Srimad Bhagavatam — Navama Skandha, Shloka 46
The Rise of Soma-vaṁśa: Budha’s Birth and Purūravā–Urvaśī; The Origin of Karma-kāṇḍa in Tretā-yuga
तस्य निर्मन्थनाज्जातो जातवेदा विभावसु: । त्रय्या स विद्यया राज्ञा पुत्रत्वे कल्पितस्त्रिवृत् ॥ ४६ ॥
tasya nirmanthanāj jāto jāta-vedā vibhāvasuḥ trayyā sa vidyayā rājñā putratve kalpitas tri-vṛt
ពីការខាត់ឈើអរណិរបស់ព្រះបុរូរវា បានកើតមានភ្លើងបរិសុទ្ធ “ជាតវេដា វិភាវសុ”។ ដោយវិទ្យាត្រ័យដែលរួមជាមួយព្រណវៈ អ-ឧ-ម ភ្លើងនោះផ្តល់សិទ្ធិផលក្នុងសុខសម្បទាលោកីយ៍ និងបរិសុទ្ធកម្មក្នុងពិធីបង្កកំណើត ការទទួលទិක්ෂា និងការធ្វើយជ្ញា; ដូច្នេះស្តេចបានចាត់ទុកវាជាកូន។
According to the Vedic process, one can get a son through semen ( śukra ), one can get a bona fide disciple through initiation ( sāvitra ), or one can get a son or disciple through the fire of sacrifice ( yajña ). Thus when Mahārāja Purūravā generated the fire by rubbing the araṇis, the fire became his son. Either by semen, by initiation or by yajña one may get a son. The Vedic mantra oṁkāra, or praṇava, consisting of the letters a-u-m, can call each of these three methods into existence. Therefore the words nirmanthanāj jātaḥ indicate that by the rubbing of the araṇis a son was born.
FAQs
This verse identifies the manifested sacrificial fire as Jātavedā—Agni who “knows all births/offerings”—and calls him Vibhāvasu, the brilliant, illuminating fire born from the churning of the fire-sticks.
‘Trayyā vidyayā’ refers to the threefold Vedic knowledge (the Vedas and their ritual science) by which the king could properly invoke and establish Agni, even recognizing him ceremonially as a ‘son’ (Trivṛt).
It highlights that sacred outcomes arise from disciplined, scripturally guided practice—today expressed as sincere sādhana (hearing, chanting, worship) performed with knowledge, purity, and reverence.