring to go to the planet where Urvas'î resided, he chanted mantras, meditating upon the lower arani as Urvas'î, the upper one as himself, and the piece of wood between them as his son. In this way he began to ignite a fire. (Vedabase)

Text 46:

From the friction was born a fire, the fire that so became the king's son from which there is the [jâtavedâ] vedic fufillment 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 sacrifcicial fires called Âhavanîya, Gârhapatya and Dâkashinâgni].

From Purûravâ's rubbing of the aranis came a fire. By such a fire one can achieve all success in material enjoyment and be purified in seminal birth, initiation and in the performance of sacrifice, which are invoked with the combined letters a-u-m. Thus the fire was considered the son of King Purûravâ. (Vedabase)

Text 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].

By means of that fire, Purûravâ, who desired to go to the planet where Urvasi resided, performed a sacrifice, by which he satisfied the Supreme Personality of Godhead, Hari, the enjoyer of the results of sacrifice. Thus he worshiped the Lord, who is beyond the perception of the senses and is the reservoir of all the demigods. (Vedabase)

Text 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**].

In the Satya-yuga, the first millennium, all the Vedic mantras were included in one mantra--pranava, the root of all Vedic mantras. In other words, the Atharva Veda alone was the source of all Vedic knowledge. The Supreme Personality of Godhead Nârâyana was the only worshipable Deity; there was no recommendation for worship of the demigods. Fire was one only, and the only order of life in human society was known as hamsa. (Vedabase)

Text 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.'

O Mahârâja Parîkshit, at the beginning of Tretâ-yuga, King Purûravâ inaugurated a karma-kânda sacrifice. Thus Purûravâ, who considered the yajñic fire his son, was able to go to Gandharvaloka as he desired. (Vedabase)

* In this context are mentioned the mantra's: 's'amî-garbhâd agnim mantha' 'from within the s'amî is the fire churned' and 'urvas'yâm urasi purûravâh': 'by Urvas'î the best of Purûravâ'.

** In Satya-yuga, Lord Nârâyana was worshiped by meditation (krite yad dhyayâto vishnum): everyone meditated and achieved success contemplating Lord Vishnu, Nârâyana. In the next yuga, Tretâ-yuga, the performance of yajña began (tretâyâm yajato mukhaih). In Dvâpara-yuga is the Lord worshiped as a king, while in Kali-yuga the Lord is there as his own devotee [a covered or channa-avatâra] to lead in devotion.